Martyrs

ON THE HOLY MARTYRS

HESPERUS AND ZOË SPOUSES, CYRIACUS AND THEODULUS SONS,

AT ATTALIA IN PAMPHYLIA.

UNDER HADRIAN.

Hesperus, Spouse, Martyr, at Attalia in Pamphylia (St.)

Zoë, Spouse, Martyr, at Attalia in Pamphylia (St.)

Cyriacus, Son, Martyr, at Attalia in Pamphylia (St.)

Theodulus, Son, Martyr, at Attalia in Pamphylia (St.)

BY THE AUTHOR D. P.

Attalia, retaining its name from the most opulent King Attalus,

commonly Satalia, was once a chief

and Archiepiscopal city of Pamphylia,

on the shore of the Mediterranean sea, at the mouth of the river Cestrus.

It gave to these holy Martyrs

an end of human servitude and the beginning of heavenly liberty, The Greek Acts,

under the Emperor Hadrian. The place of Martyrdom is indicated by the

Acts, which we give from a Vatican Greek MS. by us into Latin

rendered: the Time those Acts do not mark; yet it (from other

Acts perhaps) is noted, and the worship everywhere received among the Greeks

is proved by all their Menaea and Synaxaria, both manu-

script and printed: in which an Elogium under

a lesser or greater compendium is handed down. For all let it be that which

is found in the MS. Synaxarium of our College of Clermont at Paris

in these words.

[2] The Saints Hesperus and Zoë were under the Emperor

Hadrian from the region of Italy, slaves of a certain rich man

Catalus and Tetradia his wife: the elogium from the Synaxarium. who when they had brought up their sons

Cyriacus and Theodulus in a Christian manner,

on a certain day the boys said to them: Why do we serve

these impious ones and not rather Christ, lest we perish

with them? Their mother hearing these things said:

Resist him who bought our bodies, and we shall undergo martyrdom

for Christ. Then approaching Catalus,

We have, they say, Christ Jesus as Lord

of our souls, but by a certain fortune it has come about

that our bodies were subjected to thy power:

meanwhile we count the servitude of Christ preferable, because

one ought to obey God rather than men. Astonished

at this Catalus then indeed sent them

to Tritonium to his father Hesperus, but afterward

summoning the father and mother with the sons, ordered them to be beaten

and tortured vehemently because they would not celebrate

the birthday-feast of his son, and taste of the wine and meats

which he had sent them. He then ordered an oven to be kindled,

and the Saints to be cast into it: who in it gave up their souls

to God. But on the following day opening the same,

they found the Saints as if sleeping, turned toward

the East. But the festivity is performed on

their most holy martyrdom, which is on the Second.

[3] The temple of St. Zoë at Constantinople. Thither namely were brought either the bodies of them all,

or at least that of St. Zoë, perhaps under the Emperor Justinian:

of whose buildings treating Procopius in book 1 chapter 3, when he had said,

that in that Region of the city of Constantinople

which is called δεύτερον, he dedicated to St. Anne a most noble

and altogether wonderful temple; soon added:

Not far thence, at the last angle of the city,

he made for the Martyr Zoë a very elegant temple. Hence

it comes that the Acts bear the name of Zoë alone in the title, with a general

mention added of those who suffered with her. Sirleto,

composing his Menology from the Menaea, the names in the Martyrology. gave Baronius occasion

to insert them all by name in the Roman Martyrology:

but so that, following one hallucinating, he should write Exuperius

for Hesperus.

THE PASSION

From a Vatican Greek MS.

Hesperus, Spouse, Martyr, at Attalia in Pamphylia (St.)

Zoë, Spouse, Martyr, at Attalia in Pamphylia (St.)

Cyriacus, Son, Martyr, at Attalia in Pamphylia (St.)

Theodulus, Son, Martyr, at Attalia in Pamphylia (St.)

FROM A GR. VAT. MS.

[1] Sold into servitude to idolaters This holy Martyr and her husband and two

sons, pilgrims like Abraham the father of the elect,

were citizens of the heavenly city: for they were bought

by Catlus ^a and his wife Tertia. Now Catlus,

coming from Rome, had migrated into Pamphylia, and dwelt

at Attalia: but he had bought them as slaves for himself out of

Phrygia ^b. Since therefore they were endowed with much faith and

had their hope placed in God, as being born of Christians,

both Zoë herself and those who were with her, walked

in the right way: but those who bought them followed the impure

superstition of idols, as being pagans,

and sacrificed to idols, saying they were Gods.

