ON THE HOLY INNUMERABLE MARTYRS OF SARAGOSSA, IN SPAIN,
IN THE YEAR 304.
PRELIMINARY COMMENTARY.
Innumerable martyrs at Saragossa in Spain. (SS.)
BY G. V. H.
§ I. That these martyrs are different from the eighteen who are venerated on the 16th day of April. The elogia of the martyrologies.
Aurelius Prudentius in hymn IV of the book Περὶ στεφάνων (On the Crowns) celebrates the eighteen martyrs of Saragossa and many others; Prudentius clearly indicates the Innumerable Martyrs; in which, addressing the most noble city of Saragossa, he sings the following [Migne, Patrologia Latina, volume LX, p. 365, strophes 14–17; and Acta Sanctorum, volume II of April, p. 408.]:
You will bring back ten saints and eight,
Saragossa, zealous for Christ,
With your head bound round with golden olive,
The honour of peace.
You alone have prepared for the Lord, to meet him,
More numerous crowds of martyrs:
You alone, exceeding rich in piety,
Enjoy abundant light.
Scarcely the populous mother * of the Punic world,
Scarcely Rome herself, set on her throne,
Is worthy to surpass you, our glory,
In this gift.
At all the gates the sacred blood poured out
Has shut out the race of the envious
Demons, and has driven away black darkness
From the hallowed city.
Deservedly Ruinart says: Here, he says, they commonly suppose are designated the Innumerable Martyrs, who are said to have suffered under Dacian Sincere Acts, p. 469.. With him agrees Baronius in the annotations at the 3rd day of November, applying the cited strophes of Prudentius to the Innumerable Martyrs. When Daniel Papebroch undertook to treat the eighteen martyrs at the 16th day of April, he could not but mention the Innumerable martyrs, since he had to publish from the Longpont codex, which seemed most ancient, the Acts of their martyrdom, containing the names of those eighteen. But the Innumerable, whose feast day falls on the third of the nones of November, he left, as was right, to his successors to treat. We therefore have judged that the Acts of that renowned army of martyrs should be published with repeated care, on the authority of many codices. — Of the authority of these Acts we must treat in the first place.
[2] whose Acts or Encomium we do not attribute to St. Braulio; No proconsular Acts survive; nor do I judge that they existed. For this most monstrous slaughter of the faithful of Christ was perpetrated not by public judgment but by the artifice of secret counsel. The Acts that we have ought to be called a festive encomium of the martyrs rather than Acts of martyrdom. They are customarily assigned as to their author to St. Braulio, bishop of Saragossa, who died in the year 651 [Compare Risco, España Sagrada, volume XXX, treatise 66, chapter 7. San Braulio, n. 55.]. The style of this encomium, though it does not suit the man, seems to suit the time well enough. The author professes that what he writes he draws from the testimony of the ancients, and they “ethnics,” consigned to writing. And indeed the nature of the event is such that in a city so strongly imbued with the faith of Christ, and consecrated by the blood of so many martyrs whose names are known, and most illustrious by the succession of so many holy and most learned bishops, it could not have been given over to oblivion. There is added the irrefragable authority of the poet Prudentius, who evidently alludes to the history of the Innumerable martyrs. Moreover that lucubration which we judge cannot be attributed to St. Braulio, although it is sufficiently expanded with the praises of encomium, the ornaments of periods and a singular pomp of words, is yet most sparing of particular details. It sets before the eyes the event as a whole, as it could easily be retained in memory. There were at hand relics of the martyrs in such abundance as agrees with the thing narrated.
[3] but we consider them sincere. Whence we conclude that the thing narrated is stamped with the mark of sincere truth. And we plainly do not understand why it came into the mind of the most learned Father Gams, O.S.B., to doubt [Die Kirchengeschichte von Spanien (Ecclesiastical History of Spain), volume I, book IV, chapter 6, p. 328.] whether the Innumerable martyrs of Saragossa really existed and should not rather be confused with those eighteen of whom Prudentius treated by name. For what then? If Prudentius is believed, as he ought to be, when he affirms the martyrdom of eighteen, why should Prudentius not be believed when he says that scarcely Rome, scarcely Carthage can contend with Saragossa in the number of martyrs? Which indeed would be utterly absurd to say, if you deny Saragossa some thousands of martyrs. We therefore admit and proclaim the truth of the Innumerable martyrs crowned at Saragossa, and we consider that their Acts or encomium do not lack sincerity, even though it has seemed otherwise to Tillemont, and we say with Usuard, at the 3rd of the Nones of November: At Saragossa, of the holy innumerable martyrs, who under Dacian, governor of the Spains, wonderfully fell for Christ. These Galesinius praises in these words: At Saragossa, of the holy innumerable martyrs, who, fighting for the praise of Christ, having refuted the insolence of Decian (sic), were first massacred and then burned. And Maurolycus: At Caesarea Augusta, of the holy innumerable martyrs, who under Dacian, governor of the Spains, were slaughtered and thrown into the fire, and for that reason were called the White Mass. Finally the Roman Martyrology at the third of the nones of November repeats the elogium of Usuard. Since several questions can be raised about these Innumerable martyrs, we come to treat each.
Annotation* understand Carthage.
§ II. On the time of the martyrdom of the Innumerable martyrs, and on the title of the Acts.
The Innumerable suffered Papebroch was of the opinion that in our Acts the order of the martyrdoms has been inverted. It is as follows: first Vincent, after Vincent the eighteen martyrs, after these St. Engratia; these having been sacrificed, there took place the most monstrous slaughter of the Innumerable. Papebroch thinks the Innumerable were slain first, then the others. He says he thinks so because of the hymn of Prudentius, who begins his enumeration from those who could not be defined by number. Peace be to the ashes of Papebroch; but where the great man had his eyes when he wrote these things, I do not know. Prudentius intones his hymn beginning from the eighteen martyrs:
Twice nine martyrs' ashes our people
Keep under one tomb;
We call the city Saragossa,
To which so great a thing belongs.
Then he displays the city full of martyrs going to meet Christ; to this fullness he compares the fewness of other cities and returns to the eighteen; after whom he alludes in the clearest words to the Innumerable martyrs. Read the strophes cited above by us. Then after the general praise of Saragossa (You would believe the fatherland of martyrs, etc.) he returns to enumerating them individually. And in this enumeration he puts Vincent before Engratia, Engratia before the eighteen martyrs. Therefore I do not see why the order kept by Prudentius could refute the order of the Acts, since it agrees on one side but disagrees on the other. It agrees with the Acts in putting the eighteen martyrs before the Innumerable; it disagrees in placing Vincent and Engratia after the Innumerable. We therefore find no cause why we should set up a different succession of the martyrdoms. In the first place, then, we shall leave the martyrdom of St. Vincent, after whose death the eighteen heroes were sacrificed, whom St. Engratia followed close behind. The constancy of the Christians of Saragossa being in no way broken by the torments and cruel death of so many martyrs, the judge entered on a diabolical plan of cruelty for slaying them all; whom, drawn from the city by artifice, he attacked from ambush and sacrificed in promiscuous slaughter.
[5] in the year 303 or 304. Papebroch was still in that error of supposing that Diocletian abdicated in the year 304; and therefore he judged that the martyrdom of the Innumerable should be assigned to the year 303. But that reason does not compel, since Diocletian abdicated in the year 305. It may be, however, that these martyrs were sacrificed in the year 303. After the year 304 they could not be sacrificed on the third of the nones of December under the emperors Diocletian and Maximian. Since there is no room for doubt about the day of the martyrdom, the choice between the year 303 and 304 remains free. I scarcely find which to prefer, except that the Acts seem rather to indicate the beginning of the seething persecution; which however cannot prevail, if the order of the martyrdoms really follows the order of time. For then the martyrdom of St. Vincent would have occurred in the month of January, which is followed by the passion of the eighteen martyrs and the passion of St. Engratia, and at last on the 3rd day of November the passion of the Innumerable. Certainly the martyrdom of St. Vincent cannot belong to the year 303, but to the following year 304; whence it would follow that the martyrdom of the Innumerable suits the year 304 alone. And perhaps it is better to stand by the credit of the Acts, and thus our martyrs suffered on the third day of November in the year 304.
[6] the titles of the Acts We must now treat of the title of the Acts. For various things are read in various codices. The Longpont codex, which Papebroch published at the 16th day of April, has no title prefixed to the Passion of the Innumerable, or Papebroch suppressed it. The Passion of the same martyrs which Don Juan Lucas Cortés, having copied it from a very old parchment codex, sent from Madrid to Papebroch in the year 1674, and which this most learned man, deservedly preferring it to the Longpont copy, resolved to substitute for it in the supplement of volume II of April, bears the following title: Passion of the holy innumerable martyrs of Saragossa, who suffered under the emperors Diocletian and Maximian on the day III of the kalends of November. Where it is well observed that day III of the kalends is put for the 3rd day of the month, a fault not new in the middle age. The same Passion with the same title we read in Hispania Sacra Volume XXX, Appendix I, p. 305.. In the Paris codex n. 5568, of the tenth century, the following title is read: Passion of the Innumerable saints, which is observed on the third day of the month of November.
[7] various ones are read. In the Paris codex n. 5308, of the eleventh century, the title is as follows: Passion of the Innumerable martyrs who are called the Holy Mass, which is observed on the third day of the month of November. In the Paris codex n. 17005, of the twelfth century, this title is read: Here begins the prologue to the passion of the saints who are called the White Mass. The codex from the library of the School of Medicine of Montpellier n. 30, of the twelfth or thirteenth century: Here begins the prologue to the passion of the holy Innumerable martyrs. These are the chief differences of titles, three in number: for the martyrs are called a) simply Innumerable, or b) the denomination holy mass is added, and c) white mass. It is most worthy of note that the denomination white mass is not read in the more ancient codices. We ask therefore in the first place about the number.
