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ROME    OF    THE    PILGRIMS 
AND    MARTYRS 


ROME   OF   THE   PILGRIMS 
AND  MARTYRS 

A    STUDY    IN    THE    MARTYROLOGIES,    ITINERARIES 
SYLLOGiE,  &  OTHER  CONTEMPORARY  DOCUMENTS 

BY 

ETHEL   ROSS    BARKER 

AUTHOR  OF    "BURIED  HERCULANEUM " 


WITH  FOUR  MAPS 


LONDON:  METHUEN   &    CO.    LTD. 

NEW    YORK 

GEORGE   H.    DORAN   COMPANY 


MAR  1 6  1956 


C'est  la  verite  qui  est  notre  voie  et  notre  vie  .  .  . 
notre  piete  n'est  point  dans  I'illusion  et  dans  le 
mensonge. 

TiLLEMONT,  Mdmoires  .  .  .  i.  xiv. 


PREFACE 

In  approaching  the  study  of  the  stones  of  Christian  Rome 
with  the  object  of  collecting  some  material  for  elucidating 
the  still  obscure  story  of  the  first  three  centuries  of 
Christianity,  the  student  is  constantly  confronted  with  cer- 
tain early  Christian  documents — the  Liber  Pontificalis  or 
History  of  the  Popes,  the  Itineraries  or  Pilgrims'  guide 
books,  the  Acta  Marty  rum  or  Acts  of  the  Martyrs,  the 
Marty rologies,  and  the  Syllogcs,  or  Collections  of  Inscriptions. 

Many  questions  at  once  arise.  What  is  the  date  and 
authorship  of  these  documents  ?  What  the  general  charac- 
ter of  their  contents?  In  what  sense  are  they  of  historical 
value?  What  is  their  precise  relation  to  the  monuments? 
What  light  does  the  collated  evidence  of  monument  and 
document  throw  on  the  history  of  the  period  ?  What  texts 
are  available,  and  what  have  scholars  already  contributed  to 
the  subject?  The  answer  to  some  of  these  questions  is  to 
be  found  in  certain  great  monographs,  too  long  and  some- 
times too  technical  for  any  but  the  specialist,  and  inaccess- 
ible from  their  rarity  or  costliness :  a  few  points  have  been 
treated  in  foreign  periodicals  difficult  to  collect.  Very  little 
has  been  written  in  English:  all  the  texts  are  in  Latin, 
there  are  practically  no  translations,  and  there  is  no  adequate 
account  in  a  single  book  of  the  total  results  of  research. 

This  book  is  an  attempt  to  supply  the  need  of  a  con- 
nected history  of  all  these  documents ;  to  show  their  relation 
one  to  the  other ;  and  to  collate  the  topographical  informa- 
tion on  the  martyrs'  shrines  which  is  contained  in  them  all, 


viii     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

and  forms  a  link  between  them.  There  is  further,  in  the 
introductory  chapters,  a  description,  derived  from  contem- 
porary sources,  of  the  pilgrimages  to  Rome  in  the  early 
ages ;  and  in  the  last  chapters,  an  indication  of  the  method 
of  applying  the  documentary  evidence  to  the  identification 
of  the  monuments  as  revealed  by  the  excavations,  which  are 
now  in  progress  day  by  day  in  the  catacombs. 

While  some  of  these  documents  are  mainly  topographical, 
others  are  only  incidentally  so.  These  latter  have  been 
described  in  all  their  aspects,  so  that  each  document  may 
be  judged  as  a  whole.  Each  section  of  the  book,  therefore, 
is  complete  in  itself  within  the  prescribed  period. 

There  are  many  chapters  here  which  do  but  present  the 
results  of  the  recent  researches  of  scholars  in  their  respective 
branches — of  Duchesne  and  De  Rossi;  of  Delehaye,  Har- 
nack,  and  Leclercq ;  of  Marucchi,  Wilpert,  and  many  others  ; 
and  there  is  scarcely  a  line  which  does  not  owe  something  to 
these  great  specialists  who  have,  one  and  all,  dealt  with 
questions  of  historical  fact  in  a  spirit  of  scientific  criticism. 

It  is  hoped  the  book  may  interest  the  general  reader, 
for  whose  benefit  a  large  number  of  translations  from  the 
originals  have  been  made.  These  are  as  literal  as  possible, 
and  shortcomings  in  matter  and  form  are,  sometimes  at  least, 
faithful  reflections  of  the  Latin.  In  quoting  the  Latin  itself, 
the  curious  spellings,  so  characteristic  of  the  documents,  have 
generally  been  preserved.  The  student  too  may  perhaps 
find  some  help  in  it ;  especially  in  the  bibliography,  appen- 
dices, and  footnotes,  which  form  an  introduction  to  more 
specialized  study  in  these  or  kindred  subjects. 

Documents  so  different  in  character  have  each  required 
a  different  method  of  treatment.  In  some  the  human  inter- 
est prevails :  others  seem  but  to  furnish  a  theme  for  topo- 
graphical and  literary  disquisition.  Yet  even  the  latter  are 
in  touch  with  life.  As  we  study  the  Index  Oleorum,  can  we 
not  see  the  figure  of  Abbot  John  trudging  patiently  down 


PREFACE  ix 

the  suburban  roads,  tying  his  little  labels  of  Saints  to  his 
bottles  of  holy  oil  ?  So  too,  in  the  confusion  of  the  Sylloge 
of  Centula  we  can  watch  the  monastic  scribe  laboriously  and 
unsuccessfully  piecing  together  two  imperfect  originals ;  and 
in  the  wearisome  lists  of  the  Itineraries  we  can  hear  the  feet 
of  the  pilgrims  passing  to  and  fro  to  the  shrines. 

In  a  book  of  this  kind,  involving  minute  research  over  a 
large  field,  mistakes  in  detail  are  almost  inevitable.  Cor- 
rections of  these,  and  suggestions  in  respect  of  the  matter 
dealt  with,  will  be  most  gratefully  received  from  those  who 
are  interested  in  the  subject. 

It  remains  to  express  my  most  grateful  thanks  to  the 
many  who  have  assisted  me  with  advice  and  encouragement : 
especially  to  Commend.  O.  Marucchi,  Professor  of  Christian 
Archaeology  in  the  University  of  Rome,  who  has  interpreted 
for  me  some  difficult  passages  in  the  Syllogae;  and  to  the 
Rev.  J.  Arbuthnot  Nairn,  D.Litt,  Headmaster  of  Merchant 
Taylors'  School ;  and  to  Mrs.  Stuart-Moore,  who  have  given 
me  much  helpful  criticism  and  advice,  and  by  whom  the 
proof-sheets  have  been  read ;  and  to  Miss  M.  Nicholson  who 
has  revised  some  of  the  proof-sheets. 

E.  R.  B. 

All  Saints^  191 2 


CONTENTS 

INTRODUCTION 

CHAP.  PAGE 

I.  Topography  and  Monuments      .  .  .  .        i 

II.  The  Pilgrimages  and  the  Shrines       .  .  .16 

III.  The  Pilgrimages:  The  Beliefs  of  the  Pilgrims     .      35 

PART  I 
THE  DOCUMENTS 

IV.  The  Liber  Pontificalis  :  Sources  and  Date  .      48 

V.  The  Liber  Pontificalis  :  Form  of  the  Lives,  Papal 
Chronology,  The  Martyred  Popes,  Disciplin- 
ary Decrees      .  .  .  .  •  -63 

VI.  The  Liber  Pontificalis-.  The  Inventories  of  Ec- 
clesiastical Property  .  .  .  .84 

VII.  The  Itineraries       .  .  .  .  .  -93 

VIII.  The  Itineraries  {continued)  .  .  .  .112 

IX.  Acts   of   the    Martyrs  :    Criticism,   Ancient    and 

Modern   .  .  .  .  •  •  .127 

X.  Acts  of  the  Martyrs  :  The  Acta  Proconsularia  .    134 

XI.  Acts  of  the  Martyrs  :  Classification  of  the  Texts  : 

Three  Classes  of  Authentic  Documents  .    146 

XII.  Acts  of  the  Martyrs:    Classification   of   Texts: 

Three  Classes  of  Authentic  Documents  {contd.)    161 

XIII.  Acts  of  the  Martyrs:  Documents  of  the  Fourth 

Class 178 


xii     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

CHAP.  PAGE 

XIV.  Acts  of  the  Martyrs  :  The  Work  of  Tradition 

AND   OF  THE    HAGIOGRAPHERS  .  .  .  .18$ 

XV.  Acts  of  the  Martyrs  :  The  Roman  Gesta  .  .    199 

XVI.  The  Martyrology  of  Jerome  :  Place  and  Date 

of  Compilation  .  .  .  .  .  .205 

XVII.  The    Martyrology    of    Jerome  :     The    Ancient 

Sources   .  .  .  .  .  .  .218 

XVIII.  The    Syllogae:    Their    Sources   and    Literary 

Style       .  .  .  .  .  .  .    230 

XIX.  The  Syllogae  :  Analyses  ....    240 

XX.  The   New   Sylloge   of   Cambridge  :    The  Sumite 

Controversy      ......    254 

XXI.  The  Syllogae:  Some  Examples  of  Inscriptions  .    278 

XXII.  Document  and  Monument       ....    297 


PART  II 

APPENDICES 

I.  BIBLIOGRAPHY 

A,  General  Bibliography 

1.  {a)  Dictionaries  and  {b)  History       .  .    320 

2.  Patristic — {a)  Texts,  (^)  Translations    .  .322 

3.  Archaeology— («)  General,  {b)  Catacombs        .    323 

B.  The  Documents 

1.  Liber  PoNTiFiCALis—{a)  Text  and  History,  {b) 

Philocalian  Calendar,  {c)  Papal  Chronology     .     325 

2.  The  Itineraries — (a)  General  Topography  and 

Plans,  {b)  General  Texts,  {c)  Monographs         .     327 

3.  Acts  of  the  Martyrs— («)  General  History, 

ib)  Texts,  {c)  Translations  .  .  .     330 

4.  The  Martyrology  of  Jerome  and  Others    333 

5.  The  Syllogae— {a)  General  History,  {b)  Sylloge 

of  Verdun,  {c)  Sylloge  of  Cambridge,  {d)  Dis- 
cussions on  {b)  and  {c)     .  .  .  .     335 


CONTENTS  xiii 

PAGE 

II.  LIST  OF  POPES,  WITH  Dates,  Places  of  Burial,  Etc.    336 

III.  (A)  DEPOSITIO  EPISCOPORUM  and  {B)  DEPOSI- 

TIO  MARTYRUM  of  the  Philocalian  Calendar, 
WITH   (C)   LIST   OF    MARTYRS   IN   it  arranged 