And so St. Zoë and her husband and two sons, they spurn the meat offered to idols, seeing

their vain superstition, bore it grievously:

and therefore they did not even taste of the consumption of the foods which

they received, suspecting them to be offered to idols: for in the house,

in which they dwelt, idols were set up.

[2] And so the holy Martyr, having received her dole, stood

at the door, and said to the doorkeeper, Rest by

day, and I, if there be need, will rouse thee: for thou

laborest enough the whole night, on account of the multitude of those going out

and coming in to our Lord, Zoë imparts her allotment to the poor: whom

his vain religion allures to subject themselves and adore

Fortune. The doorkeeper, then, obeying her words,

withdrew himself, and rested in the court next to the gate.

But there were dogs tied outside the gates; and if anyone,

besides the guests, who were wont to come for the sake of receiving the command,

arrived, they immediately flew upon him. Seeing

therefore the Saint the poor and pilgrims arriving,

she cast a little of her food; and they being silent,

the rest she gave to the poor; persuading them

to become Christians: for therefore, she said, you are saved

coming hither. Moreover she fed the domestic

fowls, when she received the monthly allotment,

imparting to these grain, to those legumes, according as

each fed according to its kind. And finally

about sunset they themselves also were refreshed,

mindful of the divine word saying, Consider the fowls

of heaven, for they sow not, neither reap, nor gather

into barns, and the heavenly Father feeds them. Matt. 6, 26

[3] But the sons said to their mother: We cannot

dwell with these: for dost thou not thyself

teach us from the divine Scriptures, the sons, led by zeal of faith, whence also we remember

the Apostle saying, Do not bear the yoke with infidels? 2 Cor. 6. 14

Unless therefore, obedient to the Scriptures and keeping

the Lord's precepts, we depart from them,

we also shall be numbered with them. But the Martyr said

to her sons: By what pretext at length will you depart from them, sons?

for they are Lords of the bodies which are seen.

To this the sons: Christ for us delivered himself

into the hands of the impious Jews, and was crucified

and buried, they explain their counsel to their mother: and on the third day rose again: if therefore

we also deliver our bodies to the impious Catlus, and he by torturing

kill us, we shall know that our souls eternally

will live: therefore rejoicing and exulting, O mother,

set us before our impious Lord; and what the

Lord shall give our mouth, we will speak to him.

[4] And when Catlus came to dinner, the young men

were ready, like noble athletes, for the contest,

saying to one another; If God grant that for

him we die and be held worthy to see him, and openly professing Christ we shall be

with him. But the mother feared lest by torments

terrified they should be induced to sacrifice, for hitherto

their Lords knew not that they were Christians.

When therefore she would not bring them in, her

sons said to her, Why dost thou fear that impious man? Dost thou not remember

that it is written, I spoke in thy testimonies

in the sight of Kings and was not confounded? Psal. 118, 45 Going out

therefore the sons met Catlus outside the door

and said to him: Welcome, Lord of our visible

bodies, but the Lord of our souls

is Jesus Christ, who resides in the heavens.

But Catlus said; These boys are mad, bringing

a strange name upon me, calling God and Lord

him who is called Jesus Christ: call

me their father and mother.

[5] with her they are sent off to the father in the country estate. The servants going away found not their father,

but brought their mother Zoë: to whom Catlus said:

Where is thy husband? She answered: Didst thou

not thyself order that he should dwell outside in Tritonium? Catlus

said to her; Would that you also were in Tritonium,

and did not disturb my mind, saying that you

have a peculiar God, whom neither I nor any

other has heard: but I seemed to myself for a great solace

and many gifts to have received your mistress

Tertia, because I offered sacrifices to the great Goddess Fortune.

I will have no further question about those things which

you have said to me: but when the boy shall be born, and the great

Goddess Fortune I shall have adored, then I will also hear you.

He ordered them therefore to depart into Tritonium ^c.