[8] The number of the martyrs cannot be reckoned. That the number of these martyrs is unknown is shown above all by the most ancient usage of calling them Innumerable, as is plain from the titles of the Acts and the elogia of the martyrologies. There were not wanting, however, those who determined their number. Risco España Sagrada, volume XXX, treatise 66, chapter 10, p. 280. cites some, with the name suppressed, who compute the number of all the Christians who suffered at Saragossa in the time of Diocletian at seventeen thousand. In Ambrosio de Morales General Chronicle, volume V, book 10, chapter 6, p. 25. certain anonymous writers indicate the same number. Hermann, abbot of St. Martin's
of Tournai, to Aurelius, abbot of St. Vincent of Laon, narrates that he heard at Saragossa the number of the holy martyrs whose bones rest in the church at the Holy Masses. Here are his words: The archdeacon led me to a certain church, which is called At the Holy Masses, in which he said were laid up the bones of more than forty thousand martyrs Analecta Bollandiana, volume II, p. 246.. But Risco most wisely observes that in reckoning that number men are led not by ancient documents but by their own fancy: wherefore these numbers ought not to be attended to. But from the Acts themselves and from the very great quantity of ashes from the burned bodies of the martyrs it is sufficiently understood that the number of these martyrs is very great, although, together with the names of the martyrs, it is contained in the knowledge of God alone.
[9] Whose relics are called the Holy Mass To the relics of these holy martyrs the common name of Holy Mass has attached; under which title they are very often cited by authors. The name was drawn from the heap of ashes left from the burned bodies, which grew together into balls and thus are called by the term balls or holy masses. But this is very well known and subject to no difficulty; for the relics of abundant ashes could scarcely be preserved otherwise than compacted into balls or masses.
[10] and White Mass: A greater question in the third place is stirred up by the denomination White Mass. In no more ancient Acts is mention made of the White Mass. And the very copies in whose title this note of the White Mass is added have nothing in the Acts from which you could derive this whiteness of the ashes. Before the twelfth century no White Mass existing at Saragossa occurs to me. Ruinart says, however Sincere Acts, p. 469, note 12., that in the Longpont codex the title of the Passion has White Mass. Let us set the event before the reader's eyes from the Acts. Dacian, when he had attacked from ambush and slain the Innumerable martyrs, with a cruelty more than bestial, but very customary at that time, determined to prevent the Christians, if any were left, from paying honour to the bodies of the martyrs. He ordered, therefore, those guilty of various crimes who were held in the prisons of Saragossa to be beheaded, and the bodies of the wicked men, mixed with the bodies of the saints, to be burned in one fire, that the mingled ashes might be carried away by the wind. But God made the plan of the impious persecutor void: the ashes of the holy bodies were gathered with the greatest veneration and to this present day are exposed to public veneration, and these “holy Masses” are celebrated in the mouth of all.
[11] which denomination we admit But in what way could the ashes of the wicked be distinguished from the ashes of the saints? or were the mingled ashes gathered? In no copies whatever of the Acts, which in a sufficiently large number I have examined with my own eyes, and scrutinized word for word and compared among themselves, are the ashes read to have been distinguished or separated. And nevertheless the denomination White Mass has prevailed. In the ancient breviary of the church of Saragossa one reads thus: And although they were burned together (the bodies of the martyrs and the bodies of the criminals), by heavenly power they were separated from one another. For all were made like a white mass of grain; and so they have been called up to the present. And further: And there are seen today the white balls of the martyrs, openly displaying the blood-red lustre of the sacred victims. Here indeed is the place to exclaim with the most learned Risco: What need is there to prove by ancient testimonies a thing manifest to the eyes of beholders?
[12] with very many of all orders Most of the writers of the history of Spain make mention of the Innumerable martyrs, and say that the gathered ashes of the martyrs were called the White Mass. As I have considered it superfluous to cite all of them, so it will help to have brought forward some. Lucius Marineus Siculus On the Affairs of Spain, book V, p. 342.: The bodies of the saints, then, were heaped together and joined with the bodies of the condemned. And although they were burned together, yet by heavenly power they were separated from them; which indeed were all made like a white mass of grain. Jo. Vasaeus Chronicle of Spanish Affairs, at the year of the Lord 306.: For after they had been reduced to ashes, suddenly the ashes of the holy martyrs appeared whiter than snow, and those of the others blacker than any coal. Moreover, rain sent down from heaven drove the relics of the saints into white masses, whence they retain that name even today. From the Flos Sanctorum. Juan de Mariana On the Affairs of Spain, book IV, chapter 12.: The ashes, gathered into balls and distinguished from the others, were called the White Mass. Fr. Felipe de la Gándara Palmas y triunfos eclesiasticos de Galicia, part I, book V, chapter 15.: They set fire to the heaped bodies and gathered the ashes to be scattered by the wind, that they might not be distinguished; but they were miraculously joined into balls, and grew together by the dew of heaven: which even today are called the White Mass. Ambrosio de Morales In the place cited above.: There followed a remarkable miracle, that the ashes of the saints, separated by divine ministry, grew together and formed balls much whiter than all the rest. Fr. Pablo de San Nicolás reports the fact from Vasaeus [Antiguedades eclesiasticas de España, century IV, chapter 12, at the year of Christ 304, p. 333.] and a little later describes the “white mass” in this way Ibid., p. 335.: First … piety gathered the miraculous masses scattered through the fields; which the heavens from above watched with attentive eye. They are joined together like stones of very hard and very white lime; which, since they were united by the fire of charity more than by the material fire, hardened into very light stones. Francisco de Padilla Historia eclesiastica de España, century IV, p. 159. uses almost the same words as Ambrosio de Morales above.
[13] authors, Juan Tamayo Salazar, although in reporting ancient matters he lacks almost all credit, may testify to what he has seen with his eyes. He speaks thus Spanish Martyrology, volume VI, p. 57.: Here are the Acts of the holy Innumerable martyrs of Caesarau[gu]sta, whose white balls of masses, openly displaying the blood-red lustre of the sacred victims, are seen today by the eye. Fr. Murillo in the History of Saragossa, said Treatise 2, part 2, chapter 33, describes wonderfully the underground sacrarium in which the ashes of these saints, coagulated in white balls, are laid up, to which we send my readers. Bivar, when he speaks from himself most worthy of credit [On the Chronicle of Fl. L. Dexter, at the year of Christ 300, commentary III, n. 12.]: By the marvellous providence of God, he says, it was brought about that the ashes remained whiter than snow; whence, gathered into balls, they merited to be called the White Mass.
[14] but we think it recent You have, then, kind reader, the testimonies of historians gathered from every order of men, who with one voice call the ashes of the holy Innumerable martyrs the White Mass. They are authors of a more recent age; for none of the ancients called the ashes of the holy Innumerable the White Mass. As far as I have been able through manuscript and printed books, I have tried to investigate, but (as I noted above) I have not seen this title of the white mass ascend beyond the twelfth century. I found it in a Paris codex, namely in the title of the Passion, but by no means in the body. This codex or one of similar copies Vincent of Beauvais used Speculum Historiale, book XIII, chapter 130., who in his compendium (evidently contracted from these Acts) added at the end that these ashes of the martyrs are called the White Mass because of the very great multitude; which note he also added to the title, placed however rather negligently. From Vincent Peter de Natalibus drew Book X, chapter 17., as he himself confesses, saying: Who because of their innumerable multitude are called the White Mass, as Brother Vincent says. The matter into which we are inquiring, then, whether the ashes of the Holy Innumerable are and are called the White Mass, is placed beyond controversy both by the authority of the writers and by the evidence, plain to the eyes, of the existing thing.
[15] of an origin not clear enough. But if anyone should investigate the origin of the matter, perhaps he will not find it so clear. For some of the cited authors simply assert the matter: that the name White Mass was given to these ashes; and he who precedes the others in time, Vincent, said it was called the white mass because of the innumerable multitude. That these ashes are called a mass because of the multitude I understand; that because of the multitude this mass is called white I do not understand. I think, therefore, that Vincent did not know the marvellous origin of this whiteness, but, since he thought all ashes white, and recognized nothing marvellous in this matter, he intended nothing other than an explanation of the denomination Mass. For in his compendium he touches on nothing of the miraculous distinguishing of the ashes, of which all the copies of the Acts that have reached me are ignorant, except for one little writing, which I found among the collectanea of our predecessors, of unknown origin. I shall communicate it later to the reader, though I judge it to be of no authority. As for the authors who, resting on the authority of the Saragossa breviary or on popular tradition, admit a miraculous separation and a whiteness given from heaven, since they are distant from the event by the interval of so many centuries, there will perhaps be someone who thinks with Baronius that they should be despised, and who considers that the present whiteness of the ashes with a certain reddish lustre can conveniently be explained from the white ash of so many thousands of bones, mixed with the blackening ash of flesh, and perhaps mixed with lime and heaped into balls. One who should judge so I would not dare to condemn, because on the one side the silence of the Acts creates no slight prejudice, and on the other side arguments excluding every doubt are lacking. And thus I understand why the most learned Gams and others do not treat of that stupendous whiteness. I confess however that I do not think the same. I embrace the simple form of the tradition of the Church of Saragossa, and I believe that all the bodies, burned together, were so separated by divine will that the ashes of the martyrs were gathered in little portions like a white mass of grain, the others remaining to be scattered by the wind. What the other authors have added to these things I neither reject nor embrace; I simply do not know. That the very name of white mass is derived from the three hundred martyrs of Carthage sent into quicklime is as well known as the best known of things.
Annotations* so.
* so.
§ III. On the fatherland, then on the place of martyrdom of the Innumerable martyrs.
The fatherland of the Innumerable is Saragossa; That the Innumerable martyrs are citizens of Saragossa, the greatest authority of all in the present cause, namely the Acts themselves, affirms; and not merely by the general reason of the thing narrated, but by the repeated name of citizens and of the common people of the city. For in certain copies of the Acts the following is read: The unjust judge of the earthly city, then, destroyed the innocent people, whom he happily dedicated to the heavenly Jerusalem, to reign for ever with Christ, in which the souls of the just are in the hand of God and the torment of death will not touch them. Let the outstanding city of Saragossa rejoice, then, which has brought forth for the Lord so many thousands of martyrs, signally bedaubed with their blood. In others thus: Woe to you, minister of the devil, Dacian! It does not suffice for the increase of your crimes to extinguish the life of innocent citizens against the rights of the laws, unless you should take care to add the cause of this nefarious crime among the slain! What has the rage of such great cruelties profited you? You have destroyed the innocent people of the earthly city, and you have dedicated a people to the great city
Jerusalem. If there is any credit in the Acts, then, the Innumerable Martyrs are citizens of Saragossa, the common people of the city of Saragossa.