ALPHABETICALLY    .  .  .  .  .  -337 

IV.  INDEX    COEMITERIORUM  XVI.   and   the   True 

Number  of  the  Cemeteries  ....    340 

V.  LIST  OF  PASSIONS  in  the  Passionary  of  Gregory 

(Sixth  Century)        ......     341 

VI.  LIST  OF  SEVENTY -SEVEN  MARTYRS  OF  the 
First  Three  Centuries  in  Ado's  Martyrology 
(Ninth  Century)      ......     343 

VII.  LIST  OF  MARTYRS  whose  Passions  are  referred 
to  in  the  Chapters  on  the  Acts  of  the 
Martyrs    .  .  .  .  .  .  .    346 

INDEX 351 


TABLES    AND    PLANS 


Table     showing     Relations     of     Liber     Pontificalis, 

Martyrologies,  etc.   .....  Frontispiece 

PAGE 

Table  of  Shrines  on  the  Via  Appia  (collated  from  the 

Itineraries)       .  .  .  .  .  .  .298 

FACING   PAGE 

I.  Plan    of  Rome    in   the    First  Seven  Centuries  of 

OUR  Era       .......        I 

II.  Plan  of  the  Suburban  Cemeteries  of  Rome  .  92-93 

III.  Plan  to  illustrate  the  Itinerary  of  Einsiedeln     .    119 

IV.  Plan  of  the  Areas  of  S.  Callixtus,  Via  Appia         .    297 


ROME  OF  THE  PILGRIMS 
AND   MARTYRS 

INTRODUCTION 

CHAPTER    I 
TOPOGRAPHY  AND  MONUMENTS 

General  topography — The  fourteen  regions  of  Augustus — Persistence  of 
paganism — Secular  buildings  under  Christianity — The  preservation  and  adapta- 
tion of  pagan  monuments — Splendour  of  Rome  in  the  sixth  century — Destruction 
of  the  monuments — Ecclesiastical  Rome :  buildings  prior  to  the  Peace  of  the 
Church — The  triumph  of  Christianity :  the  parish  churches  {tituli) — The 
churches  for  the  stations — The  basilicas  and  other  churches — Churches  without 
Rome. 

Exaudi  regina  tui  pulcherrima  mundi 

Inter  sidereos  Roma  recepta  polos, 

Exaudi  genetrix  hominum  genetrixque  deorum, 

Non  procul  a  caelo  per  tua  templa  sumus.^ 

Quam  speciosa  potest  esse  Hierusalem  coelestis,  si  sic  fulget  Roma  terrestris  I  ^ 

General  Topography — Hills,  Bridges,  Monuments. — 

Before  entering  on  a  detailed  study  of  the  early  Christian 
monuments  of  Rome,  and  of  the  documents  which  interpret 
them,  it  is  well  to  form  a  general  idea  of  the  form  of  the  city, 
of  the  civil  and  ecclesiastical  divisions,  and  of  the  change 

^  Claudius  Rutilius  Namatianus,  De  Reditu  suo,  i.  47  :  ^^  Hear  me,  0  Romey 
thou  loveliest  queen  of  the  xvorld  which  thou  hast  made  thine;  thou  who  hast 
been  welcomed  among  the  constellations  of  heaven!  Hear  me,  O  mother  of  men, 
0  mother  of  the  gods;  by  thy  temples  we  are  not  far  from  the  heavens  where 
they  dwell'' 

2  Vita  Fulgentii,  c.  13,  in  Migne's  Patrologia  Latina  ("/'.Z."),  65,  col.  130  : 
^^  If  earthly  Rome  glows  before  us  in  such  splendour^  what  must  be  the  beauty  of 
the  heavenly  lerttsalem  !  " 

I  I 


2        ROME  OF  THE  PILGRIMS  AND  MARTYRS 

in  the  character  of  her  monuments  at  the  transition  from 
paganism  to  Christianity.^ 

The  public  buildings,  the  palaces,  the  mansions  of  the 
rich  were  usually  situated  on  one  or  other  of  the  seven  hills 
— on  the  Palatine  and  Capitoline  in  the  very  heart  of  Rome, 
and  on  those  curving  round  them  in  a  semicircle  on  the  east, 
from  north  to  south:  the  Quirinal,  Viminal,  Esquiline  and 
Coelian.2 

In  the  depressions  between  the  hills,  so  much  deeper  in 
those  days  than  now,  lay,  for  the  most  part,  the  great  chain 
of  forums,  the  markets,  the  circuses,  the  Colosseum,  and 
the  long  lines  of  the  arches  of  the  aqueducts.  The  Tiber, 
flowing  S-shaped  from  north  to  south,  bounds  the  city  on 
the  west,  though  two  great  districts,  the  Vatican  and  the 
Trastevere  {Transtiberim)  with  the  Janiculum,  lay  to  the 
west  of  it,  and  are  connected  with  the  rest  of  the  city  by 
seven  bridges. 

The  whole  city,  excluding  the  Vatican,  but  including  the 
Janiculum,  was  encircled  by  the  immense  towered  wall,  raised 
by  Aurelian  (270-276),  and  repaired  by  Honorius  in  403. 
It  was  pierced  at  intervals  by  seventeen  gates,  through  which 
the  pilgrim  passed  out  along  the  great  highways;  and  on 
these  roads  all  round  Rome,  at  a  radius  of  from  two  to  three 
miles,  are  the  catacombs,  some  thirty  in  number. 

These  main  roads,  to  which  we  shall  constantly  refer, 
are,  proceeding  in  a  clockwise  direction  from  the  north : 
the  Viae  Flaminia,  Salaria  Vetus  and  Nova,  Nomentana, 
Tiburtina,  Praenestina,  Labicana,  Latina,  Appia,  Ardeatina, 
Ostiensis,  Portuensis,  Aurelia,  Cornelia. 

Within  the  Aurelian  Wall  is  the  inner  girdle  of  the 
Servian  Wall,  pierced  also  by  gates  about  ten  in  number. 

The  Fourteen  Regions  of  Augustus. — The  city  was 
divided  in  the  time  of  Augustus  into  fourteen  regions,  each 
controlled  by  forty-eight   overseers  {vicomagistrt)  and  two 

^  For  this  chapter  I  am  greatly  indebted  to  Grisar,  History  of  Rome  and  the 
Popes  (see  Bibliography — Itineraries),  to  which  the  reader  should  refer  for 
details.  Many  points  alluded  to  in  these  introductory  pages  are  treated  at  length 
in  the  following  chapters. 

^  The  names  of  the  "seven"  hills  are  variously  given,  even  in  the  ancient 
records. 


TOPOGRAPHY  AND  MONUMENTS  3 

curators  of  public  monuments  (curatores).  Each  region  was 
subdivided  into  districts  (vici)  from  7  to  (in  a  single  case)  78  in 
number,  making  a  total  of  424.  These  vici  contained,  in  various 
proportions,  mansions  {doinus),  tenement  houses  {insulae), 
barracks,  baths  {balnea),  mills  {pistrina),  warehouses  {horrea). 

We  cannot  linger  here  to  enumerate  the  monuments 
of  every  description  —  fountains,  drains  and  aqueducts; 
basilicas,  temples  and  theatres  ;  forums,  porticoes  and  statues 
of  the  gods — in  a  word,  all  the  "  marvels  of  Rome,"  to  which 
nearly  every  writer  of  the  time  alludes,  and  which  he 
sometimes  describes  with  a  wealth  of  detail. 

At  this  point  the  question  arises :  How  did  the  transition 
from  paganism  to  Christianity  affect  the  monuments? 

Persistence  of  Paganism. — AH  evidence,  literary  and 
monumental,  shows  that  paganism  died  hard  ;  that  long  after 
the  Edict  of  Milan  (313)  Isis,  Cybele,  Mithra,  together  with 
the  ancient  gods  of  Rome,  were  worshipped  side  by  side  with 
Christ,  not  only  by  the  village  folk  {pagani),  but  by  emperor 
and  patrician.  Rome  was  not,  even  externally,  wholly 
Christianized  before  the  days  of  Theodosius  (379-395),  the 
friend  of  Ambrose,  the  last  great  emperor  who  united  under 
his  rule  East  and  West.  Even  in  382  the  praetorian  prefect 
Flavianus  Nichomachus  celebrated  in  public  the  mysteries  of 
Cybele,  submitted  to  the  taurobolium — the  bloody  baptism 
of  Mithra — and  through  a  solemn  three  months  purified  the 
city  from  the  pollution  of  Christianity.  As  late  as  the  days 
of  Leo  the  Great  (440-461)  we  find  that  pope  rebuking  his 
flock  because,  when  they  have  mounted  the  great  flight  of 
steps  to  S.  Peter's 

before  entering  the  basilica  they  turn  round  and 
bend  themselves  to  the  rising  sun,  and  with  bowed  heads 
incline  their  bodies  in  honour  of  the  splendid  orb.  We 
greatly  grieve  at  this,  done  partly  through  the  vice  of 
ignorance,  partly  in  a  spirit  of  paganism.^ 

The  Sacramentary  of  Leo,"  compiled  about  the  sixth 
century  from  more  ancient  documents,  still  preserves  a 
prayer  against  "  vain  superstitions  and  diabolical  figments  " 

1  Sermo  27,  in  P.L.  54,  218. 

"  Feltoe,  Sacramentarium  Leonianum,  or  in  P.L.  55,  coll.  83  and  377. 


4       ROME  OF  THE  PILGRIMS  AND  MARTYRS 

and  for  the  abolition  "  of  every  rite  of  pestilential  antiquity 
ipestiferae  vetustatis),  and  the  renouncing  of  all  abominations." 
The  fifth  century  poem  of  Rutilius,  quoted  at  the  head  of 
this  chapter,  celebrates  the  glories  of  the  ancient  gods  alone. 
In  a  sermon,  too,  of  Augustine  ^  we  read  : 

Look  how  many  Christians  are  half  heathen :  they 
have  joined  us  with  their  bodies,  but  never  with  their 
heart  and  soul. 

Secular  Buildings  under  Christianity. — Yet  paganism 
died  out  at  length.  What,  then,  was  the  fate  of  the  ancient 
buildings  ? 

