ON SS. SANCTIANUS AND AUGUSTINE AND BEATA AND FELIX AND AUBERT, MARTYRS AT SENS IN GAUL,
AT SENS IN GAUL
In the year CCLXXIII OR CCLXXIV.
PRELIMINARY COMMENTARY.
These Saints commemorated in various ways in the calendars, and venerated together: the translations of their bodies: of what sort are the Acts of the first three.
Sanctianus, M. at Sens in Gaul (S.)
Augustine, M. at Sens in Gaul (S.)
Beata, V. M. at Sens in Gaul (S.)
Felix, M. at Sens in Gaul (S.)
Aubert, M. at Sens in Gaul (S.)
BY J. S.
The holy Martyrs whom I have set forth in the title I find nowhere all announced together, except in Saussaye and in the Breviary of Sens at this day, The memory of these Saints in the calendars, and their cult; where in the prefixed Kalendar they are thus read: Of Sanctianus, Augustine, Felix, Aubert, and Beata, virgin, martyrs. But the Lessons inserted in the Breviary of the year 1625 treat of only three, or nearly so, and add a very brief memory of Felix and Aubert at the end in such a way as to suggest that these two did not suffer together with the other three Martyrs, but were joined to them so that the festival of all might be kept together. In the Prat codex of Usuard three of these Martyrs, about whom Acts have been written, are read added in the margin in these words: At Sens, [] of the holy brothers Sanctianus and Beata and saint Augustine the bishop. How ancient these words are the editor of this Martyrology did not declare; but he noted only that they were read in the margin. In most of the Usuardine codices at the XXIX of June some Beata is announced, but in different ways: yet Sollier and the editor of the Prat Usuardine Martyrology believe that she was announced by Usuard himself in these words: In the territory of Sens, of Beata the virgin.* It may be doubted whether this Beata, who is called Benedicta by others, is the same as she with whom the Acts to be published are concerned.
[2] Papebroch at the XXIX of June disputed about that Beata or Benedicta St. Beata, with whom Usuard deals at the XXIX of June, whom Usuard mentions; but he inclines rather to believe that that Beata is not the sister of St. Sanctianus. But since I perceive that Papebroch inclined to that opinion because he did not consider the Acts of St. Sanctianus attentively enough, and did not distinguish the two Saints mentioned in them, namely St. Columba and St. Beata, I do not doubt that he would change his opinion if he were alive; and would believe with me that that Beata, even though she is reported alone at the XXIX of June, is more probably the sister of Sanctianus. For he observes, on the testimony of Claude Castellan, that under the name of St. Beata there is at Sens in the suburbs a very ancient church with a crypt, where the feast, on account of the coincidence of the birthday of the Apostles, is kept on the VI of September, the day of St. Sancianus, whom Saussaye thinks to have been her brother. He acknowledges also that the same brotherhood is affirmed by Clarius, a writer of the XII century. Wherefore, if he had read it in the Acts, and in the Breviary of Sens, he would doubtless have acquiesced in that opinion, at least as the more probable. Papebroch was deceived by the preface, in which these things are read: This precious martyr (Sanctianus) at last, flourishing in youthful age, together with blessed Columba, an excellent virgin, joined to him also by nearness of blood, and with several others from Spain, fleeing the bitterness of a dreadful persecution, reached Sens, the most noble city of the Gauls, etc. Presently the martyrdom of St. Columba is briefly touched upon, and nothing is said about Beata in the preface. On this occasion, so far as I conjecture, Papebroch then took the word Beata as an adjective, running over the rest only hastily, because he believed nothing would be found in it conducing to his purpose.
