Processus

ON ST. PROCESSUS

First Century.

PRELIMINARY COMMENTARY.

Processus, Martyr at Rome (St.) Martinianus, Martyr at Rome (St.)

BY THE AUTHOR J. B. S.

§ I. The most ancient cult of the Saints from the Sacramentaries, Calendars, and Martyrologies.

That the memory of the Saints Processus and Martinianus on this day is illustrious, nay most illustrious, in the Sacramentary of Gregory, as well as in the Calendars edited by Allatius and Fronto, and likewise among all the ancient Martyrologists, Most celebrated is the memory of these Saints I have noted in a few words in my observations on Usuard, which here must be demonstrated a little more fully in order. I judge that the readers must first be admonished that the most remote antiquity of the cult of these Saints can by no means be turned into a fault, on the ground that they are not found in the Roman Calendar of the fourth century, edited by Bucherius and Ruinart, as the hypercritical Frenchman objected, since that Calendar embraces very few Saints. Nor rightly will the tables of Polemius Silvius, most sparing in Christian matters, be opposed, much less the Carthaginian Calendar of Mabillon, which scarcely touches upon the Roman Martyrs. This is certain, that rarer are those ancient Saints found, concerning whom more distinguished and more ancient monuments survive in the ecclesiastical fasti, than concerning these two of ours, Processus and Martinianus, whom the most constant tradition of the Church has in no way doubted to be those who were the guards of the holy Apostles Peter and Paul, detained in the Mamertine prison, converted by them to the faith, baptized, and a little after adorned with the laurel of martyrdom — whatever rust the Acts published by Mombritius and Surius, and preserved in the manuscript passionals commonly at hand, may seem to have contracted, as we shall examine a little later. Now let us review their several elogia.

[2] In the Gregorian Sacramentary of Menard's edition, on the sixth of the Nones of July, they are celebrated with this prayer, which is the same today in the Roman Breviary: in the most ancient monuments of the Church O God, who dost gird and protect us with the glorious confessions of thy Saints Processus and Martinianus, grant us both to profit by their imitation and to rejoice in their intercession: together with another, over the offerings, and likewise another, for the completion. The Frontonian Roman Calendar: In the month of July, on the second day, the Natale of SS. Processus and Martinianus; with which the Allatian plainly agrees, with this sole difference, indicated by us elsewhere, that the latter numbers, in the ancient Roman manner, the sixth of the Nones of July. To these let there succeed the Hieronymian Martyrologies in Florentinius, in whose most ancient Epternach or Antwerp codex they are more neatly announced: At Rome, of Processus, Martinianus; than in others, where the name of Damasus produces confusion, from which, in so great a darkness of ages, Florentinius endeavors to extricate himself, to save the faith of the other codices, in which is read: At Rome, of Damasus. Of Processus and Martinianus, or, Of Damasus and of two soldiers, Processus and Martinianus; just as those curious in these matters may observe in his annotations. This especially pleases us, which he notes on page 641, column 2, in these words:

[3] The cemetery of Damasus wrongly expressed in the Hieronymian codices, Here are to be seen the things we have said on the 31st of May concerning the Saints Processus and Martinianus, where their memory is also kept, which perhaps is of some solemn translation or dedication of a basilica. That the second day of July was anciently dedicated to these holy Martyrs, besides all the Martyrologies of the Latins, the Sacramentary of Gregory teaches, etc.; to which he himself adds the very ancient Hieronymian Calendar of Lucca. Furthermore, on the 31st of May Florentinius had thus discoursed, on the occasion of the Via Aurelia marked there: Concerning Processus and Martinianus the Roman Martyrology treats on the second day of July, from Bede, Usuard, and Ado, on which day their Acts in Surius teach that they completed their contest, and in our older Martyrology too their memory is found, as in the Antwerp and Corbie codices. Since here is added the Via Aurelia, but there from Ado we note, in the cemetery of Damasus, it comes to mind to doubt whether some translation is commemorated in one or the other place, the sacred bodies having been brought over from one cemetery into the other. Indeed both in the Acts in Surius, and in our old membrane passional, these holy soldiers are taught to have been buried on the Via Aurelia, on the sixth of the Nones of July. Thus Florentinius.

