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INTRODUCTION

TO THE

THE MARTYROLOGIES

Amartyrology means, properly, a list of witnesses. The martyrologies are catalogues in which are to be found the names of the Saints, with the days and places of their deaths, and generally with the distinctive character of their sanctity, and with an historic summary of their lives. The name is incorrect if we use the word "martyr" in its restricted sense as a witness unto death. "Hagiology" would be more suitable, as a martyrology includes the names of many Saints who were not martyrs. But the term "Martyrology" was given to this catalogue at an early age, when it was customary to commemorate only those who were properly martyrs, having suffered death in testimony to their faith; but it is not unsuitable if we regard as martyrs all those who by their lives have testified to the truth, as indeed we are justified in doing.

In the primitive Church it was customary for the Holy Eucharist to be celebrated on the anniversary of the death of a martyr – if possible, on his tomb. Where in one diocese there were several martyrs, as, for instance, in that of Cæsarea, there were many days in the year on which these commemorations were made, and the Church – say that of Cæsarea – drew up a calendar with the days marked on which these festivals occurred.

In his "Church History," Eusebius quotes a letter from the Church of Smyrna, in which, after giving an account of the martyrdom of their bishop, S. Polycarp, the disciple of S. John the Divine, the Smyrnians observe: "Our subtle enemy, the devil, did his utmost that we should not take away the body, as many of us anxiously wished. It was suggested that we should desert our crucified Master, and begin to worship Polycarp. Fools! who knew not that we can never desert Christ, who died for the salvation of all men, nor worship any other. Him we adore as the Son of God; but we show respect to the martyrs, as His disciples and followers. The centurion, therefore, caused the body to be burned; we then gathered his bones, more precious than pearls, and more tried than gold, and buried them. In this place, God willing, we will meet, and celebrate with joy and gladness the birthday of this martyr, as well in memory of those who have been crowned before, as by his example to prepare and strengthen others for the combat."2

S. Polycarp suffered in the year 166; he had been ordained Bishop of Smyrna by S. John in 96. This passage is extremely interesting, for it shows us, in the age following that of the apostles, the Church already keeping the festivals of martyrs, and, as we may conclude from the words of the letter, over the tombs of the martyrs. In this the Church was following the pattern shown to S. John in vision; for he heard the cry of the souls of the martyrs reposing under the altar in heaven. Guided, doubtless, by this, the Church erected altars over the bodies of saints. Among the early Christian writers there are two, S. Paulinus of Nola, and Prudentius, whose testimony is of intrinsic value, not only from its being curiously interesting, but because it is so full and unequivocal as to the fact of the tombs of the martyrs being used as altars.3 In one of his letters to Severus, S. Paulinus encloses some verses of his own composition, which were to be inscribed over the altar under which was deposited the body of S. Clavus, of whom the venerable prelate says:

Before describing the basilica of Nola, the Saint proceeds to give a sketch of another but a smaller church, which he had just erected in the town of Fondi. After furnishing some details about this latter edifice, he says, "The sacred ashes – some of the blessed relics of the apostles and martyrs – shall consecrate this little basilica also in the name of Christ, the Saint of saints, the Martyr of martyrs, and the Lord of lords."5 For this church two inscriptions were composed by Paulinus: one, to accompany the painting with which he had adorned the apse; the other, to announce that portions of the relics of the Apostle S. Andrew, of the Evangelist S. Luke, and of S. Nazarius, and other martyrs, were deposited under the altar. His verses may be thus rendered:

Prudentius visited not only the more celebrated churches in Spain built over the bodies of the martyrs, he being a Spaniard by birth, but he also visited those of Italy and Rome on a journey made in 405. During his residence in the capital of Christianity, the poet frequented the catacombs; and he has bequeathed to us a valuable record of what he there saw. In his hymn in honour of S. Hippolytus, he tells us that he visited the sepulchral chapel in which were deposited the remains of the martyr; and, after having described the entrance into the cemetery, and the frescoes that adorned it, he adds:

