ON THE HOLY MARTYRS EUPHROSIUS, FRUNIMUS, FORTUNIO, LIKEWISE DONATUS AT CARTHAGE.
CommentaryEuphrosius, Martyr (S.)
Frunimus, Martyr (S.)
Fortunio, Martyr (S.)
Donatus at Carthage, Martyr
[1] The controversy in correctly ordering the Martyrs of this day is an entangled one. In the ancient Martyrology of St. Jerome, of which we have four copies, The commemoration of three Martyrs, they are distributed into five classes, to the first of which two or three are assigned: with which the Martyrology of St. Jerome begins thus, from the very ancient Corbeiensis manuscript printed at Paris: On the day before the Ides of March, of Euphrosius, Frunimus, Fortunio or Fortunioni, as it is read in another manuscript Martyrology of the same Corbeiensis monastery, where the same three are commemorated. In the Blumian and Lucensian copies of the same St. Jerome it reads thus: On the day before the Ides of March, of Euphrosius, Frunimus. In our manuscript of the same St. Jerome the word Natalis is prefixed to these two. Above all, Euphrosius is more celebrated, of whom Wandelbert makes mention in this verse: Euphrosius shines on the day before with Peter the Martyr: Thus they are joined in the manuscript of Ado of St. Lawrence at Liège. Of St. Peter and his other African companions we shall treat below. and especially of St. Euphrosius. The manuscript Martyrology of St. Lambert at Liège: Likewise of St. Euphrosius and Felicissimus. But Felicissimus pertains to the next class of Nicomedian Martyrs. In the ancient Cassinese manuscript, after the XLVII Roman Martyrs of whom we have treated, is added: And of St. Euphrosius the Martyr. Usuard in both handwritten and printed codices has this: In Africa, of St. Peter the Martyr, from whom the following is distinguished, when it is thus added: Likewise of St. Euphrosius, which same words are thus found in other manuscripts, as also in Bellinus, Canisius, Maurolycus and Felicius: but by the last two he is called Euphrasius, and is perhaps to be referred to the Thessalonican Martyrs to be treated below. In the manuscript of Ado of the Most Serene Queen Christina of Sweden, Euphrosininus and Firminus are written. The manuscript of the Carmelites of Cologne and the manuscript Florarium, likewise the Cologne Martyrology of the year 1490, and the Doctrinale Clericorum printed at Lübeck in the same year, combine differently: On the same day of Innocentius the Bishop and Euphrosius the Confessor. Of St. Innocentius we treat among those Passed Over, judging him to be the one of whom we treated on March 12. But we indicate that St. Euphrosius was a Martyr: thus the manuscript Calendar prefixed to Bede's Computus and the fourth Capuan Martyrology in Michael Monachus commemorate Euphrosius as a Martyr.
[2] And thus far the arena of his martyrdom lies hidden, while we show that they ought to be separated from other Saints, namely the African, Nicomedian, and Roman ones, whether Donatus, who suffered at Carthage, should be joined? with whom they were being associated. Meanwhile they are attributed to Carthage, joined to St. Donatus. Thus Rabanus Maurus wrote more than eight hundred years ago: At Carthage, the birthday of SS. Donatus, Euphrosius, Frunimus. Following him, Notker: At Carthage, of Donatus, Euphrosius, Frunimus. The genuine Martyrology of Bede is vacant on this day: but what has been printed under his name and exists in manuscript in the monastery of Rithebergensis, brings forth the same from Rabanus: At Carthage, the birthday of Donatus, Euphrosius, Frunimus. Galesius also, citing Bede and a manuscript, says: At Carthage, SS. Donatus, Euphrosius, Frunimus. Behold, Donatus is placed before the others, but should he be separated? We have given St. Donatus who suffered at Carthage on the Kalends of March. But from what bare name related here shall we conclude that he is to be placed on this day? We therefore leave it, but placed after the others.
[3] In the Roman Martyrology which was printed in the year 1584, the following is read: In Africa, of the holy Martyrs Peter and Aphrodisius, who were slain under the pressure of the Vandal persecution. Which latter part was afterward changed, whether Aphrodisius suffered under the Vandals? and now reads thus: Who received the crown of martyrdom in the Vandal persecution. Concerning these, Baronius notes that Usuard and other more recent writers also treat of them on this day. But the constant reading in all is Euphrosius, not Aphrodisius: moreover, Euphrosius is everywhere separated from St. Peter, as we have shown at length: furthermore, nowhere is any mention made of the Vandal persecution; indeed the Martyrology of St. Jerome seems to have been written before that persecution. Only Galesius preceded him in this: whose words, when we treat of the African Martyrs, will be brought forward.