ON THE HOLY MARTYRS JOHN AND FORTY-FOUR COMPANIONS IN AFRICA. LIKEWISE SS. SALVIANUS OR SILVANUS, ANDUS OR ANDINUS, AND MINANDUS.
CommentaryJohn, Martyr in Africa (S.)
Forty-four companions, Martyrs in Africa (SS.) Salvianus, or Silvanus, Martyr (S.)
Andus, or Andinus, Martyr (S.)
Minandus, Martyr (S.)
[1] This is the third class of Martyrs in four copies of the Martyrology of S. Jerome, in which they are recorded thus: "In Africa, of John and forty-four others." The same things are read in the ancient manuscript Martyrology of Queen Christina of Sweden, in the Appendix of Ado in Rosweyde, African Martyrs, and in the Tallaght manuscript, but with the place omitted, as generally happens in that Martyrology. In the Reichenau manuscript, through the negligence of copyists, the name of Neon the Deacon, transcribed from the already-mentioned Alexandrian Martyrs, is read in place of John. In the Parisian manuscript of Labbé, fifty Martyrs are named, with neither any Martyr's name nor place added: perhaps one should read forty, with the smaller number also omitted.
[2] After these are recorded, the following is added in the Martyrology of S. Jerome printed at Paris: "At Albua, of Salvianus, Andus, Minandus." In the Blumian codex there are no companions; whether these should be assigned to another place. in the Luccan codex the following is found: "And at Albua, of Silvianus." In our codex of the same S. Jerome, it reads thus: "Of Andinus, at Albuca, of Silvanus." There is a certain Silvanus on 8 March among the African Martyrs; again on 9 March a Silvanus was joined with other Africans in Hermann Greven, whom we did not dare to judge different from the other. On this day Silvanus is also recorded in the ancient Tallaght manuscript in Ireland. What the place Albua is, we have not yet been able to determine. Victor of Utica mentions the city of Albulensis in Mauretania Caesariensis, cited by Ortelius in his Geography: is that city to be understood here? With Albuca therefore set aside, among the Martyrs there remain Salvianus or Silvanus, Andus or Andinus, and Minandus, whom we present to the judgment of readers on account of the antiquity of the codex.
ON SS. INNOCENTIUS AND RASUS, BISHOPS, AND JULIANUS, AT ROME.
CommentaryInnocentius, Bishop, at Rome (S.)
Rasus, Bishop, at Rome (S.)
Julianus, at Rome (S.)
[1] We continue the order of Saints as they are found distributed into their classes in the Martyrology of S. Jerome, Names in the Martyrologies: in which, as printed at Paris, the following is read: "At Rome, the deposition of S. Innocentius the Bishop, Rasus the Bishop, Julianus." In the Blumian and Luccan codices the name of Julianus is omitted, and in the Luccan the second name is written "Rasij." In our copy, written nearly a thousand years ago, it reads thus: "At Rome, of S. Innocentius the Bishop, Rasus the Bishop," with no mention made of a deposition. After these are recorded, the said Martyrology of S. Jerome treats of the Martyrs of Nicomedia who suffered in the persecution of Diocletian and Maximian, as will be clear from what follows. Here now a difficulty arises concerning these Saints: where they were Bishops, and by what manner of death they were taken. We know that Innocentius was believed by later writers to have been a Roman Pontiff, and that S. Rasus was erased. Innocentius I died in the year 417, on 28 July. His body was translated by Pope Sergius II, who was created in the year 844, before which time our copy of S. Jerome had been written. Indeed, it seems very probable to us that the cited words in the Martyrology of S. Jerome were written before the death of Innocentius I. Having examined all these matters from every side, although we can conclude nothing certain, we are nevertheless led to this opinion: Where these Bishops lived: that these two Bishops, Innocentius and Rasus, lived in the time of persecution, and came to Rome from elsewhere, and there either rested in holy peace, or were also crowned with martyrdom, or at least their bodies, if they suffered elsewhere, were then brought to Rome and deposited there. If more certain information is indicated from elsewhere, we advise the reader to embrace it.
[2] Mention of these Bishops is made in the Appendix of Ado in Rosweyde in these words: "At Rome, the deposition of SS. Innocentius and Rasus, Bishops." Also called Confessors. In the Parisian manuscript of Labbé it reads thus: "At Rome, of Innocentius, Rasus the Confessor"; and in the Augsburg manuscript of S. Ulrich: "At Rome, of Innocentius, Ruasus the Confessor." The names of Innocentius and Rasus are also inscribed in the ancient Tallaght manuscript in Ireland. Whether, on account of the title of Confessor in very ancient codices, they may be considered to have perished in prisons or in some other way under the Judges, could also be investigated.
