ON SAINT FELIX THE FIRST,
ROMAN PONTIFF, MARTYR.
IN THE YEAR CCLXXIV
HISTORICAL COMMENTARY.
On the time of his See, his acts, martyrdom, relics.
Felix I, Roman Pontiff, Martyr (S.)
BY THE AUTHOR G. H.
Saint Felix, by nation a Roman,
from his father Constantius, the twenty-
sixth Pontiff of the Roman Church,
succeeded S. Dionysius: concerning
whose time of See in the Catalogue
of all the Roman Pontiffs, the most ancient,
published before April, these things
are very accurately handed down: Dionysius
was from the day of the Kalends of August, under Aemilianus
and Bassus, The time of the See of S. Dionysius his predecessor, until the seventh day of the Kalends of January,
under the Consuls Claudius and Paternus. S. Dionysius therefore died
on December XXVI, on which day he is inscribed in the
Martyrologies of Usuard, Bellinus, the Roman, and others) in the year
CCLXIX, when the Consuls were the Emperor Aurelius
Claudius II and Ovinus Paternus. To him therefore then succeeded
S. Felix toward the end of the year, and in the said Catalogue the same
Consuls are found with this elogium: Felix for five years
eleven months, twenty-five days.
He was in the times of Claudius and Aurelian, from the Consulate
of Claudius and Paternus until the Consulate of Aurelian
II and Capitolinus. These Consuls assigned last,
the Emperor Aurelian II and C. Julius Capitolinus,
were in the year CCLXXIV: nor beyond this year can
the Pontificate of Felix be extended, since the phrases the author of the Catalogue uses
are quite distinct and clear, "until," and "until after."
Altogether therefore it seems to be said,
what my Colleague Papebroch judges, that for five years
four years should be read: and then indeed,
so that eleven months twenty-five days may be reckoned
up to the XXX of May of the year now mentioned, Felix must, while Dionysius
was yet living, have been ordained his Vicar, from the day VI
of June, which in the year CCLXXIX was a Sunday; and after his
death the See was vacant until January of the following year,
at the beginning of which Eutychianus was ordained, under the Consuls Aurelian
III and Marcellinus. So long a vacancy
can be imputed to the atrocity of the persecution, through
which Felix, suddenly seized, could not provide a Bishop for the Church to be widowed by his death, and of S. Felix:
by ordaining a Vicar; nor after his death could the Bishops
assemble at Rome from elsewhere, who might consecrate Eutychianus elected by the Clergy.
But the cause of erring in the numbers could be that
most define the Episcopate of Felix by five years,
no account being taken of the five or six days, required to
complete them. In the Anastasius of the Royal Parisian edition,
among the various readings there are found, from the Thuanus Codex,
assigned to Felix only IV years, III months,
XXV days, where there is error only in the number of months, the rest
agreeing very well with the Chronology of Papebroch. And
let these things concerning the time of the See be said as the more certain; for the same
Emperors and Consuls are confirmed in the other Catalogue
brought down to the times of Justinian in the Pontifical book, in the Lives
of the Pontiffs in Anastasius the Librarian, in all
copies both written by hand and struck by type, likewise
in the MS. Deeds of the Pontiffs brought down to Martin V, and in
the ancient Roman Breviaries in MS. and printed in the year 1479 and
1490. Eusebius in book 7 of Ecclesiastical History chapter 32, writes
that Felix governed the Roman Church for five years.
[2] There exists a brief fragment of this Pontiff in S.
Cyril Archbishop of Alexandria, his doctrine on the Incarnation of the Word: in the Apologetic
for the XII Chapters against the Orientals, in anathematism
VI, in these words: From the epistle of Felix, most holy Bishop
of Rome and Martyr, to Maximus the Bishop
and the Clergy of Alexandria. But concerning the Incarnation of the Word
and the faith, we believe in our Lord Jesus
Christ born of the Virgin Mary, that he himself
is the everlasting Son of God and the Word: not however
a man assumed by God, so that he be another than he. Nor
indeed did the Son of God assume a man, so that he should exist as another from him:
But since he was perfect God, he was made
at the same time also perfect man, incarnate of the Virgin.