Who when they were led away rejoiced and exulted

singing psalms and saying, The Lord feeds me and

nothing shall be wanting to me, in the place of pasture there he placed me:

and again, Because thou hast rescued us from hell, and from the hand

of death thou hast saved us: for they esteemed the house to be

hell, Catlus death, but the idols fire.

[6] But a son was born to Catlus, and the impure

birthday-feast was being celebrated, by sacrificing to the Fortune of the city; And when, on account of a son born to the lord

and all rejoiced at the boy's nativity: but holy

Zoë was strengthened, praying God that

neither her husband nor sons should be led into temptation.

But Catlus, after that impious banquet going forth,

said to his wife Tertia: Let all rejoice in the festivity

of our son: and she answered: Let all

rejoice. Zoë had spurned the dole sent. And immediately they put wine into an amphora

and meats into a dish, and ordered them to be carried

to Zoë: who seeing the impure servant and

understanding the signification of the foul gifts,

groaned and said: Lord God, infallible searcher

of human hearts, be present to us pilgrims:

for besides thee, Lord, we know no other God:

confirm us in thy confession. And approaching him

who bore the meats, she cast them indeed to the dogs, but the wine

she poured out.

[7] she is summoned with her husband and sons: Which when the servant had seen, he went away and announced

to Catlus what had happened. But Catlus hearing these things, was filled

with wrath and indignation against Christ: and

ordered them to be brought into his house. But while they were being led

St. Zoë instructed her husband and sons and said:

Let us not fear the torments of the impure Catlus: but let us endure

them, that through patience we may enter into the city of Christ with

his Saints. As they entered to him Catlus said: In

what having confidence have you dared to do these things? for I do not

so much care that you have affected me with injury, as that the great

Goddess Fortune you have contemned. But holy Zoë

answered him: Our hope is Christ Jesus, the son

of the living God: she confesses Christ, for those whom thou namest Gods, demons to us

they are. Catlus said: I order therefore thy sons

to be tortured, that we may see whether he can help them, whom God

you say to be Christ.

[8] When therefore the boys, suspended, were being scraped with iron claws ^d,

their mother standing by said to them, she encourages her sons in the torments: Contend, and fear not

the torments of the impious Catlus. But the sons answered, These torments

are nothing: tell the impious Catlus to inflict greater

torments upon us, that we may attain the perfect crown of patience.

But she herself said to the impious Catlus:

Why hast thou ordered the boys to be suspended, and ceasest

to inflict torments upon them? for they have not felt the tearing.

Then Catlus ordered

the furnace to be kindled, and the servants of God to be cast into it,

and diligently guarded. But holy Zoë, and

her husband Hesperus, and the two sons Theodulus and

Cyriacus, were in the furnace singing psalms and praising

the Lord. Catlus therefore hearing them in the furnace ^e

singing psalms, then with these and her husband cast into the furnace she expires: was thinking how he might destroy them with greater

torture. And it was said to them in the furnace

by the Holy Spirit, Be strengthened; for Catlus seeks

how to destroy you with greater torments. But they

hearing this, prayed and said, Lord Jesus

Christ, receive our souls in peace. And immediately

they delivered their souls in peace on the second day

of May.

[9] But on the following day Catlus coming with his people, found

the bodies of the Martyrs unharmed, the bodies are found unharmed. and turned toward the east:

for already their souls had been joined to the choirs

of the holy Martyrs and Angels and Archangels.

And there was a voice from heaven saying, Enter,

ye just, into Paradise: but thou, impious Catlus, look

upon the eternal judgment and the place of gehenna, where

the fire shall not be extinguished, while the just shall be in the joy of paradise

through the eternity of times, in Christ Jesus

our Lord, to whom be glory and power for ever and ever.

Amen.

ANNOTATIONS.

ON THE HOLY MARTYRS

GERMANUS, CÆLESTINUS, FELIX, CETINUS, URBANUS, BELLICUS AND PRIVATA.

Germanus, Martyr (St.)

Cælestinus, Martyr (St.)

Felix, Martyr (St.)

Cetinus, Martyr (St.)

Urbanus, Martyr (St.)

Bellicus, Martyr (St.)

Privata, Martyr (St.)

