ON SS. RUFINA AND SECUNDA, VIRGINS AND MARTYRS, AT ROME. IN THE YEAR 257.
PRELIMINARY COMMENTARY.
Memory in the sacred registers, public veneration, Acts.
Ruffina, Virgin Martyr at Rome (S.)
Secunda, Virgin Martyr at Rome (S.)
BY THE AUTHOR J. P.
The holy Rufina and Secunda, virgins and martyrs, sisters german both by the law of nature and by the constancy of faith, have always, even from the most ancient times of a bygone age, been held in great veneration, as is clear from the testimonies of the Martyrologies, A collection of the more ancient Martyrologies, transmitted to posterity. The Little Roman has nothing besides the bare memory of them: At Rome, of Rufina and Secunda. Nor do the Hieronymian Martyrologies record more of them; which wrongly reckon these two sisters among the seven Brothers, sons of St. Felicity, of whom we have just now treated. And that this same thing is done in the Antwerp Martyrology and in other codices,
Florentinius relates in his notes here, Menard asserting in his Observations on the Sacramentary of St. Gregory the Pope, from page 169, that in the Roman Missal there are added SS. Rufina and Secunda, sisters, who are not found in the printed editions, nor in Pamelius, nor in our other Manuscript codices, he says. Ado, to the announcement of the holy Martyrs — At Rome, at the tenth milestone, the birthday of SS. Rufina and Secunda, sisters — appends their Acts, or at least a compendium of the Acts; which agree with the Passion here published, if you except some dialogues or digressions, enclosed in brackets for distinction, which are not ill absent from Ado's text. Rabanus: On the same day (the X of this month) is the birthday of Rufina and Secunda, two sisters, who under the persecution of Valerian and Gallienus, the Augusti, by a most wicked Prefect, because they would not deny the faith of Christ and lose their virginity, after various torments which he inflicted on them, were beheaded by him.
[2] of those treating of these holy Martyrs. Notker reports the holy sisters in these words: Likewise at Rome, at the tenth milestone, on the estate of Plautilla, which is called Buxus, the birthday of the holy sisters Rufina and Secunda, born of a most illustrious father Asterius and a mother Aurelia, under the persecution of Valerian and Gallienus, the judges being Junius the prefect and Archesilaus the count, in the aforesaid place, because they refused to accept their betrotheds, apostates from Christ, they were beheaded. Usuard also thus briefly: Likewise at Rome, of the holy Virgins Rufina and Secunda, who, under the persecution of Valerian and Gallienus, being carried off by torments, at the last, the one, the sword being struck to her head; the other, her neck being cut, departed. From the announcement of the modern Roman Martyrology, nearly coinciding in all things with Usuard's, learn that the sacred bodies of the Martyrs are preserved with due honor in the Lateran Basilica near the baptistery. Concerning which matter, in a Lateran Manuscript codex, a certain John the Deacon thus narrates in Aringhi, Roma Subterranea, book 2, chapter 16, number 5: Behind the Basilica of the Savior are four oratories; one which has two apses: under one is the altar of the holy virgins Rufina and Secunda, under which are laid up the precious bodies of the same Virgins, which were found under Anastasius Pope IV, of happy memory, before he was raised to the Apostolic dignity, and after their finding, an altar being built in honor of the same, with his own hands he consecrated that altar, all of us standing by, and the canons of the Basilica of the Savior being present, and very many, both from the City and from outside the City.
[3] But that this shrine, or oratory of SS. Rufina and Secunda, was granted to the Bishop of Porto and Silva Candida by Gregory IX, Their public veneration spread abroad is established, as in his Bull, issued, as is there had, in the year of salvation 1236, in these words: Likewise we grant the church of SS. Rufina and Secunda, situated at Rome beside our palace, with all its appurtenances. And that you may perceive that the memory of the holy Martyrs was already for a long time most celebrated, observe that St. Aldhelm, Bishop of Sherborne, wove their eulogy in bound speech (verse), as you may see in his book On the Praise of Virgins, from page 859, in Canisius, Volume 5 of the Ancient Readings. The same Author wove their praises in loose style (prose). Whence you may gather that the Acts of our Martyrs were at that time common and widely spread enough, that it does not seem possible to doubt that he had them before his eyes.