[4] as also in the Martyrology of Ado. Nor is it lawful in any way to deviate from that opinion, whatever finally may be the case concerning the cemetery of Damasus, which we have rightly noted on Usuard to have flowed from the Little Roman of Rosweyde into the Martyrology of Ado. But in the Festivities of the Apostles the same Ado disposed all things more faithfully, as will soon appear. Bede or Florus, as published by our Elders, neatly and briefly with the praised Calendars: At Rome, of SS. Processus and Martinianus. But the Little Roman of Rosweyde places a stumbling-stone: In the cemetery of Damasus, of Processus and Martinianus, baptized by the Apostles Peter and Paul. From this the Martyrologist of Vienne: At Rome, in the cemetery of Damasus, the Natale of the holy Processus and Martinianus, who were baptized and instructed by the blessed Apostles Peter and Paul, whose passion is noted above in the Little Book of the Apostles. Indeed, and according to the proper mind, no doubt, of Ado, who in another place had followed his guide found at Ravenna; at whom it is a wonder that he was ignorant of the place of burial of our Martyrs, unless here something lies hidden, which we must confess ourselves to be ignorant of. The praised Ado therefore reports, among the said festivities of the Apostles, on the sixth of the Nones of July, page 40, a summary of the Acts cited above, in this manner.

[5] The true opinion of Ado, The Natale of the holy Processus and Martinianus, who, being Magistriani to Mello the prince, and seeing the wonders which the Lord Jesus Christ did through his blessed Apostles Peter and Paul, began to marvel. At that time the most blessed Apostles were handed over to Paulinus, under the custody of Mamurtinus on the Tarpeian mount, where by their prayers they made water flow from the mount. Then were baptized Processus and Martinianus by the blessed Apostle Peter, and others of both sexes to the number of 47. When this was announced to Paulinus, namely that Processus and Martinianus the Magistriani had been made Christians of Christ, he sent soldiers and seized them, and ordered them to be thrust into custody. On the following day, being led forth, when they most constantly confessed Christ, Paulinus ordered that their mouths be bruised with stones, but they spoke glory to God in the highest. There was brought also a tripod, and upon it a golden Jupiter. They, when they saw it, making laughter, spat upon Jupiter and upon the tripod. Then they were ordered to be hung on the rack, and drawn by cords: and to be beaten with cudgels, and it was ordered that flames be set about their sides. But there was there a most noble matron by name Lucina, who comforted them, saying: Soldiers of Christ, be constant, and do not fear the pains, which are for a time. Again hung upon the rack, they were beaten by the soldiers with scorpions; again thrust back into custody, where the venerable woman Lucina ministered to them. After three days Paulinus, seized by a demon, expired. Caesareus the prefect intimated this to Nero; to whom Nero commanded, saying: Let them not be delayed, but let them be more quickly extinguished. Then, being led forth outside the walls of the city of Rome, on the way which is called Aurelia, they were slain by the sword. Their most blessed bodies Lucina gathered, and with precious spices buried in her own estate in the Arenarium, near the place where they were beheaded, on the sixth of the Nones of July.

[6] Usuard consulted this passage of Ado, and from it more briefly composed his neat encomium: and from this, Usuard's. At Rome on the Via Aurelia, the Natale of the holy Processus and Martinianus, who, baptized by the blessed Apostle Peter, but under Nero having endured the bruising of the mouth, the rack, the cords, the cudgels, the scorpions, at last slain by the sword, are crowned with martyrdom. And hence it is clear that the text of today's Roman Martyrology was taken almost word for word. Notker, according to his custom, used a longer phrase, drawing from the same Adonian source, although the editor Canisius noted that it is mutilated in the printed copy. Rabanus too had the Acts of the Saints before his eyes, writing thus on this day: At Rome, of Processus and Martinianus, who suffered in the times of the emperor Nero. For while the Blessed Apostles Peter and Paul were kept in custody by Paulinus the prefect, these two men, seeing the wonders which the Apostles of Christ did, were converted to the faith of Christ and were baptized by the blessed Apostle Peter. And when the aforesaid Paulinus had wished to turn these too from the true faith, and could not, although he had inflicted many torments upon them, at last he ordered their heads to be cut off with the sword.