[17] which some have denied without cause. Baronius thought Ecclesiastical Annals, at the year 303, number 134., and with Baronius Ferreras España Sagrada, volume cited, treatise 66, chapter 10, n. 13., that very many Christians gathered by Dacian from other places and sent to Saragossa were destroyed in this universal slaughter, and that this multitude constitutes the Innumerable. But this seems to me pure conjecture, resting on no foundation, not even the slightest, contrary rather than consonant with the narrative of the Acts. It may indeed be that in so great a multitude there were present some Christians, citizens of other cities, mingled with the citizens of the city; but in no Acts is this written. Therefore we leave this opinion in doubt, and we agree with our whole mind with the exulting writer of the Acts, and we say with him: Let the outstanding city of Saragossa rejoice, then, which has brought forth for the Lord so many thousands of martyrs, signally bedaubed with their blood.
[18] The arena around the walls of Saragossa, The place of martyrdom was near Saragossa, as is clear from the Acts; but it is not so certainly clear as to be subject to no controversy. The city of Saragossa had four gates, facing north and south, east and west. There are those who judge that the Christians went out from the four gates, and were slain on the four sides around the walls. Those who are of this opinion rest on the testimony of Prudentius, who says:
At all the door-posts the sacred blood poured out
Has shut out the race of the envious
Demons, and has driven away black darkness
From the hallowed city.
But in the Acts the gate that was opened to the Christians going out is clearly and distinctly expressed: At once the bars of the western gates were unlocked for them. I frankly confess that I have no cause for doubting. For Prudentius in that strophe does not speak precisely of the martyrs whom they call Innumerable, but of all the martyrs of Saragossa; and the Acts speak so clearly that they could not speak more clearly. That in the plural number western gates are spoken of, not a gate, does not suffice for me to suppose with the most learned Risco España Sagrada, volume XXX, pp. 314, 315. that the western and southern gates are indicated. For the southern gate could afterwards have been called the Cinerea not because the martyrs went out by it, but because the ashes of the martyrs were translated by it into the city. When the Christians had gone out, all the gates were barred, that no one taking to flight might be able to return into the city. After, then, all the bands of Christians had left the city and the closed gates had shut off the way of return, the soldiers attacked from ambush that whole promiscuous multitude of men, women, young men, virgins, boys and girls. It is easy to understand that that very great crowd, when they had seen the attendants leaping out unexpectedly and the first ranks slain by the hostile sword, did not stand in place but scattered in flight in every direction. The bands of soldiers, pursuing those fleeing around the walls of the city, slew them in promiscuous slaughter; and thus it may be taken to the letter that the whole city of Saragossa was bedaubed on every side with the blood of Christian martyrs, so that the place of martyrdom is not only the western part of the suburban region, but the whole region that extends from the walls of Saragossa: so that I consider that Pablo de San Nicolás wrote most truly that both the river Ebro and the streams of the Huerva then grew red with abundant blood. For nothing is easier to believe than that very many skilled in swimming sought safety through the waves of each river and were slain in the waters by the pursuing soldiers.
[19] and thence westward as far as Ágreda. Nor would I believe only that the whole region surrounding Saragossa was soaked with the blood of the martyrs, but I recognize that it is not alien to credit what Ambrosio de Morales, a most weighty author, narrates Place cited, book 10, chapter 6., that many Christians fled from Saragossa and in their flight came to Ágreda, situated on the borders of Aragon and Navarre, and that there, caught by the pursuing soldiers, they perished by the sword, and that the field in which these martyrs are reported to have been slain is held sacred under the name of those martyrs, whose memory is preserved by a church built there. Similar things Tamayo writes in his martyrology At the 3rd day of November. and in a note he adds that the annual feasts of these martyrs are kept on the 3rd day of November. The distinguished Bivar too (to whom, outside the cause of the false Chronicles, we give full credit) makes mention of the same martyrs, saying On the Chronicle of F. L. Dexter, at the year 300, commentary III, n. 3.: Certainly at Ágreda, a very well known town of Spain, there is held in great veneration a certain field, with a church once erected over it, for the memory and cult of many holy martyrs slain in that place for the defence of the Christian faith; and from the fact it is called “the Field of the martyrs”. And in the index of memorable things, at the entry Martyrs of Ágreda, he adds: Two bodies of these are in the convent of the virgins of Las Huelgas, at Burgos. One of them was called St. Hineus. — Let the credit for this matter, says Tamayo In the place cited above., with a prudence unusual in the man, stand with him. Those martyrs of Ágreda can confirm our opinion, conformable to the Acts, that all the Christians went out by the western gate. For out of so great a number going out the first bands went far ahead of the last groups; yet the soldiers in ambush must have delayed the attack until the last had gone out: and thus the first had covered a great space of the road before the going out of the last and the beginning of the slaughter. The first, hearing the tumult and shouting of the soldiers rushing up, and understanding the matter, hurried westward, and thus, passed over by the soldiers, they came safe to Ágreda, and, resting in a spacious field because of the great multitude, found by the pursuing lictors, they obtained the crown of a delayed triumph. These, then, should be added to the Innumerable martyrs; but they cannot be called of the holy mass or of the white mass. Most widely, then, did the field of this glorious contest extend, and in my judgment the place of martyrdom includes not only the western part of the city but the whole circuit around the walls. Several perhaps were slaughtered along the road from Saragossa towards Numantia, by which one goes to Ágreda, which they would have to be called Gracchuris at that time.
§ IV. On the tomb of the Holy Mass.
The relics of all these were laid up in a well, St. Isidore, treating of the city of Saragossa Isidore, On Origins, book XV., celebrates Saragossa above the other cities of the Spains, saying: It is more illustrious, flourishing with the burials of holy martyrs. Yet the burial of no martyrs surrounded the city of Caesar Augustus with a more splendid light than the White Mass of the Innumerable martyrs. The ashes of these glorious heroes flourish like lilies mixed with roses, true lilies of the fields and flowers of the valleys, most splendid images of the heavenly Bridegroom, to whom they proved their faith by shed blood. Would that we might be allowed to enjoy them with our eyes, as those enjoyed them who wrote in the Saragossa Breviary: And there are seen today the white balls of the martyrs, openly displaying the blood-red lustre of the sacred victims. In this our time the Holy Masses or White Masses rest (for the citizens of Saragossa go on to this day designating the precious treasure by both names) at the church of St. Engratia, in the middle of the church, where there is the well called of the Holy Masses; in which well the deposited ashes await the triumph of the resurrection. These most holy relics are still today held in great esteem by the people of Saragossa, whose piety and religion venerate the holy masses with public and private cult; and the feast day of those martyrs is kept in that city under the rite of the first class, as Rev. Father José Videllet of the Society of Jesus, rector of the college of the Society of Jesus at Saragossa, has written to me.
[21] of which there is treatment in the Douai copy of the Acts; The first mention made of the same well I have found in the copy of the Acts from the Douai codex, where the following is read added at the end of the Acts: So when so great a crime had been accomplished, a few Christians, who had remained in neighbouring places, fearing lest, as the perfidious Dacian had caused the body of the precious martyr Vincent to be plunged in the sea, so he might order the ashes of these martyrs also to be scattered in the river Ebro which lies alongside the city of Saragossa, coming by night, gathered those ashes into a well, which they found (as we believe) prepared there by the will of God; and barring the mouth of the well, they withdrew. And when peace was given to the Church, the Christians built in the same place in their honour a basilica, which at first indeed they called “Sancta sanctorum”, but it is now named “At the holy masses.” In the same basilica is that well, in which their ashes were laid, and over the mouth of the well an altar has now been built, to the praise and glory of our Lord Jesus Christ, etc. So in the Douai codex of the thirteenth or fourteenth century.
[22] where too mention is made of a church In the same copy also are read these things: Finally we consecrate a hall in their honour in the same place to almighty God, and those whose name your savagery wished utterly to root out, the Christian people, dancing, do not cease to join themselves to their festive joys. In the copy which Juan Lucas Cortés sent from Madrid to Papebroch, the same a little differently: Finally we have consecrated a hall in honour of the saints to almighty God, that to those whose name your savagery preferred utterly to root out, the Christian people, dancing, may not [ce]ase to be joined in their festive joys. These words seem to relate to the church built over the tomb of the Holy Mass by St. Braulio, whose memory, says Risco, persists in the ancient stone tower distinguished by the name of St. Braulio, since he built it together with the church afterwards called of St. Engratia España Sagrada, volume XXX, treatise 66, chapter 7, n. 24.. I should suppose, however, that the repair of this church rather than its first construction was owed to St. Braulio; for it can hardly be believed that so celebrated a place remained up to the time of Braulio without a sacred church of the martyrs; or else he destroyed the old and erected a new building.
[23] whose title varies: Sancta Sanctorum, The primitive church (whether it was a certain underground crypt, or some tiny martyrium) seems to have been called Sancta Sanctorum. So Bivar, from the title of the Passion of the Innumerable martyrs which he says he read in a great and very old codex preserved at Toledo in the convent of St. Bernard outside the walls. The title was this: Passion of the holy Innumerable martyrs, whose bodies are before the church called “Sancta sanctorum” under the governor Dacian. The beginning was: Priscorum mundialium gesta virorum. The same Passion with the title I found at Paris in the National Library, Latin new acquisition n. 2179; the codex seemed to me to have been written in the twelfth century. The title is this: Passion of the holy Innumerable martyrs of Saragossa, whose bodies are before the church which is called “Sancta sanctorum,” who suffered under the governor Datian for our Lord J. C. This codex from which I copied the Passion of our holy martyrs once belonged to Santo Domingo de Silos. We have, then, two codices written in Spain which testify that the name of the church of the White Mass was Sancta sanctorum. And this is the reason why I dare not
agree with the distinguished Risco, who calls this appellation into doubt Ibid., chapter 10, n. 16..
[24] of the Holy Mass Nor do I see what the council of Jaca, celebrated in the year 1060 under the presidency of Austindus, archbishop of Auch, does to hinder this ancient denomination. The council can call this church the church of the Masses, and it may nevertheless be true that the same church was called Sancta sanctorum, and that it was designated by both names. In the twelfth century, namely in the year 1121, under the lord Pedro Librana, bishop of Saragossa, it is said in a charter of donation which Risco cites: The gift of the holy Mass and of St. Giles, which by this same consideration King Alfonso, with the council * of the bishops and the nobles of his kingdom, made to him España Sagrada, place cited.. And in the year 1158 Pope Adrian IV in a bull of confirmation of the rights of the lord Pedro, bishop of Saragossa Ibid., distinguishes the same church with the same title: Among which we have thought good to express these in their proper terms … the church of St. Mary which is within the walls of the city, … whatever right you have in the church of the Holy Masses. You see, then, that in the same twelfth century both titles are attributed to this church. That in both titles of the Passion the bodies are said to be before the church called Sancta sanctorum, and not in the church, has surprisingly aroused in the most learned Risco a suspicion of falsity. For if that thing is to be held so unusual and foreign to common custom, there is all the greater reason for believing that it was not invented by the writer of the Passions, but was found thus by him and faithfully transmitted to posterity. For men are not wont to invent incredible things in matters of little or no moment.
[25] and perhaps White Mass, What if in a later time this church was still designated under the same title? In the Douai codex of the thirteenth or fourteenth century I read the following, which may seem quite suitable to settle the dispute: And when peace was given to the Church, the Christians built in the same place in their honour a basilica, which at first indeed they called Sancta sanctorum, but it is now named At the holy masses. I am of the opinion that at first there was built, as I said above, a small crypt and next to it some martyrium or basilica. On account of the remarkable holiness of the place, consecrated by the relics of so many thousands of martyrs, the name Sancta sanctorum may have been given. Afterwards, when the basilica had been restored by St. Braulio in a more ample form, it may have begun to have the name of the Holy Masses, the term of the earlier title nevertheless persisting, to which the title of White Mass perhaps should be joined.
[26] and at length of St. Engratia. In the time of the domination of the Moors this church of the Holy Masses was left to the Catholics for carrying out there the offices of their religion, and was subject to the episcopal see of Huesca or Osca, which was established at Jaca España Sagrada, volume cited, n. 19.. In that church the Christians hid most precious relics near the well of the Holy Masses, enclosed in marble tombs, in the primitive crypt I am of the opinion; which being then filled in, the holy treasures lay hidden from the Moors, the priests of the place accurately preserving knowledge of it. And when in the year 1389 the church was to be rebuilt, the ground being dug up, the sacred relics of St. Engratia and St. Lupercus were uncovered, with the names incised in the marble of the coffins. There were found likewise the relics of the seventeen holy companions of St. Lupercus, and at length many chests full of ashes, bones and holy masses, and the well full of sacred relics. Thereafter so great was the gladness of the citizens at the relics of St. Engratia that were found, that the very title of the Holy Masses was abolished and the title of St. Engratia substituted for it, which has remained to the present day. It is not our part here to describe that most holy place in a more diffuse style. Whoever desires more, let him go to volume II of the Acta Sanctorum for April, at the 16th day, where Godfrey Henschen treated the Acts of St. Engratia, and the authors cited there, Martín Carrillo in the Life of St. Valerius and Diego Murillo in the treatise on the Excellences of Saragossa, chapter 33, or also volume XXX of Hispania Sacra, treatise 66, chapter 10, numbers 19–24 and the authors cited there, namely besides Carrillo and Murillo, Fr. Sigüenza and Juan Luis López.
[27] A monastery was joined to it, which was destroyed with the church, and rebuilt. At length in the year 1459 John II, king of Aragon, having recovered his health not without a miracle at St. Engratia's, resolved in gratitude to build a most splendid monastery adjoining this church, and offered it to the Hieronymite Fathers. At length, after the very long delays of many years, in the year 1493, twenty-four religious celebrated the divine office in the new convent. Then the whole foundation was completed by the emperor Charles V, in the year 1516. On the whole history of that foundation more can be read in Risco in the same place, and in the authors cited there, namely the said Fr. Sigüenza in volume III of the History of his Order, and Fr. Leon Benedict Marton in the book he wrote on the Sanctuary of St. Engratia. The monastery and church of St. Engratia, very strong buildings, situated in an elevated part of the city and hence dominating the whole of Saragossa, in the years 1808 and 1809, when the French were besieging the city, were a target for the engines of war, and a very strong fortification for the defenders of the city; whence there was the fiercest fighting from those places. The church and monastery of St. Engratia the French, in the year 1808, on the 14th day of August, destroyed by blowing them up with gunpowder. Only the underground church of the holy martyrs was preserved. The Hieronymites in the year 1819 with the alms of pious men restored the church anew; but in the year 1835, when the monasteries were suppressed through all Spain, they too were expelled Gams, Kirchengeschichte von Spanien, volume I, book IV, chapter 6.. Yet in the church of St. Engratia, where the white and holy masses of the holy Innumerable martyrs, laid up there, are a perpetual fountain of graces and of present help, the piety and most tender devotion of the people of Saragossa flourishes on towards their holy fellow citizens, the glorious martyrs of Christ and the most unconquered defenders of the city.
Annotation* so.
PASSION OF THE HOLY INNUMERABLE MARTYRS OF SARAGOSSA.
Innumerable martyrs at Saragossa in Spain. (SS.)
BHL Number: 1504
FROM MANUSCRIPTS.
PrefaceWe publish two copies of the Passion of the holy Innumerable martyrs from manuscript codices. Two copies Papebroch had formerly published at the 16th day of April: one from the Longpont codex Acta Sanctorum, volume II of April, p. 409., the other from a certain Spanish codex; this much longer and better than the former. Which Papebroch himself gladly acknowledging, inserted the copy sent from Spain in the Appendix of volume II of April P. 960.. We also have caused to be printed a similar copy, transcribed by us from a Spanish codex, facing the Passion which we publish from fourteen manuscript codices, namely French and Belgian, collated among themselves. The text of the Passion with which we collated the text of the other codices we took from the Tellier-Reims codex of the tenth century. This codex we distinguish with number 1; with which almost word for word agree the codices distinguished by numbers 2, 3, 4, 6, 10: from which we have noted scarcely any variant readings. Codex no. 7 differs very much, and comes closer to the Spanish copy. Especially at the end codices 7, 8, 12 and 13 are much more abundant than the rest, not only in words and sentences, but also in matter. Their additions we have collated separately among themselves, noting the variety of reading.
The series of codices is as follows: A Paris codex, from the National Library, parchment, large folio, New Latin acquisition n. 2179. It belonged to the monastery of Santo Domingo de Silos in Spain; of the twelfth century. — 1. Paris codex, from the National Library, parchment, small folio, of the tenth century, n. 5568 (Tellier-Reims). It belonged to the library of Saint-Amand-en-Pévèle. — 2. Paris, from the National Library, parchment, very large folio, of the eleventh century, n. 5808. — 3. Paris, from the National Library, parchment, large folio, of the twelfth century, n. 17005. — 4. Paris, from the National Library, parchment, large folio, of the twelfth century, n. 16734. — 5. Troyes, from the public library, parchment, large folio, of the twelfth century, n. 7. — 6. Brussels, from the Royal library, parchment, large folio, of the twelfth century, n. 9289. — 7. Brussels, from the Royal library, parchment, large folio, of the twelfth century, n. 9119. — 8. Brussels, from the Royal library, parchment, very large folio, of the thirteenth century, n. 7460. It formerly belonged to Vallicella. — 9. Montpellier, from the library of the School of Medicine, parchment, very large folio, of the twelfth or thirteenth century, n. 30. — 10. Paris, from the National Library, parchment, large folio, of the thirteenth century, n. 11758. — 11. Trier (formerly of St. Maximin at Trier, now of a certain citizen of Trier), parchment, large folio, of the fourteenth century. — 12. Douai, from the public library, parchment, large folio, of the thirteenth or fourteenth century. — 13. Saint-Omer, from the public library, parchment, very large folio, of the thirteenth century. — 14. Liège, from the public library, of the fourteenth century, n. 58.
From the Tellier-Reims codex of the tenth century, now National Library of Paris n. 5568.
Passion of the innumerable Saints, which is observed on the third day of the month of November [Passio innumerabilium martyrum qui Sancta Massa nuncupati sunt, quæ colitur tertio die mensis Novembris 2; Incipit prologus in passione sanctorum (passionem sanctorum martyrum 11) qui nuncupantur Massa Candida. Celebratur IX Kal. Sept. 3, 11; Incipit prologus in passione sanctorum innumerabilium martyrum 8.].
In the manner of the ancients praising their heroes, The deeds of the worldly mundialium 2, 3, 8, 12, 13, 14. men of old, whose obstinacy it was to break into the battle-lines of warriors and the roofs and enclosures of houses, and to shed the innocent gore of those duly keeping the rights of their lands, not only the gymnasia of the Greek philosophers sound forth, but the studies of the Latin pagans also resound. For the celebrity of their name both the monuments of histories and the books of the poets sing together continent 11.. And (et-apices) is missing in 3, 5, 9. lest this matter should perhaps perish by the length of times, they impressed letters sculpted on tablets of diverse metals, that they might transmit their triumphal deeds in writings to be read by future generations, lest the memory of those whom they had loved in the sliding world should wholly perish.
[2] we celebrate the soldiers of Christ. Therefore if is missing in 3, 8, 9, 12, 14. sacrilegious men wrote down the deeds of their citizens in such oracles, that after their death they might enjoy certain auspices of consolation, what ought we Christians to do, except to embrace the victories of the soldiers of Christ, to the praise of our emperor, with a worthy honour of praise (digno-honore) devote laudis digno honore 14., who fully armed his soldiers with the triumphal banner, that they might fight bravely and conquer (ut-vincerent) omits 14.. Let the organs of our hearts, then, resound with modulated voices their marvellous contests cerimonia 8., so that, while we are joined to their passions by compassion, by their merits, with Christ omits 14. the Lord helping, we may merit to be associated in the eternal mansions.
Now, therefore, following the order of the narrative begun, let us hasten our step towards those things which, by the report of men of old (p. f.) f. p. 14. and the account of the pagans, have been brought down even to us a.
[3] [In the times of Diocletian and Maximian the persecution raged against the Christians, Dacian being given as governor to the Spains;] In the times igitur adds 14. of the emperors Diocletian and Maximian, throughout the circuit of the world (in m. a.) per totum (omnem 14) m. (orbis terræ 14) ambitum 7, 14. their sacrilegious sacrilegarum 7. institutionum 7. commands gave orders mandata sunt 3, 5; manarunt 6; manebant 7; mandaverunt 11, 12, 13; mandabant 14. that the assembly of all Christians should not only be driven pellerentur 5, 7, 9, 14. from the cities, but that each of the persecutors omits 7. should have licence licentiam 7. to kill them by pursuing persequendo 7. their life. First (Primo-suis) omits 7. indeed that by many blandishments and persuasions they should incline the purpose of their minds to the worship of demons, and then, if they would not fulfil implere 11. the imperial commands, that et 14. they should sacrifice ceremonies omits 6. to the gods, they should utterly root out the religion of the Christian name with its followers (s. s.) suis sect. 11.. At once bands turba 2, 11, 13; turma 7, 14; turbæ 8, 12. of attendants carry out implet 2, 11. the commands of the deadly princes implet 2, 11., taken up from diabolical diaboli 7. accepta 2. offices. The ministers turmæ 7. of the raging apparitors run through Præcurrunt 2. the spaces spatio 3, 5. of the whole omnis 14. world, like lion's whelps driven by the necessity of hunger (veluti-coacti) omits 7., and by mangling laniendo 8. they corrupt decerpunt 7. the bodies of the holy martyrs. But (Sed-accrescebat) omits 7. the more atrociously their impiety raged, the more ardently the religion of the soldiers of Christ grew. Among whom a certain standard-bearer of theirs eorum omits 7., exceedingly more pestilent than all ceteris 14. ceteris adds 7., Dacian, of profane and sacrilegious mind, obtained from the same most impious emperors (i. i.) imper. impiiss. 7. the name of governor, that mittitur ut 7. he might set out (prof.- rabiem) omits 7. for omits 14. the Spains, whereby he might show the more ferociously (f. o.) ferociore rabie desæviret 7. the rage of his mind against the members of Christ.
[4] who, serving the demons, made several martyrs. When (cum- officiis) omits 7., then, hastening (p.p.) properans provinciam 12. he had reached the province of Spain imphanias 2., the savagery sævitia 6. of his cruelty could not lie hidden; but, kindled by the bitterness of his suæ 14. ill-omened cruelty, like a rabid rapidus 5, 6, 9. lion he began to seek out the Christians and to tear their bodies with bloody teeth. But it was brought about by the providence of almighty God (a. e. p.) provid. actum est 8, 12, 13. that very many of the Christians had certain dwellings (h. d.) domicilia haberent 11. in suitable places where ubi 8. they sacrificed sacred victims to God, by whose intercession all the faithful who were staying in the towns (quique-morabantur) ubique in opp. commorabantur 11. were protected. And Dacian himself Diocletianus 2., perfidious as he was, did not cease to offer libations to the demons diis 11. in the cities to which he came. And when Cum 5. he was discharging omits 5, 9. these hisque 5; omits 11. sacrilegious officiis 5; sacrilegiis 11. offices sacrilegis 5., attacking ingressus 8; ingressus est 12, 13; ingrediens 11. the city of Saragossa Cæsaraugustanam 8, 13, 14., armed perarmatus 7, 12, 13. with a diabolical spirit, he dedicated (n. d.) omits 7. to us the distinguished insignum 11; insignemque 12. conqueror and (t. et) triumph. nobis sanctum 7. glorious martyr Christi adds 14; nobis dedit adds 12. Vincent b. He from omits 8, 12, 13; documento 6. the height of his most blessed preaching adorned not only that same city (e. u.) urbem in qua archidiaconus exstiterat 12, 13., but also the city of Valencia by the lustre of his body [(de beatissimæ-decoravit) passione sua non solum præfatam urbem Cæsaraugustam, in qua archidiaconus exstiterat, sed etiam Valentiam decoravit 7.]. For (Nam-angelorum) omits 7. the most unjust judge Dacian Diocletianus 2., commanding him to be brought before him there, strove by various blandishments to bend him to the worship of his gods. And since he would in no way assent assisteret 4; assentiret 5, 6, 9, 11, 12, 13, 14. to his most empty persuasions, he commanded him to be wasted by harsh diris 11. punishments and to be subjected to the most monstrous tortures of torments tormentis 11.. But the renowned martyr of the Lord, kindled with the fire of divine love, constantly endured the punishments of the passion, so that by the monstrousness of the torments he merited to attain to the fellowship of the angels. After whose death he shed (necem effudit) martyrium idem Dacianus Cæsaraugustam regressus 7. the innocent blood (i. s.) omits 7; sanguinem innocentem 6, 11. of eighteen illustrious illustrissimorum 3. men, stricken by the breath of insane cruelty (v. s.) vesana crudelitate 7. (a. p.) effudit sanguinem innocentem 7., namely c of Quintilian, Cassian omits 11., Matutinus Maturini 6., Publius, Urban, Martial, Faustus, Successus, Felix, Januarius, Primitivus, Evotus, Caecilian, Optatus, Fronto Frotonis 5, 9., Lupercus, Apodimus Apodemi 5, 14; Apodini 11; Apodemii 7, 8, 12, 13. and Julius: adding also omits 11. to this abundant martyrdom martyrum numero 7, 8, 12, 13. the sacred virgin of God (D. v.) virginem Dei 11. Engratia O ingratiam or Mingratiam 11; in 6 there is superscribed vel Eulaliam. d, sprinkled with the purple purpurei 7. dew of her blood.
[5] [And since he could not bend the Christians by force, he resorts to fraud, and orders] When [(Cum-funderent) Sed cum videret omnes ardenti animo ad passionem quasi ad epulas convolare 7.], then, Dacian could not conquer omits 14. their holy devotion dedicated to Christ, that they should not willingly omits 14; sanguinem 5, 9. shed their own sanguinem suum 6. blood libenter 5, 9; omits 6. for the love of the eternal king, the devil fully armed his consul consentaneum 14. (consulem-perarmavit) se convertit 6. with the devices of other arts (a. a.) artium argumenta 7.. Then, the crafty serpent (c. s.) omits 7., having called together convocatis 7. the crowds turmis 14. of his omits 14. attendants, published propalavit 5, 9. the insanity (his-insaniam) omits 7. of his heart in these words. Nothing, he said, O soldiers of our princes, do we gain proficere 11. by toiling certando 11. in this battle-line of contest, nor can we bend the strength of the Christian christianarum 9; mentium 6. minds christianorum 6. to the worship of our omits 14. gods: for et 7; quod 14. while we desire to conquer them by raging the more atrociously, we amply serve their victories. Let there be, therefore (Sit itaque) Sic itaque sit 3, 5, 7., a secret counsel of our nostræ 7; disputationis 11. arrangement dispositionis 7; omits 14., and let none nullus 7; ut nullus 5, 9. of you eorum 2, 3; vestrorum 5, 6, 11–14. be omits 7. a betrayer sit adds 7; (in place of prod. aut prop.) propalam 6. or publisher, lest perhaps any of them should hear the decree of our counsel (c. n. a. d.) a. c. n. d. 14. (ne-decretum) nec quisquam vel serotinum consilii nostri agnoscat depositum 7.. For (Hæc-innum.) Innumerabilis hæc multitudo christianorum 7. this multitude of innumerable Christians, which is contained continentur 5. in the circuit (a. c.) continetur ambitu 14. of this city Cæsaraugustæ adds 9, 12, 13., must be destroyed rather by clandestine counsel than by the atrocity of force, as I think (ut a.) omits 7.. For if Nam cum eis 7; si omits 11. we resolve decrevimus 11; decreverimus 14. to inflict on them one by one sigillatim 11. kinds of torments for the worship of our gods, while omits 7. we cannot conquer the purpose quidem adds 7. of their heart, we procure a dangerous ruin rather for ourselves than for them (nobis-procurandus) nos ipsi e contrario ab eis vinci erubescimus..
[6] that the Christians be lured out of the city, then to be slain by fraud. But omits 7. let the offices of the heralds run through præcurrant 6, 8; itaque adds 7. the whole extent of the city et adds 8, 13, 14., that [(ut-voluntas) clamantium ut omnes christiani ex hac urbe egrediantur et quocumque extra urbem voluerint concessa libertate remaneant et legi suæ deserviant 7.] their multitude, which is hidden by the walls of buildings omits 11., may be driven as soon as possible from this city, as if they had been granted licence to use their laws and to remain utique adds 11. wherever their will might be. So that no one of their (r. e.) e. r. 11. religion ex religione 7., from masters down to slaves, may be found repperiantur 5; repperiuntur 11; qui adds 6. within the walls of this city (h. u. m.) m. u. 11. to be joined non societur 6; consociandus 12, 13. to our company (a-contubernio) intra urbem remaneat 7.. And you denique 7., our fellow soldiers, bringing out proferte 7. arms from the public armouries armentariis 9; armamentoriis 11., occupy as soon as possible the lurking-places of hidden [(abditorum-occupate) ensibus bisacutis introrsum compages lumborum astringite 7; (for abditorum) arbitror 11.] spots is missing in 11. and, about to fight against an unarmed enemy, leaping suddenly out from omits 11. hidden places, hasten eagerly to overwhelm their multitude et quoscumque reppereretis acutis ensibus obstruncate adds 7.. And we igitur 7. shall command the approaches of all the gates to be barred observari 11, 12., that, if perhaps forte 5, 9. anyone (f. q.) quis fortasse 11., fleeing the edge of the sword (a. f.) fugere volens aciem 7., should wish tentaverit 7. to return to the city, he may find reperiens 7. all the places of entry (i. l.) is missing in 7. blocked obserata 7., to be destroyed nonetheless by the sword perimatur, qui ante ensem extiterit fugitivus 7.. That of those whom (Ut q.) Quia ergo eos 7. we cannot incline inflectere 7. to the worship of our gods, none (nullus-malunt) nullusque qui crucifixum colere maluerit 5. of them is missing in 3, 9. who prefer maluit 3, 9, 11–14; malint 6. to worship the crucified may survive unpunished [(nullus-supersit) saltem hoc faciamus, ut eorum qui Christo credere malunt, supersit nullus qui remaneat inultus 7.].