[3] she is more probably the same as Beata the sister of St. Sanctianus. Yet it is certain from number 5 that Beata is distinguished from Columba in the Acts, and is called the sister of St. Sanctianus. That the Beata too who is reported by Usuard at the XXIX of June is no other than the sister of St. Sanctianus is exceedingly probable. Yet Castellan in the Universal Martyrology, and the anonymous author in the recent Parisian Martyrology, announce Beata alone at the XXIX of June, and the same are silent about Beata at the VI of September, as though they had believed that she has nothing to do with Sanctianus, whom both mention today; the former indeed without any Companion, the latter with St. Augustine in this manner: At Sens, of SS. Sanctianus and Augustine, martyrs. Saussaye expressed the whole class of Martyrs, as they were joined in the Breviary of Sens in the past century,
in these words: At Sens, the birthday of the holy martyrs Sanctianus, Augustine, Felix and Aubert, and of Beata the virgin, likewise clothed in purple. But while in his eulogy he makes them all companions of the journey and of the martyrdom, he in some measure contradicts both the Acts to be published and the Office of Sens: for in the Office it is suggested that Felix and Aubert suffered later; but in the Acts they are passed over in complete silence.
[4] The lessons of the Office Wherefore I transfer hither the lessons from the said Office, in which is contained a compendium of the Acts: The distinguished Sanctianus, setting out with blessed Augustine from Spain, together with his own sister, a virgin named Beata, and with several others, came as far as Sens, which is the metropolis of the Gauls. While therefore Sanctianus with his companions frequented the places of the holy martyrs, persevering in prayers, and wore the thresholds of their churches, it was brought to the ears of Aurelian, that most obstinate Cæsar, that they were Christians. And Aurelian, goaded by the stings of the furies, ordered them to be brought to him, and having inquired about their names and family, the emperor himself said: What God do you worship? They, as with one mouth, answered with a clear voice: and confessed that they worshiped the Lord Jesus Christ.
[5] Aurelian said: I behold you flourishing in youthful age, from the Breviary of Sens, and therefore I admonish you that, withdrawing from the worship of Christianity, you offer pleasing libations to my gods, and I will render you adorned with the highest honor in my court, and enriched with gifts. The worthy youth Sanctianus answered: We, servants of Christ, rooted and founded in the faith, and washed in sacred baptism, will by no means acquiesce in thy words, nor shall we be made worshipers of thy idols. For we execrate the worship of a profane religion, and despise idols fashioned by human hand, and confess with heart and mouth the God who dwells in the heavens. If, said he, you are not made worshipers of my gods, you shall presently incur a capital sentence. Sanctianus, Augustine, and Beata the virgin said as with one mouth: Aurelian, enemy of truth, we spurn the promises of thy punishments, and the deceitful riches which thou promisest.
[6] The emperor Aurelian, moved with the wrath of fury, said with wicked mouth: which are a compendium of the Acts. All these, who spurn my gods, and have offered me manifold injuries of words, we command to undergo a capital sentence. Then the bloody executioners, having led out the saints of God together with Beata the virgin, their companion, beyond the walls of the city, in the place which is now called AT THE MARTYRS, cut off their heads with the sword. Who send forth their blessed souls with the triumph of martyrdom to the heavens. And the bodies of the Saints were entombed there by the Christians, who then secretly worshiped Christ. After a long interval of time had rolled by, a church was built over the members of these Saints by the inhabitants of this city. Those most devout men also, Felix and Aubert, were made partners of the Saints through martyrdom, the Lord so willing, to whom is honor and glory forever.
[7] Odorannus the monk in the Chronicle of St. Peter le Vif, [The translation of the bodies to the monastery of St. Peter le Vif, which is the second:] which he wrote in the XI century, relating at the year 883 the death of Ansegisus archbishop of Sens, then subjoins these things: In his (Ansegisus') times the bodies of SS. the martyrs Sanctianus and Augustine were translated from the village which is called Sancceias, by the Brethren of the aforesaid place (that is, by the monks of St. Peter le Vif of Sens) and by its presbyter, named Eudaldus, into the same monastery on the VIII Kalends of July. Clarius in the Chronicle of St. Peter le Vif has thus concerning the same translation: And so lord Ansegisus the archbishop, seeing the churches thus destroyed round about, translated the precious martyr of Christ Sancianus from the village which from his name is called Sanceïa, into the basilica of saint Peter, with the body of saint Augustine the martyr, who rested there, Eodaldus being presbyter of that village. The same man also at a subsequent time translated the body of St. Beata the virgin into the same church. But this translation from the village of Sanceïa to the monastery of St. Peter le Vif was preceded by another translation, as is asserted in the Acts at number 9.