[4] For the rest, that the public veneration of SS. Rufina and Secunda was widely diffused, this is an argument, as is gathered from the sacred places that on this day one and the same prayer is fitted to them in the Roman Breviary, which is read of the seven Sons of St. Felicity. To the celebrity of their name also contributes what Baronius rightly observed in his notes on the Roman Martyrology; namely, that the place where they suffered, on the Aurelian Way, at the tenth milestone from the City, was augmented with an episcopal see, called by the title of Silva Candida. But that most ancient bishopric, the place being overthrown, was united to that of Porto by Callistus II, as Ughelli relates, Volume 1, column 104, in the year 1120. In that same place a Basilica was erected in honor of the holy Martyrs; for which matter Aringhi, in the place cited above, number 4, produces in these words a diploma of John XIX, given in the third year of his pontificate, and addressed to Peter, Bishop of Silva Candida: Likewise we grant and confirm to you the estate in full, which is called Buxus, in which the Basilica of SS. Rufina and Secunda is seen to be constituted. Concerning which, moreover, in the same Author is read a fragment of a diploma, issued by Victor II likewise in the third year of his pontificate, where he thus says: We grant and confirm to you, and for you, and on your account, in perpetuity, to the reverend church of the holy virgins and Martyrs Rufina and Secunda, which is named Silva Candida, on the estate which is called Buxus, whatever of gold, silver, cloth, or wax, or of any things whatsoever, shall have been cast, or placed, or offered at the whole high altar of St. Peter, or in his venerable Confession. Hither also pertains what was long ago observed in the annotations on the passion of SS. Marcellinus, Peter, and their companions, Martyrs, on the 2nd of June, and today surviving, as is there said, the village called Casale S. Rufina, once an episcopal and cardinalitial city, joined to Porto by Callistus II, as we just related, inasmuch as it was deserted by its inhabitants: whence the said Casale is distant 7 miles. But between the two places there is mentioned as situated a Silvula (little wood), in Kircher's judgment situated in that place where the ancients named Silva Candida. Then the reader is sent to his Chorographic map, prefixed to his Latium Illustrated.
[5] dedicated to their name Add from Aringhi that a venerable memory of the church perseveres to this very day on a certain estate of the hospital of the Holy Spirit, which hitherto is called by the title of St. Rufina. But that the oft-mentioned church was completed by Pope Damasus, Baronius reports from his Acts, at the year 384. Panciroli, in his Hidden Treasures of the City of Rome, mentions a double sacred building, called by the name of the Saints of whom we here treat. Concerning which pages 130 and 600 can be consulted. And these are the things which it was permitted me to scrape together concerning the ancient cult and public veneration of the Saints among the Martyrologists, more monuments being wanting which might make me more prolix in handling the affairs of these most celebrated Martyrs.
[6] What their Acts are like; when they were crowned with martyrdom. The Acts, concerning which Baronius in his Notes affirms to be faithful in the Annals, at the year 260, to which he assigns the combat of the Saints. But are they not stuffed with too many dialogues, for us to assert without misgiving that they are everywhere pure and sincere, everywhere untouched by the hand of an interpolator? With how many and what exemplars we have collated our copy, the title prefixed to them will teach; which Peter de Natalibus also published briefly; as also, more fully in Italian, Gallonius in his History of the holy Roman Virgins, from page 138; and most recently of all, Tillemont contracted them into a brief synopsis in French, Volume 4, page 5, their notes being relegated to page 585, observing there at the end that it seems to be gathered from those things which Usuard says of the death of the Saints (we gave the words above, number 2) that another history of them existed. The little book On the Prefects of the City, in Bucherius, page 236, reports that in the year 257, in the fourth consulship of Valerian and the third of Gallienus, Junius Donatus was P. V., that is, Prefect of the City, under whom the Saints suffered, as their Acts record; whence you may establish that their martyrdom is to be attached to the time in which he administered that office; after whom is placed, in the following year, in the same place: Cornelius Secularis, P. V. This passage moved us to fix the passion of the holy Martyrs rather in the year 257, than, with Baronius, in the year 260: but so slight a difference ought not to delay us much. Behold now for you their passion.
THE PASSION.