G. H.

The most ancient transcript of the Hieronymian Martyrology,

which received from the men of Echternach we have

hitherto used, thus auspicates this day:

VI Nones of May, of Germanus, Cælestinus,

Felix, Cettinus, Urbanus, Bellicus,

Privata. The same are read in three other transcripts of the same Martyrology,

except that in the Lucca one the name of Germanus is wanting,

and in place of Privata is written Privatus: then variously are written

the names Cettinus, Cetinus, Cætinus and Ceticus, and Bellicus,

Bellacus, Bellapus and Hellacus. Of these various ones in other

MSS. are reported. Of the first three, namely Germanus, Cælestinus

and Felix, Their names in the ancient Martyrologies. the memory is celebrated in the MS. of the Queen of Sweden

praised by Holstenius. In the MSS. of Prague, and the double

Liège of St. Lambert and St. Lawrence, is indicated the birthday of SS.

Germanus, Cælestinus, Urbanus and Privata. The same are

in the MS. Florarium, but Privatus is written. Likewise in the MS. Barberini,

but Germanus being omitted; and in the MS. of Trier of St.

Maximinus, but Privata being omitted; and Orbanus, in place of Urbanus,

written. But others, of whom we shall soon treat, being intermixed are inserted

in the MS. of Rheinau the names of Germanus, Cælestinus,

Felix, Urbanus, and besides in the Reichenau Bellacus,

Privata. In the MS. of Augsburg of St. Udalric these are handed down:

of Germanus, Cælestinus, Privatus, Felix, to which in the Paris one

communicated to us by Labbe is added Cetinus. In the MS.

of Tallaght are the names of Cælestinus, Germanus, Urbanus,

Bellicus, Privata. Thus far the illustrious memory of these Martyrs

in so various MSS. is contained without the palestra or

place of martyrdom. Of the other Germanus, Cælestinus and Santinus

suffering at Alexandria below we shall treat. Likewise of Germanus

and Cælestinus attributed to Rome in the following class. The name

of St. Bellicus is inscribed in the ancient Calendar before the MS.

works of St. Isidore, preserved at Rome among the Fathers of the Congregation

of the Oratory.

[2] The relics of some St. Cælestinus at Bologna. Paulus Masinus in his survey of Bologna writes on this

day, that at Bologna in the Church of St. Francis there is the head and part

of the arm of St. Cælestinus Martyr, likewise some relics

are with the Nuns of St. Helena. We received

also ourselves an authentic testimony, when we were at Bologna in the year

MDCLX, that with the said Franciscans with an Ecclesiastical office

under a double rite St. Cælestinus martyr was venerated on account of the aforesaid

relics, which there we venerated. But they seem

to have assumed this day, because in the Roman Martyrology there is noted

some Cælestinus suffering at Rome with two others soon to be named:

which we cannot prove; and although we could, not

on that account would we think it consequent, of another, that of Calepio. that of precisely him who

is commemorated on this day, the Relics are at Bologna. Similarly diverse

from this we think to be him, whose body, in the year MDCLXXV,

on May XVIII, by Pontifical mandate from Gaspare of the title of St. Sylvester

at the head of the H. R. C. Cardinal Priest of Carpineo, his

Vicar general, John Paul Count of Calepio received,

together with the relics of the holy Martyrs of Christ

Liberalis, Angelus, Castus, Severianus, Perpetua, Victorina,

Pontianus, to be placed in the church of the Visitation of B.

Mary de Begnanga, situated in the commune of Calepio

of the diocese of Bergamo. Yet of him I wished here to make mention,

both because I judge for his worship in the aforesaid church to have been assumed

this day, on which some Cælestinus is found in the Roman Martyrology,

though by error, ascribed: both because it deserves it

the piety of the Count himself and of the men of Calepio, who to us the instruments

of the public acts of that translation under Notarial

faith caused to be communicated: from which it is established,

that that body was received from the Roman cemetery of St. Calixtus,

and together with it was found the stone which is kept, with the inscription

CÆLESTINUS and a martyr's palm sculpted. Of Cælestinus

the Spanish Consul, who under Julian the apostate is presumed

to have suffered, below we shall treat.

ON SS. SATURNINUS AND NEOPOLUS

MARTYRS AT ALEXANDRIA.