[7] And these things are from the Martyrologies which we call classical, Nothing is taken from the more recent. as most ancient and most approved, although here and there they are not immune from certain blemishes, as here appears in the cemetery of Damasus, wrongly accepted, if I mistake not, from corrupted Hieronymian texts: for neither, as Florentinius noted before me, can it be sufficiently understood how the memory of the holy Processus and Martinianus could be celebrated in the cemetery of Damasus, or of the holy Marcellianus and Marcus at the Catacombs on the Via Ardeatina, at so great a distance of ways, since the bodies of the holy Martyrs anciently rested there in their own cemetery, and had their own church there, as Aringhus shows in book 2 of Rome Underground, chapter 14, where, after he runs out into the praises of the most noble matron Lucina, he thus speaks of her crypt: This crypt, moreover, or cemetery on the Via Aurelia, the pious woman built up in her own field at that time, when Processus and Martinianus, contending manfully for Christ, chiefly with her as exhorter, were crowned with martyrdom after their contest, as will be given to be understood more openly below from the Acts. The more recent Martyrologies we have neglected even to name, since from them all nothing solid can be dug out, which was not handed down by the more ancient ones. Now let us weigh other monuments of a perennial cult.

§ II. The illustrious burial, temples, translations, and perpetual celebrity.

The first church of the Saints, We proceed with Aringhus, at the cited place, number 3: But afterward, in honor of the aforementioned Martyrs of Christ, there was erected in the same place a church, in which St. Gregory delivered his homily 32 on Matthew chapter 16, where the most holy Pontiff relates very many miracles, which by the gift of God befell those who devoutly visited it, and moreover commemorates certain tokens of a grateful mind shown by the same Saints to a certain most pious matron. We shall relate the words of Gregory afterward; here let us follow Aringhus, number 4. Pope Gregory III restored this same church, while the sacred bodies of the same Saints still rested there, Anastasius being witness in the deeds of that same Gregory, where he thus says: Likewise he constructed anew the roof of the basilica of the holy Processus and Martinianus, a pillar having been placed under most strong structures, behind the venerable bodies of the same Saints, for the strengthening of the walls of the basilica. These are the words of Anastasius: thus Aringhus continues: The sacred bodies of the same blessed Martyrs were afterward translated by Paschal I into the oratory which he himself had erected, as we have already said, in the Vatican basilica.

[9] Concerning the aforesaid translation, described by Peter Manlius, the same Aringhus notes, from which the bodies were translated to the Vatican basilica, that the cemetery of the holy Processus and Martinianus was also named after St. Agatha, the cause of which matter does not pertain here. The narration of Manlius is: This most blessed prelate Paschal I brought the bodies of the holy Martyrs Processus and Martinianus from the cemetery of St. Agatha into the church of blessed Peter, in whose honor he constructed an oratory of the highest beauty, in which he reburied their bodies quite honorably in a porphyry shell. This cited text of Manlius is notably different from the recent edition of the same Manlius, which see, if you please, in volume 7 of June, page 40, number 24. But these things are described more fully by Anastasius in the life of the holy Pontiff Paschal, whose text we subjoin: In like manner, in the same most sacred church of the blessed Apostle Peter, next to the entrance which leads to blessed Petronilla, he constructed with adornment an oratory of the highest size and beauty; and vaulting upon columns in a quadrangle, he decorated it with mosaic and beautiful metals: in which also he reburied the bodies of the most blessed Martyrs Processus and Martinianus, to the honor and glory of Almighty God, as a memorial and honorably. In whose apse he fixed a most beautiful image of silver gilded with gold, with various histories, among the ordered constructions of marble, which weigh sixty-two pounds and a half; and likewise lilies of silver weighing seventeen pounds and two ounces.