[3] Mention of Innocentius alone. The Deposition or Feast Day of Innocentius the Bishop is found separately in the manuscript Martyrologies of Monte Cassino, Altemps, Cyriacus, Tournai, and Queen Christina of Sweden—all very ancient—and in some the designation "At Rome" is prefixed. Whatever the case may be, we have shown a treasure that we wish others to bring into greater light.
ON THE HOLY MARTYRS OF NICOMEDIA: PETER, CUBICULARIUS OF THE EMPEROR DIOCLETIAN; MIGDONIUS THE PRIEST; LIKEWISE MIGDONIUS, EUTICIUS OR EUNENUS, MAXIMA OR MAXIMUS, DONATA OR DOMNA THE VIRGIN, RUGINUS, MARIUS, SMARAGDUS, HILARIUS, EUENGOLUS OR VINGELOSINUS, QUIRINUS, MAREASUS, NESTORIUS, EUGENIUS, DOROTHEUS, GORGONIUS, MATULUS.
A.D. 302
HISTORICAL COMMENTARY.
Peter, Cubicularius of Diocletian, Martyr at Nicomedia in Bithynia (S.)
Migdonius, Priest, Martyr at Nicomedia in Bithynia (S.)
Migdonius the other, Martyr at Nicomedia in Bithynia (S.)
Euticius, or Eunenus, Martyr at Nicomedia in Bithynia (S.)
Maxima, or Maximus, Martyr at Nicomedia in Bithynia (S.)
Domna, or Donata, Virgin, Martyr at Nicomedia in Bithynia (S.)
Ruginus, Martyr at Nicomedia in Bithynia (S.)
Marius, Martyr at Nicomedia in Bithynia (S.)
Smaragdus, Martyr at Nicomedia in Bithynia (S.)
Hilarius, Martyr at Nicomedia in Bithynia (S.)
Euengolus, or Vingelosinus, Martyr at Nicomedia in Bithynia (S.)
Quirinus, Martyr at Nicomedia in Bithynia (S.)
Mareasus, Martyr at Nicomedia in Bithynia (S.)
Nestorius, Martyr at Nicomedia in Bithynia (S.)
Eugenius, Martyr at Nicomedia in Bithynia (S.)
Dorotheus, Martyr at Nicomedia in Bithynia (S.)
Gorgonius, Martyr at Nicomedia in Bithynia (S.)
Matulus, Martyr at Nicomedia in Bithynia (S.)
[1] We proceed with the Martyrology of S. Jerome and bring forward the second class of Martyrs of Nicomedia, concerning which the following is read in the Luccan and Blumian Martyrologies of the said S. Jerome: "At Nicomedia, of Migdonius the Priest, Names in the Martyrologies: likewise Migdonius, Euticius, Maxima, Domna the Virgin, Ruginus, Marius, Peter, Smaragdus, and Vingelosinus, Hilarius, Quirinus and Mareasus, Nestorius, Eugenius, Dorotheus, Gorgonius." The same persons, with a few changes, are found thus in the Martyrology of S. Jerome printed at Paris: "At Nicomedia, of Migdonius, Euticius, likewise Migdonius, Domna the Virgin, Ruginus, Marius, Peter, Smaragdus and Vingelosinus, Hilarius, Maria, Ner... Euginus, Dorotheus, Gurgonius, Matulus." A somewhat greater diversity is found in our manuscript Martyrology of the same S. Jerome, from which we also give the following: "Likewise at Nicomedia, of Migdonius the Priest, likewise Migdonius, Eunenus, Maximus, Donata, Ruginus, Marius, Peter, Smaragdus, Hilarius, Euengolus, Inquirinus, Mareasus, Nestorius, Eugenius, Dorotheus, Gorgonius." From these Saints, the names of Migdonius, Marius, Dorotheus, Gorgonius, Euncius, Maximus, Ruginus, Peter, Hilarius, Smaragdus, Marias, Nestorius, Eugenius, Quirinus, and Donata are inscribed in the ancient Tallaght manuscript in Ireland. Missing from this manuscript are the other Migdonius, Euticius or Eunenus, and Matulus, who is found in the printed Martyrology alone. And Euncius must then be considered the same as the one above called Euengolus, called by others Vengelosus or Vengelosinus. Similarly, Marius is called by others Mareas, Marensus, and Maria. The one who in three codices is Domna the Virgin, in the other two is called Donata. The one who in two is Maximus, in the other two is Maxima, and is absent from the printed edition. In which also Quirinus is absent, though present in the three cited; in another he is Inquirinus. Finally, in the Tallaght manuscript, ten other anonymous persons are added to Peter, about whom there is deep silence in the rest: and perhaps ten are to be understood as expressed by their own names.