In his other hymns, Prudentius bears the most unequivocal testimony to the practice, even then a long time in use, of depositing the relics of the Saints immediately under the altar. It is unnecessary to quote more. The assertions of ancient writers on this point have been several times verified. The bodies of the martyrs have been discovered under the high altars of the churches dedicated to God in their memory. The body of S. Martina, together with those of two other martyrs, SS. Concordens and Epiphanius, were found in 1624 under the high altar of the ancient church near the Roman Forum, which bears the name of the Saint. The body of S. Agnes, and that of another virgin martyr, were also ascertained to be under the high altar of her church, denominated Fuori delle Mura. These, however, had all been removed from the Catacombs into Rome, within the walls.

Now this fact being established, as well as that of the annual commemoration of the Saint reposing in the church, it follows that it became necessary for a Church to draw up calendars marking those days in the year which were consecrated to the memory of martyrs whose relics were preserved in it; for instance, in the Church of Fondi, which contained relics of S. Andrew, S. Luke, S. Nazarius, and others, the Holy Eucharist would be celebrated over the relics on the day of S. Andrew, on that of S. Luke, on that of S. Nazarius, and so on; and it would be necessary for the Church to have a calendar of the days thus set apart.

In the first centuries of the Church, not only the Saints whose bodies reposed in the church, but also the dead of the congregation were commemorated.

When a Roman Consul was elected, on entering on his office he distributed among his friends certain presents, called diptychs. These diptychs were folding tablets of ivory or boxwood, sometimes of silver, connected together by hinges, so that they could be shut or opened like a book. The exterior surface was richly carved, and generally bore a portrait of the Consul who gave them away. Upon the inner surface was written an epistle which accompanied the present, or a panegyric on himself. They were reminders to friends, given much as a Christmas card is now sent. The diptych speedily came into use in the Church. As the Consul on his elevation sent one to his friends to remind them of his exaltation, so, on a death in the congregation, a diptych was sent to the priest as a reminder of the dead who desired the prayers of the faithful. At first, no doubt, there was a pack of these little memorials, each bearing the name of the person who desired to be remembered at the altar. But, for convenience, one double tablet was after a while employed instead of a number, and all the names of those who were to be commemorated were written in this book. From the ancient liturgies we gather that it was the office of the deacon to rehearse aloud, to the people and the priest, this catalogue registered in the public diptychs. In the "Ecclesiastical Hierarchy," attributed to S. Dionysius the Areopagite, but really of a later date, the end of the fifth century, the author says of the ceremonies of the Eucharist, that after the kiss of peace, "When all have reciprocally saluted one another, there is made the mystic recitation of the sacred tablets."7 In the Liturgy of S. Mark we have this, "The deacon reads the diptychs (or catalogue) of the dead. The priest then bowing down prays: To the souls of all these, O Sovereign Lord our God, grant repose in Thy holy tabernacle, in Thy kingdom, bestowing on them the good things promised and prepared by Thee," etc.

It is obvious that after a while the number of names continually swelling would become too great to be recited at once. It became necessary, therefore, to take some names on one day, others on another. And this originated the Necrologium, or catalogue of the dead. The custom of reading the diptychs has ceased to be observed in the Roman Liturgy, though we find it indicated there by the "Oratio supra Diptycha." At present, when the celebrating priest arrives at that part of the Canon called the "Memento," he secretly commemorates those for whose souls he more particularly wishes to pray.