[10] And also seven bowls of the purest silver, where an oratory of wondrous beauty was erected for them; weighing together thirteen pounds, a half, and two ounces. He also made in the same venerable place three images of silver gilded with gold, one of our Lord and Saviour Jesus Christ, and two of the other blessed Martyrs Processus and Martinianus, weighing together thirty-six pounds. And also he offered another image of the purest gold for the adornment of the aforesaid oratory, weighing thirteen pounds and three ounces. In like manner eight baskets of the most pure silver, weighing all together forty-three pounds. And likewise he set up there also a shell for the sponge, for the nocturnal diligences, of silver, weighing seven pounds and nine ounces. Nay, and keys in the manner of a cross, of the purest gold, adorned with gems of wondrous decoration, he deservedly decorated in the same venerable place, which weigh pounds …. Where also he ordained a rail, which he overlaid with silver plates, weighing twenty pounds, upon which he set two arches of silver, and four gammadia, which together weigh sixty pounds. He also encircled the propitiatory of the altar, adorned with silver plates, and most nobly built round about its sacred confession, within and without, with its rails, which together weigh pounds …. And upon the altar of the same most blessed Martyrs he set up two vestments, of which one of fundatum with a cross of chrysoclavum, and the other of quadrapulum, he wondrously adorned. He likewise decorated seven larger veils of fundatum, sewn round about with a border of purple. The things in these which have need of explanation have been illustrated by Papebroch, volume 3 of May, page 395.

[11] These things demonstrate so gloriously the more than magnificent munificence of the most holy Pontiff Paschal I toward our Saints in the ninth century, the sacred relics still resting there, that it seems superfluous to seek further from elsewhere. Nor indeed do the more recent Roman writers add anything, among whom Floravante Martinelli, in Sacred Rome, page 386, thus treats the matter in a few words: The basilica of the holy Processus and Martinianus was restored by Gregory II (he meant to say Gregory III). He cites the Librarian. This, he says, is believed to have been above the farmstead which is called St. Agatha's, where the bodies of the same Saints rested, near our villa, beyond Monte Mario. It perished utterly under Urban VIII, Pietro Colangelo devastating it, for the building of his vineyard. Nor do others exhibit anything more distinguished. Severano, On the Seven Churches, page 103, mentions a translation of the sacred bodies under Paul III; but on page 135, another made under Paul V; concerning which, since our Janning has treated abundantly in the description of the old Vatican Basilica, inserted in the seventh volume of June recently published, and other things have already been published in volume V of June in the Acts of SS. Peter and Paul, page 434, there is no need to pursue that matter at more length in this place. Nor do I see that it can be doubted that the sacred bodies, at least the greater part, exist at Rome, whatever Bucelinus may assert in his Benedictine Sacrarium: that their most sacred bodies are preserved in the most celebrated monastery of Fulda.

[12] But by no means can there be passed over the eternal monument, so to speak, of the long-lived and distinguished memory of our Saints, Concerning the miraculous fountain in the Mamertine prison, which is shown to this day in the Mamertine prison, seen and honored by me more than once. This the most eminent Annalist elegantly describes at the year 68, number 24. It is a thing worthy of admiration, he says, that the same fountain there perseveres to this very day, noble not only for the memory of the things done there, but illustrious with a perennial miracle; for, placed in the middle of the prison, paved with very large Tiburtine stones adhering to one another, from a perforated rock only a cubit in height, and of the breadth of one palm or thereabouts, the water so gushes forth that it neither overflows outward, nor, however much be drawn, is it ever dried up. Most well known is the experiment of that matter, when on certain days of the year, on which that prison is visited for religion's sake with a concourse of the whole City, the faithful both draw water thence, and drink, and yet the fountain perseveres unfailing. This is that same fount which the Acts testify to have burst forth from the rock by divine power: But the most blessed Apostles prayed in that same custody: and when they had prayed, straightway the blessed Apostle Peter, the sign of the cross being made, on the Tarpeian mount, in the custody of the Mamertine, in that same hour the waters flowed from the mount. Then were baptized the blessed Processus and Martinianus, etc.

