Marcellus and Cassian

ON SS. MARCELLUS AND CASSIAN, MARTYRS AT TANGIER IN MAURETANIA,

PROBABLY IN THE YEAR 298

PRELIMINARY COMMENTARY.

Marcellus, centurion, martyr at Tangier in Africa. (S.)

BY R. D. B.

§ I. Why the Acts of St. Cassian are subjoined to the Acts of St. Marcellus. On the martyrdom and Acts of St. Marcellus. Where he met death.

As England has rightly been called the island of saints, in the same way Africa can be called the land of martyrs. St. Marcellus the centurion, For in the ancient calendars, as of ecclesiastical matters

of Africa the most knowledgeable Morcelli writes Africa Christiana, volume II, page 71., an incredible number of African martyrs occurs, so that on almost every third day the memorial of some is celebrated: the truth of which opinion he will easily perceive who turns even with a light hand through the individual volumes of the Bollandist Work. Among these champions of the Christian religion no lowest rank is held by St. Marcellus of Tangier *; whose contest and triumph, being commemorated at the 30th day of October in several martyrologies, even the Roman, the plan of this work requires us to set forth here. To this illustrious man, just as Ruinart, Baillet and Butler do, we join another martyr of the same town, St. Cassian; whose Acts, as an appendix of the Acts of St. Marcellus, could in no way be understood separated from them. It does not escape me that St. Cassian is venerated in the Roman Martyrology at the 3rd day of December, and might therefore seem to be remitted to the saints of that date: but our predecessors, from whose steps it is not permitted to depart, in similar conditions anticipated the day. Let us begin with St. Marcellus, and briefly discuss by what title he is called a martyr.

[2] for the sake of religion, In the first times of the Church some Christians, led by a false opinion, considered that to wage even a just war, and therefore to put on the military belt, or indeed to serve under the Roman emperors, was contrary to meekness and the other Christian virtues, and, with Tertullian especially leading the way, they thought that military service had been forbidden by Christ the Lord. From this it sometimes came about, as Christianus Lupus Complete Works, volume XI, De militia Christi, page 101 and following., Mamachi [Origines Christianae, volume III, page 303 and following; compare volume I, page 370 and following.], Ruinart Acta Martyrum sincera, page 299 and following. and my brother Acta Sanctorum, volume XII of October, page 534 and following. have shown, that some, in order not to offend the precepts of their religion, refused military service, and were for that reason visited with death or punishments. These most pious men have deservedly been numbered among the martyrs, because they believed in good faith that as Christians they could by no means be enrolled in the army or keep the military belt, and that for this reason death must be met rather than their conscience polluted. Such were St. Maximilian and others Ibid.. This opinion, however, was followed only by a few soldiers, compared with Christian soldiers faithfully keeping their oath. Nor is this surprising: for in ordinary times, down to the persecution stirred up by Galerius [Eusebius, Ecclesiastical History, book VIII, chapter I, page 608, Laemmer edition.], Roman soldiers were ordered to do nothing against the true religion; otherwise so many thousands of Christians would not have given their names to the army either voluntarily or under compulsion, or would have been deterred from this deed by the heads of the churches. Nor was there in the military oath, by which they were bound to the standards, anything objectionable, as we gather from the genuine Acts of the martyrs and from Tertullian himself. Likewise, down to the times of Diocletian, Galerius and Licinius, commanders of soldiers were not instructed to take part in the rites of the pagans, and they could serve with an unstained conscience. Of this we bring forward this one example, that SS. Maurice, Exsuperius and Candidus, martyrs under Diocletian, were in the Theban legion primicerius, campiductor and senator of the soldiers, long before their glorious struggle Acta Sanctorum, volume XII of October, page 534 and following..

[3] he threw off his belt. Now I am inclined to believe that St. Marcellus the centurion, who for a time judged it lawful to serve under the standards of the Roman emperors, since he drew pay under them, afterwards followed the perverse precepts of Tertullian. For he undid his belt and threw away his vine-staff and baldric Baronius, at the year 297, number IV and following., professing that he was a Christian and that he could not serve under this oath, except to Jesus Christ … that it does not befit a Christian man to serve in worldly hardships who serves Christ the Lord. This plan, however, without the cause being explained, he does not seem to have carried out immediately on passing to the standards of Christ. St. Marcellus was certainly also impelled to enter on this path so as not to be a sharer in a profane and impious banquet on the emperor's birthday, since he said: If such is the condition of those who serve that they are compelled to offer sacrifice to the gods and the emperors, behold I throw away the vine-staff and the belt: I renounce the standards and refuse to serve. Hence for these two things, contempt of the gods and desertion of the army, he was brought by the soldiers before the judge. But the judge, as it seems should be gathered from the very Passion of the holy centurion, did not expressly question him and condemn him to death because he had spurned the gods, but because he had thrown away the vine-staff and the military belt; because he constantly refused to put on those insignia again, although strenuously invited by the governor; thinking, that is, that this was in conflict with divine law. Nor however would I call this opinion so clear that nothing can be said against it. Indeed the very words of St. Marcellus and of the judges cause hesitation to several authors: which suggest, in their view, that the centurion undid his belt so as not to share in impious acts. For if he held not only the worship of idols, but the army itself to be wicked, why did he persist in it for so long, and renounce it only when the emperor's feast was being kept? Suppose again that he was condemned for no other crime than the laying down of arms: why should St. Cassian have called the sentence execrable? Both opinions having thus been set out, we judge in sum that St. Marcellus, even if he was not explicitly condemned for spurning the gods, even if another cause of his punishment was alleged by the judge, nevertheless in actual fact met death for the sake of religion. However the matter stands, the Romans thought that the deed of the holy centurion was to be punished with death. In their laws indeed there was this: All contumacy of a soldier against commander or governor is to be punished with death Digest, book XLIX, title XVI, law VI.. On this subject and on lèse-majesté the distinguished Edmond Le Blant [Académie des inscriptions, etc., Comptes rendus, year 1866, page 358 and following.] has discoursed learnedly in a discussion on legal action against Christians. Further, that St. Marcellus threw away his baldric and underwent his whole martyrdom in the city of Tangier in Mauretania, today in the empire of Morocco, which Émilien Renou has described Description de l'empire du Maroc, page 295 and following., we shall show below. We must now discuss the Passion of St. Marcellus.