Saturninus, Martyr at Alexandria (St.)

Neopolus, Martyr at Alexandria (St.)

G. H.

We proceed with the Martyrology of St. Hieronymus,

in whose transcripts of Lucca and Blumius

these are read: They are reported as suffering at Alexandria, At Alexandria of Saturninus

with Neopolus his companion. But the name

of the companion in the MS. of Corbie printed at Paris, the first

letter omitted, is written Eopolus, and is wanting in the MS. of Echternach.

In the MS. Vatican of the Church of St. Peter, from which the genuine

Martyrology of Bede also we edited, these are handed down: At Alexandria

the birthday of St. Saturninus resting in prison,

with Neopolus his companion. Notker reports them thus:

Likewise at Alexandria of Saturninus and Neopolus, or without the place of martyrdom, who in prison

rested. The MSS. Reichenau, Rheinau and

Aachen set forth the former thus: At Alexandria of Saturninus,

then add others from various classes. But the palestra

of martyrdom omitted thus they are reported in the MSS. of Monte Cassino and

the Roman of the Duke Altemps: The birthday of St. Saturninus in prison

resting with Neopolus his companion. Perhaps on account of St.

Alexander the prefect, of whom elsewhere no mention is made, it is to be read

Alexandriæ. But the phrase being changed in Usuard,

Ado, the Author of the supposititious Bede, Bellinus, Maurolycus,

and in the MSS. of Trier of St. Maximinus and St. Martin;

likewise in the MSS. of Centula, Utrecht, and the Florarium

of the Saints and in Peter de Natalibus these are read: The birthday

of SS. Saturninus and Neopolus, with mention only of the prison. who in prison rested.

The same, but without mention of the prison, are read in

the MSS. of Cologne of St. Mary ad Gradus, and another Roman-Frankish,

which Lucas Acherius communicated at Paris. Of Saturninus

alone make mention the MSS. of Augsburg of St. Udalric

and the Paris one of Philip Labbe. And Saturninus, Hippolytus

and Alexander are in the MS. of Tallaght. Whether Hippolytus

in place of Neopolus, and Alexander in place of Alexandriæ?

[2] Behold the memory of these two Martyrs, from so many illustrious

Martyrologies collected, to which the palestra of contest is either

assigned Alexandria, whether they are rightly said to have suffered at Rome with other companions? or is passed over in silence. After so many copies

Galesinius indicates another palestra for them and other companions in these

words: At Rome of the holy Martyrs Saturninus, Neopolus,

Germanus and Cælestinus, who for Christ the Lord

cast into prison, there fell asleep. For the proof of the said

in the Notes thus he adds: Of the first two

Usuard makes mention, and Bede likewise: the latter two

we added from a MS. codex. But what he had not

solid enough, as we have hitherto often said. But whence

he knew them to have suffered at Rome, he does not add. Baronius while he believes

Galesinius, easily errs; he in the Roman Martyrology thus celebrates these:

At Rome of the holy Martyrs Saturninus,

Neopolus, Germanus and Cælestinus, who having suffered much, at last

cast into prison, there rested in the Lord.

Then in the Notations these he adds: Of these treat

likewise Bede, Usuard, Ado, and other later ones. He is

Galesinius, who first established the palestra Rome, and to the two

first joined Germanus and Cælestinus: of these we have already

treated, and again below we are about to treat. Bucelinus in the Benedictine Sacrary

asserts that the bodies of SS. Saturninus, Neopolus

and Cælestinus rest in the Monastery of Antecum

in Bavaria. Which we would rather have proved to be of these Martyrs

to be understood: or at least that some of those names so conjointly

were found; for we fear lest from the Roman of today

the names were assumed, that at once there might be had a day of worship, and bodies

found without a name be fitted to them.