[13] and the cult of the Saints persevering. Other arguments of the persevering celebrity of our Saints among the Romans are brought forward by Carlo Bartolomeo Piazza in his Hemerology on this day, in which, having related their martyrdom from the aforesaid Acts, he thus continues, page 7: Their feast with a plenary indulgence is held in the Vatican basilica on the following day, at the altar dedicated to their name, in the center of the great lateral arm, where the sacred bodies are deposited, and it is one of the seven principal altars. By the most noble Chapter and clergy of the aforesaid basilica there is recited on that day in the office the homily of St. Gregory the Pope, delivered of old in their church outside the Aurelian gate on this very day. It could here most opportunely be related, that homily of the most holy Pontiff already praised more than once, but since it is a little longer, it has seemed better to append it from Surius to the Acts themselves. Moreover, besides that more solemn festivity of the holy Processus and Martinianus in the most august Vatican basilica, a plenary indulgence has also been granted at St. Peter's in the prison — namely that Mamertine one, most celebrated for the custody of the holy Apostles Peter and Paul, of our two Martyrs, and of very many others — today, as we have said from Baronius, changed into a venerable place, the same Piazza being witness. Furthermore, whoever desires more concerning that prison, let him approach the dissertation of Baronius in his notes on the Martyrology on the 14th of March. And let these things concerning the ancient and perennial cult of the Saints be enough said; now let us approach nearer to the Acts.

§ III. The Acts not sufficiently genuine.

The Acts plainly despised by the more recent, Concerning the antiquity of the Acts, so far as I know, no one formerly doubted; we have them themselves in manuscript in several of our old passionals; they have been published by Mombritius, Surius, Grasso, and others, and are in everyone's hands, the phrase changed somewhat here and there, as is familiar to Surius and others, but the same order of matters everywhere preserved, the same sense everywhere. Baronius himself praised them at the year 68, number 24, at the end, as the more faithful for being the briefer, which character of genuineness is wont to be recognized by all the learned, then especially, when other most manifest marks of forgery do not render them suspect from elsewhere. Certain things in the Acts of the holy Processus and Martinianus Papebroch long ago observed, but no one had detected such manifest ones; until they underwent the censures of Tillemont and Baillet. The latter roundly declares that they are indeed brief, but that no authority accrues to them thereby: the former, in more words, as if under another's name, brings forth nothing milder, asserting with the other that we ought to be content with what Gregory said of our Saints. The same Ruinart seemed not obscurely to indicate, to say nothing of the rest, to whom a more rigid criticism of the ancient Acts has something, I know not what, which for the most part pleases more, as he has demonstrated at length, who not long ago published a learned criticism of the critics, Honoré de Sainte-Marie, of the order of the Discalced Carmelite Fathers. For my part I confess that the aforesaid Acts fall far short of the purity of the proconsular and other more genuine ones, but as yet I do not see why they should be so crudely rejected, while from elsewhere there is no lack of room for some excuse.

[15] Tillemont argues, first, that the terms Magistriani and Melloprincipes, which words Ado uses, do not seem to be so crudely rejected, Surius uses, and are found here and there in the manuscript Acts: but in the Mombritian Acts they are simply called Magistri principes and magistriani principes, in which what is to be censured you will understand from what is to be indicated below. He argues, secondly, that the name of the Trinity is not of such ancient use in the Church. Let him himself determine the time at which the Church first used that word, and I will easily reconcile the rest. Finally, that expression of the soldiers displeases him, by which, demanding baptism, they say that they are in peril from thirst. And thus he neglects to run through the rest contemptuously, repeatedly asserting that these suffice as a specimen. But be it said with his good leave, unless there occurred things which give birth to graver difficulties, I would not believe his arguments to be of such weight that on their account I would render even doubtful the faith of the Acts, venerable for their antiquity. That book of the Christians' access to the Mamertine prison, that diseases might be cured, and the possessed freed from demons, displeases more. It displeases that our magistriani should dare, by their own authority, to dismiss the Apostles free. The nine months of the prison displease. It displeases that Peter is said to have offered the sacrifice in the prison. All of which seem not sufficiently to square with the time and place; to pass over other things not sufficiently neatly arranged. Nevertheless, these and other things, which could be examined more scrupulously, prove only this, which we freely concede, that the Acts are not primitive and genuine, or by eyewitnesses, but written from hearsay, and perhaps a long time after the martyrdom, nay, probably interpolated, as, that this happened in those times, is most well known to the learned.