Thus far there. a Mass over the tombs of the Martyrs. Maximus presided over the Church of Alexandria at that time,
at which SS. Dionysius and Felix ruled the Roman
Church. Concerning the same S. Felix there is in the Catalogue above
cited and other annexed authors something decreed in these words.
He appointed Masses to be celebrated over the tombs
of the Martyrs, namely according to that of the Apocalypse
chapter 6. I saw beneath the altar of God the souls of the slain,
for the word of God and the testimony which
they held &c. He made, Ordinations. as is added in the same place, two
ordinations in the month of December, eight
Presbyters, by others nine, two Deacons, eleven Bishops through various
places, by others five.
[3] Martyrdom burial, Sacred cult: He was crowned with martyrdom and buried in his
own cemetery on the Aurelian Way at the second milestone, on the III Kalends
of June. But Anastasius is silent about the said cemetery,
and has these things: he made a basilica on the Aurelian Way, where
he was also buried. Why should he not have done both, namely
the cemetery and the basilica above it? Ado in his Martyrology
writes these things: At Rome on the Aurelian Way in the cemetery
the birthday of S. Felix the Pope, who when he had ruled the Church for five years,
under Claudius the Prince, was crowned with martyrdom.
These things are read also in Notker, and in the ancient Martyrology
of Trier of S. Maximinus. The same things, but without mention of the cemetery,
have Usuard, Bellinus, Maurolycus and others. The five years we now define
as passed partly under Claudius, partly under Aurelian,
and to this man the martyrdom of Felix will rightly be imputed by the present-day Roman
martyrology, in that chronology which Papebroch established;
otherwise, if against the express attestation of the old Catalogue,
Felix had sat, not "until," but "until after"
the Consulate of Aurelian and Capitolinus, as I once believed:
because Aurelian was slain in the month of March, or even
in January of the third Consulate, entered upon in the year CCLXXV, and so
long before Felix, if up to May he had survived. To this man
moreover our Cornelius Hazart, in his Triumph of the Roman Pontiffs,
fits such an Epitaph, found I know not where:
Roman by blood, Felix, and of the first Chair
the Occupant, and distinguished in character, here is covered: an epitaph.
That he might govern the sacred ship under a happy star,
he did not fear hands stretched out against his life.
[4] Masinus in Bologna Surveyed writes, that some of his
Relics are preserved in the Parochial church of the Carmelite Fathers
of S. Martin the Greater, relics at Bologna. and in the Parochial church of S.
Mary of Charity of the Fathers of the third Order of S. Francis in the square
of S. Felix, likewise in the church of S. Lucy on Mount Guardia
outside the Saragozza gate. But that all these are of one S. Felix,
and indeed of Pope I, who would prudently believe? It is more certain
that this is the same one, of whom at February XXVII
the MS. Martyrologies treat, the Tournai one of S. Martin and the Liessies one, The same 27 Feb.
under the title of Bishop and Martyr; inasmuch as there is added
expressly the Aurelian Way, where it is established he was buried.
Not so certainly can it be affirmed that the same is also S. Felix
Pope and Martyr, inscribed at March XXXI in the Martyrologies
of Galesini, Maurolycus, Felici, Molanus, and Canisius:
because every other distinctive mark is absent. Both however
equally, that it might be referred to this day, whether also 31 March in both places among
the Passed-Over we have indicated.
[5] In the Cassinese Martyrology, in Lombardic character,
some Martyrs are joined in these words: III Kalends of June
The Birthday of S. Felix the Pope, and of the Seven Holy
Brothers. But these seven brothers could have completed their martyrdom
in another place and by a different persecution,
but on this same day: as everywhere in the said Martyrology different
Martyrs are indicated, without the arena of martyrdom being appended. Famous
are the seven brothers, descending from the line of the Emperor Carinus,
who under the Emperor Diocletian
and the Governor Marcian were given to the fire, and completed
their martyrdom with joy and exultation,
as is read in the Acts of SS. Julian and Basilissa on January IX;
and as S. Julian is venerated in the Church of Milan on June XXII,
as if that were his birthday, so because these seven
brothers suffered some time before S. Julian, this day
could have been celebrated as if their birthday in some Churches.