In  the  purely  secular  buildings  all  Roman  citizens, 
whether  Christian  or  pagan,  took  pride  and  delight. 
Christians  still  flocked  to  circus  and  theatre :  even  gladia- 
torial games  continued  to  the  time  of  the  Emperor  Honorius 
(395-408),  and  Pope  Leo  reproaches  his  flock  ^  for  preferring 
these  diversions  to  attendance  in  church  on  the  feast  of 
Peter  and  Paul,  the  anniversary  too,  of  the  day  when  Genseric 
the  Hun  ceased  plundering  Rome : 

Devils  are  served  with  more  zeal  than  the  holy 
apostles,  and  senseless  spectacles  attract  bigger  crowds 
than  the  burial-places  of  the  martyrs.  Was  it  the  circus 
sports  which  saved  you  from  falling  by  the  sword,  or 
was  .it  not  rather  the  intercession  of  the  saints  who 
brought  salvation  to  the  city,  who  snatched  it  away 
from  captivity,  who  defended  it  from  slaughter  ?  Was 
it  through  the  circus  sports  or  the  care  of  the  saints,  by 
whose  prayers  sentence  of  divine  wrath  is  averted,  that 
we,  who  merited  destruction,  are  preserved  for  pardon  ? 

The  Emperor  Theodosius^  (379-395)  expresses  the 
general  feeling  when  he  says : 

It  is  not  seemly  that  aught  should  be  destroyed  from 
which  the  time-honoured  pleasures  of  the  Roman  people 
have  been  derived. 

Yet  the  troubled  times  through  which  Rome  was  passing, 

^  Sermo  62,  in  P.L.  38,  423.     Cf.  infra,  p.  27. 

2  Sermo  84,  in  P,L.  54,  433. 

^  For  references  to  the  imperial  edicts  quoted  in  this  chapter  see  the  fine 
edition  of  Mommsen  and  Meyer,  Theodosiani  Libri  xvi  .  .  .,  lib,  xv:  De  Operi- 
bus  PubliciSf  i.  p.  801,  3  vols, :  Berlin,  1905. 


TOPOGRAPHY  AND  MONUMENTS  5 

and,  above  all,  the  transference  of  the  seat  of  government 
to  Constantinople  must  have  rendered  many  of  the  public 
buildings  useless. 

The  Preservation  and  Adaptation  of  Pagan  Monu- 
ments.— Many  of  these  secular  buildings  were  converted  at 
that  period  into  places  of  Christian  worship.  For  example, 
the  ancient  Senate  House  {Curia  Senatus)  in  the  Forum  was 
converted  into  the  Church  of  S.  Hadrian  by  Pope  Honorius 
(625-640),  and  the  imperial  library  in  the  Forum,  at  the  foot 
of  the  Palatine,  into  S.  Maria  Antiqua  about  the  sixth 
century.  The  secular  basilica  of  the  Sessorian  Palace 
became  under  Constantine  the  Church  of  the  Holy  Cross 
{S.  Croce  in  Gerusalemme).  The  circular  covered  market 
{Macellum  Magnum)^  on  the  Coelian  Hill  was  converted 
by  Pope  Simplicius  (468-483)  into  the  round  church  now 
called  S.  Stefano  Rotondo.  The  church  of  S.  Andrew 
Catabarbara  on  the  Esquiline,  which  has  now  disappeared, 
was  built  in  the  time  of  Simplicius  in  the  hall  of  the 
mansion  of  Junius  Bassus  (consul  in  317).  S.  Balbina  on 
the  Aventine,  existing  in  the  sixth  century,  was  probably 
once  part  of  the  house  of  Cillo,  the  favourite  of  Septimius 
Severus,  and  the  Baths  of  Novatus,  or  Timothy,  near  the 
present  church  of  S.  Pudentiana,  were  converted  by  Pius  I. 
(158-167)  into  a  parish  church,  known  as  the  Titulus 
Romanus. 

Some  of  the  temples,  too,  which  were  perhaps  for  secular 
rather  than  religious  purposes,  were  converted  into  churches. 
Thus  the  so-called  Temple  of  the  Holy  City  {Teinpluni 
Sacrae  Urbis)  with  the  rotunda  of  Romulus-  attached, 
which  stands  in  the  Forum,  was  probably  used  as  a  registry 
for  the  survey  and  assessment  rolls,  or  perhaps  as  a  library.^ 
On  to  it  was  affixed  the  marble  slab  on  which  was  engraved 
the  plan  of  the  city  made  by  Septimius  Severus.*  This 
building  was  converted  into  a  church  dedicated  to  SS.  Cosmas 
and  Damian  by  Felix  IV.  in    526.     Again,  the  Temple  of 

^  The  best  example  of  a  Macelhim  is  to  be  seen  in  the  Forum  of  Pompeii. 
2  Infant  son  of  the  Emperor  Maxentius. 

'  Huelsen,  Forum  Romanum,  Rome,  1906  (trans,  in  English  and  French). 
*  Infra,  p.  94. 


6       ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Saturn  in  the  Forum  was  the  storehouse  of  state  treasure, 
and  was  used  as  such  by  the  Christians. 

In  the  pagan  temples,  dedicated  to  strictly  religious 
purposes,  worship  might  cease  owing  to  change  of  faith, 
persecution,  or  worldly  wisdom.  The  buildings  were, 
however,  preserved  as  national  monuments  and  museums. 
Further,  many  a  statue  was  brought  from  some  inner  shrine 
into  the  light  of  day,  and,  its  divinity  forgotten  but  its 
beauty  worshipped,  adorned  the  public  baths  or  the 
forums. 

As  an  example  of  many  similar  edicts  we  may  quote 
that  of  Honorius  (395-408)  : 

As  strongly  as  we  forbid  idol  worship,  so  strongly  do 
we  desire  to  preserve  public  monuments  as  ornaments 
to  the  city. 

Again  the  same  Emperor,  in  408,  decrees  : 

In  towns  and  suburbs,  temples  are  to  be  treated  as 
state  property,  but  their  altars  must  be  everywhere 
overthrown. 

Of  the  statues,  Theodosius  remarks  in  one  of  his 
decrees : 

These  images  are  to  be  prized  for  their  value  as 
works  of  art  .  .  .  not  to  be  feared  on  account  of  their 
divinity. 

And  the  Christian  poet  Prudentius  (d.  348)  puts  into  the 
Emperor's  mouth  the  words :  ^ 

Cleanse  the  marble  statues  which  have  been  defiled 
by  your  hateful  lustrations,  and  leave  them  in  their 
simple  beauty.  They  are  the  works  of  great  masters, 
and  it  is  my  will  that  they  adorn  your  city,  and  be  no 
longer  disfigured  by  an  evil  use  of  them. 

Splendour  of  Rome  in  the  Sixth  Century. — Neither 
the  sack  of  Rome  in  410  by  Alaric  the  Goth,  who  respected 
nothing  save  the  shrines  of  Peter  and  Paul,  nor  the 
systematic  plundering  in  455  by  the  Vandal  Genseric,^  who 

^  Contra  Symmachum^  i.  500,  in  P.  L.  60. 

^  He  carried  off  even  the  copper  cooking  pots  of  the  imperial  palace  of  the 
Palatine. 


I 


TOPOGRAPHY  AND  MONUMENTS  7 

bore  off  down  the  Tiber  shiploads  of  the  finest  statues,  and 
vast  treasures  of  gold  and  precious  stones  from  pagan  and 
Christian  monuments,  to  beautify  his  African  capital,  per- 
manently impaired  the  beauty  of  the  eternal  city. 

Procopius,  the  Greek  historian,  writes  in  the  sixth 
century : ^ 

I  know  of  no  people  who  so  love  their  city  as  the 
Romans,  and  they  are  zealous  to  beautify  and  preserve 
her.  Though  she  suffered  from  the  barbarians  she 
preserved  her  buildings  and  her  adornments. 

About  the  same  period  Cassiodorus,  the  minister  of 
Theodoric  and,  later,  the  monk  of  Vivarium,  writes  :  ^ 

The  ancients  reckoned  seven  wonders  of  the  world, 
.  .  .  but  who  would  any  longer  think  much  of  these 
when  in  one  single  city  he  sees  so  much  for  amazement? 

Innumerable  passages  in  very  different  writers  of  about 
the  same  date  bear  witness  to  the  enduring  splendour  of 
Rome. 

Destruction  of  the  Monuments. — It  is  in  the  main 
to  the  later  political  disasters  of  the  city,  the  perpetual  war- 
fare of  the  Middle  Ages,  and  the  hand  of  Time  that  we  owe 
the  loss  of  many  of  the  monuments  of  Rome. 

Yet  the  Romans  themselves  are  responsible  for  the 
deliberate  destruction  of  certain  of  their  monuments  when 
materials  were  required  for  new  buildings.  This  is  not, 
however,  a  peculiar  characteristic  of  the  early  Christian, 
but  a  habit  of  the  Romans  as  a  people,  in  the  fifth  as  in  the 
twentieth  century.  This  fact  accounts  for  the  vast  number 
of  antique  columns  and  of  sculptures,  as  well  as  of  less 
recognizable  fragments,  incorporated  into  the  Christian 
basilicas. 

The  edicts  and  codes  of  the  Emperors  Valentinian 
(364-379),  Theodosius  (379-395),  Majorian  (457-461)  and 
Justinian  (527-565)  illustrate  these  facts. 

Valentinian  enacts  : 

Whoever  wishes  to  erect  any  new  building  in  the  city 

1  De  Bello  Gothico,  iv.  22. 

2  Variat-um  libri  duodecim,  7  ;  No.  15  in  P.L.  69,  col.  719. 


8        ROME  OF  THE  PILGRIMS  AND  MARTYRS 

must  procure  his  own  materials;  he  is  not  at  liberty  to 
use  everything  which  happens  to  come  handy,  to  dig  up 
the  foundations  of  famous  monuments,  to  cut  anew 
stones  taken  from  public  structures,  to  deface  public 
buildings  by  appropriating  thence  blocks  or  slabs  of 
marble. 

Honorius  permitted  buildings  which  were  quite  in  ruins 
to  be  put  up  to  sale.  Majorian,  moved  by  the  fact  that 
private  dwellings  were  erected  with  the  stones  of  public 
buildings,  forbids  any  one  to  lay  sacrilegious  hands  on 
temples  or  monuments. 

Ecclesiastical  Rome — Buildings  prior  to  the  Peace 
of  the  Church. — To  the  splendour  of  the  surviving  pagan 
monuments  the  citizens  of  Rome  added  the  beauty  of  the 
Christian  basilicas. 