[16] To interpolations or additions can be referred the whole history of the matron Lucina the exhorter, which Papebroch impugned in volume V of June, page 533, although they are defiled with errors and interpolations. recognizing only one Lucina, who lived not in the time of Nero, but of Diocletian; although meanwhile the opinion concerning a single Lucina is not altogether beyond doubt. The praised Papebroch, in that same place, number 6, somewhat disparages the antiquity of the Acts, from the fact that they were unknown to Bede. But certainly, since Bede neither knew nor recites all the ancient Acts, and moreover very few are those which he himself inserted into his Martyrology, I conjecture that thence nothing can be detracted from the Acts themselves. Moreover, in the same volume, page 433, number 18, he strives with other arguments to show how slight is the credit of the Acts of SS. Processus and Martinianus, and how unfit to prove that the Apostles were at the same time in that prison (the Mamertine), and at the same time went out, either to flight or to death. This circumstance has no little difficulty: nonetheless I judge that the opinions of my master can be so tempered that they do not greatly disagree from ours. I, to repeat again, by no means pronounce the Acts to be certain and of undoubted faith, nay I recognize them to be composed rather unskillfully, yet in such a way that I think they are not entirely to be rejected.

[17] The cavil of the Neoterics is resolved. That indeed I do not allow, which our critics Tillemont and Baillet gnaw at, namely whether the holy Processus and Martinianus can safely enough be said to belong to the first century, led by the testimony of a certain impious Tertullianist, who in the Predestinatus, chapter 86, is depicted as a shifty and crafty demon, so that I quite marvel that such things could be brought forward by men otherwise of so keen a nose. Hear the argument: That crafty demon built for himself a college outside the walls of the City; which, when he had obtained it from the tyrant Maximus, he shut out the place of our Saints, that is, of the two brothers Processus and Martinianus, saying that they had been Phrygians, and therefore had held this law, which Tertullian held. And in this order, by occasion of the Martyrs, he seduced the people of God. But God, Theodosius the religious Augustus giving the victory, and the satellite of Maximus being punished, of whose power the Tertullianist boasted himself, straightway fled …. But God restored the vigils or, relics of his Martyrs to the catholic festivity. Hence, if it please the powers above, they would have it consequent that the opinion was not received at Rome toward the end of the fourth century, that our Martyrs won the palm under Nero. But it is easily answered that that old cheat, seducer, and crafty demon lied splendidly, when he dared to ascribe our Saints to his own sect. What at last will stand firm, if it can be shaken by frivolous reasonings of this kind? There remain to be explained the terms Magistriani and Melloprincipes; but that I may not do a thing already done, let the curious reader see what Herbert Rosweyde long ago learnedly observed in his notations on the Little Book of the festivities of the Apostles, pages 222 and 223. Now I exhibit the Acts themselves, as they were published by Surius, whose style, though a little more correct, can neither add nor take away anything from the Acts, everywhere quite incorrect.

MARTYRDOM As it is had in very ancient manuscript codices in Surius.

Processus, Martyr at Rome (St.) Martinianus, Martyr at Rome (St.)

From Surius.

At that time, in which Simon Magus burst asunder within ^a, Many converted by the holy Apostles. and the most impious Nero handed over the most blessed Apostles of Christ, Peter and Paul, to Paulinus, a most distinguished man of the magisterial ^b power, the same Paulinus consigned the most blessed Apostles to the custody of the Mamertine ^c: and there came to them many sick Christians, and their diseases were cured, and others possessed by demons were freed through the prayers of the Apostles. Now there were deputed to guarding these same most blessed Apostles many soldiers, among whom were two magistriani ^d of Mello the prince, Processus and Martinianus. Who, when they saw the wonders which the Lord Jesus Christ did through his blessed Apostles, marveling said to them: Venerable men, you cannot doubt that Nero has now forgotten you, since now the ninth ^e month is passing, that you are in custody. We ask you therefore, that you go wherever you will: only in the name of him, through whom you do things to be admired, baptize us. The most blessed Apostles Peter and Paul said to them: If you are willing to believe with your whole heart and soul in the name of the Trinity, you yourselves too will be able to do the things which you have known us to do. When those who were in custody heard this, all with one accord cried out: Give us water, for we are in peril from thirst. In the same hour the most blessed Apostle Peter, in that very custody of the Mamertine, said to all: Believe in God the Father Almighty, and in our Lord Jesus Christ his only-begotten Son, and in the Holy Spirit, and all things will be ministered to you.