[8] For the things which are handed down in the Acts about the first burial of the three Martyrs are sufficiently probable, the time of the first and second translation: namely that they were buried in the place which is called AT THE MARTYRS: but that their sacred bodies were thence translated after the destruction of the church which had been built over their sepulcher. I altogether think that this translation took place in the VIII century, because that first church is said to have been destroyed by the Vandals, that is, by the Saracens: for the Saracens are often named Vandals by the Gallic writers of that time in which these Acts seem to have been written, and the same in the year 731 or 732 came ravaging as far as the city of Sens, as may be seen in volume VI of August, page 96 and following, under St. Ebbo archbishop of Sens. For which cause it appears exceedingly probable that the translation happened after the devastation inflicted on the suburbs of Sens by the Saracens, that is, not long after the year 732. We therefore acknowledge a twofold translation of these three Martyrs: the first not long after the year 732; the other in the time of the bishop Ansegisus, that is, not many years before the year 883, in which Ansegisus is written to have met his last day. Peter Mathoud in his little work On the true Christian Origin of Sens, chapter 2 §3, writes that this translation happened in the year 876.
[9] the first place of burial was also long held in veneration Yet the first place of burial seems to have been in veneration at least until the XII century, in which Clarius was writing the Chronicle of St. Peter le Vif. For he mentions these things about that place: Now the place itself, where they were beheaded, is about two miles from the city beside a wood on a certain hill. And there was a church built there by the ancients in honor of these Saints, but in the time of the Pagans it was destroyed. There is still a wooden cross set there for the reverence of the Saints, where a certain miracle happened in our times. A certain young man and a certain young woman, coming thither at night-time, wished to fulfill their pleasure: who straightway died by a sudden death. At another time also a certain knight, Warinus, was unjustly taking away from saint Peter a certain land, into which, when he had come to dine, the monks, hearing of his coming, took the body of saint Sancianus and carried it thither. For he, [] mounting his horse, came to meet them, threatening them not to enter into his land. But the monks, having confidence in God, stood firm. Reckoning therefore the power of the Martyr as nothing, he wished to strike the bier. But as soon as he touched it, being struck by God he fell to the ground, contracted in his whole body, living many years afterward in that same infirmity: and his brother, seized by a demon, immediately expired: the rest, seeing this, were turned to flight. After these things no one of his stock dared to bring any calumny upon the land of St. Peter. And that place is called AT THE MARTYRS, because the Pagans were wont to behead martyrs there.* I should prefer to believe the name arose from these Martyrs.
[10] The Acts written toward the end of the VIII century or in the IX century; The Acts of these Martyrs were once sent hither from the Legendary of Sens, where they are noted as being had in volume 6. This title is read prefixed in the written copy: The Life of saint Sanctianus and of his Companions. That these Acts were written after the first translation of the bodies and before the second is exceedingly probable, because in them the first translation is briefly narrated, but the second is passed over in silence. Therefore they were composed either in the VIII century far advanced, or more probably when the IX century was already running, since the first translation is not narrated as recently done, but as long since past. But this age cannot procure great authority for the writer of the Acts; nor can the method of writing supply the defect of age, since he relates many things about other Saints foreign to his purpose, and in these seems to have followed popular traditions. Yet I suspect that in the things which he relates about Sanctianus and his Companions certain more ancient monuments shone before the author, and therefore I think the chief heads of the martyrdom and translation probable.
[11] Further, to the antiquity assigned to the Acts there seems in some measure to be opposed what the said Clarius says, [nor does Mathoud prove them more ancient: nor does he show their trustworthiness indubitable.] that he could not find the Passions of these Saints, … which in the time of the Pagans (he means the Saracens or the Normans) were burned. But Clarius' diligence is not so great that these Acts could not have been extant in his time and escaped him. Hugh Mathoud in his Dissertation On the true Christian Origin of Sens, chapters 2 and 3, makes these Acts far more ancient, and contends that they are of genuine trustworthiness; answering the argument which can be objected against the Acts from Clarius, who has thus about St. Augustine: The ancients also relate about that saint Augustine that he was archbishop at Trier, and came for the sake of prayer to saint Martin, and, wearied with labor, turned aside for the sake of lodging into that village of Sanceïa; and there, falling ill, he closed his last day, and was buried beside the tomb of Sancianus the martyr. I agree with the said writer that Augustine does not seem to have been a bishop, much less archbishop of Trier, even though Robert of Auxerre too has this from Clarius in his Chronicle; but that he is rather to be held for a martyr and companion of St. Sanctianus according to the Acts. Yet I cannot believe the Acts themselves more ancient than the VIII or IX century; nor should I dare to say that they are of genuine trustworthiness. If Mathoud had exposed the whole Acts to the public light, perhaps he would have commended their trustworthiness or antiquity less confidently.