But, in addition to the diptychs of those for whom the priest and congregation were desired to pray, there was the catalogue of the Martyrs and Saints for whom the Church thanked God. For instance, in the modern Roman Mass, in the Canon we have this commemoration: "Joining in communion with, and reverencing, in the first place, the memory of the glorious and ever-virgin Mary, Mother of our God and Lord Jesus Christ; as also of Thy blessed apostles and martyrs, Peter and Paul, Andrew, James, John, Thomas, James, Philip, Bartholomew, Matthew, Simon and Thaddæus; Linus, Cletus, Clement, Xystus, Cornelius, Cyprian, Laurence, Chrysogonus, John and Paul, Cosmas and Damian, and of all Thy Saints," etc. This is obviously a mere fragment of a commemoration of the Blessed Virgin, of the apostles, and then of the special Roman martyrs. The catalogue of the Saints to be remembered was long; there were hundreds of martyrs at Rome alone, and their names were written down on sacred diptychs especially appropriated to this purpose. Such an inscription was equivalent to the present ceremony of canonization. The term canonization itself tells the history of the process. It is derived from that part of the Mass called the Canon, in which occurs that memorial already quoted. On the day when the Pope, after a scrutinizing examination into the sanctity of a servant of God, formally inscribes him among the Saints, he adds his name at the end of those already enumerated in the Canon, after "Cosmas and Damian," and immediately reads Mass, adding this name at this place. Formerly every bishop could and did canonize – that is, add the name of any local Saint or martyr worthy of commemoration in his diocese.

When the list became long, it was found impracticable to commemorate all nominatim at once, and the Saints were named on their special days. Thus, out of one set of diptychs grew the Necrologium, and out of the other the Martyrology.

The Church took pains to collect and commit to writing the acts of the martyrs. This is not to be wondered at; for the martyrs are the heroes of Christianity, and as the world has her historians to record the achievements of the warriors who have gained renown in conflict for power, so the Church had her officers to record the victories that her sons won over the world and Satan. The Saints are the elect children of the spouse of Christ, the precious fruit of her body; they are her crown of glory. And when these dear children quit her to reap their eternal reward, the mother retains precious memorials of them, and holds up their example to her other children to encourage them to follow their glorious traces.

The first to institute an order of scribes to take down the acts of the martyrs was S. Clement, the disciple of S. Peter, as we are told by Pope S. Damasus, in the "Liber Pontificale."8 According to this tradition, S. Clement appointed seven notaries, men of approved character and learning, to collect in the city of Rome, each in his own region of the city, the acts of the martyrs who suffered in it. To add to the guarantee of good faith, Pope S. Fabian9 placed these seven notaries under the control of the seven subdeacons, who with the seven deacons were placed over the fourteen cardinal regions of the city of Rome. Moreover, the Roman Pontiffs obtained the acts of martyrs who had suffered in other churches. These acts were the procès verbal of their trial, with the names of the judges under whom they were sentenced, and an account of the death endured. The acts of S. Philip of Heraclea, SS. Hilary and Tatian, and SS. Peter, Paul, Andrew, and Dionysia, are examples of such acts. Other acts were those written by eye-witnesses, sometimes friends of the martyrs; those of the martyrs, SS. Perpetua, Felicitas, and their companions are instances. The first part of these was written by S. Perpetua herself, and reaches to the eve of her martyrdom; then another confessor in the same prison took the pen and added to the eve of his death, and the whole was concluded by an eye-witness of their passion. Other acts again were written by those who, if not eye-witnesses, were able, from being contemporaries and on the spot, to gather reliable information; such are the narratives of the martyrs of Palestine by Eusebius, Bishop of Cæsarea. Unfortunately, comparatively few of the acts of the martyrs have come down to us in their genuine freshness; and the Church of Rome, which set the example in appointing notaries to record the facts, has been most careless about preserving these records unadulterated; so that even the acts of some of her own bishops and martyrs, S. Alexander, and S. Marcellinus, and S. Callixtus, are romances devoid of all stamp of truth.

Tertullian10 says that on the natal days, that is, on the days of martyrdom of the Saints who have suffered for Christ, "We keep an annual commemoration." It is easy to see how this usage necessitated the drawing up of lists in which were inscribed not only the names of the martyrs, and the place of their decease, but also a few words relative to their conflict, so that the people might associate their names with their victories, and the names might not become, in time, to them empty sounds. S. Cyprian was absent from Carthage when the persecution was raging there, but he wrote to his clergy, "Note the days of their death, that we may celebrate their commemorations along with the memorials of the martyrs."11 S. Augustine says,12 "The Christian people celebrate the memory of the martyrs with religious solemnity, both to excite to imitation, and that they may become fellows in their merits and be assisted by their prayers."

Adrian I. quotes the 13th Canon of the African Church and the 47th of the third Carthaginian Council, in a letter to Charlemagne, in which he says, "The Sacred Canons approved of the passions of the Holy Martyrs being read in Church when their anniversary days were being celebrated."

The names of the martyrs to be commemorated were announced on the eve. By degrees other names besides those of martyrs were introduced into the Martyrologies, as those of faithful servants of God whose lives were deserving of imitation, but who had not suffered to the death in testimony to the truth. Thus we have confessors, or those who endured hardships for Christ, doctors, or teachers of the Church, virgins, widows, bishops and abbots, and even penitents.

The Martyrologies may be divided into two series, the ancient and the modern. We need only concern ourselves with the Ancient Martyrologies.

The first to draw up a tolerably full Martyrology was Eusebius the historian, Bishop of Cæsarea in Palestine, and he did this at the request of the Emperor Constantine. In this Martyrology he noted all the martyrs of whom he had received an authentic account on the days of their suffering, with the names of the judges who sentenced them, the places where they suffered, and the nature of their sufferings. Eusebius wrote about a. d. 320, but there were collections of the sort already extant, as we may learn from the words of S. Cyprian already quoted, who in his instructions to his clergy ordered them to compile what was practically a Martyrology of the Carthaginian Church.

We have not got the Greek Martyrology of Eusebius, but we have the Latin version made by S. Jerome. Bede says of this, "Jerome was not the author, but the translator of this book; Eusebius is said to have been the author."

But even this Latin version has not come down to us in its original form. There are numerous copies, purporting to be the Martyrology of S. Jerome, still extant, but hardly two of them agree. The copies have been amplified. The occasion of S. Jerome making his translation was as follows. At the Council of Milan, held in 390, the presiding Bishop, Gregory of Cordova, read out daily on the eve, as usual, the lists of martyrs whose anniversary was to be celebrated on the morrow. As a good number of those present knew nothing of the martyrs thus commemorated, they wrote by the hands of Chromatius, Bishop of Aquileja, and Heliodorus, Bishop of Altino, to S. Jerome, then at Bethlehem, to request him to draw up for their use a Martyrology out of the collection made by Eusebius of Cæsarea.

To this S. Jerome answered by letter, stating that he had got the passions of the martyrs written by Eusebius, and that he would gladly execute what was asked of him. With this letter he sent the Martyrology, with the name of a martyr to every day in the year except the first of January.13 Unfortunately, as already said, we have not got a copy of the Martyrology unamended and unenlarged.

Next in importance to the Martyrology of Jerome comes the "Martyrologium Romanum Parvum," mentioned by S. Gregory the Great, who sent a copy of it to the Bishop of Aquileja. Ado, Bishop of Vienne, saw this; it was lent him for a few days, and he made a transcript with his own hand, as he tells us in the preface to his own Martyrology, and it served him as the basis for his work.

Baronius was unable to discover a copy, though he made inquiry for it, in the libraries of Italy; but it was discovered by Rosweydus, the learned Bollandist, and published by him in 1613.

S. Gregory the Great, in his 29th Epistle, says, "We have the names of nearly all the martyrs with their passions set down on their several days, collected into one volume, and we celebrate the Mass daily in their honour."

Cassiodorus, in his "Institution of Divine Lessons," says, "Read constantly the passions of the martyrs, which among other places you will find in the letter of S. Jerome to Chromatius and Heliodorus; they flourished over the whole earth, and provoked to imitation; you will be led thereby to the heavenly kingdom."

Next in importance to the Martyrology of Jerome and the little Roman Martyrology, comes that of the Venerable Bede. In the catalogue of his own works that he drew up, he says, "I wrote a Martyrology of the natal days of the holy martyrs, in which I took care to set down all I could find, not only on their several days, but I also gave the sort of conflict they underwent, and under what judge they conquered the world."

If we compare this Martyrology with the Acts of the Martyrs, we see at once that Bede took his account from them verbatim, merely condensing the narrative.

The Martyrology of Bede was written about 720; Drepanius Florus, a priest of Lyons, who died 860, added to it considerably, and most of the copies of Bede's Martyrology that we have are those enlarged by Florus.

The next martyrologist was Usuardus, monk of Saint-Germain-des-Prés, who died in 876. He wrote his Martyrology at the request of Charles the Bald, who was dissatisfied with the Martyrologies of Jerome and of Bede because they were too short in their narratives, and also because several days in the calendar were left blank. This account, which Usuardus gives in his preface, does not tally with the words of the epistle attributed to S. Jerome that precedes his Martyrology; and leads to the suspicion that this portion of the epistle, at least, is not genuine. Usuardus certainly used the Hieronyman Martyrology as the basis of his work, and this has caused his work to be designated the larger Hieronyman Martyrology. This work of Usuardus was so full, that it displaced the earlier Martyrologies in a great many churches. The best edition of the Martyrology of Usuardus is that of Solerius, Antwerp, 1714-1717.

Usuardus was followed by Wandelbert, monk of Prum, who died in 870. Wandelbert followed the Martyrologies of SS. Jerome and Bede, as amplified by Florus, and wrote the notices of the martyrs in hexameter Latin verses. This monument of patience is composed of about 360 metrical pieces, of which each contains the life of the Saint commemorated on the day. To these, which form the bulk of the work, are prefixed others of less importance, prefaces, dedicatory epistles to Lothair, preliminary discourses on the importance of the Martyrology, on the knowledge of times and seasons, months and days, etc. Although Wandelbert wrote for the most part in hexameters, he abandoned them occasionally for lyric metres, which he managed with less facility. D'Achéry published this Martyrology in his "Spicilegium," but the edition is a bad one.

The next martyrologist is Ado, Bishop of Vienne, who has been already mentioned in connection with the "Martyrologium Parvum." Ado was born about the year 800, and died in 875. In his preface, Ado says: "For this work of noting on their proper days the nativities of the Saints, which are generally found confusedly in calendars, I have made use of a venerable and very ancient Martyrology, at Aquileja, sent to a certain holy bishop by the Roman Pontiff, and this was lent me, when at Ravenna, for a few days by a certain religious brother. This I diligently copied, and thought to place it at the head of my work. I have, however, inserted the passions of the Saints somewhat longer in this Martyrology, for the use of the infirm brothers, and those less able to get at books, that they may be able to read out of a little book a compendium to the praise of God and the memory of the martyrs, instead of overhauling a host of big volumes with much labour." The best edition of Ado's Martyrology is that by Geo. Rhodigini, published at Rome, 1740.

There have been many later Martyrologies, but these are of far inferior importance, and need not be here enumerated. In the East, the Greeks had anciently their collections. That of Eusebius probably formed the basis of later Menologies. In the Horology are contained calendars of the Saints for every day with prayers; this portion of the Horology is called the Menology.

The Menology is divided into months, and contains the lives of the Saints, in abridgment, for each day, or the simple commemoration of those whose acts are extant. The Menology of the Greeks is, therefore, much the same as the Latin Martyrology, and there are almost as many Menologies as there are Martyrologies. The principal is that of the Emperor Basil II. (d. 1025), published by Ughelli in his "Italia Sacra." The larger Menologies are entitled "Synaxaria," because they were read in the churches on days of assembly. These lives are very long, and the Menology contains the substance in a condensed form.

The modern Roman Martyrology was drawn up by order of Pope Gregory XIII., who appointed for the purpose eight commissaries, amongst whom was Baronius. It leaves much to be desired, as it bristles with inaccuracies. A fresh edition was issued with some corrections by Benedict XIV. It demands a careful revision. Many of its inaccuracies have been pointed out in the course of this work.

It is impossible to dismiss the subject of Martyrologies without a word on the "Acta Sanctorum" of the Bollandists. This magnificent collection of Lives of the Saints is arranged on the principle of the Synaxarium, or Martyrology – that is to say, the Saints are not given in their chronological order, but as they appear in the calendar.

Heribert Resweidus, of Utrecht, was a learned Jesuit father, born in 1563, who died 1629. In 1607 he published the "Fasti sanctorum quorum vitæ manuscriptæ in Belgio," a book containing the plan of a vast work on the lives of all the Saints, which he desired to undertake. In 1613 he published "Notes on the old Roman Martyrology," which he was the first to discover. In 1615 he brought out the "Lives of the Hermits," and in 1619 another work on the "Eremites of Palestine and Egypt." In 1626 he published the "Lives of the Virgin Saints." He died before the great work for which he had collected, and to which he had devoted his time and thoughts, was begun. But the project was not allowed to drop. It was taken [Pg xxviii] up by John Bollandus, another Jesuit; with him were associated two other fathers of the same order, Henschenius and Papebrock, and in 1643 appeared the January volumes, two in number. In 1648 the three volumes of the February Saints issued from the press. Bollandus died in 1665, and the March volumes, three in number, edited by Henschenius and Papebrock, appeared in 1668. As the work proceeded, material came in in abundance, and the work grew under their hands. May was represented by seven volumes; so also June, July, and August. The compilation is not yet complete. At present, this huge work consists of about sixty folio volumes, which bring the student down to within three days of the end of the month of October; but a large store of material is being utilized in order to complete that month forthwith, and further stores have been accumulated towards the Lives of the Saints for November and December, about 4000 of such biographies being still to be actually written. Moreover, the earlier volumes are very incomplete, and at least the months of January to April need rewriting.

The principle on which the Bollandists have worked is an excellent one. They have not themselves written the lives of the Saints, but they publish every scrap of record, and all the ancient acts and lives of the Saints that are extant. The work is a storehouse of historical materials. To these materials the editors prefix an introductory essay on the value and genuineness of the material, and on the chronology of the Saint's life. They have done their work conscientiously and well. Only occasionally have they omitted acts or portions of lives which they have regarded as mythical or unedifying. These omissions are to be regretted, as they would have been instructive.

Another valuable repository of the lives of Saints is Mabillon's "Collection of the Acts of the Saints of the Order of S. Benedict," in nine volumes, published 1668-1701. The arrangement in this collection is by centuries. Theodoric Ruinart, in 1689, published the Acts of the Martyrs, but not a complete series; he selected only those which he regarded as genuine.

With regard to England there is a Martyrology of Christ Church, Canterbury, written in the thirteenth century, and now in the British Museum (Arundell MSS., No. 68); also a Martyrology written between 1220 and 1224, from the south-west of England; this also is in the British Museum (MSS. Reg. 2, A. xiii.). A Saxon Martyrology, incomplete, is among the Harleian MSS. (2785) in the same museum. It dates from the fourteenth century. There is a transcript among the Sloane MSS. (4938), of a Martyrology of North English origin, but this also is incomplete. There are others, later, of less value. The most interesting is "The Martiloge in Englysshe, after the use of the chirche of Salisbury," printed by Wynkyn de Worde in 1526, reissued by the "Henry Bradshaw Society" in 1893. To these Martyrologies must be added the "Legenda" of John of Tynemouth, a. d. 1350; that of Capgrave, a. d. 1450, his "Nova Legenda," printed in 1516; Whitford's "Martyrology," 1526; Wilson's "Martyrologue," 1st edition, 1608, 2nd edition, 1640; and Bishop Challoner's "Memorial of Ancient British Piety," 1761. Recently the Rev. Richard Stanton, Priest of the Oratory, London, has issued an invaluable "Martyrology of England and Wales," 1887.

Scottish Kalendars have been reprinted and commented on, and brief lives of the Saints given by the late Bishop Forbes of Brechin, in "Kalendars of Scottish Saints," Edinburgh, 1872.

Unhappily little is known of the Welsh and Cornish and some local English Saints, but it is my purpose to add such information as can be gathered concerning them.

S. BARING-GOULD.

January 1897.