[4] Of St. Marcellus there exist Acts of the governor's court, The Acts of St. Marcellus have been published by Surius, Baronius and Ruinart, and have in part been adapted by some to St. Marcellus the Roman soldier Michael Monachus, Sanctuarium Capuanum, page 137.. Surius De Vitis Sanctorum, volume V, page 1080. indeed, as he often did, changed the style somewhat. But Baronius Annals, at the year 298, number 1 and following. followed the very faithful Acts which he had in hand: following in his footsteps, the second editor of Surius substituted another version for the Surian composition in the year 1618. Ruinart brought forward the same Acts, collated with the editions of Surius and Baronius, from two manuscript codices, of which the former belonged to the Colbert library, the other to the Benedictine monastery of La Sauve-Majeure in the diocese of Bordeaux Acta Martyrum sincera, page 302, Amsterdam edition, 1713.. These three editors, just like Tillemont Mémoires pour l'hist. eccl., volume IV, page 575, edition of 1701., Baillet Vies des Saints, volume VII, page XXXI, edition of 1739. and Honoré de Sainte-Marie Réflexions sur les règles de la critique, volume II, dissertation IV, page 4., number this very brief writing among the manifestly genuine Acts of the Martyrs. And rightly indeed, since in them is easily discerned that most simple manner of speech, and all the other indications by which undoubtedly authentic Passions are commonly recognized. No less clear is it that it consists of three parts: in the first of which is set out the public confession of faith of the holy centurion, which seems to have been prefixed to the Acts themselves by Christians, witnesses of the struggle, as has happened in many writings of this kind: the second comprises the Acts themselves, or the series of things done before the deputy of the praetorian prefect; which, as is the one opinion of all, were excerpted from the acts of the governor, and are therefore called praesidial. This kind of document, says Ruinart, was sometimes extorted from the public notaries themselves at any price in money Preface, number 2, page 11.. This the distinguished E. Le Blant has shown by adduced examples [Les Acta Martyrum et leurs sources, in Académie des inscriptions etc., Comptes rendus, year 1879, page 213.]. The third part, and that very brief, presents what took place after the sentence of the judge down to the execution. Such is the Passion published by Ruinart. But there survive other Acts of the same holy martyr, inserted in a manuscript codex of the metropolitan church of Paris, now brought to place 17002 of the library of the Republic there: which lack the first and third parts, so that they are mere praesidial Acts. To these is added a Passion of our martyr once preserved in the Madrid archive, of the philosopher, as they said, number 9. Of this we have at hand the surviving part, copied from a parchment exemplar first by Nicolás Antonio, a most learned man, and then by our Cuper. Very similar are the Acts which were excerpted by Risco España sagrada, volume XXXIV, page 401. from an ancient Breviary of León and entered in the Hispania Sacra; these we shall call the Leonese ones. Add a Life of the same blessed soldier extracted, as he himself says, by Tamayo Martyrologium Hispanicum, volume V, page 670. from Julian and three manuscript legendaries, of Astorga, Segovia and Toledo of Mount Sion.

[5] another Passion not contemporary, But I am inclined to believe that the Leonese Acts are not wholly genuine, and were written long after the martyrdom of the holy centurion. For in them the town of León is called Legio, which was perhaps called by this name at the end of the fourth century [Compare Böcking, Notitia dignitatum Occidentis, part I, page 119; part II, page 1025 and following.], but in the third century was called Legio VII Gemina. Throughout the same Acts St. Marcellus is called now holy, now blessed: appellations which in the first centuries of the Church did not mean the same as now. For in the first age of the Church a baptized person was called holy Compare Commentary on the Epistle of St. Paul to the Romans, chapter XV.; although the pagan emperors themselves were not rarely adorned with that title Acta Sanctorum, volume I of August, pages 72 and 186.: then in the fourth century it was employed out of greater reverence Ibid., Propylaeum of May, page 51*., and in this sense all bishops inscribed in the diptychs, by the common usage of the first centuries, were called holy Ibid., volume VII of May, page LVII.. In the same age it also signified dear, beloved [Mai, Scriptorum Veterum nova Collectio, volume V, page 438. Martigny, Dictionnaire des antiquités chrét., page 583.]. Indeed this title was given even to the living Acta Sanctorum, volume I of August, in the place cited.. Nor

should it be passed over that this designation is omitted before the names of saints in the Bucherian calendar Ibid., volume VII of June, part II, page 185., in the genuine Acts of the Martyrs, and in ancient inscriptions. But it becomes frequent in the Calendar of Carthage of the fifth century [Martigny, Diction. des Antiq. chrétiennes, under Saints; Acta Sanctorum, volume IX of October, page 90.], and in the calendar of Polemius Silvius of the year 844 Acta Sanctorum, volume I of January, page XLIII and following.. Ecclesiastical custom afterwards restricted it to those who, on account of the well-known holiness of their life and outstanding miracles, or the praise of martyrdom, are invoked by the faithful as received beyond all doubt into the heavenly kingdom [Acta Sanctorum, volume VII of May, page LVII. Compare Sollerius, Martyrology of Usuard, page XXXVI.].

[6] and the narrative of Pseudo-Julian But much less genuine is the narrative which was composed about St. Marcellus by that writer of no authority who put on the name of Julian. Publius Aelius Marcellus, of Asta in Baetica, he says, who had previously been an Augustalis, and primipilus of the Seventh Legion, Pious and Fortunate: but afterwards, converted to the faith by the preaching of Decentius, the most holy bishop of León, and a centurion; with his wife and twelve sons he believed in Christ: and he stayed with the Flavian cohort in Galicia. And when the men of the legion, on the birthday of Augustus, were offering sacrifice to him, he would not sacrifice. Seized on this account, and brought to Agricolaus, acting as deputy of the praetorian prefect at Tangier, and having confessed that he had thrown away his baldric and that he was a Christian, he was at last beheaded [In Nicolás Antonio, Censura de Historias fabulosas, book VI, chapter 4, page 331.]. That what is there related about the condition of St. Marcellus was excerpted by Pseudo-Julian from two epigrams of Gruter's Thesaurus of Inscriptions and adapted to the holy martyr, no prudent person will deny. The rest is read in his Acts, either genuine or adulterated. Here are the inscriptions: the first was found, says Gruter Inscriptionum Romanarum corpus, page 347., at Foligno in Umbria, opposite the garden of Eusebius the hermit.

P. AELIO. P. F. PAPIR

MARCELLO. CENT

FRVM. SVB. PRINCIPE

PEREGRINORVM. ADSTATO

ET. PRINCIPI. ET. PRIMIPILO

LEG. VII. GEM. PIAE. FEL. ADLEC

TO. AD. MVNERA. PRAEFF

LEGG. VII. CLAV. ET. PRIMAE

ADIVTRICIS. V. E. FLAMINI

LVCVLARI. LAVREN. LAVINA

PATRONO. ET. DECVRIONI. CO

LONIAE. APVLESIUM. PATRONO

CIVITAT. FORO. FLA. FVLGINIA

ITEMQVE. IGVVINORVM. SPLEN

DIDISSIMUS. ORDO. FORO. FLAMI

CVIVS * DEDICAT. DECVRIONIBVS

ET. LIBERIS. EORVM. PANEM

ET. VINVM. SS. XX. N. ITEM

MVNICIPIBVS SS. IIII. N. DEDIT

[To Publius Aelius Marcellus, son of Publius, of the Papirian tribe, centurion of the frumentarii, sub-princeps of the peregrini, adstatus, and princeps and primipilus of the Seventh Legion Gemina Pia Felix, adlected to the duties of the prefects of the legions VII Claudia and I Adiutrix, vir egregius, Lucular flamen of Laurentum and Lavinium, patron and decurion of the colony of the Apulenses, patron of the communities of Forum Flaminii and Fulginia and likewise of the Iguvini: the most splendid order of Forum Flaminii, at whose * dedication he gave to the decurions and their children bread and wine, 20 sesterces each, likewise to the townsmen 4 sesterces each.]