From a Manuscript of St. Maximin at Trier, collated with a double parchment Manuscript codex of ours, and also with those edited in Surius and Mombritius.
Ruffina, Virgin Martyr at Rome (S.)
Secunda, Virgin Martyr at Rome (S.)
BHL Number: 7359
FROM A MANUSCRIPT.
Rufina and Secunda, two virgin sisters, were Roman citizens, born of a most illustrious father Asterius, Rufina and Secunda, in the time of persecution, steadfast in the faith, and a most illustrious mother Aurelia. When the fervor of the persecution, by the command of Valerian and Gallienus, the Augusti, raged in the city of Rome, it happened that the betrotheds of those Virgins, Armentarius and Verinus, withdrew from the faith of Christianity, [nor content with this, that they themselves had perished: but moreover exhorted these handmaids of God also, by a detestable persuasion, to imitate them a.] For which cause, wishing to avoid their insane persuasions, they were proceeding to their little estate, which they seemed to have in the parts of Tuscia, in a litter-carriage b. Which hearing, Armentarius and Verinus straightway suggested to Count Archisilaus, [saying: Our betrotheds have repudiated us to the infamy of the gods, who worship one true God in the heavens, testifying that Christ Jesus is God: and they shudder at all the mysteries of the temples as at a contagion.] For which cause, having gone out of the city today, they have fled.
[2] Then the most wicked Archisilaus, journeying with his mounted soldiers, they are seized by Archisilaus, seized the holy Virgins of God on the Flaminian Way at the fourteenth milestone, and, recalling them to the city of Rome, presented them to Junius Donatus the Prefect, [saying: These sacrilegious Virgins live against the law, deny the Gods, forsake the temples, act against the welfare of the Princes, as I have learned from their betrotheds accusing them. And because our most invincible Lords the Princes committed this charge to me, it was right that I should seize them as they fled, and bring them to be examined by your Magnificence. Then the Prefect, indignant,] ordered them to be put in custody, separated from each other, and on the third day to be brought into the council-chamber. In which, bidding Rufina enter, he said to her: Since you are nobly born, what is it that you have sunk to ignobility, and desire to be a captive in chains, rather than to rejoice free with a husband? Rufina answered: This temporal captivity excludes eternal captivity, and temporal chains dissolve the perpetual bonds of chains.
[3] The Prefect said: Cast away these vain and old-womanish fables, and they are ordered to sacrifice to idols, and sacrifice to the immortal gods, that you may be able to attain your betrothed with the joy of delights. Rufina answered: Two things are useless which you urge, and one thing doubtful which you promise. For you say that I ought to sacrifice to idols, that I may perish forever; and after this to take a husband, that I may lose the glory of my virginity. After these two things, so harsh and so contrary, you promise that I shall attain to old age with the joy of delights, when you are uncertain of your own self, whether you shall attain the coming morrow. [The Prefect said: Let these words cease; for scourges are prepared: whence it seems to me best that by better counsel you correct your heart, and flee from these vanities; and the time which for you
may be able to remain, you may not lose. Rufina answered: You have somewhat corrected your speech, when you say "the time which remains to me"; you show that the life of man is not certain, because it is set in uncertainty; but I embrace that life which consists in eternity, and promises nothing uncertain to its lovers. Which life Christ, the master of truth, taught.
[4] but with vain effort. To whom, when the hard breasts of the Jews denied the assent of their doubting, raising the dead for them from the tomb, he bade these declare the testimony of his assertion, that they might believe by wonders who had refused to believe by words. Junius Donatus the Prefect said: Cast away these idle words, and marry your husband. Count Archisilaus said: This woman is guilty of sacrilege, and cannot be admitted to the lot of matrimony. Rufina answered: As you say, I cannot be admitted to the lot of matrimony, because if I desired to be the wife of a man, it is manifest that I had not truly vowed my virginity to Christ the Son of God. Wherefore hear, Count Archisilaus: Your threats — seek whom they may strike with fear: but me you will be able neither to recall from the palm of virginity, nor to separate from the love and worship of Christ, the Son of God,] Then he ordered Secunda to be brought, that Rufina her sister might be beaten with scourges in her sight.. [For the sacrilegious man hoped that Secunda, led by terror, would consent to his persuasions.]