[2] The chief among these Martyrs are S. Migdonius, who here is the leader and standard-bearer of the others, then SS. Peter, Gorgonius, and Dorotheus, concerning whom the following is read in Nicephorus, book 7 of the Ecclesiastical History, chapter 5: Some were members of the Imperial household: "The household members and intimates of the Emperors—Peter, Dorotheus, Mygdonius, and Gorgonius—most outstanding in the praise of fortitude among all who were ever celebrated among Greeks and barbarians, who, although they so abounded in grace and esteem with their masters that they were no less dear to them than their own sons, yet counted all those things as nothing, and the whole spectacle of this life, for the sake of suffering for Christ, and to the new tortures of the executioners they brought a new readiness and eagerness of spirit." On 28 December, among the Greeks, several Martyrs who were companions of SS. Indes and Domna are venerated, among whom Gorgonius and Peter, together with Indes, were thrown into the sea with stones tied to their necks. Migdonius was cast into a pit, and Dorotheus was struck with an axe—these seem to be different from the present ones, as will soon be clear from the manner of death inflicted. From among these companions of Indes and Domna, SS. Mardonius and Migdonius are found in the Roman Martyrology on 23 December. But the Dorotheus and Gorgonius mentioned here have their own solemn and proper veneration on 9 September, when their Acts will be given; and on this day they are also inscribed together with S. Peter in the ancient Martyrology published by Rosweyde, likewise in the Cologne Martyrology of S. Mary ad Gradus and the Trier Martyrology of S. Maximinus: in the latter a long encomium is added, chiefly concerning S. Peter, who is celebrated separately on this day in very many Martyrologies, as will be evident below.
[3] We have in various ancient codices the Acts of the Martyrdom of SS. Dorotheus and Gorgonius, from which we bring forward these few details pertaining to the other aforementioned Martyrs: "Diocletian, like a roaring lion against the servants of God, [The constancy and terrible punishments of the Martyrs indicated in the Acts of SS. Gorgonius and Dorotheus,] in the council chamber of the palace ordered a throne to be prepared for himself, and the Confessors who were held in chains and in prisons to be presented before his sight; he also ordered statues or images of his gods to be set up, before which incense was to be burned. But the holy Martyrs, placing their hope in the Lord and despising his devices as filth, cried out steadfastly, saying: 'The gods of the nations are demons, but the Lord made the heavens.' At this, Diocletian, indignant, ordered some of them to be beaten with ox-hide whips and lead-tipped scourges, others to be hung up and torn with hooks, and others to be flayed alive. Yet one, whom he saw resisting his madness more steadfastly and bravely, he ordered to be tortured with crueler punishments above all the rest. Then Blessed Gorgonius, steadfastly and freely, burst forth with this cry, saying: 'Why, Emperor, do you punish more cruelly and savagely in this one man alone the conviction of mind that is vigorous in all of us? Why is that called a crime in him which is firmly confessed by all of us? This is our faith, this is our worship, and our unanimous and identical conviction. Until now, Emperor, we have served you; now permit us to serve God, whose creatures we are. Until now we were yours; henceforth, whether you will or not, we shall be God's. We have devoted ourselves to His service and have received the sign of that service. Take away the belt of your military service, so that we may freely follow Christ our King.'" These things from those Acts concerning our Martyrs and especially S. Peter, whom clearly
Rufinus, book 8 of the Ecclesiastical History, chapter 6, indicates in these words: "The instructor in discipline and Master of Ceremonies of this Peter, and from Rufinus's Ecclesiastical History: who performed the services within the palace, was Dorotheus, the overseer of the King's bedchamber, having with him Gorgonius, equal to him in office, in faith, and in magnanimity. Through their excellent training, nearly all the servants of the bedchamber persisted in the faith of God vigilantly and freely. Therefore, when Dorotheus and Gorgonius saw Peter being tortured with such cruel and inhuman punishments, they steadfastly and freely said: 'Why, Emperor, do you punish in Peter the conviction of mind that is vigorous in all of us? Why is that called a crime in him which is confessed by all of us?'" Thus far from that passage, in which, since the speech is extended to several athletes, it is probable that those very persons are the ones we have put forward as the companions in martyrdom of SS. Peter, Dorotheus, and Gorgonius: indeed they seem also to have been servants of the Imperial bedchamber, who through the training of these men persisted steadfastly, whether they were beaten with ox-hide whips and lead-tipped scourges, or hung up and torn with hooks, or even flayed alive.