Known also are the seven brother Martyrs, Whether the 7 brother Martyrs are to be joined. sons
of S. Symphorosa, whose names in the Roman Martyrology
at the day July XVIII are expressed; and other seven
brother Martyrs, sons of S. Felicitas, whose famous
cult is on July X. But these are proposed to the Reader, that if
from elsewhere he can shed greater light, to the honor
of the Seven Brothers related on this day, he may kindle it for us,
and we shall congratulate those who illustrate their martyrdom.
ON SS. EUSEBIUS, ROMANUS, MELETIUS, CHARALAMPES, CHRISTINA, AND COMPANIONS.
MARTYRS AT NICOMEDIA.
HISTORICAL COMMENTARY.
On their cult at Constantinople, and on the Martyrdom endured at Nicomedia, and perhaps amplified for the adorning of a certain fable.
Eusebius, Martyr at Nicomedia (S.)
Romanus, Martyr at Nicomedia (S.)
Meletius, Martyr at Nicomedia (S.)
Charalampe, Martyr at Nicomedia (S.)
Christina, Martyr at Nicomedia (S.)
Companions, Martyrs at Nicomedia (SS.)
BY THE AUTHOR D. P.
The MS. Menaea of Milan of the Ambrosian
Library, marked with the letter
O and number 148, and certain Turin ones
of the Duke of Savoy, Elogium I designate
the said Martyrs in these words. The Contest
of the holy Martyrs Eusebius, Romanus, Teletius, Charalampes, and Christina; and the multitude of the Saints burned at Nicomedia. Their synaxis is in the martyrium of the holy Virgin-Martyr Heraïs: at the day May XXX. Elogium II The Contest of the holy
Martyrs Eusebius, Romanus, Teletius, Charalampes,
Christina, and of the multitude of the Saints of Nicomedia
burned with fire. Their solemnity is celebrated
in the martyrium of the holy Virgin and Martyr Heraïs.
Somewhat more accurately in the MS. Synaxarium of the Church of Constantinople
the same things are thus set forth: On the same day the Contest of the holy Martyrs Eusebius, Romanus, Meletius, Charalampes, Christina, and of the multitude of the Saints burned at Nicomedia. Their synaxis is in the martyrium of the holy Euphemia, which is near the holy Martyr Laurence in the Petrion, and of the holy Martyr Hieraïs: On the same day the Contest of the holy
Martyrs Eusebius, Romanus, Meletius, Charalampes
and Christina, and of the multitude of the Saints
of Nicomedia burned with fire. Their solemnity
is celebrated in the martyrium of the holy Martyr Euphemia,
which is near the church of S. Laurence in the Petrion,
and of the holy Martyr Hieraïs.
[2] That there were four Churches at Constantinople dedicated
to S. Euphemia, The cult in the oratory of SS. Euphemia and Heraïs, Codinus teaches in On the Origins of Constantinople,
and it can seem here to be understood either that one, of which he makes mention
on page 60 near the end in these words, The Monastery
of S. Euphemia and the tombs which are in the Petrion, Basil
the Macedonian founded, and there shore his daughters as nuns:
or the other, which the same Codinus on page 47 calls
S. Euphemia surnamed Petrea, which Anastasius
Dicorus and his wife Ariadne built.
Which of these is near the Church of S. Laurence, we
cannot understand from Codinus: but neither does the most diligent
Cangius, in his Christian Constantinople, know any church of S. Laurence
in the Petrion. All things meanwhile weighed,
I think that near a church of this kind in the Petrion there existed
some oratory or chapel, besides the Churches of S.
Euphemia already indicated, common to the two holy Virgins
and Martyrs, namely Euphemia and Heraïs or
Hieraïs, who on September XXIII is venerated by the Greeks, but in the Roman
Martyrology the day before under the name of Iraïs. But that
her Relics were brought thither out of Egypt I would believe
rather, than that one different from her is here noted, whose
memory on this day is bidden to be made. But then that place in
the Claromontane would more conveniently be read thus: Their solemnity,
namely on account of the Relics brought to the same place out of Nicomedia,
is celebrated in the martyrium of S. Martyr Euphemia and
the holy Virgin and Martyr Hieraïs, which is near
the church of S. Laurence in the Petrion.