Annotata* elsewhere, At Sens
* perhaps also
ACTS
by an anonymous author
from the Legendary of Sens.
Sanctianus, M. at Sens in Gaul (S.)
Augustine, M. at Sens in Gaul (S.)
Beata, V. M. at Sens in Gaul (S.)
Felix, M. at Sens in Gaul (S.)
Aubert, M. at Sens in Gaul (S.)
BHL Number: 7487
By an Anonymous author.
PREFACE
The preface of the writer, who of St. Columba He who, meditating something useful or honorable out of the deep thoughts of his heart, or out of the treasury of the ancient divine writings, endeavors to bring forth a few things in the sight of readers, ought so far as in him lies to take up a matter fitted to his powers, lest, while the wheel runs turning, the end go backward: he ought also with assiduous prayer to implore the help of the most high God, or of that Saint about whom he undertakes to write of his own accord or at the urging of his superior a, so that, invited by the infusion of the Holy Spirit, he may be able worthily to approach what he desires, in order to complete the work begun. To set forth therefore the deeds of blessed Sanctianus, the illustrious martyr, not wholly, but in some part, having dared to apply the joints of a dull hand to the writing, we have extended ourselves to relate them as truthful report spreads them among our fellow-citizens b, with Christ as guide and the Martyr himself as helper. This gracious Martyr at last, flourishing in youthful age, together with blessed Columba c, an excellent virgin, joined to him also by nearness of blood, and with several others from Spain, fleeing the bitterness of a dreadful persecution, reached Sens, the most noble city of the Gauls; and there under Aurelian d, the most cruel tyrant, who alone held the empire of the Romans, the crown of martyrdom
which he had long desired for himself he deserved to obtain. And that same aforesaid virgin, by order of that same most savage prince, cut down by the sword a mile from the city of Sens, fell with the palm of martyrdom.
[2] For after Severus, that most wicked emperor, who destroyed blessed Andeolus e the subdeacon by a cruel death; and of the martyrdom of many others for he cut his head into four parts, and, a chain being tied to his feet when he was already dead and lead poured in, he cast him with a very great stone into the stream of the river Rhone, as thou wilt be able to find in his passion: this Aurelian f, worse than the most wicked, succeeded in the Roman empire in the persecution of the Christians. And Aurelian, going out from Rome hostile to the Christians, traversing the parts of the Gauls, at Langres g slew by martyrdom saint Symphorian h and the holy twins Speusippus, Eleusippus and Meleusippus with their grandmother Leonilla, and sent them to the heaven-dwellers above through the shedding of their precious blood. Further, he destroyed by a thrust of the lance blessed Benignus i, that magnificent presbyter, at the fortress of Dijon, which he himself, a savage beast, had ordered to be built k from the ground, and made him a glorious martyr for the peoples of Gaul. And that same Aurelian, most atrocious persecutor of the Christian name, thirsting for the blood of the holy martyrs, also in the place which is anciently called Sude-Locus [*] made martyrs of the most illustrious martyrs Audochius and Thyrsus l, and joined them to the angelic companies.