Even  before  the  Peace  of  the  Church,  many  a  private 
house,^  whose  natural  construction  of  inner  court  {atrium) 
and  outer  portico  lent  itself  so  admirably  to  purposes  of 
Christian  worship,  had  been  consecrated  permanently. 
Thus  the  house  of  the  patrician  lady  Cecilia,  that  of  Pope 
Clement,  that  of  Pudens  (the  host  of  S.  Peter),^  all  became 
churches  which  are  standing  to-day.  The  larger  houses 
had  private  halls  {basilicae)  attached :  some  of  these  too,  as 
we  have  seen,^  were  converted  into  Christian  basilicas,  whose 
architecture  seems  to  be  derived  mainly  from  the  public 
secular  basilica,  and  partly  from  the  plan  of  a  private  house.* 

Further,  a  few  oratories  at  least,  of  a  humble  character, 
had  been  raised  already  over  the  graves  of  the  martyrs  of 
the  catacombs. 

Of  Anacletus,  the  third  pope,  we  read  in  the  Liber 
Pontificalis :  ^ 

^  The  plan  of  Roman  houses  can  be  seen  admirably  at  Pompeii. 

2  This  tradition  has  strong  historical  evidence  in  its  support :  see  Barnes, 
S.  Peter  hi  Rome,  London,  1906,  with  bibliography,  on  the  whole  question  of 
Peter's  sojourn  and  martyrdom  in  Rome. 

^  Supra,  p.  5. 

^  This  point  is  much  disputed  :  the  similarity  to  a  secular  basilica  is  obvious, 
though  the  weight  of  modern  scholarship  seems  to  incline  to  the  house  as  the 
chief  model  of  the  Christian  basilica. 

^  Liber  Pontificalis,  ed.  Duchesne.  For  an  account  or  this  document  ste 
infra,  Cha-ps.  IV. -VI.  For  further  details  on  the  erection  of  the  churches  see 
Chap.  VI. 


TOPOGRAPHY  AND  MONUMENTS  9 

Anacletus  constructed  the  memorial  chapel  {memorid) 
of  blessed  Peter,  inasmuch  as  he  had  been  ordained 
priest  by  blessed  Peter.^ 

A  confirmation  of  this  fact  is  found  in  the  words  of  the 
Roman  priest  Gaius,^  writing  early  in  the  third  century : 

I  can  show  you  the  trophies  {tropaeci)  of  the  apostles 
if  you  go  on  the  Vatican  or  on  the  Ostian  Way :  ^  there 
will  you  meet  the  trophies  of  those  who  founded  the 
Church. 

Eusebius,  speaking  of  the  transition  from  paganism  to 
official  Christianity  under  Constantine,  says :  * 

We  saw  temples  again  rising  from  their  founda- 
tions .  .  .  receiving  a  splendour  far  greater  than  the 
old  ones  which  had  been  destroyed. 

Optatus,^  Bishop  of  Milevis  in  Numidia  {circ.  365-378), 
referring  to  the  very  beginning  of  the  fourth  century,  says 
there  were  more  than  forty  Christian  basilicas  in  Rome  at 
that  period. 

The  Triumph  of  Christianity — Parish  Churches  {tituli). 
— From  the  reign  of  Constantine,  the  money  formerly  ex- 
pended on  baths,  amphitheatres  and  palaces  was  diverted  to 
the  erection,  at  incredible  speed,  of  great  basilicas  over  the 
tombs  of  the  martyrs,  and  of  rotundas  on  the  model  of  the 
pagan  mausolea  and  nymphea  to  serve  as  tombs  and  baptis- 
teries ;  while  the  palace  on  the  Lateran  which  belonged  to 
the  Princess  Fausta  became  in  313  the  headquarters  of  the 
Bishops  of  Rome. 

We  have  only  to  turn  over  the  pages  of  the  Liber 
Pontificalis  to  find  a  minute  account  of  the  number  of  the 
buildings,  and  of  their  amazing  splendour. 

This  growing  Church  required  organization  ^ :  in  the 
early  days  as  a  persecuted  sect;  in  the  third  century  when,  it 

^  See  Barnes,  op.  cit.y  for  the  Petrine  question. 

^  Eusebius,  Historia  Ecclesiasiica,  ii.  25. 

^  The  burial-place  of  S.  Paul. 

^  HisL  Bales,  x.  2. 

^  De  Schismaie  Donatistarutn^  ii.  34,  \n  P.L.  11,  col.  954. 

^  See  Kehr,  Regesta  Pontificum,  2  vols.  :  Berlin,  1906. 


10     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

appears,  the  catacombs  (hitherto  respected  as  private  pro- 
perty) were  recognized  by  the  government  as  the  property  of 
a  burial  confraternity,  of  which  the  Bishop  of  Rome  was 
the  responsible  representative;  in  the  fourth  century,  with 
the  sudden  increase  in  her  material  resources,  and  the 
simultaneous  thronging  into  the  fold  of  thousands  of  half- 
Christianized  pagans. 

There  is  no  reason  to  doubt  the  statement  of  the  Liber 
Pontificalis  that  Peter  appointed  seven  deacons  in  Rome, 
and  that  succeeding  popes,  Fabianus  (240-254)  and  others, 
maintained  that  institution. 

Of  more  practical  importance,  as  a  guide  to  historical 
investigation,  is  the  division  of  the  city  into  parish  churches 
{tituli)}  each  with  a  priest  attached.  Anacletus,  the  third 
pope,  according  to  the  Liber  Pontificalis,  appointed  twenty- 
five  such  priests.  The  fifth  pope,  Evaristus,  made  a  similar 
appointment,  and  finally  we  read  that  Marcellus  in  308 

established  twenty-five  tituli  in  the  city  of  Rome  as 
dioceses  for  baptism  and  reception  of  penitents  among 
the  multitude  who  were  converted  from  paganism,  and 
for  the  (care  of  the)  burial-places  of  the  martyrs.^ 

No  doubt  the  persecutions  of  Domitian  (81-96)  and 
Diocletian  (284-305)  necessitated  the  reorganization  of  the 
parishes  and  accounts  for  the  attribution  to  several  popes  of 
similar  decrees  concerning  the  tituli. 

The  comparative  antiquity  of,  at  least,  most  of  the  tituli, 
which  no  doubt  were  formed  gradually,  is  proved  by  the  fact 
that  the  names  of  some  of  them  occur  in  fourth-century 
inscriptions.^  We  have,  further,  a  complete  list  of  the  twenty- 
five  together  with  a  few  more,  with  the  names  of  the  priests 
attached,  appended   as   signatures    to   the    decrees  of   the 

*  Barnes,  S.  Peter  in  Rome,  points  out  that  iitulus  as  used  here  means  a 
consecrated  stone  altar,  and  quotes  the  old  Latin  version  of  Genesis  xxviii.  i8, 
recording  the  dream  of  Jacob  at  Bethel:  "And  Jacob  arising  in  the  morning 
took  the  stone  which  had  lain  under  his  head,  and  set  it  up  for  a  title  {erexit  in 
titulum),  pouring  oil  upon  the  top  of  it."  The  word,  however,  might  well  be 
derived  from  the  ordinary  classical  meaning  of  tiiulus,  a  boundary  stone  (also, 
the  inscription  on  a  boundary  stone).     For  tituli  see  infra,  Chap.  V.  p.  76. 

^  i.e.  for  the  administrations  of  the  cemeteries. 

'  De  Rossi,  Inscriptiones  Christianae,  i.  No.  262  (cf.  377). 


TOPOGRAPHY  AND  MONUMENTS  ii 

Roman  Council  of  499/  and  again  a  list  almost  exactly 
similar  appended  to  the  decrees  of  the  Council  held  under 
Gregory  the  Great  in  595,2  ^here  the  number  given  is 
twenty-four,  5.  Anastasia,  though  it  was  certainly  a  titular 
church,  being  omitted. 

The  names  of  these  tituli  occur  so  frequently  in  the 
documents  which  we  are  about  to  study  that  a  complete  list, 
parallel  with  that  of  the  secular  divisions  of  the  city  into 
fourteen  regions,  may  be  useful.  It  will  be  seen  that  the 
tituli  are  usually  clustered  together  in  districts  remote  from 
the  heart  of  the  city :  another  proof,  perhaps,  of  antiquity. 
Further,  scarcely  a  single  titulus  has  been  founded  on  the 
site  of  a  famous  secular  monument. 

It  will  be  noted  that  in  this  ancient  list  of  churches,  as 
well  as  in  a  similar  list  of  the  cemeteries  which  were  attached 
to  them,^  the  names  used  are  those  of  the  founders.  It  is 
only  in  the  following  centuries,  when  the  bodies  of  the  martyrs 
were  brought  from  the  catacombs,  and  laid  in  the  ancient 
titular  churches,  that  the  latter  were  called  after  the  saint  who 
lay  beneath  the  altar.  Even  then,  in  early  documents,  the 
name  appears  without  the  prefix  sanctus.  Between  the  sixth 
and  the  eighth  century  the  names  of  the  tituli  are  frequently 
changed,  and  by  this  we  can  detect,  as  by  a  sort  of  pulse 
chart,  the  fluctuating  popularity  of  various  saints  and  the 
results  on  the  hagiographical  traditions.'* 

Except  in  the  case  of  the  titulus  Cyriaci,  of  which  no 
traces  have  been  discovered  as  yet,  churches  called  by  one 
or  other  of  the  ancient  names  stand  to-day  ^  on  the  ancient 
sites ;  and  to-day,  as  in  ancient  times,  the  Cardinal  priests 
of  the  Roman  Church  take  their  titles  from  the  "titular" 
churches  to  which  they  are  appointed.^ 

^  Thiel,  Epistolae  Romanorum  pontifiaini,  pp.  651-3. 

2  Gregorii  I.  Registrum  epistolaru77i,  v.  57,  ed.  Ewald  and  Hartmann,  t.  i. 
pp.  562-7. 

^  For  Index  Coerniteriorum  see  infra,  pp.  97-102  and  340.  For  the  Notitia 
regionum  urbis  XIK,  see  p.  95.     Cf.  Plans  I.  and  II. 

^  Infra,  Chap.  XIV.  with  bibhography. 

^  Cf.  Baedeker,  Guide  to  Italy,  Rome :  this  book  with  its  admirable  plans 
and  concise  historical  notices  is  of  real  assistance  in  identifying  the  ancient  sites. 

^  E.g, ,  Cardinal  Bourne  holds  the  title  of  S,  Pudentiana,   (See  No.  10  in  the  list. ) 


12      ROME  OF  THE  PILGRIMS  AND  MARTYRS 


LIST   OF   THE   REGIONS   AND    TITULI^ 


Regions. 
I.  Porta  Capena  '. 

II.  Caelimontium  2 


III.  Isis  and  Serapis^  . 


Tjtuli. 