[2] Then all cast themselves at the feet of the Apostles, asking that they might receive baptism from them. they are baptized in the prison by St. Peter. But the most blessed Apostles prayed to God, and the prayer being completed, the blessed Peter, on the Tarpeian mount, expressed the sign of the Cross in that same custody, and in the same hour the waters flowed from the mount: and the blessed Processus and Martinianus were baptized by the blessed Apostle Peter. When all who were in custody saw this, they prostrated themselves at the feet of the blessed Apostle Peter, and there were baptized of both sexes and of various ages to the number of forty-seven. And he offered for them the sacrifice of praise, and made them partakers of the body and blood of our Lord Jesus Christ. Then the blessed Processus and Martinianus said to the holy Apostles of Christ: Go where you will. For Nero, having forgotten you, has despaired of you. Going out therefore from custody, the holy Apostles came, by the way which is called the Appian, to the Appian gate. But the most blessed Apostle Peter, whose foot ^f the iron fetters had worn, the little bandage fell off near the hedge on the new way: and when he had come to the Appian gate, he saw the Lord Jesus Christ, and recognizing him, said to him: Lord, whither goest thou ^g? And the Lord: I return to Rome, he says, to be crucified again: but do thou return to Rome; and Peter returned to Rome in the morning, and the soldiers held him. Now it was announced to Paulinus, a most distinguished man, master of the office, that Processus and Martinianus had been made Christians. He sent therefore soldiers, and having seized them, ordered them to be thrust back into custody. On another day he ordered them to be brought before him, and when they were led to his sight, he said: Have you become so foolish, that, forsaking the gods and goddesses whom the most invincible princes worship, and antiquity adores, you are led by rashness, to be deprived ^h of the ornaments of your soldiery? Martinianus answered with a clear voice: We have now at last begun to have the sacraments of the heavenly soldiery. Paulinus, a most distinguished man, said: Lay aside the madness of your breast, and adore the immortal gods, whom from your cradles you have venerated and worshiped, in whose religion you were nurtured. The blessed martyrs with one voice said: We have become Christians. Paulinus, a most distinguished man, said: Hear me, my fellow-soldiers, and do what I say, and be my friends, and enjoy your soldiery, and sacrificing to the almighty gods, live, and be distinguished among our princes. They both answered: Let it suffice, that we have declared to you that we are true Christians, and servants of God and of our Lord Jesus Christ, whom his most blessed Apostles Peter and Paul preached.

[3] Processus and Martinianus are set before the judge, Paulinus, a most distinguished man, said: I have already told you, and repeating it again I say: obey my counsel, and live. But they were silent. Again and again Paulinus, urging the same things, when he saw that he made no progress, ordered their mouths to be bruised with stones. And when they had long been beaten, they both cried out together, Glory to God in the highest. Paulinus, a most distinguished man, said to his soldiers: Bring forth the tripod, that they may sacrifice to the majesties. The blessed martyrs answered: We have once offered ourselves to Almighty God. The tripod being brought, Paulinus said: Do what I say. Now a golden Jupiter was brought. Seeing it, the holy Martyrs laughed, and spat upon the tripod and upon Jupiter before Paulinus. Then Paulinus ordered them to be hung on the rack, and drawn by cords, and beaten with cudgels. But they, rejoicing with a cheerful countenance, said: We give thee thanks, Lord Jesus Christ. Paulinus, master of the office, inflamed with excessive fury, ordered flames to be applied to their sides. But the martyrs cried out: Blessed be the name of our Lord Jesus Christ, whom his most blessed Apostles Peter and Paul preached.