[3] he briefly touches upon. And coming raging in fury to Troyes, he made blessed Patroclus m and saint Savinianus, who are now held the two lights of the city, tormented with divers punishments, to pass with joy to the kingdoms of the heavens. At Auxerre finally, in the wood which is called Pusceia, having sent his satellites, he cut down with the sword saint Priscus with a very great multitude, and commanded them to be cast into the depth of a huge well. But a certain Christian, secretly carrying off the head of blessed Priscus n, hid it four miles from the city of Auxerre in a certain hidden place, and there it remained long unknown. But a long time afterward it came to pass, when the glory of the Christian name was already flashing far and wide, and blessed Germanus, an apostolic man, was presiding over the chair of that church — he who was above the other bishops the ornament of that country — that it was revealed to that same most illustrious bishop by a holy angel, that he should search out the venerable head hidden in that place, and build a church there. Who, more quickly than said, zealously giving his effort to the holy revelation, showed himself no sluggish workman; and built a church worthy of the illustrious martyr o. And over the river Igauna [p] that same most pagan Cæsar consummated by martyrdom saint Sydronius, an excellent martyr, in the district of Sens; and the body of that martyr, most fittingly buried by the Christians on a sloping hillock above the bank of that stream, rests there, a church having been built above it by the people in his honor.
ANNOTATIONS.
p. The river Igauna or Icauna, called in French l'Yonne, rises in the duchy of Burgundy, flows past the city of Sens, and then falls into the Seine. The Acts of St. Sidronius, but plainly fabulous, were published at the XI of July, where the Saint is said to have been slain upon the river Igone, a word indeed corrupted, yet indicating the same river. Thus far the author has gathered many things not necessary to his purpose about other Saints; and therefore I have given all these as a preface, so that the things related about Sanctianus and his Companions may be joined together.
* Saulieu in French.
THE ONLY CHAPTER
An account of the martyrdom, burial, and translation.
St. Sanctianus, brought with his Companions from Spain to Sens, The distinguished martyr Sanctianus therefore, as has already been touched upon beforehand, setting out from Spain with blessed Augustine, and his sister Beata the virgin, and Columba, a virgin equally most noble, and with several others, coming as far as Sens, which is the metropolis of the Gauls; and abiding there some time with the aforesaid virgins, deserved to obtain the palm of martyrdom, which he thought (as human nature is) that he had escaped. For in the time of our forefathers blessed Peter, prince of the Apostles, directing from Rome the blessed bishops Savinianus and Potentianus a to the city of Sens, as is found in the acts of their passion, they made that same metropolis illustrious by the confession of their martyrdom. Who within the walls of the city built three churches b, constructing them at small cost, one in honor of the holy Mother of God Mary, another in honor of saint John the Baptist, the third in honor of saint Stephen the first martyr, who, placed on earth, deserved to behold the Son of man standing at the right hand of the power of God in the heavens.
[5] and seized with them, he confessed the faith: While therefore the venerable Sanctianus with his Companions assiduously frequented the places of the holy martyrs, persevering in prayers and fastings, and wore the thresholds of their churches; it was brought to the ears of Aurelian, that most obstinate Cæsar, that those who exercised themselves in such works were Christians. Who, goaded by the stings of the furies, and drunk with the blood of the Saints, ordered them to be brought to him on the spot: and looking upon them with grim countenance, broke forth into these words: Declare the names by which you are called. Saint Sanctianus answered: By my parents the name Sanctianus was imposed on me: and this man is called Augustine: and this woman, who is also my sister, is called Beata. Then Aurelian, ordering blessed Columba c to be taken away from the company of her equals, without any inquiry into her own name commands her to be handed over to the custody of the prison: whom afterward (as thou wilt find in her Passion) he caused to be beheaded. But Aurelian, turning to blessed Sanctianus, said: Are you natives of this city? or have you come hither from foreign nations? Blessed Sanctianus answered: We are sprung of Spanish race, of distinguished stock. The emperor said: What God do you worship? They, as with one mouth, answered with a clear voice: We worship the unbegotten Father, and his only-begotten Son Jesus Christ, and the Holy Spirit; three Persons, and one God.