[3] In the MS. Menaea of Dijon, Christina and
the Companions being omitted: four other Martyrs are divided into two classes.
The first of these is referred to this day, SS. Romanus and Meletius 30 May, May XXX in these words:
The holy Martyrs Romanus and Meletius are perfected by the sword. Sancti Martyres Romanus & Meletius
gladio martyrium consummant. And these verses
are added, alluding to the signification of the word Rhōmē, which is indeed the proper
name of the City, but otherwise signifies Strength and
Vigor.
Romanus, breathing Strength together with Meletius,
Comes with him to be consummated by the sword.
Robur Romanus Meletio aspirans,
Socius eidem gladio feriendus venit.
Two others to the following day, May XXXI, thus celebrate
the same Menaea. The holy Eusebius and Charalampes are perfected by fire. Sancti Eusebius & Charalampus
igne vitam finiunt: then to the same is thus sung in addition.
The two athletes, wholly burned by fire,
Whirl as lambs toward the blazing fire.
Like lambs rolled about toward the burning fire, and 31 May SS. Eusebius and Charalampes.
The two athletes are scorched utterly by fire.
The Arabo-Egyptian Martyrology, which at Rome in our
Maronite College is kept in MS., celebrates the Contest of S. Eusebius
and companions also on this day: nor do we doubt, but that
it pertains hither.
[4] Of the multitude burned with fire at Nicomedia
what shall I say? Christians burned at Nicomedia, It is long ago that the Acts of SS. Indes
and Domna seemed to me similar to the Acts of SS. Alpheus, Cyrinus,
and Philadelphus; that is, a concatenated series of martyrdoms,
contracted into one narration with poetic license rather than historical
faith; of which perhaps each single one has
some foundation in truth, but all coordinated together
are a mere fable. This our suspicion we began
to make public in the Metrical Calendar of the Greeks at
December XXVI, by saying that it must seem little likely,
that in the time of the persecutions the Christians had a church
at Nicomedia so ample, that it might hold fourteen
thousand men, as many as are said to have assembled
to celebrate the Lord's Nativity, and likewise to have been
burned together with the same. Add that from the conflagration of so great a building
a fire ought to have been feared for the whole city: but who
would believe this to have been commanded by Diocletian, a Prince prudent and
politic if any other was? And so the foundation of a fiction
so unlike the truth we have perhaps in the multitude of those burned
here indicated, who being caught together spending the Lord's
day in some suburban hut, but in number
far more moderate, when flames were cast upon it dreadful to no
neighborhood, perished; and there were entombed, after peace
was restored to the Church they were brought to Nicomedia; whence
afterward Constantinople obtained something. they seem to have given occasion to the fiction of 26 December to be examined, But of these
the chief were those who are named in the title; but Melitius
and Romanus, having escaped the flames, since they remained constant
in the profession of the faith, consummated their martyrdom by the sword
in the very place, their bodies nonetheless being cast back into the common
pyre of the others. If there existed Acts, which seem to have existed,
we could define something more certainly: meanwhile
I scarcely doubt but that they suffered on this day, not however in the night
following the Lord's Nativity, although the author of the Acts already
noted wished to add this circumstance also
to others devised by himself. But the cause of so firmly thinking thus
is, that three transcripts of the Hieronymian Martyrology,
the Lucca, the Corbie, and the Blume, conclude with these words:
At Nicomedia the birthday of many saints:
which same things are read in the Appendix of Ado in
Mosander and Rosweyde: for which words Notker
has: At Nicomedia of many Martyrs. But from the three
aforesaid transcripts the most ancient Epternach one does not depart,
except that for Nicomedia it names Numidia;
by which however we are little moved, knowing that copy,
though more ancient than the rest, to be yet more faulty
than they, nor can its faults be better corrected than by a comparison instituted with
others.