Likewise at Alba Julia in the house of the master of the horse Ibid.:

P. AEL. P. F. PP. MARCELLO

VE. PP. EX. PRAEF. LEG. VII

CL. ET. I. ADIVT. SV3. PRIN

CIPE. PEREGRINORVM

SACER. IAVRI …

NIAE. PAP …

[To Publius Aelius Marcellus, son of Publius, of the Papirian tribe, vir egregius, primipilus, former prefect of the legions VII Claudia and I Adiutrix, sub-princeps of the peregrini, priest of … ]

Finally this inscription existed at Alba Julia, in the hall of Lord Wolfgang Kovács, in fading letters Ibid., page 517.:

P. AEL. P. F. PAP. MARCELLO

V. F. PP. EX. PRAEF. LEG

VII. CL. ET. I. ADIVTR

PR. IV. CI. PE. PER …

[To Publius Aelius Marcellus, son of Publius, of the Papirian tribe, ... primipilus, former prefect of the legions VII Claudia and I Adiutrix ... ]

[7] to be wholly rejected. But, besides other things, Nicolás Antonio rightly notes that in those inscriptions there is celebrated not some Marcellus of Baetica, but a Marcellus of Gubbio, of Foligno, or rather of Forum Flaminii: and that therefore the epigrams are of little use to Pseudo-Julian. Moreover, as the same author observes Censura de Historias, etc., page 331 and following., nothing can be made out in defence of Pseudo-Julian from the mention of Decentius, bishop of León, who, as the fabricator reports, won St. Marcellus for Christ: for that writer probably fished this name from the council of Elvira, in which Decentius, bishop of León, took part. Nor, Nicolás adds, do the names Pia and Felix, attributed to the Seventh legion, support him, since they are common to other legions also Ibid.. To discourse more at length on the present subject I think superfluous; for that no faith is to be attached to the offspring of Higuera has been a hundred times declared by our predecessors, and clearly demonstrated by Nicolás Antonio and José Godoy Alcántara Historia critica de los falsos cronicones.. Now of the place of combat and other circumstances of the contest of the blessed centurion.

[8] The place of combat of the holy martyr was not León, If faith were to be given to the Leonese and Tamayan Acts, it would have to be said that St. Marcellus was thrown into prison at León for casting away his baldric and other military insignia, thence sent to Tangier in Mauretania, and there condemned to death. On the other hand in the Ruinart Acts the holy martyr is presented as seized, questioned and punished at Tangier. Nor is anything else gathered from the first edition of Surius, made from several ancient manuscript books. But in the Baronian Acts this expression, reported neither by Ruinart nor by Surius, is by no means to be passed over: Marcellus the centurion is sent under guard into Mauretania Tingitana to Aurelian Agricolaus. This sentence, if it actually occurred in the genuine primitive Acts, it would seem should be said, as Tillemont notes Mém. ecclés., volume IV, page 769., that the holy martyr did not begin his struggle in the same place in which he completed it: but this, I say, is rather to be held an adulteration. For besides the fact that, as we have already pointed out, it is plainly absent from the Surian and Ruinart codices, it manifestly conflicts with the rest of the Acts: since these words seem to signify that the holy centurion did not throw away his military insignia at Tangier, nor was sent into prison there, or questioned by Fortunatus, prefect of the legion: yet these circumstances are clearly reported both in the Baronian Acts and in the Surian and Ruinart ones.

[9] but only And this was the cause why by Risco and other Spanish writers, and indeed by Tillemont Ibid., page 769 and following., a double place of combat was assigned to St. Marcellus, first León, or, as Resende writes, some place in Galicia, afterwards Tangier. In this opinion they were the firmer because in the Ruinart codex too one reads that Fortunatus pronounced to the resisting St. Marcellus: You yourself will be sent alive to my lord Aurelius Agricolanus. For they interpreted these words as if they designated only a transfer from one place to another, or a crossing of the sea. But although this is generally the force of the word transmissio [Facciolati, Totius latinitatis lexicon, under Transmissio, Leipzig edition, 1839.], an explanation of this sort is not to be accepted in the present case, since it is plain through the whole Acts that St. Marcellus had no other place of combat than Tangier and that Fortunatus speaks only of transfer to another judge. Two other arguments to strengthen his conjecture are brought forward by Tillemont; namely, that Fortunatus gave a letter about the business to the deputy of the praetorian prefect, which, if Fortunatus had then been at Tangier, would have been wholly useless; then that the holy martyr only appeared before the judge after three months, no reason for this delay being indicated. But everyone sees that these are of less weight. For when Fortunatus had taken down in writing the answers of St. Marcellus, what could he do more correctly than send the writing itself to Agricolaus (do not similar usages flourish even today in the tribunals?), especially as the case was not to be brought to the deputy of the praetorian prefect on the same day? Moreover many things can be imagined why there was so much delay on the part of Agricolaus in questioning the holy centurion, for example that he was then afflicted with disease, or was staying in another place on account of business. Nor could it have escaped Tillemont [Compare Schüz, Commentarius criticus de scriptis et scriptoribus historicis, page 475 and following.] that several of Ruinart's martyrs were held in prison and questioned at various times and in various ways.

[10] Tangier. Finally, to omit other things, if the holy martyr be supposed to have been seized at León, who will easily interpret the words of the Acts: Marcellus, of the centurions of Asta? Tillemont confesses that he does not know what they mean Mémoires ecclés., volume IV, page 275.. But he could not rashly have referred them to Asta or Asta Regia, a city of Spanish Baetica among the Turdetani: of which Ptolemy, Strabo Rerum geographicarum book III, pages 184, 187, 189, Oxford edition, 1807. and others speak [Compare Historia critica de España, volume V, page 470, number 452, edition of 1788. Aem. Hübner, Inscriptiones Hispaniae latinae, volume II, pages 175, 699 and following, Berlin, 1869.]. Now the soldiers and centurions of Asta, or of the city of Asta, depended not on the garrison of León, but on that of Tangier. For Pius Boniface Gams notes Die Kirchengeschichte von Spanien, volume I, pages 290 and 374. that soldiers were distributed through the towns of Spain in such a way that the commander and headquarters, as it were, of those who were stationed in the northern parts were at León; but at Tangier, those of those who had camps in the southern parts, as at Asta, Merida, Italica, etc. On this basis it is understood without difficulty in what way a centurion of Asta was at Tangier, and was seized and questioned there. But why the whole matter should have been carried out at León, no cause appears. Therefore we shall devise no other place of combat for St. Marcellus than Tangier; where St. Cassian too was killed. Of whom we have these few things to observe.

[11] The Acts of St. Cassian are genuine. He was the writer of the praesidial Acts of St. Marcellus, as we read in his Passion. For when the blessed man, according to his office, was taking down in writing the questions of Aurelius Agricolanus and the answers of St. Marcellus, being unwilling to commit to writing the capital sentence passed on the holy centurion, as being unjust, he threw away his stylus and tablets. Condemned to death for this outstanding deed, a little later, namely on the 3rd day of December, on which his memorial is venerated in the sacred calendars, he fell a martyr. Ruinart was not unaware that the Passion of St. Cassian, published from a Colbert manuscript codex, teems with blunders, when he inserted it in his genuine Acts: but he did not allow this document, such as it was, to lie hidden any longer, since it had not seen the light up to that time, and other manuscript copies were nowhere found. Nor did he wish it purged of blemishes, thinking it better to present it as it is in the manuscript codex than by his own effort to bring in uncertain things for certain. The genuineness of the Acts of St. Cassian was so plain to Ruinart, Sollerius Martyrology of Usuard, page 718., Tillemont Mém. ecclés., volume IV, page 577. and Baillet Vies des Saints, volume VII, page XXXI. that they thought it superfluous to dispute about it. Nor shall we waste effort on this matter. Of the exceptores, one of whom was St. Cassian, we shall say only that they were sometimes called notaries, and that it was their task to copy the acts of courts and to take down the sentences of judges. That mention was made of them in ancient monuments has been shown by the distinguished Edmond Le Blant, where he discourses learnedly in his manner on the sources of the Acts of the Martyrs [Compare Les Acta martyrum et leurs sources, Académie des Inscriptions et Belles-Lettres, Comptes rendus, series IV, volume VII, page 210 and following.].