[6] nor bent by blandishments Cæsar said: The confession of this name is with us of no honor nor of any love. Sanctianus, a youth of good disposition, answered: Because there is not in thee the true wisdom, which is Christ, therefore thou art ignorant of the things which are of God. Aurelian said: I behold you flourishing in youthful age, and therefore I admonish you with persuasive words that, withdrawing from this worship of Christianity, you offer pleasing libations to my gods: and, nourished in my court with favor, I will render you adorned with the highest honor, and abundantly enriched with gifts, and will make you wealthy and illustrious. The worthy youth Sanctianus answered: We, servants of Christ, rooted and founded in Christ almost from our very cradles, and washed in sacred baptism, by no means acquiesce in thy lying and deceitful words: nor shall we ever be made worshipers of thy gods: for we execrate the worship of a profane religion, and despise idols fashioned by human hand, whether of gold or silver, of wood, of stone, or of plaster, which are the habitations of demons: and we confess with heart and mouth the Lord who dwells in the heavens. The emperor said: I marvel that thou, a mere Youth of so boyish an age, speakest so insolently and boldly against the prince of the whole world, and dost not restrain thy criminal tongue from injuries against my gods. Sanctianus, the boy of God, answered: Why dost thou vainly boast thyself to be the prince of the whole world? when thou art ignorant of that God who was the fashioner of the whole world, and holds the earth in his fist, and measures with his palm the border of the sea and of the globe: and whatever is contained within the compass of heaven, he disposes in number, measure and weight, since all these things are contained by his nod.
[7] Aurelian answered: A great abundance of words is furnished thee; nor by threats: but sharply rebuking the tyrant along with his Companions, but if of my immortal gods
thou art not made a simple worshiper together with thy Companions, you shall presently undergo a capital sentence, that you may be made an example to all who are the worst despisers and faithless rebels against my sacred rites. Then the blessed martyrs Sanctianus, Augustine, and Beata the virgin said, speaking as it were with one mouth: Enemy of truth, Aurelian, thou tyrant, who tearest apart many bodies of the Saints with divers kinds of torments, yet couldst not hold their most holy souls, purged of every dreg of sins — we spurn in every way the promises of thy punishments, and the deceitful riches which thou promisest, which cannot even remain long with thee, we despise as dung in the midst of the streets; since with all hope and confidence we hope to be possessors of heavenly riches. For thou in a short time shalt be plunged into the depth of hell, where thou shalt receive fitting punishments for thy wicked works, where are held all the gods whom thou deceitfully worshipest for the true God, bound with fiery chains and harshly fettered, who can neither help themselves nor supply anything of mercy: for those who showed themselves worse than the most wicked of all men in adulteries and fornications and enchantments, and remained the inventors and executors of every filthiness in all their wicked life, how can they succor thee, most wretched of all men? To these therefore, willing or unwilling, thou shalt shortly be joined, as has been foretold by us. For it is most fitting that thou be made a partaker also of their punishments in the time to come, whom thou hast imitated in thy living.
[8] Then the emperor Aurelian, moved in the wrath of his fury and raging with excessive anger, he is condemned to death with them. All are beheaded, whom in his rage the court could scarcely contain, uttered his sentence in these words, saying with wicked mouth: All these, who in their pride spurn the sacred rites of my gods, and have offered me manifold injuries of words, we command, for the striking of the fear of death into all the remaining cross-worshipers of that worst religion, to undergo a capital sentence. Then the bloody executioners, having led the saints of God, together with Beata the virgin, their companion, out beyond the walls of the city about two miles, in the place which even now is called AT THE MARTYRS, cut off their heads with the sword, and, drenched with the wave of their blessed blood, send them joyfully with the triumph of martyrdom to the heavens. These things were done in the city of Sens under Aurelian, that most wicked prince of the Romans, on the eighth of the Ides of September.
[9] but their bodies are buried by the Christians, and afterward translated. And the bodies of the holy Martyrs were entombed there by a very few Christians, who secretly, for fear of the savage persecution, were worshipers of the most seemly Christian religion. But when a long interval of time had rolled by, and by God's disposition the persecution of the Pagans was stilled, the holy Church began to flourish in that region, and safely to go about the places of the holy Martyrs. Then a church was built over the members of these saints by the inhabitants of this city in stonework, as the foundations testify, which even to this day lie open in the same place. But the mad rage of the Vandals d, traversing the Gauls and overthrowing many churches of Christ, demolished this one also entirely, leveling it with the ground, as is seen even now. When the aforesaid persecution had passed, the bodies of the aforesaid Saints were carried over from the place e above named, which is called AT THE MARTYRS, into another place, which is called Sanceias, hard by there, and there they were laid away, a church having been built above them by the people. And from the name of saint Sanctianus that place is called even to the present Sanceias f.