[3] We gave on February IV the Acts of St. Phileas Bishop

of Thmuis, and in them his epistle on the contests and crowns of the Alexandrian Martyrs:

What kind of Martyrs in the Alexandrian prison? the same Epistle Eusebius alleges in the Ecclesiastical history book 8 chapter 10, whence it is helpful to receive,

what concerning the Martyrs, under the last persecution of Diocletian and Maximian

thrust into the Alexandrian prisons, are there

read in these words, after the various kinds of punishments

endured by them are narrated. Some after torments lay

in the stocks, with feet drawn apart even to four holes,

so that they were forced to be supine; since on account

of the fresh scars of the wounds, which they bore over the whole body,

they could not stand at all. Others cast on the ground

lay, by reason of the too great bitterness of the torments, and

much more grievous than while they were being tortured a spectacle

to those beholding presented, various and in manifold ways devised

kinds of torments carrying about on their bodies.

Which when so were done, some in the very

torments expired, by their constancy striking shame

into the adversary: others half-dead thrust into prison,

a few days after, overcome by pains, ended their life.

Of these therefore, to whom in a manner so memorable the prison was for

a stadium, it is credible that there were Saturninus and Neopolus;

and indeed by birth or office more illustrious than the rest, who

before so many others deserved in the Martyrologies under this title

to be commended, that at Alexandria in prison they rested.

ON SS. HELPIDIUS, HERMOGENES, EUPOLITES AND LUPUS,

MARTYRS AT MELITENE IN ARMENIA.

Helpidius, Martyr, at Melitene in Armenia (St.)

Hermogenes, Martyr, at Melitene in Armenia (St.)

Eupolites, Martyr, at Melitene in Armenia (St.)

Lupus, Martyr, at Melitene in Armenia (St.)

G. H.

This third troop of Martyrs is contained in the ancient transcripts

of the Hieronymian Martyrology,

and indeed in these words in the MSS. of Lucca and Blumius:

In Armenia in the city Militana

of Helpidius and Hermogenes: to whom a third is added Eupolites

in the most ancient transcript of Echternach: in whose place

in the MS. of Corbie is substituted another, by name Lupus, so that

four seem to be named. In the MS. of Reichenau alone

Hermogenes is celebrated in Armenia in the city Militana:

which is so more often called in the ancient Martyrologies, by other

ancient writers everywhere called Melitene, and was the palestra of very many

Martyrs, as from this whole work is established.

But, no place of martyrdom being indicated, are reported Helpidius and

Hermogenes in the MSS. of Augsburg of St. Udalric and the Paris one

of Labbe, to which in the MS. of Aachen is added Ypolites,

above called Eupolites, from whom if anyone would not distinguish Lupus,

as if in the former with letters almost transposed it were contained,

we will not draw a contentious rope about that matter: meanwhile

both in the title we set forth. In Grevenus, in the Auctarium

of Molanus, are reported Germanus; who pertains not here, Hippolytus,

above Eupolites; Elpidius and Hermogenes.

In the MS. of Tallaght are indicated Elpidius, Hermogenes,

and Eupolites: but this MS. is almost from some Hieronymian one

received.

ON SS. GERMANUS, CÆLESTINUS, SANTINA

MARTYRS AT ALEXANDRIA.

Germanus, Martyr at Alexandria (St.)

Cælestinus, Martyr at Alexandria (St.)

Santina, Martyr at Alexandria (St.)

G. H.

This is the fourth and last troop of Martyrs,

in the ancient transcripts of the Hieronymian Martyrology:

and indeed in the Echternach one written nearly

a thousand years ago these are read:

Likewise at Alexandria of Germanus, Cælestinus,

Scantina. They suffered at Alexandria. Where the particle likewise can separate these from

SS. Saturninus and Neopolus also suffering at Alexandria,

but in another year perhaps, yet on this same day. The said

particle likewise can also distinguish these two Germanus and Cælestinus

from other Martyrs of the same name, who

in the first class of this Martyrology with five other companions

are reckoned. In the MSS. of Lucca and Blumius, in place of Scantina,

is read Santina, and in the MS. of Corbie printed at Paris,

Santinus. In all which also are repeated the names

of Germanus and Cælestinus, although they had been in the first class

placed: by whose authority we also do the same. The MS.

of Aachen recalls Germanus, whether this be he, or another

above reported. Of SS. Germanus and Cælestinus wrongly

joined to SS. Secundinus and Neopolus suffering at Alexandria,

and at the same time by Galesinius ascribed to Rome in the second

class of these Martyrs, we have already treated.