[12] A hymn on St. Marcellus from the Mozarabic Office. To the Acts of St. Marcellus we subjoin the hymn for vespers drawn from his Mozarabic Office. The declaring of the age of this eulogy I leave to those more skilled: nor do I see that it has been attempted by Robles In Aguirre, Concilia Hispaniae, volume IV, page 460, Catalani edition., Bona [Complete Works, Rerum liturgicarum book I, chapter XI, page 363, Antwerp edition, 1677.], Pinius Acta Sanctorum, volume VI of July, De liturgia antiqua hispanica, page 77., Lorenzana Liturgia Mozarabica, volume II, De Breviario Gothico, column 18, Migne edition. and others discussing the Mozarabic Liturgy. It was ascertained by these learned men that the Gothic-Spanish divine Order has often been enlarged with offices and hymns; and they were not able, or did not venture, to judge the additions. Yet he will not be condemned for rashness who places the Mozarabic Office of St. Marcellus of Tangier, all of which is from the common except the vesper hymn, among the supplements of this ancient liturgy [Compare Aguirre, in the place cited. P. Gams, Kirchengeschichte von Spanien, volume I, page 289.]. For if it had been part of the original liturgy, mention of St. Marcellus would probably have been made in the Gothic Missal. But since the holy martyr is omitted there, we rightly think that his Office was added afterwards to the Mozarabic liturgy.

[13] The martyrdom probably took place in the year 298. Since SS. Marcellus and Cassian underwent martyrdom in the same year, by defining the death-year of the former we thereby declare when the latter perished. Now from the Ruinart and Paris Acts of St. Marcellus it seems that the time of his martyrdom cannot easily be gathered. They present indeed two indications of it, not however wholly clear: namely that the blessed centurion, although insulting to the gods, was not expressly questioned by the judge about religion, nor, in appearance, condemned to death for this deed but for rejecting the military insignia; then, that he underwent martyrdom in the reign of emperors and a Caesar. But since this state of things did not obtain except between the year 292, in which Diocletian and Maximian first took Caesars as associates, and the year 303, in which the great persecution of Diocletian began, it follows that the struggle of St. Marcellus is to be placed between these years. Vasaeus indeed Rerum Hispanicarum Chronicon, in Hispania illustrata, volume I, page 649., for whom the ancient Breviaries of León and Évora had also lit the way, ties the martyrdom to the consulate of Faustus and Gallus, or the year 298, in which year persecution against Christian soldiers principally began: nor are Baronius Annals, at the year 298, number I., Baillet Vies des saints, volume VII, page 431., Morcelli [Africa christiana, volume II, page 178. Compare Gams, Kirchengeschichte von Spanien, volume I, page 294 and following.] and others averse to this opinion: and although it is not wholly certain, Ruinart also follows it until more certain monuments are brought forward. Ruinart's prudence pleases us; the more so because in the Madrid codex too St. Marcellus is reported to have died in the consulship of Faustus and Gallus. The day of his death is indicated as the III Kalends of November or the 30th of October in the genuine Acts; but as the IV Kalends of November or the 29th day of October in the Breviaries of León and Évora, and also in the Roman Breviary of Cardinal Quiñones. But beyond doubt greater credit is to be attached to those Acts than to the breviaries, as being more recent documents.

* Tangier

* Nicolás Antonio thinks it should be read nicus, or rather civis

§ II. On the nation and country of St. Marcellus. Whether he was the husband of St. Nona and father of 12 martyrs. His cult and that of St. Cassian.

St. Marcellus, whom the Spaniards A good many Spanish writers coopt St. Marcellus, although slain at Tangier, among the martyrs of their nation. This view seemed less certain to Ruinart Acta Martyrum, page 302., since the ancient documents are silent on the house and family of the blessed centurion. It must be added that Roman soldiers very often spent their lives among foreign nations, and so that their origin was not rarely unknown in the place of their death. But perhaps he was called a Spanish martyr because from ancient times Tangier seems to have been numbered among the Spanish towns. From the year 40 after the birth of Christ Mauretania [Becker and Marquardt, Handbuch der Röm. Alterthümer, part III, volume I, page 230 and following. Compare Tissot, Géogr. comparée de la Maurétanie Tingitane, in Acad. des Inscript., mémoires présentés par divers savants, series I, volume IX, page 180 and following. Précis historiques, year 1854, page 469; Morcelli, Africa Christiana, volume I, page 23 and following.] (and therefore Tangier) had been subdued by the Romans, and divided into two provinces, Caesariensis and Tingitana [Dio Cassius, History, book XLVI, page 671, Hanau, 1606; Pliny, Natural History, volume I, book V, chapter I, p. 240, Hardouin edition, Paris, 1741. Compare Morcelli, in the place cited.], and partly joined to Roman Africa [Compare Sextus Rufus, Breviarium rerum gestarum, in Scriptores Historiae Romanae, volume II, page 162, Heidelberg edition. Compare Morcelli, in the place cited.]. But afterwards Tingitana, as is plain from the Notitia dignitatum of the Empire Böcking, volume II, pages 146 and 452., was held as a Spanish province. A different condition befell Mauretania Caesariensis, which, divided into two provinces, Sitifensis and Caesariensis, and those praesidial [Compare Lactantius, Works, volume II, column 204, De Morte Persecutorum, chapter VII, Migne edition.], did not cease to be contained within the boundaries of Roman Africa. These things being weighed, we easily understand that St. Marcellus, even if he did not enter life in Iberia, was nevertheless not undeservedly numbered among the Spanish martyrs, as being killed in the Spanish diocese; writers of other nations entering on a similar path. But the Spaniards go further, and it is their persuasion that St. Marcellus was begotten in present-day Spain from Spanish parents; indeed they contend that the very city from which he sprang is known to them. But which place that is, some think one thing, others another.