[4] Eusebius, book 8 of the Ecclesiastical History, chapter 3, about to set forth the sacred contests of the Martyrs, prefaces the following: "In the nineteenth year of the reign of Diocletian (that is, the year of Christ 301), in the month of Dystrus, which the Romans call March, when the feast of the saving Passion of the Lord was already at hand, The persecution of Diocletian set forth from Eusebius: an edict was publicly issued everywhere by the Emperor's letters, that the churches should be demolished and leveled to the ground, that the Scriptures should be consumed by fire, that those who had attained honor should be disgracefully deposed from their rank, and that private citizens, if they persisted in their profession of Christianity, should be utterly deprived of their freedom. Not long after, by further letters going forth, it was commanded that all the leaders of the Churches everywhere should first be thrown into chains, and then, with every device employed, be compelled to offer victims to idols." Then in chapter 5, he asserts that the edict against the Churches of Christ was posted at Nicomedia, and immediately in chapter 6 he narrates what happened in the Emperor's court in these words:
[5] "Of all who were ever celebrated among Greeks or among Barbarians for the greatness of their spirit, from the courtiers of the Emperor none can be compared with the divine and extraordinary martyrs of our time, Dorotheus and his companions, servants of the Emperors: who, although they had attained the highest honor with their masters and were held in their affection no less than their own freeborn children, yet counted the reproaches and afflictions imposed upon their bodies for the sake of piety, and the new and manifold kinds of death devised against them, truly more splendid riches than the glory and the pleasures in which human life is accustomed to abound. The death, therefore, of one of their number, S. Peter suffers the most grievous torments. of what sort it was, we choose to commemorate, and to leave it for the readers to contemplate, so that from it they may perceive what also befell the rest of his companions. A certain one of them, in the city mentioned above, was brought forward into the midst before the Emperors whom we have named: when, having been ordered to sacrifice to idols, he absolutely refused, they commanded him to be stripped naked, raised on high, and scourged with whips over his whole body, until, overcome by the punishment, he might, even against his will, perform what was commanded. But when, having endured these things, he persisted constant and immovable, thereafter, his bones being already bared of flesh, they poured vinegar mixed with salt onto the members of his body, wasted and nearly consumed by the torture. And when he had triumphed over these pains also, and had, as it were, trampled them under foot, then a gridiron and fire were brought forward together, and the remains of his body, like meat prepared for eating, were consumed by the fire—not swiftly, so that he might quickly depart this life and be freed from all pain, but slowly. Nor did those who had placed him on the pyre intend, even after so many and such grievous torments, to give him any respite, unless he should agree to do what they commanded. But he, clinging tenaciously to his resolution, breathed out his victorious soul amid the torments. Such was the martyrdom of one of the royal servants, which was truly worthy of its name (for he was called Peter). The martyrdoms of the rest of his companions, which were no less glorious, we shall pass over for the present, to bring our narrative to a close."
[6] Thus Eusebius, whom the above-cited Rufinus and Nicephorus copy, and nearly all the Martyrologists—Bede, Usuard, Ado, Notker, Bellinus, Maurolycus, Galesinius—along with very many manuscripts and with these same the tables of the Roman Martyrology, inscribed in most Martyrologies. whose words alone I add: "At Nicomedia, the passion of Blessed Peter the Martyr, who, being the cubicularius of the Emperor Diocletian, and complaining rather freely about the immense sufferings of the Martyrs, was by the same Emperor's order brought forward into the midst, and first hung up and beaten with scourges for a very long time; then drenched with vinegar and salt; and finally roasted on a gridiron over a slow fire, and thus truly proved the heir both of Peter's faith and of his name." Hence it is clear that the Acts of SS. Indes and Domna and the Greek Menaea, in which he is said to have been thrown into the sea with stones attached, are to be understood as referring to another Martyr.