[2] Tamayo Salazar in the Spanish Martyrology inscribed

St. Cælestinus, Martyr at Rome, as if he were a Spaniard:

and that by the authority of Julian Archpriest of Toledo; Whether Cælestinus, Martyr at Rome, is a Spaniard. in

whose Adversaria num. 5 these are read: In the Spains

the memory is famous of St. Cælestinus Martyr, who

suffered at Rome in the persecution of Julian the Apostate.

A man of Consular rank from Consular Bætica; a Spaniard

with others, at the time when John and Paul

were apprehended. He died in prison on the second day

of May a Martyr. In the Chronicle also of Dexter at the year 356

it is handed down that Olymphius Bishop of Toledo issued books,

which he inscribed to Cælestinus Consul

of Bætica, who afterward was a Martyr. But these books

we judge to have been fabricated in this seventeenth century, and the author of the Adversaria

of Julian to have followed Galesinius erring,

by whom also Baronius was led astray. The one who

is alleged by Tamayo, Ambrosio Morales, makes mention of letters

sent by the Emperor Constantius to Cælestinus,

but of his martyrdom is silent, which we desire to be better

proved, than from the pseudepigrapha of supposititious authors'

writings.

ON SS. ELENARA AND SPONSARIA

VIRGINS AND MARTYRS IN GAUL.

UNDER DIOCLETIAN.

Elenara, Virgin and Martyr in Gaul (St.)

Sponsaria, Virgin and Martyr in Gaul (St.)

G. H.

Centula, the most celebrated monastery among the men of Ponthieu in

Picardy, is now commonly from its founder

St. Richerius called, as has been largely

said on his Life April XXVI.

Of this monastery we have some MS. Chronicles,

which are called abbreviated, in respect of the greater Chronicle

printed in volume 4 of the Acherian Spicilegium, but which with the Acts

of St. Gervinus ends. After whom there presided over the said monastery Gervinus

II, made afterward Bishop of Amiens. To him is subrogated

Ancherus, as in the said abbreviated Chronicles is read,

elected in the year MXCVII, while Louis the Fat

reigned King of the Franks, The finding of the bodies, and Guido was Count of Ponthieu. This

Ancherus in the XVI year of his rule renewed all

the caskets and biers of all the Saints and relics

here existing. He himself wished to see and know

really all things, which were contained in the said caskets,

and in one he found … the bodies of the Saints and Martyrs

Elenara and Sponsaria, who suffered martyrdom

for the name of our Lord Jesus Christ

under Rictiovarus, on the sixth Nones of May. So far there. Rictiovarus

under Diocletian and Maximian the Emperors very

many Christians afflicted with martyrdom in the Gauls. In the greater Chronicle

of Centula, by Ariulfus the monk in the eleventh century finished

and edited in volume 4 of the Acherian Spicilegium book 3 chapter 29 these are read:

Among the merits of so great Blessed and Holy Angilbertus

we are fortified by Relics, and by the patronages of the blessed Martyrs

of Christ and Virgins Elenara, martyrdom under Rictiovarus. Sponsara

we are fostered. But these most blessed Virgins, as much

as from earlier ones we have received, were companions and

fellow-virgins of B. Macra the Martyr, and together with her by the persecutor Rictiovarus for Christ's name were martyred.

The Acts of the martyrdom of St. Macra we gave on January VI: but

without any mention of Companions; without whom she also was buried,

and found by a certain cowherd Landulphus, whose

Teutonic name indicates the time of the finding to be deferred

even to the times of the Kings of the Franks, namely of the first

stock: for that in place of the old little church of St. Macra a more ample new one was made

in the time of Charlemagne, Flodoardus hands down. Which therefore I here note,

that by example it may be made likely, that also the bodies of these Saints,

by a similar reason were found and translated of old: and by the

tradition of elders rather than by the faith of writers it seems received,

that under Rictiovarus those women suffered at the same time,

at which St. Macra at Soissons contended. Ignatius Joseph de

Jesu Maria, in the Ecclesiastical History of the city of Abbeville chapter 82,

under Ancherus the XXV Abbot of Centula, makes mention of the said finding,

which also Jacobus Malbrancus inserted in book 2 de Morinis

chapter 14, and at length Arturus du Monstier on this II

of May in the Sacred Gynaeceum reported the same.