[4] and afflicted with various torments, There was then there a certain most noble matron, Lucina by name. She, assisting them, confirmed them with these words: Be constant, soldiers of Christ, and do not fear the pains, which are for a time. But Paulinus said to them: What is this madness of yours? But they, strengthened, mocked the torments. Paulinus therefore ordered them, hung on the rack, to be chastised with scorpions, a herald's voice being employed, thus saying: Do not be willing to despise the commands of the princes. In the same hour Paulinus was deprived of his left eye, and led by repentance, in his grief cried out: O songs of the magic art! and he ordered them to be taken down from the rack, and, long macerated, to be thrust back into the custody of the Mamertine: and to them the venerable matron Lucina diligently ministered. After three days Paulinus, suddenly seized by a demon, expired. But his son Pompinius went crying out to the palace: Governors, he said, and rulers of the Republic, come to aid, that those imbued with the magic art may be extinguished. Hearing this, Caesareus ⁱ the prefect of the city indicated the thing done to Nero Augustus, who ordered them to be killed without delay. Pompinius therefore, the son of Paulinus, began strongly to urge the Prefect of the city, Caesareus. Then the prefect bore sentence upon them: and being cast out of custody, and led outside the walls of the city of Rome, on the Via Aurelia they were beheaded. they are struck on the head. But when the most blessed Lucina had seen them, with her household she followed them as far as the aqueduct, where also they were beheaded, and their headless bodies were left to be devoured by dogs: which the same most holy matron gathered, and seasoned with precious spices, and buried in her own estate in the Arenarium, near the place where they were struck, on the sixth of the Nones of July, on the Via Aurelia: where also their benefits are afforded unto this present day ^k, the Lord God and our Saviour Jesus Christ reigning.

ANNOTATA.

Concerning the same blessed Martyrs, from homily 32 on the Gospels, of the blessed Pope Gregory.

Processus, Martyr at Rome (St.) Martinianus, Martyr at Rome (St.)

BY THE AUTHOR J. B. S.

We stand at the bodies of the holy Martyrs (Processus and Martinianus), Miracles at their monument. my brethren. Would these have given their flesh unto death, unless it had been most certainly established for them that there is a life, for which they ought to die? Behold, those who thus believed flash with miracles. For to their lifeless bodies the living sick come, and are healed: perjurers come, and are vexed by a demon: the possessed come, and are freed. How then do they live there, where they live, if amid so many miracles they live here, where they are dead? I tell a matter, brethren, brief in word, but not small in merit, which I learned from certain religious elders relating it. In the time of the Goths there was a certain matron very religious, who came frequently to the church of these martyrs (he speaks of Processus and Martinianus). One day, when according to custom she had come to pray, going out, she found two monks standing in a pilgrim's habit; she believed them pilgrims, A peculiar thing in the matron. and ordered that some alms be given them. But before her almoner had drawn near to them to bestow the alms, they stood closer, and said: Thou now dost visit us, we shall seek thee in the day of judgment, and whatever we can, we shall afford thee. Which said, they were taken away from her eyes. She, terrified, returned to prayer, and poured herself out at greater length in tears: and thereafter she became the more instant in the work, the more certain she was of the promise. But if, according to the voice of Paul, faith is the substance of things hoped for, the argument of things not appearing: we have now by no means said, that you should believe the life to come; because behold, they themselves, who live in it, are visibly presented to human sight. For what can be seen is better said to be known than believed. The life to come, therefore, the Lord wished us rather to know than to believe, who those whom he receives invisibly he shows to us to live with him even visibly. These therefore, dearest brethren, in the cause of your examination, which you will have with the strict judge, make your patrons; these employ as defenders in the day of so great terror. Certainly if before some great judge any cause of yours were to be aired tomorrow, the whole present day would be spent in thought: your fraternity would seek a patron, and with great prayers would strive, that before so great a judge a defender might come to it. Behold, the strict judge, offended, is to come: the terror of that so great council of Angels is set before us: in that assembly our cause is discussed, and yet we do not now seek patrons, whom we may then have as defenders. Our defenders are at hand, the holy Martyrs: they wish to be asked, and, so to speak, they seek to be sought. Seek these therefore as helpers of your prayer: find these as protectors of your guilt: because, that he may not have to punish sinners, he himself also who judges wishes to be asked. Whence also for a long time he threatens wrath, and yet mercifully waits. But so let his mercy refresh us, that in no way it render us negligent: so let our sins disturb us, that the mind rush not forth into despair. Because, if presuming we fear, and fearing we hope, we shall the more quickly attain the eternal kingdom through him, who lives and reigns with the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen.