Eusebius and Companions

ON SS. EUSEBIUS AND COMPANIONS: MARCELLUS, HIPPOLYTUS, HADRIA, PAULINA, NEON, MARIA, MAXIMUS, MARTANA, AND VALERIA, MARTYRS AT ROME, ON THE APPIAN WAY,

AT AN UNCERTAIN TIME

PRELIMINARY COMMENTARY

Eusebius, martyr at Rome. (S.)

Marcellus, martyr at Rome. (S.)

Hippolytus, martyr at Rome. (S.)

Hadria, martyr at Rome. (S.)

Paulina, martyr at Rome. (S.)

Neon, martyr at Rome. (S.)

Maria, martyr at Rome. (S.)

Maximus, martyr at Rome. (S.)

Martana, martyr at Rome. (S.)

Valeria, martyr at Rome. (S.)

BY H. D.

[1] Called the Greek martyrs. The band of martyrs whom Damasus designated by this little verse: Here the holy confessors whom Greece sent Ihm, Damasi epigrammata, n. 12, v. 7., it has become the custom to call by the name of the Greek martyrs. They are read not to have suffered on one day. For we deduce from the Passion, which was read on the day before the Kalends of December, on the festival of the same saints BHL. 3970., that Maximus was buried on the thirteenth Kalends of December, Paulinus, Marcellus and Eusebius on the thirteenth Kalends of November, Neon and Maria on the sixth Kalends of November, Hadrian and Hippolytus on the fifth Ides of November, Martana and Valeria on the fourth Ides of December. That they would treat of these

on the 2nd of December, together with the Roman Martyrology, our predecessors promised Act. SS., Oct. vol. VIII, p. 814.. By what reasoning Baronius was induced to inscribe them in the fasti on the fourth Nones of December we do not know at all, and since the anniversary day of Hadria and Hippolytus is judged to recur today, there is no cause for referring them with their companions to another day.

[2] The codices of the Passion. The Acts of the Greek martyrs have been found in two codices.

V = Codex of the Vatican Library, Lat. 5696, of parchment, written in the twelfth century Catal. Lat. Vatic., p. 135.. It formerly belonged to Santa Maria ad Martyres, and is no other than the one which Baronius often cites both in the notes to the Roman Martyrology and in the Ecclesiastical Annals. The Acts of SS. Eusebius and companions are read at fol. 90v–95. With the help of this codex, which alone he knew, I. B. De Rossi first edited them completely and accurately BHL. 3970.. Copies of codex V are those of Constantino Gaetani in codex 96 of the Alessandrina Library, of Antonio Gallonio in codex H. 16 of the Vallicelliana Library, and of Antonio Bosio in codex H. 25 of the same library Catal. Lat. Rom., pp. 183, 437, 445..

P = Codex of the archive of the Chapter of St. Peter in the Vatican A. 5, of parchment, written in the eleventh century Catal. Lat. Rom., p. 16.. Fol. 24v–29: The Passion of Saints Maximus, Eusebius the presbyter, Marcellus the deacon, Adria, Hippolytus, Paulina, Neon, Maria, Martana, Varera. It is said, moreover, to be read sub dierum idus novembris, which reading seems corrupted from sub die V idus novembris. The Passion is not complete, nor are variant readings lacking, which you will find at the lower margin of the page.

B = The recension of Baronius in the Annals at the year 259, no. VIII. About to edit the Acts of the Greek martyrs from codex V, he uses these words: "Which we have thought it worth while to subjoin here, both because we know them to be legitimate, and also because they have certain deeds of Pope Stephen woven in together, and the same are marked with days and consuls; which, rescued from the voracity of time out of an ancient manuscript codex almost consumed with age, which we mentioned in the notes, and cleansed, as far as was possible, of many errors, now come to light for the first time." From these words it sufficiently follows that no other codex than V was at Baronius' disposal, and that he removed its errors by conjecture alone, although he uses those formulas which are commonly employed for a variant reading supplied by a second witness, as when he writes Acilio AL. Lucillo, Mummium AL. Maximum; that the narrative, moreover, has been contracted here and there must be imputed to Baronius' scissors. For we agree with De Rossi, who thinks that the recension of the Acts which was inserted in the Ecclesiastical Annals is due to none other than Baronius himself, and that Gallonio's copy, which is preserved in the Vallicelliana codex H. 9, was copied from Baronius' work Roma Sotterranea, vol. III, p. 201.. And since all the writers who spoke of the Greek martyrs before De Rossi used this same recension, which was admitted into the corpus of Surius from the fourth edition onward, it did not seem superfluous to note certain principal readings of it.

[3] Of the times What judgement is to be passed on the Acts must be decided from the reckoning of the times, from the things narrated, from the condition of the places, and above all from the tenor of the booklet. The note of time which is prefixed to the Passion — in the consulship of Valerian and Lucillus — is plain, and marks the year of Christ 265. But in this year neither was Pope Stephen in the see (254–257), nor was Decius reigning (249–251), nor was Maximus prefect of the City (255–256), as it pleased the hagiographer. They judge the formula corrupt, and those who do not withhold all credit from these Acts have tried to heal it in various ways. Baronius wrote Valerio et Acilio, who are the consuls of the year 256; but less happily, for consuls are usually designated by the cognomen, not by the gentile name, so that the year 256 is expressed Maximo et Glabrione cos. De Rossi, op. cit., p. 210.. Nor more fitting is the emendation of Pearson Annal. Cyprianici, p. 57., who conjectured that Lucinius should be substituted for Lucillus; for Lucinius or Licinius is the name of Gallienus, who was consul in the year 257. Now the writer could have designated the year 257 by no other formula than this: Valeriano et Gallieno cos. De Rossi judged that the matter could be settled otherwise, who thought that these Acts of ours flowed from genuine and older ones. At the beginning, indeed, there was written: Valeriano III et Gallieno II cos., which is the note of the year 255, or: Valeriano IIII et Gallieno III cos., which is that of the year 257. But the one who reworked the Acts in the seventh or eighth century did not recognize the name of the other consul, and put Lucilius in place of Gallienus. De Rossi was led to follow this conjecture chiefly for this reason, that Maximus was prefect of the City while the emperor Valerian and Pope Stephen were living; the name of Decius would have been introduced by the interpolator De Rossi, op. cit., pp. 210–12; cf. Bullettino, 1884–1886, p. 119; 1887, p. 65..

[4] a wonderful confusion. And these things De Rossi unfolded acutely, as usual, yet he in no way demonstrates that an older booklet, written by a contemporary witness, shone before the Acts of the Greek martyrs. For it is not enough that the prefecture of Maximus does not conflict with the age of Stephen and Valerian. For Maximus is a name accommodated to the uses of the hagiographers, and in the very Acts of St. Stephen a certain Maximus, a consul, is brought in Act. SS., Aug. vol. I, p. 139., wrongly indeed; nor is it a wonder, since by the agreement of all the Passion of St. Stephen was written, or rather fabricated, at a later age [I should believe that the name of the prefect Maximus was read by the hagiographer not in the fasti but in some inscription, as, for instance, that one which was found not far from the tomb of the Greek martyrs: D. M. S. Fl. Balbilla vixit ann. XXVIII. menses VI. dies XII. Requievit in pace Mamertino et Nebidda coss. praef. Urb. Maximo V. Kal. feb. [To the Divine Shades. Fl. Balbilla lived 28 years, 6 months, 12 days. She rested in peace in the consulship of Mamertinus and Nebidda, Maximus being prefect of the City, on the fifth Kalends of February.] In De Rossi–Gatti, Inscript. christ. Urbis Romae, Suppl. n. 1503.]. Nor must one think otherwise of the Passion of the Greek martyrs. For it belongs most certainly to that kind of literature which is constituted both by very many other Passions and above all by the Gesta of the Roman martyrs [Cf. Anal. Boll., vol. XVI, pp. 235–52; Delehaye, Les Passions des martyrs et les genres litteraires, p. 230.]. For it is very like them both in the things themselves and in the whole manner of narrating. Those who composed such things are wont to fuse into one history the deeds of very many martyrs who suffered at various times but lie buried in neighbouring places, to connect them by ties of blood, and to distribute to each his part, for the most part with no account taken of the times. In these Passions the saints perpetually mingle long conversations both with the magistrates and with their own people, which you would look for in vain in genuine Acts, but which are commonplace in more recent ones composed of set purpose. Therefore, if you find here very many things mixed together and gathered into one which seem to refer to the persecutions of Decius, of Valerian, even of Diocletian, this is not from the yawning carelessness of those who reworked an ancient Passion, but the work of the first writer himself, who had this one thing in mind, to provide for nourishing the piety of his readers.

[5] Burial Nor does any authority accrue to those Acts from the fact that a careful survey of places seems to have been made. For the reckoning of deeds, which pass, is one thing, that of places, which are immovable, another, and the hagiographers are rarely caught fabricating these. Further, in the Passions a twofold series of places must be distinguished: I mean those in which the martyrs are said to have lived and moved while alive, and the places of burial. Now it is one thing for the Forum of Trajan, the prison of the Mamertine, the Lycaonian island, the sandpits on the Via Appia to be rightly named, another for our martyrs to have lived in those places or to have been led there; the latter certainly, not the former, is within the storyteller's discretion. Of the burial of the martyrs one must speak altogether otherwise. For to the Romans it was a matter of religion to transfer any buried body elsewhere when no necessity pressed; and under the protection of the same law, received also in the Church, the relics of the saints remained untouched for many centuries. Concerning the first burial of the martyrs, therefore, the matter was established from the very daily veneration of the faithful.

[6] in the cemetery of Callistus. Nor is it a wonder, accordingly, that what the hagiographer asserts about the martyrs buried in the cemetery of Callistus is confirmed by the most certain testimonies. Thus the Itinerary called William of Malmesbury's: and in another church Saint Soteris, and not far off rest the martyrs Hippolytus, Adrian, Eusebius, Maria, Martha, Paulina, Valeria, Marcellus, and nearby Pope Mark in his own church De Rossi, vol. I, p. 181, vol. III, p. 193.. To the Via Appia also belong the metrical elogia of the Greek martyrs De Rossi, Inscriptiones christ. Urbis Romae, vol. II, pp. 66–67, nos. 25, 26., of which we shall speak shortly, which have been preserved in the epigraphical sylloge called that of Tours. And in this sylloge, indeed, which, as De Rossi attests Op. cit., p. 59., is arranged in a most exact itinerary order, those elogia are attached to the Damasian poem on St. Eusebius Ihm, op. cit., n. 18.; and the crypt of St. Eusebius is part of the cemetery of Callistus. Finally we have as witness Damasus himself, who places among the saints whose bodies were laid in the same necropolis the holy confessors whom Greece sent Ihm, op. cit., n. 12, v. 7.. Nor must the inscription be omitted which De Rossi showed to have been carried off from a hypogeum of the Via Appia to Reggio Roma Sotterranea, vol. III, pp. 213–15.: SECVLARIS DEP. V IDVS SEPB AD EPOLITV QVI VIXIT AN NOS DVO SEMIS [Secularis, buried on the fifth Ides of September at Hippolytus, who lived two years and a half] Secularis, then, was buried not at Hippolytus, the most celebrated martyr of the Via Tiburtina, but at the one who leads the column of the Greek martyrs. It is beyond doubt, accordingly, that these rested in the cemetery of Callistus, and indeed in that region which was distinguished by the basilicas both of St. Soteris and of Pope St. Mark. That this area extends between the Via Appia and the Ardeatina to the north of the crypt which they call that of the Supreme Pontiffs is certain; uncertain in what place, finally, the tomb of the Greek martyrs is to be placed, which has not yet been marked by any trace of itself nor by the least fragment of inscribed marble. To attain it by conjecture seems the more difficult because the very students of Christian antiquity who live at Rome, about the site of the churches

dispute [De Rossi, op. cit., pp. 213–22; Wilpert, Beiträge zur christlichen Archäologie, in Römische Quartalschrift, vol. XV (1901), pp. 32–49; O. Marucchi, Nuovo Bullettino di archeologia cristiana, vol. XI (1905), pp. 191–230.]. Until, then, clear indications have been dug out of the soil of Callistus, it will be enough for us that the cult rendered to the Greek martyrs in the cemetery of Callistus is proved by the best arguments, at least from the fourth century.

[7] The epigraphic poem. Before we proceed to other things, something must be said about the epigraphic poem of the sylloge of Tours, which has been handed down in two parts in such a way that the former part begins with the verse Nata Maria simul caro cum fratre Neone Born, Maria, together with her own brother Neon, and the other with the words Horum virtutes The virtues of these, or better, as De Rossi rightly notes, with the verse Olim sacrilegam quam misit Graecia turbam Once the sacrilegious throng which Greece sent Inscriptiones christianae Urbis Romae, op. cit., p. 67, n. 25.. De Rossi rendered the sylloge most accurately from two codices, of Klosterneuburg and of Göttweig Ibid., p. 61.. We shall bring out each inscription from his edition, taking account of the readings by which he emended the writing of the codices. The inscription is of the greatest moment, since it comprises the history of the martyrs in brief, and, what is very rare in epigraphy, introduces a mention of their Passion: Horum virtutes quem Passio lecta docebit Whom the Passion, when read, will teach the virtues of these. Those who read the parts of the inscription, with De Rossi, in the order in which they are placed in the codex, both judge that some little verses have fallen out, and that the series of the deeds is narrated somewhat differently from the one we now have in the Passion; hence also, they think, is confirmed what De Rossi conjectured about an ancient source, not surviving. But the renowned L. Duchesne observed acutely that the parts of the poem, inscribed, as it seems, in a double column on the wall, were taken down by the collector in reversed order, and that when they are transposed no gap and no discrepancy with the Passion appears [Revue du Monde catholique, vol. LII (1877), pp. 325–28; cf. Anal. Boll., vol. XVI, pp. 239–40.]. Meanwhile there was found near the church of Santa Maria ai Monti a little fragment of stone on which a few syllables of the right column were inscribed in letters of the sixth century, together with the note of time SVB DIE V ID. NOV. on the fifth Ides of November, which the codex has not preserved [G. Gatti in Notizie dei Scavi, 1887, p. 178; Bullettino Comunale, 1887, p. 257; De Rossi, Bullettino di archeologia cristiana, 1887, pp. 60–65.]. Therefore nothing prevents us from saying that the poem flowed from the Acts which survive, and that that very recension, or at least a similar one, is designated by these words: Horum virtutes quem Passio lecta docebit.

[8] The day of the cult Concerning the notes of time which, when the poem has been restored to its due order, are read both prefixed and subjoined to it, these things are to be observed. The first: V ID. NOV., which we have from the stone alone, is confirmed by the Passion itself; the other: XIII KAL. IVN., which the codices alone show, seems to need emendation, since all the Greek martyrs without exception are read to have suffered in the last three months of the year. Yet we leave it untouched, led by various reasons which we shall set forth in their place. For it must first be asked whether a commemoration of those martyrs is made in the sacred fasti. And indeed, as they are altogether absent from the liturgical books, so also from the martyrologies which are called historical, of Bede, Ado, Rabanus, Notker, Usuard, not one of whom read their Passion. Inquiry must be made into the Hieronymian codices alone De Rossi, Roma Sotterranea, vol. III, pp. 197–200.. In the fuller ones there is no announcement which is certainly to be referred to them, at least on those anniversary days which are listed in the Passion, namely the 20th of October, the 27th of October, the 9th of November, the 19th of November, the 30th of November, the 10th of December. In the contracted codices, in which traces of lost codices are from time to time detected, De Rossi noted that the names of some of the Greeks are inscribed Op. cit., p. 198., for example in the breviary of Gellone Codex of Paris, Bibl. Nat. lat. 12048. Cf. Act. SS., Nov. vol. II, p. [xxx.]. On the fifth Ides of November, of Hippolytus and Hadria; on the thirteenth Kalends of December, likewise at Rome, of Maximus; on the fourth Ides of December, the feasts of Martana and Valeria are announced. But Duchesne rightly determined that these do not represent ancient copies of the martyrology, but have been interpolated from some codex of the Passion Revue du Monde catholique, op. cit., p. 326; Act. SS., op. cit., p. [xxx.]. Say the same of the thirteenth Kalends of November, where the breviary mentions Neon alone, although in our codices of the Passion Neon is said to have fallen on the sixth Kalends of November.

[9] in the codices De Rossi seemed to himself to detect the names of Neon and Maria among the corruptions of the fuller codices, on the day which is that of their deposition, the sixth Kalends of November, where at Rome Marciani, otherwise Mariani, Mariniani, would have been written for Maria, while Neon would have put on various forms, such as Noconi, Niconi, Nocomini. But the reading Marciani is by no means corrupt, nor is it to be referred to Rome, since it is established from the Syriac that a certain Marcianus is venerated at Antioch on the 26th of October, that is, the seventh Kalends of November; and his commemoration, after the custom of the Hieronymian martyrologies, is repeated on the following day, and although in one Augsburg codex of St. Ulrich Act. SS., June vol. VII, part II, p. 22. Cf. Act. SS., Oct. vol. XII, p. 183. Neonius is written where the others offer Nocomis or something similar, I should believe that this happened by chance.

[10] of the martyrology More attentively to be considered is what is read in the Hieronymian martyrology, not indeed on the thirteenth Kalends of June, as the copies of the epigraphic poem have it, but on the thirteenth Kalends of July: for, taking away the Milanese commemoration of the translation of the holy martyrs, in the consulship of Honorius and Evodius (in the year 386), and of a certain Peter otherwise unknown, there remain in codices W and B Hippolytus and Marcellus, in E Marcellus alone; whence arises the suspicion that by an error of the stonecutter or the scribe iun. was written for iul., and that the leaders of the Greek martyrs were inscribed in the Hieronymian fasti on the 19th of June. At any rate it is not ours but another Hippolytus, if the Bern codex is to be followed, which announces at Rome in the cemetery of Hippolytus on the Via Tiburtina. De Rossi did not dare to emend the reading of the Bern codex Roma Sotterranea, vol. III, p. 198., and preferred to correct the inscription from the Passion and to change IVN into NOV. To us, however, it is not so displeasing to strike out from the Bern codex, which by the agreement of all is not free from interpolations, those words via Tiburtina, as brought in from the recollection of the most celebrated namesake, and so to restore the notice: Romae in cimiterio 〈Callisti〉 Yppoliti et Marcelli. I do not contend that the reading is certain.

[11] Hieronymian. The difficulty is in the notice of the thirteenth Kalends of December: at Caesarea in Cappadocia, of Maximus, as it is in the fuller codices; but in the breviary of Gellone: at Rome, of Maximus. In Ado: At Rome, on the Via Appia, the natal day of St. Maximus, presbyter and martyr, who, having suffered in the persecution of Maximin, was laid at St. Sixtus. The first of these is certainly not Roman, since on this very day there is inscribed in the Syriac Μάξιμος χωρεπίσκοπος. That the breviary of Gellone excerpted our Acts we have already said. Whence Ado drew his own is not clear. That Acts of Maximus the presbyter existed which have not survived the ages is not an improbable conjecture. Mention is made of Maximus, a presbyter who became a martyr, in the Liber Pontificalis Duchesne, Le Liber Pontificalis, vol. I, p. 65; cf. p. xcv.; that the same could have been co-opted by the hagiographer among the Greek martyrs and endowed with the office of a commentariensis instead of a presbyter, no one will wonder who recalls that in the Gesta of the Roman martyrs St. Hippolytus was made from a presbyter into a soldier, and Nereus and Achilleus from soldiers into eunuchs. If these things are not true, it will have to be said that the commemoration of both Maximuses fell by chance on the same day.

[12] The relics of the saints. For how long the relics of the holy Greek martyrs rested untouched in the cemetery of Callistus is unknown. At the beginning of the sixteenth century they were preserved in the church of Sant'Agata dei Goti in the Suburra, as this epigraph attests De Rossi, Roma Sotterranea, vol. III, p. 200.: OSSA SANCTORVM MARTYRVM HYPPOLITI ADRIAS MARIAE NEONIS PAVLINAE DOMINANDAE DVARVMQVE SORORVM SVB LEONE IX. PONT. MAX. PER CRESCENTIVM ET GREGORIVM SARCOFAGO CONDITA. LVD. CYPRIVS PRESB. S. AGATHAE CARD. BENEVENT. TEMPLO INSTAVRATO ARAQVE ERECTA DIGNIOREM IN LOCVM VY PAR ERAT TRANSLATA CONSTITVIT IVLIO II. PONT. MAX. M. D. IIII. [The bones of the holy martyrs Hippolytus, Adria, Maria, Neon, Paulina, Dominanda and two sisters, laid in a sarcophagus under Leo IX, Supreme Pontiff, by Crescentius and Gregory. Ludovicus, Cypriot, cardinal presbyter of St. Agatha, of Benevento, the church having been restored and an altar erected, translated them to a worthier place, as was fitting, and established them, Julius II being Supreme Pontiff, 1504.] From this year, certainly, the relics have remained unmoved in the same church.

[13] The Damasian poem. From a single sylloge of the Lorsch corpus there is had a Damasian inscription Ihm, Damasi epigrammata, n. 52. of altogether uncertain place, but whose site, in De Rossi's judgement Inscriptiones christianae Urbis Romae, op. cit., p. 108, n. 57., is to be sought between the Via Latina and the Appia, which can probably be attributed to the leader of the column of the Greeks. Although the matter is not very certain, it will be worth while to copy out the words of the poem. IAMDVDVM, QVOD FAMA REFERT, TE GRAECIA MISIT; SANGVINE MVTASTI PATRIAM CIVEMQVE FRATREM [so the codex; ciuemque fratremque Sarazani, De Rossi; ciuem fratremque perhaps Ihm.] FECIT AMOR LEGIS. SANCTO PRO NOMINE PASSVS, INCOLA NVNC DOMINI, SERVAS QVI ALTARIA CHRISTI, VT DAMASI PRECIBVS FAVEAS Gruterus, De Rossi; foueas the codex., PRECOR, INCLYTE MARTYR. [Long ago, as report relates, Greece sent you; by your blood you changed your country, and love of the law made you a citizen and a brother. Having suffered for the holy name, now a dweller with the Lord, you who guard the altars of Christ, I pray, illustrious martyr, that you favour the prayers of Damasus.]

I. THE PASSION OF SAINTS EUSEBIUS AND COMPANIONS, MARTYRS

Eusebius, martyr at Rome. (S.)

Marcellus, martyr at Rome. (S.)

Hippolytus, martyr at Rome. (S.)

Hadria, martyr at Rome. (S.)

Paulina, martyr at Rome. (S.)

Neon, martyr at Rome. (S.)

Maria, martyr at Rome. (S.)

Maximus, martyr at Rome. (S.)

Martana, martyr at Rome. (S.)

Valeria, martyr at Rome. (S.)

Edited from the codices of the Vatican Library lat. 5696 (= V) and of the Chapter of St. Peter in the Vatican A. 5 (= P). Some readings of Baronius (= B) have been noted. Cf. Preliminary Commentary, no. 2.

On the day before the Kalends of December, the festival of the holy martyrs Eusebius the presbyter, Marcellus the deacon, Hippolytus, Hadria, Paulina, Neon and Maria, Maximus, Martana and Valeria [incipit passio sanctorum Maximi, Eusebii presbyteri, Marcelli diaconi, Adrie, Ypoliti, Pauline, Neonis, Marie, Martane, Varerie sub dierum idus novembris P.].

[1] Hippolytus, many pagans In the consulship of Valerian and Lucillus praesidentibus adds P., there was a certain man named Hippolytus Ypolitus P here and thereafter; Hippolitus here and there V., a monk civis romanus christianus B., who lived in the crypts, serving the Lord in his hiding places omits P., to whom many multitudo P. of the Christians ran to hear the teaching of the apostles. And while the whole crowd frequently ran together to him, the crowd of Christians grew daily, who were converted from the pagans and baptized, in the times of blessed Stephen, bishop of Rome. In those very days the aforesaid Hippolytus, coming, sent

himself at the feet of blessed Stephen and brought [(crescebat - deducebat) tunc inter eos adveniunt multi ex paganis qui ad dominum conversi per doctrinam eius et ((deleted) baptizati sunt. In tempore autem illo erat in urbe Roma Stephanus episcopus ad quem veniebat beatus Ypolitus nocte et deducebat (formerly deducebant) P.] to him, by his teaching (ex doctrina sua) omits P., many of the pagans, and they were baptized ab eo adds P.. While these things were frequently happening and the people of the Lord were growing in faith, it was made known to Valerian by a certain Maximus Mummio B., prefect of the City On Maximus the prefect, above, Preliminary Commentary, nn. 3, 4, note 3., who gave this suggestion to Valerian [Valeriano imperatori B, which also omits what follows, where mention is made of Decius.], saying: "Most capable pacatissime B. man and friend of peace, it has come to the perception of our consciousness that there is a certain Christian man who (esse - qui) //// quod quidam vir //// christianus //// corrected P. is leading the people astray, and almost half the commons of the Roman city (m. plebs c. r.) media civitas romana P. run to him; and the Capitol is deserted deserit corrected, formerly deseruit P., and all the worship of the temples is made desolate corrected, formerly desolantur P.." Hearing this, Valerian, hastening on ahead, reported it to Decius Caesar. Then Decius, filled with joy (r. g.) g. r. P., said: "We order that all should not withdraw from the worship of the Capitol, and that sacrifice be offered corrected P. to the god Jupiter."

[2] he leads to Pope Stephen. Hearing this, Hippolytus the monk reported it to holy Stephen the bishop. Then blessed Stephen, having gathered a multitude of Christians, began to imbue all with holy admonitions and the learning of the Scriptures, and et alios P. he persuaded the gentiles that omits P. they should withdraw recedere ///// corrected P. from the worship of their gods idolorum adds P., saying: "My little sons, hear me, a sinner: while we have time, let us do good for ourselves. Gal. 6, 10. Yet I admonish that each of us take up his cross and follow our Lord Jesus Christ, who deigned to say to us: He who loves his life will lose it, but he who loses his life propter me adds P. will find it for ever (eam in aeternum) illam P.. John 12, 25. Wherefore I ask you all, that if any of you has a pagan friend or kinsman, he delay not to bring adducere P. him to me, that he may be baptized." Then blessed Hippolytus cast himself at the feet of blessed Stephen the bishop (b. S. ep.) eius P., saying: "Good father, I beseech you, for I have my nephew and his sister still pagans, yet innocent and little, whom I have reared. This little one is about ten years old, more or less, a boy named Neon corrected P, formerly Neonem., and the girl, a young maiden named Maria (nomine Maria) omits P., thirteen years old, who often seek me in my hiding places, sent corrected P. by their parents omits P., who are my brothers according to the flesh; but their mother is still omits P. a pagan, named Paulina, and their father a Christian, named Hadrias Adrias and so often thereafter P., out of longing for whom I desire their souls to be redeemed." And blessed Stephen the bishop said: "Brother, and why do you delay?" Hippolytus answered: "That I may also deleted V. bring their mother with omits P. her own free will voluntate /// P.." Blessed Stephen said: "Then hear my counsel, and see to it that when these, whom you call your nephews, are sent fuerunt corrected P. to you (ad te) ////// P; formerly autem had been written., you keep hi corrected P. them (retine-te) retineas corrected P. with you, so that, as they are slow to return to their home (ad. d. suam) ad parentes suos //// P., their parents may come to you me P., and when they have come, let us both exhort (et dum-hortemur) et ego et tu dum eos viderimus ortabimur P. them not to perish, but to live for ever."

[3] Hadria, Paulina and their children After two days had passed, Neon and Maria are sent by their father Hadria [(mittuntur-Maria) mittit //// pater suus //// Adrias //// Neonem et Mariam corrected P.] to their uncle Hippolytus, to bring him loaves or some deferant corrected P. provisions. And they came to a certain place of the crypt, where Neon and Maria had been accustomed (ubi consueverant) in quo //// consueti erant P. to come to Hippolytus. Then Hippolytus, holding them, embraced them amplexus est eum P., and running reported it to blessed Stephen the bishop. And holy Stephen episcopus adds P., coming, found the little ones; whom, embracing amplectentes corrected P., he held tenuerunt ///// P., at the same time consoling consolantes P. them. And when they had already had them with them for three days, the parents, running cucurrerunt P. to them eos //// et P., found them gathered with many Christians. When blessed Stephen saw them, rejoicing he embraced amplexus P. them, saying et dixit corrected P.: "Children, remember the day of judgement, because what we see is temporal (t. e. q. v.) q. v. t. e. P.; but we hope to be redeemed by water and the Holy Spirit, that we may enjoy the eternal kingdom (aet. r.) corrected P.. On which account I admonish you to forsake idols made with hands falsa P. and dumb, which you well (q. v. b.) quia ut vos melius P. know nostis //// P. profit nothing, but nisi P. were made for the perdition of souls." Saying these things, blessed Stephen went away (haec-abiit) omits P..

[4] he exhorts them to forsake the idols; Then Hippolytus (t. H.) respondit Ypolitus et P. said to them omits P.: "My brothers and my nephews parentes P., withdraw from the deceit of the demons; for you know that I have forsaken (vos-dereliquisse) ut melius nostis ego dereliqui P. a great fortune of my parents and banquets, and I glory in this which you see." Hadrias answered B omits the following dialogue between Hippolytus, Hadria and Paulina. and said: "And our children (et f.) filios enim P., whom we have brought up together with us, how shall we leave them destitute and poor, that we may perish pereant corrected P. together in the fury of the sword?" Hippolytus answered: "Believe cognosce P. this is not to perish, but to be born again." Hadrias answered: "I fear lest the fortune which we brought here detulimus P. corrected, formerly hic P. as strangers from Greece we may lose together with our children and with our blood sanguinem P.." Paulina, the wife of Hadria Adriȩ V., who was still a gentile, said to Hippolytus her brother: "You know well that we did not come into this city hanc urbem corrected P. except to see the temple of the Capitol of unconquered Jupiter, and to sacrifice immolemus P. to our gods; it is enough for you that (sufficit-quod) iam quia tu P. you have abandoned your vows; why et P. do you hasten to darken our affairs and to hand our children over to death?" Then Hippolytus said to Paulina, the wife of Hadria: "Wise sister, hear me; these earthly fortunes are hindrances to eternal life." Paulina answered: "So it is a hindrance to live brilliantly, and it is better for us omits P. to live in dark and hidden dwellings with fear and nakedness and hunger quam gloriam istius vite possidere adds P.?" Hippolytus said to her: "The Lord God, who made heaven and earth, the sea and all things that are in them, has himself promised that in this world we shall receive (n. r.) reddere P. a hundredfold what we lose, and will grant eternal life." Acts 4, 24. Paulina said: "And what will become of our vow, which we omits P. promised at sea that we would pay with our children in the Capitol?" Hippolytus said: "Why do you not omits P. consider that we made the vows you speak of together? But I have embraced amplexus P. what I saw to be better; and I do not adore stones and dumb omits P. graven images, but I have come to know the living and true God, to whom I have given myself, and I have been baptized in the name of the Father and of the Son and of the Holy Spirit, and I live and repent (et vivo et p.) et dum vivo poeniteo //// P. of the ancient ignorance which I had (mea habui) feci P. in my unbelief (in incredulitate) incredulus P.." Then Hadrias, the husband of Paulina, said to Hippolytus: "Show me one man who asserts (h. a.) a. h. P. these things which you say: and then omits P. I will do what you exhort me (h. me) festinas impleri P.."

[5] so too Marcellus and Eusebius On the same denique adds P. day Hippolytus goes to blessed Stephen episcopum adds P. and related to him all that had been done. Then blessed Stephen episcopus adds P. called to him a most learned man, Eusebius the presbyter, and Marcellus the deacon, whom he directed to Hadria and Paulina. And when cum P. they had come together with Hippolytus the monk, they entered a certain sandpit (monacho-arenarium) invenerunt eos in quo //// dam arenario P., and, sending, they called Maria and Neon with their parents (et-suis) cum filiis suis Maria et Neone //// sedentes P.. And these omits P., entering the sandpit, found Eusebius the presbyter and Marcellus the deacon and Hippolytus the monk. And when they had seen them, they embraced one another with great joy and with a holy kiss. In the same hour [(invenerunt-hora) Eusebius presbyter et Marcellus diaconus et Ypolitus monachus et (deleted) viderunt eos sedentes et (above the line corrected) amplexi sunt eos cum gaudio magno se osculantes tunc P.] blessed Eusebius the presbyter said to them: "Christ awaits you, that you may enter with him into in P. the kingdom of heaven." Paulina answered and said to Eusebius the presbyter: "And what is the kingdom of heaven? Is the kingdom itself caelorum P; B omits the dialogue with Eusebius. more than so great a treasure and the structure of Jupiter of the Capitol?" Eusebius said: "This which we see men have made, and quod P. it will be destroyed. But the kingdom of heaven will not be destroyed, because it has been fashioned divinely (regnum-divinitus) et quod divina manu P.. There, indeed, omits P. gold does not fail, silver and precious stones are everlasting, where

the pavement is golden without a stumbling-block, where there is the vision of angels, where hunger never holds sway. There [(visio-ibi) est gaudium et laetitia ubi angeli exultant et hymnum Deo decantant ubi fames numquam nominatur ubi P.] full satiety without corruption is found; there ubi P. joys are celebrated with hymns; there will be light which sun and moon do not illuminate (quam-illuminat) P., where there is never darkness. This nam P. which we see, the structure of the Capitol with all (cum omnibus) omnis P., will be destroyed corrected, formerly destruentur P.. But do you tantum P. believe, and I promise promittimus corrected P. that you will receive all these things, as quae P. we have made known, through the Lord Jesus Christ and the Holy Spirit." Hadrias said: "And omits P. what is believing?" Eusebius said: "That you delay not to be born again." Paulina answered, saying: "And how shall we be able to be born again, we who have both begotten children and have already been the parents of many children, of whom these two are living, and others whom (ex-quos) vivunt enim hii duo et alios ///// P. we have lost?" Eusebius the presbyter said: "My brothers, I say this, that each of you be baptized and be cleansed from his own sins." And Paulina said: "When cum P. tomorrow has dawned, we will give you an answer."

[6] who heals a paralytic. That very night some parents brought a certain one named Pontianus, their son, to blessed Eusebius the presbyter, who had been seized by the disease of paralysis paralisis P., and they threw him before the feet of blessed omits P. Eusebius the presbyter, asking him that he be baptized; because already (quia iam) qui etiam P. all his limbs and his tongue linguam P. were held by the disease teneret, formerly teneretur P.. In the same hour blessed Eusebius, bending his knees et (deleted) oravit adds P; these things are contracted in B. to the Lord et adds P., said: "Lord, creator of all things, who are and who were et adds P., who have neither beginning nor end, look upon the works of your hands, that all may know that you are Lord omits P. God of heaven and earth and sea, through our Lord Jesus Christ your Son and the Holy Spirit, that this little one may confess with his mouth you his maker, who reign for ages of ages." And when all had answered amen, at once in ipsa hora adds P. the little one rose up (p. s.) surrexit parvulus P., who had lain dumb, and began to cry out, saying: "Glory to you, Lord, who have saved me." And he said: "I adjure you by God, do not delay to baptize me." And he baptized him in the name of the Father and of the Son and of the Holy Spirit, and offered the sacrifice for him, and they partook of the body and blood of Christ. And [(per Deum-et) beate Eusebi baptiza me in nomine patris et filii et spiritus sancti; tunc catecizavit eum in nomine sanctȩ trinitatis et sacrificium optulit Deo et participati sunt omnes P.] it was announced autem adds P. to blessed Stephen the bishop; and qui corrected above the line P., giving thanks to God, he came with joy and sealed him.

[7] Hadria and his family When morning had come, Hadrias came venerunt P. with Paulina and their children to the sandpit. And when he had seen many Christians and blessed here a gap in codex P, one folio having been torn out. Stephen the bishop, and the boy there whom the Lord had cured through baptism and prayer, and when they asked what had happened, they related everything to them. Marvelling at the wonders of the Lord in the healing of the boy, Hadrias and Paulina with their children Neon and Maria cast themselves at the feet of blessed Stephen the bishop, asking above the line by another hand V. that they be baptized. Seeing this, blessed Hippolytus, giving thanks to God, said to blessed Stephen the bishop: "Holy lord, do not delay to baptize them." Blessed Stephen the bishop said: "Let the solemnities be fulfilled, and let the questioning be held, whether they truly believe; that no trepidation may remain in their heart, and let them be baptized." Hippolytus said: "Most blessed father, question them manfully." Blessed Stephen said to them: Stephen baptizes. "See, children, whether you believe with your whole heart." Paulina answered and said: "We believe, and we truly believe, because we have come to know the boy's salvation; we ask, save our souls." On the same day he enjoined a fast on them until evening and catechized them all, and baptized them in the name of the Trinity. And having placed the seal of Christ vocavit puerum Neonem et puellam Mariam adds B., he offered the sacrifice for them, and all partook. And blessed Stephen the bishop departed.

[8] Hadrias and Paulina, together with their children Neon and Maria, and with Eusebius the presbyter and Marcellus the deacon and Hippolytus the monk, began to dwell together in the same crypt, and to persevere all days and nights in prayer and fasts and the voice of psalmody. From that same day Hadrias and Paulina, together with their children, began to give out of their own fortunes to the poor. And while many gave thanks for their alms, it was made known to Valerian, people saying to him: "There are Greeks in this city who lead the people astray, giving money so that they do not make offerings to the gods." Hearing this, Valerian ordered a search to be made through the whole city: that whoever found them should receive half of their goods corrected, formerly meorum V.. And while the inquiry went on for many days, after thirty-six days there came a certain man named Maximus, Maximus the commentariensis a commentariensis, to Valerian, saying: "Give me authority to search, so that, if I find them, I may receive half their fortune (dicentes eiaccipiam) omits B.." Then Maximus, having received authority, pretended to be a Christian and as it were needy; and coming to the Ara Carbonaria aream Carbonianam B, which adds in the margin otherwise Carbonariam. on the Caelian hill [Of an Ara (Area?) Carbonaria on the Caelian hill there is no trace among the ancient writers. Jordan, Topographie der Stadt Rom im Alterthum, vol. II, p. 120; De Rossi, Roma Sotterranea p. 204.], sitting and as it were begging, he began to ask for alms. Blessed Hadrias, going round the places and districts, came to the same place where Maximus was sitting as a Christian and begging; and when he saw them passing and giving out money to the needy, Maximus spoke thus: "By Christ, in whom I believe, I ask you to show mercy on my want." Then, seeing him, they said to him: "Brother, we see from your appearance that you were born noble; but if you are in want, come with us."

[9] he is converted to the faith And as he followed them, they came to a certain place; and when they had entered the house, suddenly Maximus, seized by a demon, began to cry out, saying: "Men of God, I was your betrayer, and behold, I see over me a most dark fire; pray for me, for I am tormented by fire." In the same hour all cast themselves into prayer on account of Maximus, because he was rolling violently on the ground. And as they prayed and wept, Maximus was made whole. And when Maximus had been raised from the ground, he began, crying out, to say: "Let Valerian perish and his friends and those who trust in demons; wherefore I ask you, most blessed ones, that I may receive baptism." Then blessed Stephen, inquiring of him for what cause he had been seized et adds V., he related to him all the orders of Valerian. In the same hour he catechized him in the name of the Trinity, and Maximus began to ask with tears that he be baptized. And when he had been baptized, Maximus began to dwell with holy Stephen the bishop. After twenty-four days post multos dies B. Maximus the commentariensis is sought. And when he had not been found, it was announced to Valerian that he had been made a Christian and baptized. And others from the bureau having been sent to his house, they found him lying on the ground in prayer: and raising him up they held him and brought him to Valerian. To whom Valerian spoke thus: "Have you been so blinded by money that you would deceive me with your promises?" Maximus answered: "I was blind until now, but now I have been enlightened." Then Valerian said: "And what is the enlightenment?" Maximus answered: "To believe in the Lord Jesus Christ: for Christ, who was born of the Holy Spirit from the Virgin Mary, and he is cast headlong into the waters. is himself the light." This said, Valerian ordered him to be thrown headlong from the bridge. His body blessed Eusebius the presbyter gathered up and buried in the cemetery of Callistus on the Via Appia [On the epitaph LOCVS MAXIMI, which Baronius judged to be that of this martyr, De Rossi, Roma Sotterranea, vol. II, p. 180; vol. III, p. 205.] on the thirteenth day of the Kalends of December XIII kal. februarias B. Cf. above p. 92, n. 8..

[10] Valerian the rest. In those days Valerian began to search with the utmost zeal for Hadrias, of whom he heard such deeds. And it was made known divulgatum P. to him that he was in a certain upper room with his children and wife and Eusebius the presbyter together with Hippolytus the monk. And having sent seventy soldiers, he seized them, and ordered them to be brought, and to be put (adduci - mitti) advectos iussit mitti P. into the public prison custodiam publicam P.. After ten days Valerian ordered that ante se adds P. they be presented corrected, formerly praesentarentur, and adds omnes P.. And all were presented sunt P. in the Forum of Trajan et added by the corrector above the line P.; he ordered ibi P. a tribunal to be prepared for himself. And Marcellus the deacon, hearing this et added by the corrector P., running, offered himself in the sight of Valerian, saying: "Why are the friends of truth held by you (a te) innocentes P.?" A certain Secundianus, a man of the toga (Sec. t.) togatus Sec. P., answered and said: "This man is a Christian, just as these are too." And Valerian ordered that one by one [(hic - singillatim) tu autem quis es? Marcellus dixit: Christianus sum sicut et isti; dixit autem Valerianus ut singillatim (formerly singulatim) P.] they should come in. And when Eusebius the presbyter had been brought in, he questioned him Valerianus adds P., saying: "Are you the one who disturbs the city? Yet declare nobis adds P. your name." Eusebius answered: "Eusebius, a sinner dicor B., a presbyter (Eusebius - presbyter) et respondit Eusebius presbiter P.." And Valerian ordered him to be put apart and Hadrias to be brought in (et intromitti Hadriam) omits P.. And when Hadrias had been brought in before him corrected, formerly eum et P., he questioned him, saying: "Tell us your name." Hadrias qui P. answered: "Hadrias, a sinner

dicor B.." Valerian said: "Are you iste est P. the one whom I 〈was〉 supplevi, omits V, P. seeking? Or have we reached you rather late? Yet tell (dic tamen omits P. by what right you have an abundance of riches and aut P. an enormity of money corrected P. beyond counting corrected P., so that you lead the people astray; declare it to us." Hadrias answered: "In the name of my Lord Jesus Christ, from the poverty and labour of my parents hoc egimus adds P.." Valerian said: "Then if the inheritances of your parents have been left derelicta corrected P. to you (parentum - tibi) hereditas tibi parentum utenda P., use them yourself P; te ipso V. debes uti ///// P., for you ought not to spend them on the subversion of the human race." Hadrias corrected, formerly Hadria P. said respondit P.: "I spend them for my own and my children's benefit humilitatem P., and I use them wholly and omits P. without fraud." Valerian said: "Have you et habes P. children or a wife corrected P.?" Hadrias answered (r. H.) H. r. P.: "They are here with me in chains." Valerian said: "Let them be brought in." And Paulina was brought in introducti P. before Valerian (ante Valerianum) intra velum B. with her children Neon corrected, formerly Neonem P. and Maria corrected, formerly Mariam.; and Marcellus the deacon too followed them (sequebatur - diaconus) sequebantur et Marcellum diaconum P..

[11] he orders them to be brought Valerian said: "Is this your wife, and are these omits P. your children?" Hadrias answered: "They are." Valerian said: "Who are these hi P. two?" Hadrias answered (r. H.) H. r. P.: "This is blessed Marcellus the deacon, and this my brother, a singular omits P. servant of Christ." Valerian said (V. dixit) tunc autem dixit Valerianus P. to Marcellus the deacon and to Hippolytus the monk: "Say with your own mouth by what name you are called dicamini P.." Marcellus diaconus adds P. answered dixit P.: "Marcellus, a sinner dicor M. B., a deacon." Likewise Valerian said to Hippolytus: "Declare to us your name too." Hippolytus said: "Hippolytus, servant of the servants servus servorum P. of Christ [On the formula Servant of the servants of God and similar ones we have discoursed briefly in Bulićev Zbornik, pp. 377–78.]." Then Valerian ordered Paulina and her children to be put apart, and said to Hadrias: "Disclose the treasures with these cum his cum corrected P. with whom you have been brought in, and sacrifice to the gods, and live; for if you do not sacrifice (si - sacrificaveritis) P; omits V., you will the more quickly cito P. breathe your last, losing your life." Hippolytus answered: "We have lost vain counsels and have found the truth, which P; qua V. we did not deserve." Valerian said: "Tell us what the struggle of the loss was." All three answered omits P.: "That we should cast away the vain vanam gloriam et corrected P. idols, false and dumb, and find the Lord of heaven and earth and sea and the abyss, Christ the Son of God (Christum - Dei) dominum Jhesum Christum filium Dei vivi P., in whom we believe tunc adds P.." Valerian, angered, ordered all to be committed again omits P. to the public omits P. prison custodiam iterum P. sub uno adds P. and not to be separated. And, led bound, they were put into the prison of the Mamertine custodiam Mamertini P, formerly custodia Mamertina; custodia Mamurtini V..

[12] and to be afflicted with various torments. After three days, having held counsel with his men of the toga, Secundianus and Probus corrected, formerly Secundianum et Probum P., they planned hoc cogitaverunt P. first to give money, and so that they should be constrained to sacrifice. And Valerian ordered that after three days, by night noctu corrected P., in Tellude tellure P. On the place called in Tellude, Anal. Boll., vol. XVI, pp. 232–35., all kinds of torments be prepared. And coming after three days by night noctu corrected P. in Tellude tellure P., with all kinds of torments (cum - tormentorum) omits P., before the temple of Pallas; there he ordered omits P. a tribunal to be prepared for himself, and cum P. for his men of the toga: and by night all were brought in intromissis corrected P., bound with chains, except exceptis P. the little children Neon corrected, formerly Neonem P. and Maria. And Valerian, sitting with his men of the toga, ordered them to be brought into his sight, and commanded eis adds P. all kinds of torments to be shown, saying: "I order all these torments to be exercised on you vos P. if you do not do what I command." And Valerian said with excessive fury to Hadrias: "Declare the treasures to us, and live." Hadrias answered with his brothers omits P. and said: "If you seek treasures, you can live [(potes vivere) minime invenis P; it is plain that some things are missing at this place.]." Valerian answered dicit eis P.: "Put fire on the altar ara //// corrected P. before the goddess Pallas, that they may burn the incense of sacrifice incendantur P.." But all, spitting, mocked Valerian. Secundianus, the man of the toga, answered and said to Valerian: "Let them strip exuantur corrected P. them deleted by the corrector, formerly eis P. of their garments, and afflict afflige P. them naked with cudgels." Then in that same night there were omits P. stretched out naked Eusebius the presbyter and Marcellus the deacon and omits P. Hippolytus the monk and (monachus et) omits P. Hadrias and Paulina, and omits P. in the sight of their children they were slaughtered with cudgels, stretched out omits P.. In the same hour, as blessed Paulina was being beaten in the sight of Valerian filiorum P., she gave up her spirit. of Paulina, Eusebius and Marcellus, Seeing this, Valerian was terrified and said with fury: "Lift them from the ground." And when they had been lifted up, he ordered Eusebius and Marcellus to undergo the sentence of death [(iussit - sententiam) iussit eos ut Eusebium et Marcellum capitis subire sententiam so formerly P, but corrected iussit ut Eusebius et Marcellus capitis subirent sententiam.]. And they, being led to the Petra Scelerata near the amphitheatre, at the Lacus Pastoris Of these we spoke in Anal. Boll., vol. XVI, pp. 230–32., there blessed Eusebius the presbyter and Marcellus the deacon were beheaded, on the thirteenth day sub die XIIIIm P. of the Kalends of November. Their bodies were left to the dogs. And the body of blessed Paulina was thrown out, and a certain omits P. Hippolytus Ippolitus V; Hippolytus qui et diaconus B. That Hippolytus recurs below, chap. 14., coming by night nocte P., gathered their bodies and buried them on the Via Appia, by command of holy Stephen the bishop, at the first milestone from the city of Rome, in the sandpit where they used often to assemble. And blessed Hadrias and Hippolytus Yppolitum V; B has cut away some things at this place. he ordered to be thrust back into prison (beatum - praecepit) tunc praecepit ut (deleted) Ypolitum custodiȩ recludi P., and the children of Hadria, Neon and Maria.

[13] of Neon and Maria, After seven days VIIem denique dies P. Valerian ordered Secundianus, his man of the toga, to search out the money from Hadrias corrected, formerly Hadriam P.. And he ordered that they be handed over to Secundianus to be examined. And Hadrias and his children Neon and Maria, with Hippolytus, were handed over to Secundianus, the man of the toga. Then Secundianus received them into his house and addressed them with soothing words, saying [(ut Sec. - dicens) Secundiano ut si non sacrificarent (corrected) diis diversis poenis eos mactarent susceptis autem eis (corrected) in domo sua blandis //// (formerly eos?) sermonibus loquebatur dicens P.]: "Hadria, take counsel for yourselves ipsis adds P. and do not destroy yourselves and the flower florem corrected P. of your children vestrorum adds P.. Give the treasures, and sacrifice, and live, and do not destroy your days." Hadrias and Hippolytus answered, saying: "Gold and silver we do not have; because what we had, we have spent on the poor. Acts 3, 6. Yet our treasures are our souls, which we by no means wish possumus P. to lose; you do what you have been commanded." Secundianus said: "Place the children filius huius P. in their sight eius P., and stretch them out and beat them with rods." To whom the father cried: "Be steadfast, children." And while cum P. they were being beaten for a long time, they cried out nothing else but: "Christ, help us omits P.." Then he ordered the children to be spared, and commanded that Hadrias and Hippolytus corrected, formerly Ypolitum P. be slaughtered mactarentur in conspectu filiorum P.. But they (illi autem) qui cum diu caederentur P. cried out with joy: "Glory to God in the highest." Then he ordered lamps ardentes adds P. to be put to their sides with flames cum flammis omits P.. But Hippolytus cried: "Do what you are doing noli cessare adds P.." Secundianus said: "Sacrifice, and aut vel P. give your consent, saying: We do it." But they, with a cheerful countenance, said clamabant dicentes P. to their children ad filios P, and formerly also V, but erased.: "Behold a banquet without corruption." Secundianus, the man of the toga, said: "Let them be quickly lifted from the ground, and let Hippolytus and Hadrias be led to the Petra Scelerata Above, at chap. 12, p. 97, note 3., and if they do not consent, let their children be killed in their sight [(in conspectu - occidantur) filii eius (corrected) in conspectu illius occidantur P.]." And being led to the Petra Scelerata, in the sight of Hadria and Hippolytus, Neon corrected, formerly Neonem P. and Maria were consummated by the sword. And they were thrown out in the same place on the sixth Kalends of November. Their bodies holy beatus P. Stephen the bishop quorum corpora collecta a fidelibus sepulta sunt etc. B. gathered by night, and buried them on the same Via Appia, at the first milestone from the city of Rome, in that very sandpit where they had been accustomed to assemble.

[14] The execution of Hadria and Hippolytus. After eight vero adds P. days Secundianus reported to Valerian all that had been done, and how they had kept reservasset P. Hadrias and Hippolytus. And then Valerian commanded him omits P. to search out the treasures vigorously ab eis (formerly ab eo?) adds P., and to constrain corrected, formerly coartarent P. them to sacrifice. At the same time Secundianus, the man of the toga togatus ///// P., ordered a tribunal to be prepared for himself in the Circus Flaminius flammineo P., and Hadrias and Hippolytus corrected, formerly Hadrias et Ypolitus P. to be brought, bound

corrected, earlier vincti P. in chains, with the herald's voice proclaiming dicentes P.: "These are the sacrilegious who overturn the city." And when they had been brought into his sight, Secundianus ordered a tripod and incense to be brought before their eyes. To them he spoke thus: "Hand over the treasures by which you were leading all the common people corrected, earlier omnem vulgum P. into error." Hadrias and Hippolytus answered: "We preach Christ, who deigned to free us from error, not corrected P. that we should kill men, but that we should give them life." Secundianus the togatus said: "Now lay aside your obstinacy malam P; B. suppressed the passage., and do what the princes command (pr. pr.) praecipimus P.." The saints answered (resp. sancti) omits P. and said: "We have laid aside falsehood, and we are true servants of the Lord Jesus Christ (et - servi) sumus vero domino servientes P.." Secundianus the togatus said: "And on what terms do you serve Christ, you who hide treasures? For your Christ omits P. said that you should renounce treasures and everything, and so serve (renuntietis - servire) renuntiata servire P. him." Hadrias and Hippolytus answered: "We have renounced once for all corrected V; enuntiavimus P. and are servants, if only we may be found worthy, of our Lord Jesus Christ corrected, earlier domino nostro I. Christo V; domino Iesu Christo P.." At that same hour Secundianus ordered that their jaws be beaten for a very long time with leaded scourges, with the herald's voice proclaiming [(iussit - praeconia) dixit ministris ut maxillae eorum cum plumbatis diutissime caederentur sub voce praeconia dicentes P.]: "Sacrifice to the gods omits P., burning incense." Hippolytus, covered with blood, cried out: "Do, wretch, what you are doing; do not stop." Secundianus the togatus ordered the beaters to spare them. And he said to them: "Now take thought for yourselves; see, I spare your folly; or else say that you will do it, so that such great aliquanta P. torments may be relaxed for you." Hadrias and Hippolytus answered, saying: "We are ready to endure all torments, because what you or your prince command we shall never do." At that same hour corrected P, earlier adds precepit., to please Valerian, he sent to him and reported to him what quid P. had been done. To him Valerian sent this order dicens adds P.: "Destroy them quickly in the sight of the people."

And he commanded them to be led to the bridge of Antoninus [The Aurelian bridge, also called the bridge of Antoninus, now the Ponte Sisto, from Sixtus IV, Pontifex Maximus, who restored it. Jordan, Topographie der Stadt Rom im Alterthum, vol. I, 1, p. 417; vol. II, p. 192.] and to be beaten with leaded scourges for a very long time, until their end. And while they were being beaten for a long time exalati adds P. they gave up the spirit. And the bodies were left corrected above the line P. in the same place near the Lycaonian island [The Tiber Island, it seems, was already in the 5th century commonly called Lycaonia. M. Besnier, L'île Tibérine dans l'Antiquité (Paris, 1902), pp. 76–87.]. And there came by night a certain Hippolytus, a deacon Romanae ecclesiae adds B., and gathered their bodies and corrected above the line P. buried them on the Appian Way (s. v. A.) v. A. s. P. by order of the holy bishop Stephen (ex pr. S. Stephani) omits B., at the first milestone from the city of Rome, near the bodies of the saints in the sandpit, where they used often to assemble, on the fifth day before the Ides of November conveniebant ///// ///// V idus novembrii corrected P..

[15] On Martana and Valeria. After nine months, however, there came corrected, earlier venerunt P. to Rome omits P. a certain woman of their kin, named Martana Martina P; Marta B., Greek by nation, with her daughter named Valeria, most Christian christianȩ P., though from the gentiles gentilibus P. of the Greeks omits P., seeking them. And when dum P. they had heard and learned that all had been consummated by martyrdom fuissent P. for the faith of Christ, they rejoiced, and filled with great joy (pro - repletae) gaudio replete P. they came to the blessed bishop Stephen and cast themselves at his feet, that he might show them where the bodies of the saints were buried (venerunt - sanctorum) omits B; (sepulta - sanctorum) sepulti erant P.. And when they had found the place, omnibus adds P. for the days of their life they were there at all times (erant ibi) above the line V., persevering in vigils and prayers [(omni - insistentes) ibidem permanserunt (corr.) vigiliis et orationibus insistentes P.]. And when the days of their life were being completed, after P; per V. thirteen years, they attained eternal life (vitam - sunt) omits P.. In that same place a persecution was impending. For an edict had gone out that no one should dare to buy or sell bread, or to draw water, unless he had first sacrificed. At this time the aforesaid Martana died with her daughter, and there they were (persecutio - sunt) et ipsae P. buried [sepultae sunt ///// P; (vitam - sepultae) reddentes in pace spiritum Deo sepultae ibidem sunt B.] on the fourth day before the Ides of December, rejoicing in the confession domini adds P. in Christ Jesus our Lord, who [(in - qui) praesente domino nostro Ihesu Christo qui cum patre et spiritu sancto P.] lives and reigns for ever and ever. Amen.

II. EPIGRAPHIC POEM

Eusebius, martyr at Rome. (S.)

Marcellus, martyr at Rome. (S.)

Hippolytus, martyr at Rome. (S.)

Hadria, martyr at Rome. (S.)

Paulina, martyr at Rome. (S.)

Neon, martyr at Rome. (S.)

Maria, martyr at Rome. (S.)

Maximus, martyr at Rome. (S.)

Martana, martyr at Rome. (S.)

Valeria, martyr at Rome. (S.)

From the sylloge of Tours, following the edition of I. B. de Rossi. Cf. Preliminary Commentary, no. 7.

OLIM SACRILEGAM QVAM MISIT GRAECIA gracia MS; the emendations are Rossi's. TVRBAM

MARTYRII MERITIS NVNC DECORATA NITET

QVAE MEDIO PELAGI VOTVM MISERABILE FECIT

REDDERE FVNEREO [funerea MS] DONA NEFANDA IOVI

HIPPOLITI SED PRIMA FIDES CAELESTIBVS ARMIS

RESPVIT INSANAM PESTIFERAMQVE LVEM [pestifera lucem MS]

QVEM MONACHI RITV TENVIT SPELVNCA [specunca MS] LATENTEM

CHRISTICOLIS Christo colis MS GREGIBVS legibus Göttweig MS. DVLCE CVBILE PARANS [him a cave held hidden in the manner of a monk, as he prepared a sweet resting-place for the Christ-worshipping flocks.]

POST HVNC ADRIAS SACRO MVNDATVR [mandatus MS] IN AMNE

ET PAVLINA SVO CONSOCIATA VIRO

XIII K. IVN.

SVB DIE V ID. NOV. a fragment of the stone attests the note of time and /cum fratre Ni/ … /romer/. On the fifth day before the Ides of November.

NATA MARIA SIMVL CARO CVM FRATRE NIONE

GAVDENTES SACRAM PROMERVERE FIDEM

DIVITIAS PROPRIAS CHRISTI PRAECEPTA SECVTI

PAVPERIBVS LARGA DISTRIBVERE MANV

QVORVM PRAECLARIS MONITIS MVLTOQVE LABORE

ACCESSIT SVMMO SANCTA CATERVA DEO

POST ANIMAS CHRISTO TRADENTES SANGVINE FVSO

VT VITAM CAPERENT NON TIMVERE MORI

[Afterwards, handing over their souls to Christ with their blood poured out, they did not fear to die, that they might win life.]

HORVM VIRTVTES QVEM [ouem MS] PASSIO LECTA DOCEBIT

RITE SVIS FAMVLIS DISCET [disce MS] ADESSE DEVM

[Whomever the Passion, when read, shall teach the virtues of these, he shall learn that God duly stands by His servants.]