[7] Freedom to go out being offered, the Christians leave. And so omits 7; Tandem 14. the bands (s. t.) turmæ 8, 13; turbæ satellitum 12; s. turbæ 11. of attendants [(satellitum-suarum) præcones media totius civitatis; raucisona voce conclamant edicta Daciani præsidis 7.] run through ilico adds 7. the lodgings of the whole city, sounding forth with a herald's præconiaria 3, 5, 13; præcona 8, 12; præ conis 6. voice that all should go out of the city, knowing that licence had without doubt been granted them to keep the rights of their laws (j. l. s.) l. s. 11.. At once omits 7, 14. the bars of the western gates were unlocked for them omits 7, 14., and the crowd turma 7. of the pious omits 11. of both sexes rejoiced gaudensque 7.. Out [(exeunt-siquidem ut) senes vacillantia membra tremulis manibus baculis sustentare festinant, ne forte suorum relinquantur solatio catholicorum; multitudo adolescentium et juvenum suarum sponte relinquunt aperta claustra domorum; mulierum quoque sexus infirmior, fortiores animo quam imbecillitate corporum, properat cum vagientium turbis infantium ac servulorum prostrepentium, ita ut crederes otius civitatis funditus migrare populum ad furentis seculi spectaculum sicut 7. In 14 the order of the narrative is not inverted as in 7; but after christianorum, it goes on thus: Multitudo scilicet juvenum vel adolescentium, suarum relinquentes sponte aperta claustra domorum; senum quoque longævitate temporum veneranda canities, vacillantia membra baculis sustentantes, eosdem prosequebantur, ne suorum relinqueretur solatio catholicorum; mulierum etiam sexus, natura quidem infirmior sed animo robustiores, una cum turmis infantium atque servulorum præstrepentium idem non tardat alacriter insequi iter procedentium; ita ut crederes funditus migrare totius civitatis populum. Inerat itaque cunctis gentibus non modica ammiratio in egressione tantorum populorum, exultantibus angelorum nihilominus catervis in devotione processionis eorum nec non professionis.] then came, band after band, the columns of the Christians, a multitude, that is, of young men and youths, leaving of their own accord the open bars of their houses; the venerable white hair also of old men of length of time (v. c.) canities veneranda 11., propping tottering limbs (v. m.) vacillanti membrorum 11. with staffs, followed them, lest it should be left behind a adds 6. from the comfort of its own Catholics (sustentans-relinqueretur) omits 9.. The female sex too, weak indeed by nature but stronger in spirit, together with bands of infants and of little slaves, did not delay eagerly to pursue the same road, so that you would believe the people of the whole city (c. p.) populum civitatis 11. were utterly migrating. There was therefore among all the pagans no small wonder at the going out of such great peoples omits 11., while the bands of angels nonetheless exulted in the devotion of their profession profectionis 12.. For indeed, as the outstanding preacher says, they were made sumus 3, 5, 7, 8, 9, 12, 13; erant 11. a spectacle to this omits 8, 9. world et adds 5, 8, 9, 13, 14., to angels and to men. Why say more? The whole crowd of Christians went out, rejoicing and atque 11. singing psalms with harmonious voice (ac-voce) videlicet et cantantium 7.: Glory to God in the highest and on earth peace to men of good will.
[8] [Having gone out, with the gates closed, they are slain; the bodies of the slain are burned with the bodies of criminals:] After [(post-inveniret) ex officio impietatis totius portæ civitatis, ne quisquam eorum reperiret ingressum pietatis 7.] this all omits 6. the gates of the city were barred Itaque obs. 7. by the officials omnes adds 6., that none of them might find a way of returning to it eas 14.. At once subito 7. from hidden locis adds 7. places omits 7. wedges of armed men (a. c.) c. a. 7, 14. leaped out, rushing upon (irr. in) funestis ensibus impetunt 7. the crowds of the faithful christianorum 7. with (cum f. e.) omits 7. deadly swords sensibus 8, 13; armis ensium 6, 11., and as if a plenty of a great multitude of lambs, so they laid low those not resisting them (r. s.) resistentium corpora catholicorum 7.. Raging [(Insanientes-Dacianus) Madefacti sunt dæmonum spiculatores sanguine innocentium, grassantur cadaveribus mortuorum, et nec sic quoque satiantur crudelitate multimoda defunctorum. Tunc feralis ille ac tortuosissimus draco Dacianus præses 7.] indeed, the executioners, so to speak, of the demons, were stained among the corpses of the dead with the blood of the innocent innocentium 11.; nor even so were they sated by the manifold multitudine 11. slaughter omits 11. of the dead sanctorum nece 11; def. multimoda 14.. Then that deadly and most cruel governor Datian commanded the multitude of the pagans populorum 6. that omits 11., in the sight of the whole city, they should heap together in (in-occisorum) ignibus traderent corpora occisorum 7. one the bodies ut adds 11. of the slain (i. t. o.) occisorum ignibus traderent 12. and give them to the fires traderentur 8.. And lest perhaps any quisque procul aut prope 7. of the Christians omits 7., placed in hiding-places suis 12; christianorum adds 7., should seize for himself the ashes sanctorum adds 7. of the martyrs, he ordered [(jussit to the end of the number, the reading of 7 as in the codex of Santo Domingo de Silos.] those guilty of various crimes to be brought out quickly from e 12. the prisons, and, their heads being cut off (e. c. a.) amputatisque cap. 14., their ill-omened corpses eorum adds 14. to be joined to the bodies of the saints and burned together (a. s.) simulque 8, 9. e. So the comely bodies piorum adds 14. of the martyrs were burned with the bodies cadaveribus 14. of robbers and criminals: imitating, that is, the example of our Head, true God is missing in 3. and man, who is known to have been crucified between two robbers for our salvation, granting to the just the joys of paradise (p. g.) gaudia paradisi 5., but to the impious never-ending punishments of their deserts.
[9] and thus the unjust judge inserted the Christians into heaven. The unjust judge of the earthly city, then itaque 11., destroyed [Codices 7, 8, 12, 13 depart from the rest; we report here the text of 12 with the variant readings of 7, 8, 13: Væ tibi, minister diaboli Datiane! non sufficit ad augmentum (augmentorum 8) tuorum scelerum innocentium civium vitam contra jura legum extinguere, nisi hujus nefandi criminis causam in occisis addere procurares? Quid tibi profuit rabies tantarum crudelitatum? Peremisti terrenæ civitatis plebem innocentem, et dedicasti populum civitati (civitatis 7, 8) nostræ Hierusalem semper cum Christo gaudentem. Nunc igitur justorum animæ in manu Dei sunt, et non tanget illos tormentum mortis; te vero retinent vinctum numquam finiendorum infernalium ignium cruciatus. Illi (vero adds 13) occisorum suorum corporum atque crematorum receptionem magnopere præstolantur, ut inter reliquas martyrum catervas duplici remuneratione ditentur; tu vero sceleratum corpus tuum nullo modo vellis (for velles?) recipere, ne duplici contritione, corporis scilicet et animæ, cum diabolo et angelis ejus æternis incendiis cremareris. Nos vero, cineres innumerabilium sanctorum oculis nostris aspicientes, summa cum exultatione veneramur, eorumque triumphis lætantes compatiendo jungimur. Aulam denique ob (ab 7) eorum honorem in eodem loco omnipotenti Deo (Domino 7) consecramus; et quorum nomen tua sævities funditus voluit extirpare, christianorum populus tripudiando ron cessat eorum se festis gaudiis associare. O felix, et nimium felix, civitas Cæsaraugusta (C. c. 7), beatorum sanguine circumlita, quæ tot millium martyrum oblationes omnipotenti Domino consecrasti. Gaudeant igitur tecum totius mundi urbes, pretioso martyrum sanguine decoratæ. Gaudeat denique et ipsa caput gentium, nobilissima Roma, quæ cum duobus magnis Christi (omits 8) consulibus, Petro scilicet et Paulo, gestat utriusque sexus innumerabilium martyrum pignora sanctorum (for utriusque-sanctorum: innumerabilium martyrum quasi suaveolentium incrementa rosarum 7). Gaudeat etiam (et 7) nobiscum totius Hispaniæ multitudo, quam Christus tanto decoravit triumpho. Peracto itaque tanto scelere, pauci christiani, qui in vicinis remanserant locis, timentes ne, sicut pretiosi martyris Vincentii corpus perfidus Dacianus demergi (dimergi 7, 8) fecerat in mari, ita horum quoque martyrum cineres in flumine Hibero quod (juxta adds 7) Cæsaraugustæ adjacet civitati, juberet dispergi, nocte (noctu 7, 8, 13) venientes, in puteo quem ibi (Dei adds 7) sicut credimus Dei (omits 7) nutu paratum invenerunt, eosdem cineres aggregarunt, osque putei obturantes recesserunt. Ubi vero pax est data Ecclesiæ, christiani in eodem loco in honore eorum basilicam construxerunt, quam primo quidem Sancta sanctorum appellaverunt, nunc autem nominatur Ad sanctas massas. In eadem basilica est ille puteus in quo repositi sunt cineres eorum, et super os putei nunc est altare constructum: ad laudem et gloriam Domini nostri Jesu Christi, qui cum Patre et Spiritu sancto vivit et regnat per omnia secula seculorum. Amen.] the innocent people, whom he happily dedicated to the heavenly Jerusalem, to reign for ever with Christ, in which the souls of the just are in the hand of God and the torment of death malitiæ 4, 5, 9. will not touch them f.
[10] Whence Saragossa may deservedly exult, Let the outstanding city of Saragossa exult, then, which has brought forth for the Lord so many thousands of martyrs, signally undique 11. bedaubed est c. 14. with their eorumdemque 14. blood. Let there rejoice also with so great a city the most noble of cities, golden Rome, who with the two great consuls of Christ omits 5, 9., Peter and Paul, bears the holy sancta 6. pledges of innumerable martyrs of both sexes. Let the cities of the whole world too rejoice together, which are sprinkled and adorned with the precious gore of martyrs (m. s.) sunt martyrum 6, 11..
[11] and let us rejoice. Let us also omits 14. rejoice in omits 5, 9. the veneration of such great martyrs (m. v.) ven. mart. 5, 11., who for their innumerable innumera 6; inmunerosa 11. multitude have been called the “Holy Mass”; humbly asking deprecantes 11. Christ that he, who wonderfully conferred on them the triumph palmam 14. of victory (c. v.) victoriæ cont. 6., to us [after contulit to the end thus 11: triumphum et perduxit ad cœleste regnum et ad consortium agminum sanctorum, et eos coronavit corona immortalitatis martyrum et honoravit palmis victoriæ justorum, nobis præstare dignetur per misericordiæ suæ clementiam omnium indulgentiam criminum, qui in Trinitate perfecta vivit et regnat Deus per infinita secula seculorum. Amen.]
may deign to grant the very speedy perproperam 6; perprospera 5; perprosperam 9; per propriam 14. indulgence of his mercy, who in perfect Trinity lives and reigns as God for immortal infinita 14. ages of ages (s. s.) seculorum secula 9, 14.. Amen Explicit passio sanctorum qui nuncupantur Massa candida adds 3..