1.  Titulus    Crescentianae    (or    Sixti    [ii.]?). 

595.     (SanSisto.) 

2.  Byzanti    or    Pammachii.     401-417.     (SS. 

Joannis  et  Pauli. ) 

3.  (Aemilianae?  or)   Quattuor  Coronatorum. 

Fourth  century. 

4.  Clementis.     366-384. 

5.  Marcellini  et  Petri.     595. 

6.  Apostolorum  (or  Eudoxiae,  or  ad  Vincula 

Petri).     431. 

7.  Equitii  or  Silvestri.    499.  [(San  Silvestro  e 

Martino  ai  Monti. ) 


IV. 

Templum  Pads  ^  . 

.  No  titulus. 

f  8.  Praxedis.     491. 

V. 

Regio  Esquiliae    . 

.   \    9.  Eusebii.     Fourth  century. 
1 10.  Pudentis  or  Pudentianae.     384. 
Tii.  Vestinae  (S.  Vitalis).     401-417. 

VI. 

AltaSemita«    .     . 

.   <12.  Gai  or  Susannae.     Fourth  century. 
ii3.  Cyriaci.     499. 

VII. 

Via  Lata'    .     .     . 

14.  Marcelli.     308. 

VIII. 

Forum  Romanum. 

.  No  titulus. 

'15.  Lucinae,  or  Laurentii  in  Lucina."    S. 

366. 

IX. 

Circus  Flaminius  ^ 

16.  Daniasi,  or   Laurentii   in   Damaso. 

384. 

17.  Marci  (San  Marco).     S.     336. 

366- 

X. 

Palatium      .     .     . 

.  No  titulus. 

XI. 

Circus  Maximus^" 

18.  Anastasiae.     S.     366-384. 

^  For  more  detailed  information,  see  Duchesne,  Mdatiges  cf  arcUologie  et 
d^hisloire,  t.  vii.  p.  217  (1887);  Liber  Pontijicalis ',  Grisar,  op.  cit.  S  appended 
to  the  name  of  a  church  denotes  a  stational  church  (see  infra^  p.  14,  n.  i). 
Later  names  of  tituli  are  in  brackets.  The  modern  Italian  name  is  only  added 
where  the  Latin  name  is  not  sufficient  for  identification.  The  date  indicates  the 
period  when  the  church  is  first  mentioned. 

^  Porta  Capena  is  in  the  Servian  Wall,  south-east  of  Rome  on  the  Via  Appia. 

^  North  of  Region  I.,  with  the  Lateran  palace  on  the  east. 

*  Contains  the  Flavian  Amphitheatre  (Colosseum). 

^  Includes  the  Sacra  Via,  running  from  the  Colosseum  through  the  Arch  of 
Titus  to  the  Forum. 

^  The  name  of  a  path  going  straight  up  the  Quirinal  (modern  Via  del  Quiri- 
nale  and  Via  Venti  Settembre). 

'  The  Via  Lata  forms  the  lower  part  of  the  Via  Flaminia,  and  leads  up  to  the 
Pincian  Hill. 

^  Includes  the  low  lands  of  the  Campus  Martius  with  the  Circus  Flaminius. 

"  i.e.  S.  Laurence  in  (the  parish  of)  Lucina. 
*'*  In  the  low  land  south-west  of  the  Palatine  Hill  (Region  X.). 


TOPOGRAPHY  AND  MONUMENTS  13 


Regions.  Tituli. 

fig.  Fasciolae.3    (SS.  ^ 

1 20.  Balbinae.     595. 

/21.  Sabinae.     422-432. 


vTT    T>-    •      r.  ui-     1  /i9'  Fasciolae.''    (SS.  Nerei  et  AchiUei.)    377. 

XII.  Piscina  Pubhca  ^  .     •   1         t^  ,l.  ^  /     j// 

1 20.  Balbmae.     595. 


XIII.  Aventinus    .     .     .     .    1  ^^    ti  •         /  :>  t-    -j     \ 

I22.  Pnscae  (  ?  Tigridae).     499. 

.  Julii  et  Callisti  (S.   Maria  in  Trastevere). 

XIV.  Transtiberim    .     .     .  -!         ^^' .J^^~^^^'    , 

.  Caeciliae.     Fourth  century. 

.  Chrysogoni.     S.     499. 

There  were,  further,  many  churches  which  were  not  tituli, 
or,  if  tztuli,  fulfilled  some  other  function  as  well. 

The  Churches  for  the  Stations. — For  example,  another 
list  of  churches  comes  from  the  seventh  century  Itinerary  ^ 
De  locis  Sanctis  mai'tyrum  (Concerning  the  holy  places  of  the 
martyrs).  After  a  description  of  the  route  to  the  various 
catacombs  comes  the  following  list : — 

NOW  THESE  ARE  THE   CHURCHES   WITHIN   ROME 

1.  The  Constantinian  Basilica  (the  Lateran  Basilica). 

2.  S.  Maria  Maggiore.'*    352-366. 

3.  S.  Anastasia.     T.^ 

4.  S.  Maria  Antiqua  (in  the  F'orum). 

5.  S.  Maria  Rotunda  (the  Pantheon). 

6.  S.  Maria  in  Trastevere.*^     T. 

7.  SS.  James  and  Philip  (Santi  Apostoli).' 

8.  SS.  John  and  Paul.     T. 

9.  SS.  Cosmas  and  Damian.     526-530. 

10.  S.  Laurence  {i.e.  in  Lucina).     T. 

11.  S.  Peter  in  Chains.     T. 

12.  S.  Hadrian  (in  the  Forum). 

13.  S.  Chrysogonus.     T. 

'14.  S.  George  (San  Giorgio  in  Velabro). 

15.  S.  Clemente.     T. 

16.  S.  Agatha.8    459-472. 

17.  S.  Stephen  (San  Stefano  Rotondo).     468-483. 

18.  S.  Mark.     T. 

^  A  great  pond  on  the  low  lands  near  the  Baths  of  Caracalla. 

*  Infra,  p.  187. 

^  Infra,  p.  115.     Dates  and  words  in  brackets  are  not  found  in  the  original. 

^  Known  in  earlier  times  as  the  Liberian  Basilica,  founded  by  that  pope 
(352-366) ;  repaired  and  dedicated  to  S.  Mary  by  Sixtus  iii.  (432-440). 

^  T  indicates  a  titular  church. 

^  Formerly  called  the  Basilica  Julii,  founded  by  that  pope  (341-352). 

'  Also  known  as  the  Basilica  Julia. 

8  Now  S.  Agatha  dei  Goti,  in  the  Suburra :  founded  originally  by  Ricimer  for 
the  Arian  Goths  of  Theodoric, 


14     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

19.  S.  Marcellinus.     T. 

20.  S.  Michael  Archangel  (that  near  S.  Peter's). 

21.  S.  Boniface  (S.  Alessio  on  the  Aventine). 

22.  Bas  {i.e.  basilica) :  (here  is  a  blank  space). 

23.  Bas  ,,  ,,  ,, 

24.  Bas  ,,  ,,  ,, 

25.  Bas  ,,  ,,  ,, 

26.  Bas  ,,  ,,  ,, 

In  all  these  churches  Stations  ^  are  held  at  appointed  seasons. 

Of  these  twenty-six  churches  for  the  stations,  of  which 
the  names  of  twenty-one  are  given,  nine  have  appeared 
already  in  the  list  of  titular  churches,  though  under  different 
names  sometimes. 

The  Basilicas  and  other  Churches. — Some  of  the  blank 
spaces  should,  no  doubt,  be  filled  in  with  the  names  of  stational 
churches  wit/iota  RomQ,  such  as  (i)  S.  Peter's  on  the  Vatican 
and  perhaps  (2)  S.  Paul's.  In  the  time  of  Gregory  the  Great 
(3)  S.  Valentine  on  the  Via  Flaminia  and  (4)  S.  Sabina  on 
the  Aventine  were  stations.  The  omission  of  the  great 
Sessorian  (5)  Basilica  of  Constantine  (Region  V.),  where 
Helena  placed  the  relic  of  the  true  Cross, is  inexplicable;  it  was 
certainly  a  stational  church  in  the  seventh  century.  These 
five,  then,  if  our  conjectures  are  correct,  should  fill  the  five 
blank  spaces.  The  other  great  basilicas — the  Constantian 
Basilica  (Lateran),  the  Liberian  (S.  Maria  Maggiore)  and 
the  Julian  (Santi  Apostoli) — all  appear  in  this  list  of  stational 
churches.  If  we  add  the  names  of  S.  Andrew  Catabarbara  ^ 
on  the  Esquiline,  and  quite  near,  S.  Bibbiana,  both  founded 
by  Simplicius  (468-483),  and  the  Basilica  Theodorae,  now 
unknown,  but  existing  in  418,  our  list  of  important 
Roman  churches  existing  in  the  sixth  century  is  fairly 
complete. 

Churches  without  Rome. — Further,  without  the  walls, 

1  A  station  was  the  reunion  of  the  faithful  at  some  appointed  spot  for  public 
prayer,  recitation  of  psalms,  etc.  These  stations  probably  originated  before  even 
the  second  century,  and  usually  took  the  form  of  vigils.  The  liturgy  here  recited 
is  the  origin  of  the  evening  and  night  recitation  of  Vespers,  Matins  and  Lauds 
—  the  most  primitive  part  of  the  Roman  office.  These  vigils  were  usually 
terminated  by  a  stational  Mass.  The  stations  in  Rome  for  many  of  the  Masses 
are  still  indicated  in  the  Roman  Missal,  and  are  observed  on  certain  occasions.  ^' 

2  Supra ^  p.  5. 


TOPOGRAPHY  AND  MONUMENTS  15 

over  the  shrines  of  the  martyrs  were  innumerable  basilicas 
and  oratories,  some  of  them  existing  even  before  the  Peace 
of  the  Church.  A  long  list  could  be  made  from  the  Liber 
Pontificalis  of  those  in  existence  in  530,  the  date  of  the 
compilation  of  that  volume,  and  as  they  are  frequently 
referred  to  in  the  Itineraries,  etc.,  a  list  of  the  more  important, 
arranged  topographically  with  the  name  of  the  original 
founder,  may  be  of  use. 

LIST  OF  SUBURBAN  ROMAN  CHURCHES  ^ 

Via  Flaminia. — Basilica  of  S.  Valentine,  founded  by  Julius  i.  (341-352). 