[5] Secunda, seeing Rufina beaten with scourges, inveighs against the Judge, But when she had seen her sister beaten with scourges, she began to cry out to the Judge: What is this that you do, most wicked man, and hater of the kingdom of heaven? What is this, that you glorify my sister, and dishonor me? The Prefect says to her: As I see, you are more insane than your sister. Secunda answered: Neither is my sister insane, nor am I mad: but we are both Christians. And it is just that we be beaten together, because together we confess Christ the Lord. [For the glory of the Christian name will be enlarged by the blows of scourges, and it reckons as many perpetual crowns as it shall have received temporal wounds of scourges. The Prefect says to her: Rather exhort your sister, that you may free yourselves from this injury, and may be restored to your betrotheds with the glory of your nobility. Secunda answered: You are distressed * with vain terrors and agitated with frivolous promises. To us the dignity of virginity is so approved, that we would rather choose to be slain than to be conquered. The Prefect says to her: And if your virginity be taken from you against your will, what will you do with Christ? Secunda answered: Virginity is exhibited to Christ the Son of God in a pure heart. A virgin cannot lose her integrity, if she has not consented to turn aside from justice. For violence indicates suffering, and suffering prepares the palm.]
[6] most tenacious of virginity; Behold, you have taken up arms for our consent, to compel us to will what we do not will, and to delight in what we have already begun to abhor. Apply fires, swords, scourges, stones, cudgels, and rods: by as many punishments as you inflict, by so many will I number the glory of our martyrdom. As many acts of violence as you impose, so many palms of martyrdom will I reckon. For every punishment which we undertake for the love of Christ is to us a glory. Nor can that be called corruption which, for the integrity of the mind, does not fear to undergo the loss of its body. For it is by consent that judgment is made before God, who has loved a perfect will.] Then the Prefect ordered them to be shut in a dark place, and a smoke of dung to be made. But when this had been done, that smoke breathed forth as it were aromatic incense, and gave to the nostrils scarcely a stench, but rather a delight. But that darkness was overcome as if by midday, [nor could the shadows have dominion there, where the author of shadows was overcome by the seen light of God.] They were ordered to be taken thence, and shut in their own baths: and to be cast into a boiling c and untempered cauldron, where, when they had been; after two hours, those who entered to take up their bodies find the cauldron cold, and cooled of its steam.
[7] Hearing which, the Prefect was astonished, and ordered them to be led, by whom they are ordered to be cast headlong into the Tiber, but not drowned and to be thrown into the middle of the Tiber, and, one stone being tied to the neck of both, to be cast down. With which stone they were submerged for nearly half an hour. And they who had been thrown d appeared in the upper part of the river, clothed in dry garments, preaching the triumph of the Lord, and singing the glory of Christ. Which when it had been announced to the Judge, the Prefect said to Count Archisilaus: These women whom you handed over to me either overcome us by magic art, or truly holiness reigns in them. Wherefore, as you handed them over to me, so I will give them back to you, that by your judgment they may either receive sentence, or escape.
[10] Then Archisilaus ordered them to be led into a wood on the Cornelian Way, the one beheaded, the other struck down, at the tenth milestone from the city of Rome, on the estate which is called Buxus *, and there ordered the one to be beheaded, and the other to be struck, and so their unburied bodies to be left, to be eaten by the bites of wolves. thus they consummated their course. But the grace of the Lord was not wanting to those believing in Christ, nor to the dead. At length the matron Plautilla, on whose estate this was done, saw them in a vision seated, jewelled, in a bridal chamber, and saying to her: Plautilla, cease from the disgraces of idols, and desist from impious cruelty: and, believing in Christ, come to your estate, and you will find our bodies. There you will bury those same bodies, wherever you shall be able to find them. But Plautilla, rising up, came to the place, and, finding the bodies of the holy Virgins without stench and without any injury, she adored them and believed, and built a tomb for the Virgins of Christ. [In which place the benefits of their prayers show a great fruit of wonders, to the praise and glory of our Lord Jesus Christ, who with God the Father and the Holy Spirit lives and reigns forever and ever. Amen. They suffered on the fifth day before the Ides of July. e]
ANNOTATIONS.
* Otherwise ageris (you are driven).
* Busso.