ANNOTATIONS.
From a codex of the twelfth century, which formerly belonged to the monastery of Santo Domingo de Silos, now National Library of Paris (New Latin acquisition n. 2179).
Passion of the holy innumerable martyrs of Saragossa, whose bodies are placed before the church which is called Sancta Sanctorum, who suffered under the governor Datian for our Lord Jesus Christ.
The deeds of the worldly men of old, whose obstinacy it was to break into the battle-lines of warriors, and to shed the gore of the innocent who kept by right their lands and the roofs and enclosures of their houses, not only the gymnasia of the Greek philosophers sound forth, but the studies of the Latin pagans also resound: for the celebrity of their name both the monuments of historians and the books of the poets sing together. And lest perhaps the matter should be about to perish * by the length of times, with gathered tablets of diverse metals for books, namely of marble or bronze, they impressed sculpted letters, in this sole hope of reason, that, exalting the triumphs of their citizens by the proclamations of many praises, in time to come they might transmit to generations thereafter their deeds or doings in writings to be read again, lest the memory of those whom they loved with the sliding world should wholly slip away.
[2] If therefore pagans and sacrilegious men, themselves nonetheless destined to perish, wrote such great and such oracles for those who were to perish or who perhaps, after the shedding of human blood, were to die by a horrible death, so that by help in their death they might enjoy certain auspices of consolation, what ought we Christians, born of Christian parents, to be busy about, except that the offices of our tongue should serve the victories of the soldiers of Christ, and that in the praises of our Emperor, who * fully armed his martyrs with the triumphal banner that they might fight most sharply against the enemy and conquer, the organs of our hearts should resound with modulated voices, so that, while we are joined to their passions by compassion, by their prayers, with Christ the Lord aiding, we may merit to be associated with them in the eternal mansions.
Now, therefore, following the order of the narrative begun, I shall run with prosperous step to that same matter which, by the report of former times and the account of the elders, has been brought down even to us.
[3] In the times of the emperors Diocletian and Maximian, throughout the whole circuit of the world the commands of sacrilegious institutions gave orders that the assemblies of all Christians should not only be driven from the cities, but that each should have licence to kill them by pursuing their life. First indeed that by many blandishments and persuasions they should incline the purpose of their minds to the worship of demons, and then, if they would not fulfil the imperial commands and sacrifice ceremonies to the gods, they should utterly root out the religion of the Christian name with its followers. At once the band of attendants carried out the commands of the deadly princes, taken up from diabolical offices; the bands of raging apparitors ran through the spaces of the whole city, like lion's whelps driven by the necessity of hunger, and by mangling they tore apart the bodies of the holy martyrs. But the more atrociously their impiety raged, the more ardently the religion of the soldiers of Christ grew. Among whom a certain * standard-bearer exceedingly more pestilent than all, Datian, of profane and sacrilegious mind, by the same most impious emperors, that into the Spains pro[…]
…with rage he might the more ferociously vent his fury against the members of Christ.
[4] When, then, hastening he had reached the province of Spain, the savagery of his cruelty could not lie hidden; but by the bitterness of his ill-omened cruelty, like a rabid lion he began to seek out all the Christians and to tear their bodies with bloody teeth. But it was brought about by the providence of the almighty Lord that for the enlightenment or patronage of a number of cities he dedicated with sacrilegious spirit most holy victims to Christ the Lord; by whose intercession the frequent grace of the Lord came to the aid of the citizens. And when he was discharging these sacrilegious offices, attacking the city of Saragossa, fully armed with a diabolical spirit, he dedicated to us the distinguished holy conqueror, the glorious martyr Vincent: who by the height of his most blessed illustration adorned not only the city of Saragossa, but also Valencia, with the distinction of his body. And then, by the breath of insane cruelty, he shed the innocent blood of eighteen illustrious men, namely: of Quintilian, Cassian, Matutinus, Publius, Urban, Martian, Faustus, Sucessus, Felix, Jannuarius, Primitivus, Euvotus, Caecilian, Optatus, Frontonius, Lupertius, Apodemus and Isicius; adding also to this abundant martyrdom * the holy virgin of God Engratia, sprinkled with the dew of her purple blood.
[5] When, then, Datian could not conquer the purpose of devotion of the minds given to Christ the Lord, and for the love of the eternal king the sacred soldiers the more willingly shed their sacred blood, the devil fully armed his consul with the devices of other arts. Then, having called together (as a by no means doubtful story of former times has it) the crowds of his attendants, the crafty serpent published in these words of his heart : Nothing, he said, O soldiers of our princes, do we gain by toiling in this battle-line of contest, nor can we bend the strength of the Christian minds to the worship of our gods; and while we desire to conquer them by raging the more atrociously, we are amply made to serve their victories. For let there be a counsel of our secret arrangement, let none of you be a betrayer or publisher, lest any of them in time, or even late, should hear the arrangement of our counsel. This innumerable multitude of Christians which is contained in the circuit of this city must be destroyed rather by clandestine counsel than by the atrocity of force. For if we resolve to inflict on them one by one kinds of torments for the worship of our gods, while we cannot conquer the purpose of their heart, we procure a dangerous ruin rather for ourselves than for them.
[6] But let the offices of the proclaimers run through the whole circuit of the city, that their multitude, which is met in the walls of buildings, may be driven as soon as possible from this city, as if licence of liberality had been granted, where it may be the will of each to stay or to cherish a hearth. So that no one of their religion, from ours down to slaves, may be found in the little dwellings of this city to be joined to our company. And you, our fellow soldiers, bring out arms from the public armouries; bind fast the joints of your loins with two-edged swords; see as soon as possible to the lurking-places of hidden spots, and, against the unarmed enemy of warriors , leaping suddenly out from hidden places, hasten eagerly to overwhelm the battle-line of their multitude, and whomever you find, cut down with sharp swords. And we command the approaches of all the gates to be watched, that, if perhaps anyone fleeing the edge of the sword should prefer to return to the city, he will find all barred, to perish nonetheless by the sword, who before was a fugitive from the sword. And of those whom we cannot bend to the worship of our gods, let none of them who has preferred to worship Christ survive to remain unavenged.
[7] Then the bands of attendants ran through the auspices of the whole city; the hoarse-sounding offices of the voices of the heralds sounding forth re-echoed; the bars of the western gates were unlocked, and the crowd of the pious of both sexes rejoicing. Band after band came forth the columns of the peoples; old men hastened to prop tottering limbs with staffs in trembling hands, lest they be left behind from the comfort of their own Catholics. A multitude of young men or youths left of their own accord the enclosures of their houses; the female sex too, weaker, stronger in spirit than in the feebleness * of their sex, hastened with crowds of wailing infants and of noisy little slaves, so that you would believe the multitude of the peoples of the city utterly migrating … to the spectacle of the raging sword. As the outstanding preacher says: We are made a spectacle to this world, to angels and to men. Why say more? The whole crowd of Christians went out, rejoicing, that is, and singing: Glory to God in the highest and on earth peace to men of good will.
[8] And so the gates of the city were barred throughout by the office of impiety, that none of them might find the entrance of piety. From hidden places suddenly wedges of armed men leaped out, making the attack with deadly swords, to destroy the bands of Christians; and as if a plenty of a great multitude of lambs, so they laid low the bodies of the Catholics not resisting. The executioners of the demons were soaked with the blood of the innocent, they went on raging among the corpses of the dead, and not even so were they sated with manifold cruelty to the dead. Then that deadly and most tortuous dragon, the governor Datian, commanded the multitude of the pagans that, in the sight of the whole city, they should give to the fires the heaped bodies of the slain; and lest perhaps any of the Christians, placed in hiding-places far or near, should seize for himself the ashes of the holy martyrs, he ordered all those guilty of various crimes whom the hidden dungeons of the city held to be brought out quickly from the prisons, and, their heads being cut off, he ordered their ill-omened bodies to be joined with the bodies of the saints and so to be consumed by the fires. The comely bodies of the martyrs were burned with the bodies of murderous robbers, following the examples of our Head, namely of the true God and name * Christ, who is known to have been crucified between two robbers for our salvation. Rendering nonetheless to the just the everlasting joys of the heavenly paradise, but to the others the never-ending punishments of their deserts.
[9] Woe to you, minister of the devil, Datian! Does it not suffice for the increase of your crimes to envy the merits of the living innocent, and to extinguish the life of citizens against the rights of the laws, unless you should take care to add for the sake of this nefarious crime? What has the savagery of such great monstrosities profited you? or what the rage of an insane man in such great cruelties? You have destroyed the innocent people of the earthly city and dedicated a people of our city Jerusalem, ever rejoicing with Christ. Now therefore the souls of the just are in the hand of God and the torment of death will not touch them: you likewise the torture of never-ending infernal fires holds bound. They greatly await the reception of their slain bodies, that among the other bands of martyrs they may be crowned with a double remuneration: you likewise will in no way wish to receive back the case of your wicked body, nor by a double crushing, namely of soul and body, should you be consigned with the devil and his angels to eternal fires. And * beholding with our eyes the ashes of the innumerable saints, we venerate them with the highest exultation and, rejoicing, are joined by compassion to their triumphs.
Finally we shall consecrate a hall in their honour to the almighty Lord; that to those whose name your savagery preferred utterly to root out, the Christian people, dancing, may not cease to be joined in their festive joys.
[10] O happy, and too happy city of Saragossa, bedaubed with the blood of the blessed, who have consecrated so many thousands of martyrs as offerings to the almighty Lord! Let the cities of the whole world therefore rejoice with you, adorned with the precious blood of martyrs. Let golden Rome rejoice, finally, the head of the peoples of the most noble cities, who with the two consuls of Christ, the great holy apostles, namely, Peter and Paul, bears the sweet-smelling increase of the roses of innumerable martyrs. Let the multitude of the whole region of Spain also rejoice with us, bearing with it the dignity of the Christian name; and although the inhabitants of a number of its cities enjoy the suffrages of few martyrs, each, that is, of two or three or perhaps of four, you abound more copiously in the increase of innumerable martyrs. But while those who enjoy the patronage of few martyrs are joined to the festivals of our saints, not undeservedly let them enjoy * their fellowship with us.
[11] And let us, whom the unity of the holy Catholic faith has joined by the merits of the saints here present, rejoice together in the yearly course in their festivals and triumphs: let us celebrate the vigils * with the highest devotion, that by their merits we may merit to have due share. Come, let us exult in the Lord, let us shout for joy to God our Saviour, that he, who conferred on his holy martyrs the triumph of his victory, may deign to grant us to imitate their example, and that he who prepared for them ethereal mansions in the power of his kingdom may grant us the prosperous indulgence of his mercy, that we may merit to obtain everlasting refreshments in the supernal mansions, by the grant of our Lord Jesus Christ himself, who with God the Father and the Holy Spirit lives and reigns consubstantial for ever and ever. Amen.
Annotations* for jura.
* for historicorum?
* for peritura.
* for interiere?
* for post?
* word supplied
* for religionem?
* for discerpunt?
* for quidam?
* codex vocibus.
* for insigni?
* for martyrio?
* supply insaniam.
* for christianarum.
* for consilii?
* codex cum.
* for totius.
* for occulitur?
* a dominis?
* bellaturi?
* for hospitia.
* for raucisona?
* for imbecilles?
* read multitudini.
* read retinebant.
* for hominis?
* for receptionem?
* for ne?
* for En?
* for et?
* for desinit?
* for pretioso?
* for ejusdem?
* for potiuntur?
* so.
A document drawn from the Bollandian Collectanea of the Royal Library of Brussels (Lives of the Saints, n. 8067–74), at whose head is noted in the hand of Heribert Rosweyde: “By the study of Don Andrea Mastrogini, who added certain things for the completeness of the history.”
Under the rule of the Augusti Diocletian and Maximian, an edict went out from them through the whole world, that not only should the assemblies of Christians be driven from the cities and prohibited, but also that each should be free to kill a Christian by whatever death he wished, if he refused to sacrifice to the gods. So when these edicts had been promulgated, the judges and governors, inclined to all ferocity, roaring in the manner of lions, ran about after prey. They shut up flocks of Christians; and in order, if they could, to kill all or make them deny, they tore them with various punishments. But the more atrociously the impiety of the persecutors raged, the more the holy religion was increased. Above all the ministers of impiety, however, one excelled, Dacian, given by the emperors themselves as prefect to the provinces of the Spains, that by mangling more forcefully he might call believers away from the confession of the Christian name.
[2] And when he had come to the Spains, raging with cruelty, he began everywhere to search out the faithful, and to tear with bloody hooks those he found. But it was brought about by the providence of almighty God that very many fled to more secret places, where they daily applied themselves to praises and psalms and became partakers of the holy mysteries. So Datian, while he was staying at Saragossa and daily offering execrable sacrifices to his gods, held Valerius, bishop of that city, and Vincent, its archdeacon; who indeed by the height of his preaching adorned not only that city, but also Valencia by the lustre of his body. For Datian, commanding him to be brought there, strove by various blandishments to bend him to the worship of his gods. And when Vincent in no way assented to his vain persuasions, he commanded him to be wasted by harsh punishments. But the renowned martyr of Christ, kindled with the fire of divine love, constantly bore the punishments, so that even by his death he at length triumphed over the tyrant, taken up in glory. Valerius, however, lest any consolation should remain to the imprisoned martyrs, he banished to the mountains of Ribagorza. And after the martyrdom of St. Vincent, Datian shed the innocent blood of twenty-two most illustrious men: Quintilian, Publius, Urban, Marcellian, Eventius, Optatus, Fronto, Lupercus, Apodemus, Julia, Crementius, Gaius and four Saturni, to which number Acratia too, a most sacred virgin, merited to be joined, on the sixteenth before the kalends of May.
[3] Further, when Datian could overcome their holy devotion towards Christ neither by blandishments nor by terrors, armed with the insanity of the devil, he ordered all his attendants to be present, and addressed the men thus: O bravest soldiers, up to now we have gained nothing by inflicting threats and torments on the Christians, nor have we been able to bow their strength to the worship of our gods; but while we busy ourselves to conquer by raging, we merely serve their victories. Let there be, therefore, a secret counsel of our arrangement, and let none of you be a betrayer or publisher of secrets. For this innumerable multitude of Christians which inhabits that city must be exterminated rather by clandestine counsel than by force of arms. For on those for whom I had resolved to inflict several torments for the worship of our gods, while we cannot conquer the purpose of their heart, we procure an outcome of dangers rather for ourselves than for them.
[4] Let the heralds, then, run through the spaces of the whole city, that the multitude of Christians, which is hidden by the walls of houses, may go out more quickly from this city with their goods, so that no slave or free man may be found within the walls to be joined to our company. Moreover, bravest fighters, taking up arms, occupy as soon as possible the lurking-places of hidden spots, and about to fight against an unarmed enemy, leaping out from concealment, hasten to strike. And we shall watch the gates, that, if anyone fleeing the sword should wish to enter the city, he may run into the death he thought he had escaped. For it is fitting that of those whom we could not incline to the worship of our gods none should survive unpunished, lest the false religion of the crucified, which is opposed to the laws of the Romans, should also bring to nothing the decrees of the august princes.
[5] So having received the command, the bands of attendants ran about through the lodgings of the whole city, sounding with herald's voice: that all Christians should go forth outside the city, knowing that licence had been granted them to keep * the rights of their laws. At once the approaches of the gates were unlocked; the crowd of the pious of both sexes rejoiced, hastening eagerly to the assembly. Band after band the columns of the faithful went out, a multitude of young men and youths leaving of their own accord the open enclosures of their houses; the venerable white hair too of old men of length of time, propping tottering limbs with staffs, followed those ahead, and did not suffer to be wanting for a little from the comfort of their sons; the female sex too, weak, but stronger in faith, together with bands of little ones and of porters, eagerly pursued the road, so that you would believe the whole city was migrating. The pagans wondered that the peoples were crowding at the going out of the gates, and those whom they knew to be by no means ignorant of the coming disasters they were astounded to see hastening with such eagerness to the place. They were made, then, with the angels exulting, by the devotion of the confession of Jesus Christ, admirable even to their persecutors; so that in them there was fulfilled that word of the apostle: for We are made a spectacle to God, to the world, to angels and to men. Why say more? The whole crowd of Christians went out rejoicing and praising, and singing with harmonious voice: Glory to God in the highest and on earth peace to men of good will.
[6] When all had gone out of the city, the gates were barred by the officials, that no one should be received within except to be slain. Then, coming out from their hidden lurking-places, wedges of armed men rushed upon the crowds of the faithful, and as if columns of lambs so they laid low seventeen thousand who did not resist them. Then raging the more, the executioners were stained with the blood of the martyrs, and yet were not sated * by the slaughter of the just. For Datian, the nefarious governor, seeing that the whole multitude had fallen, and that none now remained to resist him, commanded that the bodies of the martyrs, heaped together before the gates of the city, should be burned with fires; and, lest any hidden Christian should take away the holy ashes, he ordered those guilty of various crimes to be brought out of the prison, and, their heads being cut off, their ill-omened bodies to be mixed with the most sacred limbs of the saints and so to be burned together. So the comely bodies of the martyrs were burned with the remains of robbers and criminals, made emulators of Christ, who was reckoned with the wicked and with murderers and is known to have been crucified for the salvation of all.
[7] But the holy angels, approaching, separated the ashes from the others, whiter than snow, and laid them apart in one mass. Seeing this the faithful who had remained took them, and in the place where the church of St. Engratia, virgin and martyr, now is, buried them with worthy honour; where their prayers flourish to the present day. Moreover at the city of Ágreda, on the border of Aragon and Navarre, a certain field is held sacred, in which likewise at the order of Datian many faithful were slain, who, fleeing from Saragossa, were migrating to other towns; whose festive memory persists with those preceding to the present day. Thus Datian made to triumph the innocent people, whom he happily dedicated to the heavenly Jerusalem, to reign for ever with Christ, in which the souls of the just are in the hand of God and the torment of eternal death will not touch them. Exult therefore, city of Saragossa, you who have brought forth for the Lord so many thousands of martyrs, marvellously adorned with their blood. Let most noble Rome rejoice with you, who merited to hold in her bosom Peter and Paul, the princes of the apostles, and the innumerable holy pledges of martyrs of both sexes. Let the cities of the whole world too rejoice together, adorned with the precious blood of martyrs. Let us also rejoice in the solemn veneration of such great martyrs, who for their innumerable multitude have merited to be called the White Mass. To the praise of Christ.
Annotations* so.
* codex satiebantur.
From the Saragossa Breviary which Ferdinand of Aragon, archbishop of Saragossa, published in the year 1570.
LESSONS OF THE II NOCTURN.
The Innumerable martyrs of Saragossa suffered at the time when the impious Dacian was sent by the emperors Diocletian and Maximian into Spain, to blot out the Christian name. Entering the city of Saragossa, he ordered a tyrannical edict to be promulgated: that no one should worship Jesus. And that whoever acted against the commands should be punished with a heavy penalty. When he could turn the minds of the Christians from the true worship of God neither by threats nor by punishments, Dacian ordered all the Christians to be expelled from the city, that wedges of armed men, leaping suddenly from hidden places, might slaughter them. The proclamation being made, the whole sacred assembly of Christians joyfully embraced exile, thinking it far better for them if they should dwell in the recesses of wild beasts than among vain idols with impious men. At length, as the innumerable crowd of both sexes went forward, it was slaughtered by the unjust attendants. But the governor, not yet sated with the blood of Christians, ordered the bodies of the fallen to be heaped into one; and, that
they might seem to be punished as criminals, he ordered all those guilty of various crimes who were held in the dungeons of the prisons to be slain, and their bodies to be gathered and heaped with the bodies of the Christians and all to be burned together with fires. But by divine will they were so separated that the ashes of the martyrs were gathered in little portions like a white mass of grain, the others remaining to be scattered by the wind. And there are seen today the white balls of the masses, openly displaying the blood-red lustre of the sacred victims.