Via  Salaria. — S.    Felicitas,   founded   by   Boniface   i.    (418-423)];   and,  just 

within  the  walls,  S.  Saturninus,  founded  by  Felix  iv.  (526-530) ;  and  the 

Basilica  of  Silvester,  founded  by  that  pope  (314-337). 
Via  Nomentana. — S.  Agnes,  founded  by  Constantine. 
Via  Tiburtina.— S.  Laurence,  founded  by  Constantine  {.Basilica  ad  Corptcs)^ 

and  a  second  larger  basilica,  above  it,  by  Sixtus  ill.  (432-440).     S.  Agapitus, 

founded  by  Felix  ill.  (483-592),  and  S.  Stephen  by  Simplicius  (468-483). 
Via  Labicana. — SS.  Marcellinus  and   Peter  near  the  Emperor  Constantine's 

villa  Ad  duas  lauros. 
Via  Latina. — S.  Stephen,  founded  by  Leo  i.  (440-461). 
Via  Appia. — Basilica  Apostolorum  ad  Catacumbas  (S.  Sebastian),  founded  by 

Damasus  (366-384).      S.  Cornelius,  founded  by  Leo  i.  :    the   oratory  of 

S.  Sixtus  (11.),  and  that  of  S.  Soteris,  all  in  the  Catacomb  of  S.  Callixtus. 
Via  Ardeatina.— Basilica  of  S.  Mark,  built  by  that  pope   (337-341);    SS. 

Nereus  et  Achilleus,    restored   by   Pope  John  i.    (523-526) ;    Basilica  of 

Damasus,  erected  by  Damasus. 
Via  OsTiENSis. — S.  Paul's,  founded  by  Constantine ;  SS.  Felix  and  Adauctus, 

restored  by  John  i.  (523-526). 
Via  Portuensis. — Basilica   of  Julius,  built  by  Pope  JuHus  (341-352)  to  the 

martyr  Felix. 
Via  Aurelia. — S.  Pancras,  built  by  Pope  Symmachus  (498-514),  and  also  a 

church  to  S.  Agatha. 
Via  Cornelia. — S.  Peter's,  founded  by  Constantine. 

^  For  details  see  infra,  Bibliography — Catacombs,  and  the  Liber  PontificaliSy 
under  the  names  of  the  respective  popes.     Cf.  Plan  H. 


CHAPTER   II 
THE  PILGRIMAGES  AND  THE  SHRINES 

The  Catacombs  —  Most  ancient  monuments — Adornments  by  popes — De- 
stroyed by  the  barbarians — The  Lombard  invasion  and  translation  of  bodies. — 
The  Pilgrims  at  S.  Peter's  and  at  the  Catacombs — Descriptions  of  pilgrimages 
in  Jerome,  Prudentius,  Chrysostom,  Augustine — Emperors  and  patricians  at  S. 
Peter's — The  sermon  of  Leo — English  kings  in  Rome — The  popes  and  the 
Eastern  Church — Arrangements  for  the  pilgrims  —  Excesses  of  the  pilgrims 
described  by  Paulinus  and  Augustine. — Relics,  their  character  and  uses — Some 
historic  relics. 

Twv  5^  8o6\o:v  rod  XptoroO  Kai  rcn  cr-qixara  XafXTrpa  rrjv  ^acrcKiKOJTdTrjv  Kara- 
Xa^bvra  irdXiv,  /cat  at  rj/x^pai  /cara^avets  eopTTjv  rrj  oiKov/nivri  Troiovaai  ...  /cat 
oi  Td<poi,  tG}V  dovKoiv  tov  crravpcodhros  Xafxir pbrepoi.  rdv  ^o^cCkiKQiv  eiciv  avXQu. 

Chrysostom,  Ilopt.  in  2  Cor.  (No.  xxvi.).^ 

The  Ancient  Tombs  of  the  Catacombs. — The  most  ancient 
Christian  monuments  must  be  sought  in  the  many-storeyed 
catacombs  2  which,  lying  along  the  great  highways  which 
radiate  from  Rome,  encircle  the  city  within  a  radius  of  three 
miles  from  the  Aurelian  Wall.  Here,  from  the  first  century 
to  the  fourth,  among  a  thousand  undistinguished  dead,  were 
laid  the  bodies  of  the  martyrs  in  graves,  cubicles  or  crypts. 
These  shrines  were  usually  of  considerable  size,  and  bore  in- 
scriptions ;  the  crypts  were  adorned  with  frescoes,  hung  with 
lamps,  and  formed  into  little  chapels  where  once  a  year  at 
least,  on  the  anniversary  of  the  death  {natalis\  the  feast  of 
the  saint  was  kept.  Sometimes,  even  in  the  earliest  days, 
tiny  oratories  were  raised  above  the  crypt. 

Adornment  by  the  Popes. — With  the  Peace  of  the 
Church,  succeeding  popes  vied  with  each  other  in  adorning 

^  Migne,  Patrologia  Graeca  ("/'.  (7."),  6i,  582.  For  translation  see  infra ^ 
p.  21. 

^  For  a  description  see  infra,  Bibliography — Catacombs. 

16 


I 


THE  PILGRIMAGES  AND  THE  SHRINES        17 

the  martyrs'  shrines,  in  raising  memorial  chapels  and  basilicas, 
and  in  repairing  the  damages  suffered,  especially  by  the 
northern  catacombs,  in  the  invasions  of  Rome,  notably  in 
that  of  Witigis  in  535.  Several  popes  provided  that  Masses 
should  be  said  more  or  less  frequently  on  days  other  than 
the  anniversaries.^ 

The  Lombard  Invasion  and  the  Translation  of  Bodies. — 
Then  came  the  Lombards  in  756;  and  the  shrines  were  again 
invaded  and  desecrated.  Paul  I.  (757-768),  who  first  translated 
within  the  walls  certain  of  the  bodies  of  the  martyrs,  writing  in 
761  to  the  Abbot  of  S.  Stephen  and  S.  Sylvester,  after  graphic- 
ally describing  the  ruin  wrought  by  the  barbarians,  continues  :  ^ 

The  faithful  have  ceased  by  indolence  and  by  negli- 
gence to  render  at  the  cemeteries  the  cult  which  is  due : 
animals  have  penetrated  into  these:  they  have  been 
transformed  into  cattle-sheds  and  sheep-folds :  they 
have  been  defiled  by  every  kind  of  corruption.  I  have 
witnessed  this  indifference  for  such  holy  places,  and 
deplored  it  profoundly,  and  I  have  thought  good,  with 
the  help  of  God,  to  withdraw  from  these  ruined  places 
the  bodies  of  the  martyrs,  the  confessors  and  the  virgins 
of  Christ ;  and,  amid  hymns  and  spiritual  songs,  I  have 
transported  them  to  the  city  of  Rome,  and  have  placed 
them  in  the  church  which  I  have  recently  constructed  in 
honour  of  S.  Stephen  and  S.  Sylvester  on  the  site  of  the 
house  in  which  I  was  born.  .  .  . 

Succeeding  popes  tried  in  vain  to  maintain  worship  in  the 
ancient  shrines;  Pope  Pascal  (817-824)  finally  transferred 
the  last  of  the  bodies  to  churches  within  the  city.  For  eight 
centuries  the  catacombs  were  deserted,  and  fell  into  ruin. 
In  the  sixteenth  century  they  were  again  discovered,  and 
plundered,  rather  than  excavated.^     Finally  in  modern  times 

^  Liber  PontificaliSy  ed.  Duchesne,  under  Vigilius  (537-555),  y^-^«  ///.  (561- 
574),  Sergius  I.  (687-701),  Gregory  ill.  (731-741).  The  question  of  the  develop- 
ment of  the  cult  of  the  Martyrs  is  of  the  highest  importance.  For  a  detailed 
treatment  see  E.  Lucius,  Die  Anfdnge  des  Heiligenkults  in  der  Christlichen 
Kirche,  Tubingen,  1904 ;  H.  Delehaye,  Les  Origines  du  ailte  des  Martyrs, 
Brussels,  1912.     Cf.  infra,  Chaps.  XIV.,  XV. 

^  Mansi,  Concilia,  xii.  646.     Cf.  De  Rossi,  Roma  Softerranea,  i.  220. 

^  An  exception  must  be  made  in  favour  of  Bosio  (i 576-1 629)  who  inaugurated 
the  scientific  method  of  research. 
2 


1 8     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

the  great  De  Rossi,  and  later  scholars  who  are  proud  to  call 
themselves  his  pupils,  have  undertaken  the  systematic  ex- 
cavation of  the  earliest  monuments  of  Western  Christianity. 

The  Pilgrims  at  S.  Peter's. — During  the  seven  centuries 
prior  to  the  Lombard  invasions  the  catacombs  were  a  centre 
of  devotion.^  Pilgrims  from  every  land :  some  from  the 
remote  East,  some  faring  to  or  from  the  holy  places  in 
Jerusalem ;  swarthy  Africans,  Spaniards,  and  the  fair- 
haired  children  of  the  North  from  German  forests,  from  the 
lowlands  of  the  Rhine,  from  the  far  shores  of  Britain  and 
Ireland,  all  flocked  to  Rome.  They  availed  themselves  of 
the  admirable  roads  which  bound  together  the  Empire  from 
the  Euphrates  to  the  Pillars  of  Hercules,  and  from  Ethiopia 
to  farthest  Britain.  They  trod  in  the  steps  of  ambassadors, 
scholars  and  tourists ;  merchants,  actors  and  doctors ;  quacks, 
magicians,  destitute  aliens  and  the  rest  who  sought  fame, 
fortune  or  food  in  Rome.  They  came  to  perform  a 
penance  imposed,  to  seek  answers  to  their  prayers,  remis- 
sion of  their  sins,  healing  in  their  sickness,  and  relics  to 
take  home. 

Among  all  the  martyrs,  Peter  has  ever  maintained  the 
first  place  in  the  affections  of  the  pilgrims;  and  his  shrine 
surpassed  all  the  others  in  the  splendour  of  the  gifts 
received.2 

Next  in  favour  was  the  shrine  of  S.  Paul.  The  golden 
vessels  of  these  two  churches  were  respected  by  Alaric  the 
Goth  when  he  sacked  Rome.  Those  of  S.  Peter's  were 
guarded  "  by  a  consecrated  virgin  now  advanced  in  years  " 
in  a  house  far  distant  from  the  basilica.  The  contemporary 
Spanish  historian,  Orosius,^  vividly  describes  the  incident. 
When  a  Gothic  chieftain  burst  into  the  house,  the  custodian 
said  to  him : 

*  These  are  the  sacred  vessels  of  Peter  the  apostle. 
Touch   them   if  you   dare.      You   will   see  what   will 

^  Guiraud,  "Rome  ville  Sainte  au  V'^™e  siecle,"  in  Revue  (Thistoire  et  de 
littSrature,  1898. 

"  These  are  recorded  in  the  Liber  Pontificalis  under  the  lives  of  successive 
popes. 

'  Orosius,  Hist.  vii.  39,  \Xi  P.L.  31,  1163.  This  work  was  translated  into 
Anglo-Saxon  by  Bede. 


THE  PILGRIMAGES  AND  THE  SHRINES        19 

happen.'  .  .  .  But  the  barbarian,  moved  to  religious 
awe,  and  touched  by  the  fear  of  God  and  the  fidelity 
of  the  virgin,  reported  the  matter  to  Alaric,  who  ordered 
all  the  vessels,  as  they  were,  to  be  carried  to  the  basilica  of 
the  Apostle.  [A  great  procession  is  formed].  .  .  .  Raised 
high  over  their  heads  the  gold  and  silver  vessels  are 
borne  along  publicly :  the  holy  procession  is  defended 
by  drawn  swords:  barbarian  and  Roman  raise  hymns 
aloud  to  God.  The  trumpet  of  salvation  rings  far  and 
wide  amid  the  slaughter  in  the  city  ...  the  chosen 
vessels  ( Vas)  of  Christ  rush  together  from  all  sides  to 
the  vessels  of  S.  Peter,  and  many  pagans  mingle  with 
the  Christians. 

The  Pilgrims  in  the  Catacombs. — From  these  two 
churches  most  of  the  pilgrims  passed  on  to  the  catacombs. 
They  usually  started  from  the  North,  from  the  Via  Flaminia, 
and  passed  round  Rome  in  a  clockwise  direction  from  shrine 
to  shrine  till  they  had  completed  the  circuit. 

And  in  addition  to  the  pilgrim,  the  hundreds  who  were 
drawn  to  Rome  primarily  for  some  business,  ecclesiastical 
or  secular,  would  not  fail  to  pay  a  visit  to  the  shrine  of 
S.  Peter  at  least. 

Who  were  the  pilgrims  who  made  this  journey  ? 
What  was  the  point  of  view  of  the  simpler  pilgrims, 
of  the  priests  and  bishops  who  directed  them,  of  the 
learned  doctors  of  the  Church  ?  Were  there  any  abuses, 
obvious  even  to  those  who  devotedly  believed  in  pilgrim- 
ages ?  Were  there  any  voices  raised  against  the  whole 
practice  ? 

We  find  answers  to  all  these  questions  in  stories  of 
individual  pilgrims  preserved  in  national  records,  in  friendly 
letters,  in  acrimonious  pamphlets,  in  sermons,  in  treatises, — 
all  contemporary  with  the  pilgrimages,  and  of  indubitable 
authenticity.  Incidentally  some  vivid  pictures  of  the  pilgrims 
themselves  are  presented.  The  material  is  abundant,  the 
difficulty  only  in  the  choice.  We  will  content  ourselves  with 
the  quotation  of  a  few  representative  passages,  and  con- 
fine ourselves  mainly  to  writers  of  the  fourth  and  fifth 
century. 

Then,  with  these  documents  in  our  hands  as  commen- 


20     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

taries,  we  will  walk  in  the  footsteps  of  the  pilgrims  along  the 
tracks  that  connect  the  shrines,^  pass  down  the  broad 
stairs  to  this  tomb,  ascend  again  to  another,  descend  once 
more  to  a  third:  we  will  read  the  graffiti^  scrawled  on  the 
passage  walls  and  in  the  crypts ;  look  at  the  frescoes, 
inscriptions,  and  phials  containing  the  martyrs'  blood,  on 
which  the  pilgrims  gazed  fifteen  hundred  years  ago.  Then 
we  will  make  a  longer  halt  at  some  shrine  converted  into  a 
liturgical  chapel,  adorned  with  marble  and  fine  stuffs,  where 
the  frescoes  are  blurred  by  the  smoke  of  the  candles,  and  where 
great  lamps,  fed  with  oil  of  balsam,  burn  perpetually  before 
the  shrine.  It  was  here  the  weary  pilgrims  would  rest  awhile 
on  the  stone  bench  that  runs  round  the  walls,  while  over  the 
altar  tomb  the  priest  said  the  Mass  of  the  saint  in  the  words 
still  used  on  their  festivals  to-day ;  or  some  great  preacher, 
Jerome,  Augustine,  Leo  the  Great,  delivered  in  the  basilicas 
above  the  tombs,  sermons  which  we  can  still  read  after 
fifteen  hundred  years. 

Descriptions  of  the  Pilgrimages: — By  Jerome. — 
S.  Jerome  (346-420),  in  a  passage  recalling  his  boyhood, 
describes  the  catacombs  :  ^ 

When  I  was  a  boy  in  Rome  being  instructed  in 
liberal  studies,  on  Sundays,  with  others  of  my  own  age, 
I  used  to  wander  about  the  sepulchres  of  the  apostles 
and  martyrs ;  and  I  often  went  into  crypts  dug  out 
of  the  depths  of  the  earth,  which  have  along  the 
walls,  on  each  side  as  you  enter,  bodies  of  the  dead ; 
and  everything  is  so  dark  that  those  words  of  the 
prophet  are  almost  fulfilled  : — '  They  descend  alive  into 
heir  (Ps.  liv.  16).  Now  and  then  {raro)  a  light  from 
above  modifies  the  horror  of  the  darkness,  but  it  seems 
rather  a  hole  pierced  to  let  down  the  light  than  a 
window.  .  .  . 

1  Schneider  is  attempting  to  discover  some  of  these  ancient  tracks,  of  the 
highest  importance  for  determining  the  sites  :  see  Nuovo  Bidlettino  di  archeologia 
cristiana,  1910,  p.  17. 

2  De  Rossi  points  out  that  the  discovery  oi  graffiti  and  broad  stairways  in  the 
course  of  excavations  always  indicates  the  proximity  of  a  consecrated  shrine 
visited  by  pilgrims. 

^  Commentarium  in  Ezechielum,  xii.  50,  in  P.L.  25,  375.  (The  greater  part  of 
S.  Jerome  has  been  translated  by  Wace  and  Schaff ;  see  Bibliography — Patristic.  ) 


THE  PILGRIMAGES  AND  THE  SHRINES       21 

In  another  passage  he  describes  the  pilgrims  at  the 
shrines :  ^ 

Where  save  at  Rome  do  they  crowd  with  such  zeal 
and  frequency  to  the  churches  and  sepulchres  of  the 
martyrs?  Where,  as  here,  does  Amen  re-echo  like 
heavenly  thunder,  and  the  temples,  emptied  of  their 
idols,  shiver?  Not  that  Rome  has  a  faith  different 
from  that  of  all  the  Churches  of  Christ,  but  because 
devotion  in  her  is  greater,  and  simplicity  in  belief. 

By  Prudentius. — Prudentius^  (b.  348)  describes  the 
pilgrims  to  the  tomb  of  Hippolytus  : 

In  the  morning  they  rush  to  greet  him :  all  the  youth 
worship :  they  come,  they  go,  till  the  setting  of  the  sun. 
They  press  kisses  on  the  shining  metal  of  the  inscrip- 
tion :  they  pour  out  spices :  they  bedew  his  tomb  with 
'tears.  And  when  ...  his  feast  day  returns,  what 
throngs  are  forced  thither  by  their  earnest  zeal  .  .  . :  the 
wide  fields  can  scarce  contain  the  joy  of  the  people.  .  .  . 

In  the  words  of  the  Fathers  and  in  the  pages  of  history 
we  read  of  the  reverence  paid  by  emperors  and  kings  to  the 
shrine  of  Peter.  The  Fathers  generally  draw  therefrom  the 
moral  of  the  pre-eminence  of  the  spiritual  over  the  material, 
and  inculcate  the  virtue  of  humility. 

By  Chrysostom. — Chrysostom  ^  (347-407)  in  one  of  his 
most  eloquent  sermons  says  : 

Of  the  servants  of  Christ  the  very  tombs  are  glorious, 
seeing  they  have  taken  possession  of  the  most  royal 
city :  and  their  days  are  well  known,  making  festivals 
for  the  world.  .  .  .  The  tombs  of  the  servants  of  the 
Crucified  are  more  splendid  than  the  palaces  of  kings 
...  he  that  wears  the  purple  goes  to  embrace  these 
tombs  and,  laying  aside  his  pride,  stands  praying  to  the 
saints  to  be  his  advocates  before  God  .  .  .  the  son  of 
Constantine  the  Great  thought  he  should  be  honouring 
his  father  with  great  honour  if  he  buried  him  in  the 
Porch  {atrium)  of  the   Fisherman  .  .  .  the  place  that 

^  Comm.  in  Epist.  Galat.  ii.,  in  P.L.  26,  355. 
-  Peristephanon,  xi.  189,  in  P.L.  60,  550. 

^  Horn.  26  in  2  Cor.  xii.  10,  in  P.G.  61,  582  (trans.:  Pusey,  Library  of  the 
Fathers). 


22      ROME  OF  THE  PILGRIMS  AND  MARTYRS 

doorkeepers  fill  in  the  halls  of  the   kings   is  filled  by 
kings  in  the  basilica  of  the  apostle.^ 

By  Augustine. — Similar  in  tenor  are  the  words  of 
Augustine :  ^ 

.  .  .  Behold  what  is  noble  and  pre-eminent  in  this 
world — the  emperor  comes  to  Rome :  whither  does  he 
hasten?  To  the  temple  of  the  emperor  or  to  the 
memorial  of  the  Fisherman  ? 

Emperors  and  Patricians  at  S.  Peter's :  the  Sermon  of 
Leo. — In  February  450  the  western  emperor  Valentinian  III., 
with  his  wife  Eudoxia,  the  daughter  of  the  great  Theodosius, 
and  his  mother  Galla  Placidia,  paid  one  of  his  rare  visits 
to  Rome,  and  on  the  22nd  ("the  anniversary  of  the 
Chair  of  Peter  "  as  we  read  in  the  Philocalian  Calendar  of  the 
fourth  century^),  after  attending  the  vigil,  and  offering 
rich  gifts,  they  all  entered  the  Basilica  of  S.  Peter  in  full  state, 
and  Leo  the  Great  (440-461)  preached  the  sermon  :* 

.  .  .  See!  the  government  of  the  first  and  greatest 
city  of  the  world  has  been  bestowed  by  Christ  on  a 
poor  man  of  no  account  like  Peter.  The  sceptres  of 
kings  have  bowed  down  before  the  wood  of  the  Cross : 
the  purple  of  the  Court  has  submitted  to  the  blood 
of  Christ  and  of  the  holy  martyrs.  The  emperor, 
decked  with  his  glittering  diadem  and  accompanied  by 
a  host  of  warriors,  comes  to  seek  the  Fisherman's 
intercession,  and  desires  to  be  adorned  with  his  merits 
rather  than  be  decked  with  jewels.  The  noble  and 
exalted  prostrate  themselves  before  the  burial-place  of 
a  man  of  the  lowest  estate. 