[15] they claim him as their own, Nor will anyone be surprised at this difference of opinions who knows what disasters Spanish documents have suffered, or even how mutilated the names of many Spanish cities have been transmitted to posterity: by which it came about that several cities of that kingdom have claimed St. Marcellus for themselves. Vasaeus indeed and others are of opinion that he was of León: indeed the people of León, from popular tradition, show the place of the house in which he began and led his life Risco, España Sagrada, volume XXXIV, page 350.: on the other hand Rodrigo Caro, whom several follow, makes him an Astan of Baetica. There are those who call him of Astapa in Baetica. Finally Felipe de la Gándara with his followers affirms that the holy martyr sprang from the city of Arsacia in Galicia. The patrons of these four opinions are recited by Tamayo Martyrologium Hispanicum, volume V, page 672 and following., himself championing the fourth opinion Ibid., volume VI, page 270.. These controversies, which cannot be untied owing to the scarcity of documents, it is not for us to set out at greater length, but it suffices for our purpose to have briefly brought into view the various views of the Iberians. Let it be noted however that in the Calendar prefixed to the Mozarabic Missal Liturgia Mozarabica, volume I, column 95 and following. and in the Missal itself the name of St. Marcellus is not inscribed: and everyone will wonder that he should be thus passed over, if he was a Spaniard. And if he was entered in the Gothic Calendar Ibid., volume II, column 42., and the Gotho-Spanish one of Francisco de Pisa Ibid., volume I, column 1055., and in the Gothic Breviary, let it not escape the reader that he appears there among the saints whose office is less solemn; and that it is not intimated in the hymn of the Breviary Ibid., volume II, column 1238. that he was a Spaniard. Wherefore no prudent person will easily blame Ruinart for being unwilling to settle the question of the origin of St. Marcellus. With no less eagerness the writers now contend about his true or false kindred.

[16] he does not seem to have been the husband of St. Nona Lucas, bishop of Tuy in the thirteenth century, in order to exalt the excellence of Spain, reviewing the men of his country renowned for holiness, says: What country or what city has brought forth anything such as León, a city of Spain, which produced Marcellus the centurion, martyr of Christ, with his most blessed wife Nona and twelve sons, centurions and martyrs of Christ: by whose blood and faith the Catholic people is strengthened. Their names are these, Claudius, Lupercus, Victoricus, Facundus, Primitivus, Emeterius, Celedonius, Servandus, Germanus, Faustus, Januarius and Martial Chronicon Mundi, in Hispania illustrata, volume IV, page 2.. This writer was followed by Nonius Ibid., Hispania, page 434., who wrongly makes St. Isidore the guarantor of his statements, Resende Breviary of Évora of the year 1548, column 1630., Marineus Siculus Hispania illustrata, volume I, page 333., Alfonso Venero, Juan Vaseo Ibid., page 649., Ambrosio de Morales Viage a los reynos de Leon, etc., page 56 and following, Enrique Flórez edition., Gonzalo Dávila Teatro eclesiástico, volume I, page 365., Baronius Annals, at the year 298, number IX., Mariana Historia de España, volume II, book IV, chapter XII, page 73, edition of 1785., Padilla Historia eclesiástica, volume I, century IV, page 180., Huerta Anales de Galicia, volume I, pages 185 and 192., Villegas Flos sanctorum, page 380 and following., Ribadeneira, Rosweyde Rosweyde, Legende der Heyligen, volume II, at the 30th day of October. and several others. This opinion our predecessors were unwilling to approve with their vote, in explaining the Acts of SS. Emeterius and Celedonius Acta Sanctorum, volume I of March, page 229., SS. Faustus, Januarius and Martial Ibid., volume VI of October, page 188, SS. Germanus and Servandus Ibid., volume X of October, page 26., Spanish martyrs. For in the ancient and genuine historical monuments and those of Ruinart that exist concerning SS. Servandus, Faustus, Januarius, Martial, Emeterius, Celedonius, Facundus and Primitivus Risco, España Sagrada, volume XXXIV, page 390 and following., I have nowhere found that they were begotten of SS. Marcellus and Nona. Nor are they reported to have been brothers among themselves, if however you except SS. Emeterius and Celedonius, whom Prudentius called brothers [Compare Peristephanon, hymn I, in Migne, Patrologia Latina, volume LX, column 285. Compare column 362.].

[17] and father of twelve centurion martyrs. It does not escape me that already in the fourth century Compare Prudentius, ibid., column 288. Ruinart, Acta sincera, preface, page 4. many Acts of the holy martyrs of Spain perished through the malice of persecutors, and that the origin and kinship of SS. Marcellus, Nona, Claudius, Lupercus, Victoricus and the nine other martyrs could have been handed down to posterity by popular and ecclesiastical tradition: but not a few will oppose to this opinion

that it is hard to understand how, if these saints had so great a distinction, that same praise was inscribed neither in the surviving genuine Acts, nor in the Mozarabic hymns. I pass over the opinion of Lucius Marineus and some others, who say less probably that of the twelve sons of St. Martielis or Marcellus, eleven with their father Martielis suffered a most bitter martyrdom on one day: since these so memorable circumstances are wholly passed over in silence in the Acts of SS. Marcellus, Faustus and the others already indicated: whereas other things much less worth relating are handed down to memory. For the same reason what Lucas of Tuy reports smells of fabrication, namely that the twelve sons of St. Marcellus were all centurions after the example of their father [Compare Eusebius, Ecclesiastical History, book VIII, chapter IV, page 616, Laemmer edition; Lamy, De eruditione Apostolorum, under Milites, page 295 and following, Florence edition, 1766.]. These things having been discussed, it remains for us to discourse on the cult of the holy man.

[18] He is venerated on the 30th day of October, We do not know, as would have to be said of many other ancient martyrs too, with what honours St. Marcellus was graced in the first times after his glorious triumph on earth. Yet it is not incredible that ecclesiastical cult was paid him at once; certainly his contest was of such merit among the Christians that they procured for themselves the praesidial Acts, enlarged them with an opening and an epilogue, and did not allow them to perish. But you would look in vain for the name of the blessed centurion in the most ancient martyrologies or calendars, so that Sollerius did not hesitate to affirm that the author of the Little Roman martyrology (who was among the living, as the same man supposes, in the eighth century) was the first martyrologist who recorded St. Marcellus, at the III Kalends of October, in these words: At Tangier, of Marcellus, centurion and martyr Martyrology of Ado, page XXXVI, Giorgi edition.. He is followed by Ado, saying: At the city of Tangier, the passion of St. Marcellus the centurion, who completed his martyrdom by the cutting off of his head, under Agricolaus, acting as deputy of the praetorian prefects Ibid., page 552.. This praise Usuard pays to the same martyr, except that in place of Tingitana and Agricolao he writes Tingitina and Agricolano Sollerius, Martyrology of Usuard, page 637.. Wandelbert too celebrates the praise of St. Marcellus, adding (Sollerius Ibid. did not know by what right) that he was the standard-bearer of the two hundred and twenty holy martyrs of Africa, inscribed on this day in Usuard. Take the poet's verses:

On the third, Marcellus, helmeted with the love of Christ, consecrated to heaven a century worthy and twin, accompanied by twice a hundred martyrs and twice ten Martyrology, in Migne, Patrologia Latina, volume CXXI, column 616..

Moreover in the ancient Martyrology of Fulda, which seemed to Domenico Giorgi to have been written in the tenth century Martyrology of Ado, pages XV and 672., there is read the same statement as in Ado, except only that the martyr was deprived of life under Agricolaus, deputy of the praetorian prefects: on which matter there is nothing in the Fulda codex.

[19] but also on the 29th, The holy centurion is also commemorated by ancient manuscript martyrologies, whose words are recited by Francesco Maria de Aste [In Martyrologium Romanum disceptationes, at the 30th day of October, page 490. Compare Acta Sanctorum, volume II of March, Martyrology of Bede, page XXXVI.]: that of Dijon, the Roman Barberini, that of St. Mary of Arras, that of St. Martin of Tournai, and that of St. Lambert of Liessies. Likewise the Palatine-Vatican Calendar of about the twelfth century, as Giorgi supposes At the end of the Martyrology of Ado, page 708; compare page XIX.. In the sixteenth century Maurolycus, just like the authors of the Roman Martyrology, used nearly the same words as Ado; Maurolycus however adds: St. Marcellus was followed by his eleven sons and his wife Nonia with a little son, plunged in a lake, at the city of León in Spain. Different is the statement of Galesini Compare Moreri, Le grand Diction. Hist., under Galesini, volume V, column 1759.: In the city of Tangier, says this author, of St. Marcellus the centurion: who, having endured many labours of the combat undertaken for the faith, at last, his head being cut off, completed his martyrdom. I omit several other martyrologies of less moment, in which likewise the memorial of St. Marcellus is commemorated at the 30th day of October. But it must be added that formerly in the churches of Toledo, Plasencia, Seville, Évora, Segovia, Palencia, Pamplona and León, which Cardinal Quiñones followed in his Roman Breviary, the feast of St. Marcellus was celebrated on the 29th day of October [Compare Tamayo, Martyrologium Hispanicum, volume V, page 670; España Sagrada, volume XXXIV, page 349; Breviary of Évora of the year 1548.]. But the Mozarabs Liturgia Mozarabica, volume I, column 1055, volume II, columns 42, 1238., like Ado and Usuard, preferred the 30th day of October. So it is clear that the cult of the holy martyr existed in antiquity not only in Spain, but also in other kingdoms.

[20] today especially in the diocese The present-day cult of St. Marcellus in the diocese of León, in a letter given to me with great kindness on the 14th day of July of the year 1879, is explained by the most reverend and illustrious Lord Saturnino, bishop there, in these words:

St. Marcellus is venerated as principal patron in the city of León, under the double rite of the first class with an octave, and double major in the whole diocese, on the 29th day of October: on which day his memorial is made in the diocesan calendar; although in the city, after the suppression of certain feasts decreed by the Holy See, the feast of the same St. Marcellus is transferred to the last Sunday of October… In the diocesan book he has proper lessons, the first and second of the second nocturn, the others and the Mass being taken from the common of one martyr.

These are the two lessons of which the most worthy prelate speaks:

II NOCTURN, LESSON I. Marcellus, born at León in Spain, noble of family, but nobler in faith: father, not so much in the flesh as in the spirit, of twelve illustrious martyrs, Claudius, Lupercius, Victorius, Facundus, Primitivus, Faustus, Januarius, Martial, Emeterius, Celedonius, Servandus and Germanus, served as a centurion under the emperor Diocletian. He, when all the others on the birthday of the emperor were feasting at those profane banquets, and burning incense to the idols and the imperial statue, execrating so impious a deed (as befitted a Christian man), threw away the insignia of the army, namely the vine-staff and the belt, and testified with free and constant voice that he would thereafter serve Christ the eternal king, not the emperors, by whom soldiers were being compelled to sacrifice to deaf and dumb idols.

LESSON II. The soldiers, stupefied on hearing these things, held him, and reported what they had seen and heard to Astasianus Fortunatus, governor of the Trajan legion, whose centurion he was: who presently ordered him to be thrust into prison. Called out to judgement, after the banquets were finished, when he had most constantly answered Astasianus that, because he was a Christian, it was no longer lawful for him to serve under the emperors, for the cause stated, but only Christ the Lord, he was sent by him into Mauretania Tingitana to Aurelian Agricola, acting as deputy of the praetorian prefect: who, seeing that he was most firm in the Christian religion, and being unable to call him away from the worship of Christ, ordered him to be punished with the loss of his head. His body the faithful who were present had buried in the place where he suffered: and afterwards it was translated to León and laid in the church of his name.

[21] and in the city of León. The illustrious and most reverend bishop of León also writes to us: His (St. Marcellus's) feast is celebrated with great pomp and concourse of the people on the aforesaid day by the cathedral chapter in the parish church named after the same St. Marcellus. No less solemnly is celebrated in the same church, on the third feria of Easter of the Resurrection, the translation of his relics from the city of Tangier to this city of León. He adds: There exists, dedicated to St. Marcellus in this city, a church today parochial, once monastic, and a chapel built upon the ground of the house in which the saint was born and lived; for although this chapel is known only by the name of Christ, commonly called "de la Victoria", it can nevertheless be considered dedicated to St. Marcellus, since it was erected taking occasion from the victory which Christ obtained over the enemies of the holy faith in the person of St. Marcellus. The hospital which at the present time is called that of St. Anthony Abbot, erected in the year 1096, in its beginnings bore the name of St. Marcellus. An orphanage too, founded in the year 1855, chose this saint as its patron. And so much for the cult of St. Marcellus in the diocese of León. But it must not be omitted that from the year 1581 the blessed martyr has been venerated through the universal Church, not indeed with a liturgical office, but by the transfer of his name into the Roman Martyrology; where at the 30th day of October is read:

At Tangier in Mauretania the passion of St. Marcellus the centurion, who completed his martyrdom by the cutting off of his head under Agricolaus, acting as deputy of the praetorian prefect.

Now of the relics of the holy martyr.

[22] He was translated to León in the year 1493. The sacred remains of St. Marcellus were given burial in the city of Tangier, and were not carried to another place at the approach of the Muslims. These most hostile enemies of the Christians, having taken Tangier about the year 669 [Morcelli, Africa christiana, volume III, page 392; Hoefer, Afrique Australe, Orientale, Centrale, empire du Maroc, page 316 and following.], did no harm to the venerable bones of the blessed martyr, and the Portuguese, after occupying the same town in the year 1471, found them intact. Matters standing thus, Gómez de Isla, a priest of León, went to Tangier, and by his industry had the body of St. Marcellus translated to León and laid there in the parish church sacred to him, above the high altar. At this solemnity, celebrated on the 29th day of March of the year 1493, Ferdinand king of Castile and León was present with his court, as is plain from an ancient and genuine document made public in the Hispania Sacra España Sagrada, volume XXXVI, page 257 and following.. From then until our age the cult of the sacred relics of St. Marcellus has flourished as greatly as possible. Today, as of old, they have their home in the church sacred to the holy martyr himself.

[23] The cult of St. Cassian is very ancient. No less certain, though not so celebrated, must be called the cult of St. Cassian: who however (what was lacking to St. Marcellus) had the fortune of being celebrated by Prudentius Works, Peristephanon, column 364, Migne edition.. For this most pious poet, as if in passing, congratulates the town of Tangier on the holy exceptor, in this verse of hymn IV:

Tangier will bring forward its own Cassian.

He is similarly praised by many martyrologists, who have entered his feast in their lists at the 3rd day of December, generally in differing language. Certainly in the Lucca Hieronymian Martyrology one reads: And at Tangier, of Cassian. This statement, says Sollerius Martyrology of Usuard, page 718., is explicitly placed in all the Hieronymian martyrologies, although the name both of the saint and of the place of martyrdom is somewhat dislocated and corrupted. But from the Martyrologies of the Little Roman, of Bede and of Florus, the name of St. Cassian is wholly absent. Ado, who, because he is so meagre, Sollerius suspects did not see the Acts of the holy martyr, writes: At Tangier, metropolis of Mauretania Tingitana, the birthday of St.

Cassian, the glorious martyr. It should be observed that these words are found in the edition of Rosweyde, who used three codices, namely of the church of St. Pantaleon near Cologne, of the abbey of Averbode near Zichem, and of Pieter Schrijver: which last especially the same Rosweyde asserts to have been of good stamp Vetus Romanum Martyrologium et Adonis Martyrologium, page 30.. But Giorgi Martyrology of Ado, Preface, pages IX and 612. copied a much more extended praise from three codices, 511, 512, 514, of the Vatican Library, formerly of the Queen of Sweden: of which codices the first seems to be of the eleventh century, the two others of the twelfth. This praise is conceived in these words: At Tangier the metropolis (sic) of Mauretania Tingitana, the birthday of St. Cassian, who, having long held the office of exceptor, at last, inspired from heaven, held it execrable bloodily to serve the slaying of Christians: whereupon, renouncing the same office, under Christian confession he merited to obtain the triumph of martyrdom. The same in Usuard Sollerius, Martyrology of Usuard, page 718.. Rabanus too mentions the holy martyr Works of Rabanus, volume IV, Martyrology, column 1182, Migne edition., wrongly naming him a priest. In the year 1567 and following Maurolycus, in the year 1578 Galesini, and afterwards the editors of the Roman Martyrology, commonly called Baronian, transferred into their books the eulogy of St. Cassian, differing little from that of Usuard. From this brief discussion it is clear that from the first times of the Church down to our own age St. Cassian has been numbered and venerated among the holy martyrs. Now we bring forward the Acts of St. Marcellus, collated with the Baronian and Paris codices, according to the edition of Ruinart.

PASSION OF ST. MARCELLUS

from the genuine Acts of the Martyrs of Ruinart, collated with the manuscript Acts of the library of the Republic at Paris and with the Baronian edition.

Marcellus, centurion, martyr at Tangier in Africa. (S.)

BHL Number: 5253

FROM THE PRINTED TEXT AND MANUSCRIPTS.

SOLE CHAPTER.

Why St. Marcellus the centurion stood before the judge. His martyrdom.

St. Marcellus, a centurion, having thrown away his military insignia, (^a In the city of Tangier, with Fortunatus as governor in charge, there came the birthday of the emperor ^b. There when all were feasting at banquets and sacrificing, a certain Marcellus of the centurions of the Trajan legion ^c, considering those banquets profane, throwing away also his military belt before the standards of the legion, which were then present, testified in a clear voice, saying: "I serve Jesus Christ the eternal king." He also cast away his vine-staff and arms, and added: "From this time I cease to serve your emperors, and I scorn to adore your gods of wood and stone, which are deaf and dumb idols. If such is the condition of those who serve that they are compelled to offer sacrifice to the gods and the emperors: behold I throw away the vine-staff ^d and the belt; I renounce the standards and refuse to serve." The soldiers were stupefied on hearing these things: they held him and reported to Anastasius Fortunatus, governor of the legion ^e. He ordered him to be cast into prison. When the banquets were finished, sitting in the consistory he instructed that Marcellus the centurion be brought in.) And Marcellus having been brought in , of the centurions of Asta , to be brought in ^f. (Anastasius) Fortunatus the governor said to him: "What was your idea, that contrary to military discipline you should ungird yourself and throw away your baldric (and) vine-staff ?" Marcellus answered: "Already on the twelfth day before the Kalends of August, at the standards of this legion, when you celebrated the feast day of the emperor , I answered publicly in a clear voice that I (was) a Christian and could not serve under this oath , except to Jesus Christ the Son of God the almighty Father." (Anastasius) Fortunatus the governor said: "I cannot overlook your rashness, and therefore I shall report this to the emperors and the Caesar ^g. You yourself (alive) will be sent to my lord Aurelius Agricolanus *, acting as deputy of the praetorian prefects ^h, Caecilius the officer of the arva escorting ⁱ."

[2] On the third day before the Kalends of November at Tangier , Marcellus of the centurions of Asta having been brought in, it was stated by the office: "Fortunatus the governor has sent to your authority Marcellus of the centurions. There is at hand a letter concerning his name , which *, he was punished with death. if you instruct, I will read." Agricolanus said: "Let it be read." It was stated by the office : "To you, lord, Fortunatus, and so on [k]. (This soldier, having thrown away his military belt, having testified that he is a Christian, spoke many blasphemies before the whole people against the gods and against Caesar. Therefore we have directed him to you, that you may order to be observed whatever your Eminence shall have decreed concerning him.")

The letter being read (therefore) Agricolanus said: "Did you say these things before the Acts of the governor? " Marcellus answered: "I said them." Agricolanus said: "You were serving as an ordinary centurion ^l?" Marcellus answered: "I was serving." ^m Agricolanus said: "By what madness were you inflamed, that you should throw away your oaths and speak such things?" Marcellus answered: "There is no madness in those who fear the Lord." Agricolanus said: "Did you say each of these things that are contained (in) the praesidial Acts? " Marcellus answered: "I said them." Agricolanus said: "Did you throw away your arms?" Marcellus answered: "I threw them away. For it was not fitting that a Christian man, who serves Christ the Lord , should serve in worldly hardships." Agricolanus said: "The deeds of Marcellus are such that they ought to be punished by this discipline." And so (he dictated the sentence): ⁿ "It is decided that Marcellus , who served as an ordinary centurion; (who) having publicly cast off his oath said that he had been polluted; and moreover before the praesidial Acts deposed other words full of madness, be punished by the sword ." As he was being led to execution, he said to Agricolanus: "May God do you good ^o." For (indeed) thus it befitted a martyr to depart from this world [p]. (And when these things had been said , being beheaded he fell for the name of our Lord Jesus Christ, who is glorious for ages of ages. Amen.)

ANNOTATIONS.

Marcellus the centurion is sent under guard into Mauretania Tingitana, to Aurelian Agricolaus. There follow the Acts of Marcellus at Tangier in Mauretania before Aurelian Agricolaus, on the third day before the Kalends of November. When Marcellus of the centurions had been brought into the city of Tangier, it was stated by the office: Anastasius Fortunatus, governor of the legion, transmits Marcellus of the centurions, here present, to your authority.

To you, Lord, Fortunatus and so on was omitted by Baronius and is lacking in the codex of La Sauve-Majeure: on the other hand in the Leonese Acts the whole letter exists. Since the very brief Madrid Passion too, of which we have already treated in the preliminary Commentary, presents this, we publish it, though full of blunders and mutilated.

In the consulship of Faustus and Gallus, on the fifth day before the Kalends of August … Marcellus of the centurions being brought in, Astulanus Fortunatus the governor said: "What was your idea, that contrary to military discipline you should ungird yourself, and throw away your baldric, and sword, and victum read vitem?" St. Marcellus: "Already to you on the twelfth day before the Kalends of August, when you celebrated the feast day of our emperor, I answered in a clear voice that I was a Christian, and could not serve in this office, except to Jesus Christ, the Son of God almighty." Fortunatus the governor said: "I cannot overlook your rashness, and therefore I shall bring these things to the ears of our lords and August Caesars. You yourself will surely be sent to the audience-court of my lord Agriculanus. Manilius Fortunatus to his Agriculanus greeting. On the most happy day, the world being most blessed, of the true birthday of our same lords and August Caesars, when we were celebrating the solemnity, Lord Aurelius Agriculanus, Marcellus, an ordinary centurion, seized by I know not what madness, ungirded himself of his own accord, and thought that his baldric, sword and vine-staff, which he was carrying, should be thrown away, before the very headquarters of our lords. This deed I have held it necessary to bring to your authority, and to have him himself transmitted." In the consulship of Faustus and Gallus, on the third day before the Kalends of November, at Tangier, in Marcellus of the centurion of Astulanus, it was stated by the office: "Fortunatus the governor I have sent Marcellus to your authority. He is at hand. Let there be offered to your Magnificence the letter too concerning [his] name …, which, if you instruct, let us read." Agriculanus said: "Let us read." These things having been read, Agriculanus: "Did you say what has been inserted in the acts?" Marcellus said: "I said it." Agriculanus: "… Did you say these things?" Marcellus: "I said them." Agriculanus: "Were you serving as an ordinary centurion? St. Marcellus said: "I was serving" Agriculanus said: "How were you deceived that you should throw away your baldric and follow read loquereris such things?"

To these Acts our Cuper added this little annotation Manuscripts of the Royal Library of Brussels, number 8926.: From a folio codex

of parchment, bound in a red binding, of the royal library of Madrid, from the archive of the philosopher, number 9.

p. In the Paris Acts: Thus it befitted Marcellus the glorious martyr to withdraw from this world.

* because, codex of La Sauve-Majeure.

* Astasiano B.

* Inducto P.

* Astisianis, Colbert and La Sauve-Majeure codices.

* vittae P.

* vestri added P.

* omitted B.

* hinc B.

* perferam B

* et ipse P.

* Auriculanum P. and Colbert codex. Aurelianum B.

Agricolaum and so thereafter B.

* Tengi P.

* nomen B.

quem P.

* ex officium P.

* quibus recitatis P., recensitis B.

* quae recitantur P.

* praesidialia B.

dixit B.

* recitantur P.

dixit B.

* oportet B.

* omitted B.

* In Marcello P.

* tribuni B.

* omitted B.

* Et his dictis omitted B.

* benedictus B.

* omitted B.

HYMN OF ST. MARCELLUS, MARTYR

from the Gothic Spanish breviary.

St. Marcellus, spurning earthly things, Behold, the feast of the blessed martyr Marcellus shines red: come, you peoples, Let us sound to God the hymn of song With one voice.

You teach * the citizens morals, and the peoples who follow, To put on Christ, to flee what falls away, To subdue by zeal the reproaches of the spirit For all time.

He refused pomps, he shrank from honours; And while he was held a fierce soldier, He yielded hand to hand the royal commands Held in his hands.

He seizes the sword of the mind; powerful in the dedicated Gift of the thundering Lord, He swims through earthly things in rapid flight, Conquering all.

and living for Christ alone, Duly pricked at heart, he arms his spirit; Taught by the Spirit he overcomes the profane Judge, gentle in his words, burning To shed his blood.

Upright henceforth, the servant of the Thunderer Presses on in prayers with vigour of mind: And the Lord knows his vows, and repays them With powerful mind.

Lofty honours and fleeting wealth He spurns, shining with the brightness of the soul; And celebrating his vows to Christ, he holds fast His thanks in his breast.

With heavenly mind, choosing by religion To become a citizen, he dedicates himself wholly To the Thunderer of the sky, abiding continually Through every age.

Behold, he who was ordered to guard his country Threw away his arms; he burns to be the servant Of the eternal Lord, he is killed for throwing away his arms, sounding dedicated Songs to Christ.

Thereupon the raging tyrant cries out: This Marcellus, who scorns my commands, And thinks arms should be renounced ^b, Shall he not be given to death?

Then the joyful voice of the blessed servant Marcellus Began to sound Christ; And he asks that it may go well With the savage governor himself ^c.

For praise is not sought by words *, The martyr sounds with the merit of his blood, Speech can do nothing; let the soul repay The gifts of praise.

about to receive a great reward in heaven: Though this sense remain keen, And all vigour of mind be held; Yet what a gift is given to the saints In the time to come!

Nor can any man ever tell of it, Clothed in fragile flesh, who is to be made blessed When he has left the prison of the flesh, rising again With Christ as judge.

So with gentle voices we all ask You, God, and with humble mind, That in pity you may give rest to the dead, Joys to the living.

That without fault we your servants may celebrate The feast of blessed Marcellus, and together May praise you equally through the age With sweet hymns.

where may he be our patron! So grant pardon to your people singing; That you may put away our crimes, And at the prayer of your witness Marcellus may unlock The hidden places of heaven.

Honour be together, kindly Father, always, And to you, Christ, and equally to the Gift Who encompass all things, existing one God For ages of ages. Amen.

ANNOTATIONS.

* read docet

* read quaeritur quae verbis

PASSION OF ST. CASSIAN

from the genuine Acts of the Martyrs of Ruinart.

Marcellus, centurion, martyr at Tangier in Africa. (S.)

BHL Number: 1636

FROM THE PRINTED TEXT.

SOLE CHAPTER.

What St. Cassian did in the case of St. Marcellus the centurion. His martyrdom.

St. Cassian, exceptor in the case of St. Marcellus, fell a martyr. When the most blessed Cassian, to Aurelian Auriculanus ^a, acting as deputy of the praetorian prefects, a military exceptor ^b, at the time when he was about to hear the holy martyr Marcellus, was obedient to his office ^c. So when Marcellus of the centurions of Asta had been brought in at Tangier, on the third day before the Kalends of November, Aurelian Auriculanus tried with much and terrible voice, as with judicial authority, to corrupt him from perseverance in confession. But when Marcellus, the most blessed martyr, proclaimed himself a soldier of Christ, and with the highest authority of constancy that he could not serve in worldly hardships, so that now everyone believed that Marcellus was very much the judge of the one judging: Aurelius Auriculanus on the other hand brought forth words full of madness. When Cassian was taking down these sentences, as soon as he saw Aurelius Auriculanus, overcome by the devotion of so great a martyr, strike with a capital sentence, solemnly declaring his execration in a clear voice, he threw his stylus and tablets to the ground. Wherefore, with the office astounded and Marcellus laughing, Aurelius Auriculanus, thrown into trembling, leaping from his seat fell , why with detestation he had thrown away the tablets. The most blessed Cassian answered that he had dictated an unjust sentence. So that he might not reprove him further, he immediately ordered him to be hurried off and dragged into prison. For the most blessed martyr Marcellus had laughed, because he rejoiced, knowing beforehand through the Holy Spirit, that Cassian was to become his companion in martyrdom. On which day, with the greatest expectation of the city, the most blessed Marcellus desired. * Nor yet after a long interval of time the venerable Cassian, that is, on the third day before the Nones of December, was brought in, in the same place in which Marcellus had been heard, and by nearly the same answers and the same opinions by which St. Marcellus merited to obtain the triumph of martyrdom, our Lord Jesus Christ assisting, to whom be honour and glory, power and might for ages of ages. Amen.

ANNOTATIONS.

* perhaps magis

* perhaps dixit

* perhaps Marcellus beatissimus .. finem obtinuit.