Conviction,  loyalty,  or  the  fashion  soon  induced  patrician 

*  An  allusion  to  the  tombs  of  Valentinian  (364-379)  and  Honorius  (395-423) 
at  the  entrance  of  S.  Peter's  in  Chrysostom's  day :  at  a  later  date  Otho  II.  was 
buried  there  and  some  of  the  Anglo-Saxon  kings  who  died  when  pilgrims  to 
Rome  :  see  infra^  p.  23. 

^  Comm,  in  Psahn,  cxl.,  in  P,L.  37,  1830.  (For  translation  see  Schaff,  op. 
cit.  in  Bibliography.) 

2  Infra,  Appendix  III.  B.^  Dep.  Mart. 

*  Morin,  Anecdota  Maredsolana,  i.  409,  1893,  from  a  new  codex.  Cf.  Leo, 
epist.  55,  in  P.L.  54,  858.  (Selections  from  Leo  have  been  translated  in  Wace 
and  Schafif,  ^/.  cit,) 


THE  PILGRIMAGES  AND  THE  SHRINES       23 

and  plebeian  to  follow  the  emperor's  example.  Prudentius  ^ 
describes  the  scene : 

.  .  .  They  come  to  the  holy  sanctuaries  of  the 
followers  of  the  Nazarene  .  .  .  the  descendants  of  the 
Anii,  the  noble  children  of  the  Probi  .  .  .  the  high-born 
Anicius  .  .  .  the  Olybrii  lay  low  the  fasces  of  the 
Bruti  before  the  threshold  of  the  martyrs.  .  .  .  After 
this  turn  your  eyes  on  the  people :  what  part  of  them 
does  not  despise  the  altar  .  .  .  of  Jupiter?  Every  man 
of  them  who  .  .  .  treads  the  stony  ways  ...  to  the 
heights  of  the  Vatican  where  lie  the  ashes  of  the  beloved 
father  (Peter). 

The  sovereigns  of  the  newly-converted  Teutonic  peoples 
were  among  the  most  devout  of  pilgrims. 

When  Charlemagne  and  his  suite  went  to  spend  their 
Easter  in  Rome  in  774,  they  performed  the  last  thirty  miles 
on  foot,  and  Charlemagne  ascended  the  steps  of  S.  Peter's 
on  his  knees,  kissing  each  step  as  he  went  up.  The  pope 
received  him,  they  embraced,  prayed  in  the  church,  and  then 
"  descended  together  to  the  body  of  blessed  Peter." 

English  Kings  at  S.  Peter's. — Many  of  our  Anglo- 
Saxon  kings  2  from  time  to  time  ceased  to  fight  for  their 
precarious  crowns  in  order  to  make  a  visit  to  Rome. 
Cadwalla,  after  many  a  bloody  deed,  went  to  Rome  and  was 
baptized  by  Pope  Sergius 

On  the  holy  Saturday  before  Easter  in  the  year  of 
our  Lord  689,  and  being  still  in  his  white  garments,  he 
fell  sick  and  departed  this  life  on  the  20th  of  April,  and 
was  associated  with  the  blessed  in  heaven. 

He  was  named  Peter,  and  was  buried  in  S.  Peter's,  and 
honoured  with  a  long  epitaph.^  His  successor,  Ina,  gave  up 
his  kingdom,  having  reigned  thirty-seven  years : 

and  went  away  to  Rome  to  visit  the  blessed  apostles 
.  .  .  being  desirous  to  spend  some  time  of  his  pilgrimage 

*  Contra  Symmachum,  i.  550,  in  P.L.  60,  164. 

^  See  Bede,  Historia  Eccksiastica,  in  P.L.  95  (also  edited  with  translation 
by  Giles,  Patres  ecclesiae  anglicanae,  London,  1843  :  also  translated  by  A.  M. 
Sellar) ;  Anglo-Saxon  Chronicle  (in  Bohn's  Library  together  with  Bede's 
Ecclesiastical  History), 

^  Infray  p.  231. 


24      ROME  OF  THE  PILGRIMS  AND  MARTYRS 

on  earth  in  the  neighbourhood  of  the  holy  place,  that  he 
might  be  the  more  easily  received  by  the  saints  in 
heaven.  The  same  thing  was  done  by  many  of  the 
English  nation,  noble  and  ignoble,  laity  and  clergy, 
men  and  women.^ 

Another  king  imitated  the  example  of  Ina:^ 

Coinred,  who  had  for  some  time  nobly  governed  the 
kingdom  of  the  Mercians,  did  a  much  more  noble  act 
by  quitting  the  sceptre  of  his  kingdom  and  going  to 
Rome  (709),  where,  being  shorn  when  Constantine  was 
pope,  and  made  a  monk  at  the  threshold  of  the  apostles, 
he  continued  to  his  last  hour  in  prayers,  fasting  and 
almsgiving.  .  .  .  With  him  went  the  son  of  Sighere, 
king  of  the  East  Saxons,  whose  name  was  Offa,  a 
youth  of  most  lovely  age  and  beauty,  and  most  earnestly 
desired  by  all  the  nation  to  be  their  king.  He  with 
like  devotion  quitted  his  wife,  lands,  kindred  and 
country  for  Christ  and  for  the  gospel.  .  .  .  He  also, 
when  they  came  to  the  holy  places  at  Rome,  receiving 
the  tonsure,  and  adopting  a  monastic  life,  attained  the 
long-wished-for  vision  of  the  blessed  apostles  in  heaven. 

Ethelwulf  in  855 

went  to  Rome  in  great  state  and  remained  there  twelve 
months  .  .  .  [later]  Alfred,  his  third  son,  he  sent  to 
Rome ;  and  when  Pope  Leo  heard  that  Ethelwulf 
was  dead  he  consecrated  Alfred  king,  and  held  him 
as  his  spiritual  son  at  confirmation,  even  as  his  father 
Ethelwulf  had  requested  on  sending  him  thither. 

Alfred's  sister,  Queen  Ethelswitha,  died  on  her  way 
to  Rome,  and  her  body  lies  in  Pavia. 

It  would  be  tedious  to  multiply  names.  A  single  remark 
of  the  Chronicle  shows  the  frequency  of  these  journeys  from 
England  to  Rome : 

In  that  year  (899)  no  journey  to  Rome  was  under- 
taken except  that  King  Alfred  sent  two  couriers  with 
tithes. 

Truly  might  Leo  I.  ^  exclaim : 

(Peter  and   Paul)  have  raised  Rome  to  such  glory 

1  Bede,  op.  cit.  v.  7.  2  /^^^  ^^  jg^ 

'  Sermo  82  in  P.L.   54,  422   (trans,    in  Wace  and   Schaff,   op.  cit.) :    the 
translation  above  is  not  entirely  by  Wace  and  SchafF. 


THE  PILGRIMAGES  AND  THE  SHRINES        25 

that  she  has  become  a  holy  nation,  an  elect  people, 
a  royal  and  priestly  city,  and  the  head  of  the  world, 
thanks  to  the  blessed  seat  of  Peter.  .  .  .  And  what  a 
multitudinous  offspring  these  two  glorious  plants  of 
the  divine  seed  have  produced,  her  thousands  of  blessed 
martyrs  bear  witness  ;  who,  in  emulation  of  the  triumph 
of  the  apostles,  have  girt  our  city  with  a  people  robed 
in  purple,  whose  glory  shines  far  and  wide :  and  they 
have  crowned  her,  as  with  a  diadem,  studded  with  the 
splendour  of  innumerable  precious  stones. 

The  Pope  and  the  Eastern  Church. — In  the  letter  of 
Theodoret,^  Bishop  of  Cyrrhus  in  Syria,  to  this  same  Leo  we 
have  the  view  of  a  learned  Oriental : 

.  .  .  Your  city  is  great  among  all  because  she  is  the 
head  of  the  world,  and  sees  great  multitudes  pressing 
within  her  walls ;  .  .  .  but  her  chief  glory  is  the  faith 
to  which  the  divine  Paul  bore  witness.  .  .  .  Your  city 
possesses  the  bodies  of  Peter  and  Paul,  the  fathers  of 
us  all,  our  masters  in  the  faith,  whose  tombs  illumine 
the  hearts  of  the  faithful.  These  blessed  two,  inspired 
by  God,  have  arisen  in  the  East,  and  spread  on  all  sides 
their  rays :  but  it  is  in  the  West  they  have  found  their 
setting,  it  is  from  the  West  that  they  illumine  the 
world.  It  is  they  who  have  given  to  your  seat  an 
incomparable  glory:  they  are  the  most  precious  of 
your  possessions. 

Arrangements  for  the  Pilgrims. — Arrangements  were 
made  for  the  comfort  of  this  throng  of  pilgrims.  They 
brought  with  them  introductions,  and  were  received  on  the 
way  in  the  Bishops'  houses,  in  monasteries  and  in  guest- 
houses. Pope  Symmachus  (498-514)  had  established  three 
hospices  in  Rome,  at  S.  Peter's,  S.  Paul's  and  S.  Laurence's ; 
and  Belisarius,  the  general  of  Justinian,  built  and  mag- 
nificently endowed  a  hospice  in  the  Via  Lata.  In  the  time 
of  Charlemagne  there  was  a  special  guest-house  for  the 
Franks,  the  Schola  Francorum ;  and  other  little  national 
colonies  were  formed, — Saxons,  Frisians,  Lombards — in  the 
precincts  of  S.  Peter's.     Here  also  were  two  great  fountains 

^  Ep.  lii.   in  P.  L.  54,  847  (trans,  in  Wace  and  Schaff,   op.   cit.   vol.  iii. 
p.  293,  Ep.  cxiii. ). 


26     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

for  the  pilgrims  to  wash  in,^  stalls  at  which  to  buy  food 
and  "objects  of  piety,"  and  a  place  under  the  arcades  of 
the  Atrium  where,  from  the  earliest  days,  the  poor  were 
fed  on  the  feast  day  of  S.  Peter. 

Ansa,  wife  of  the  Lombard  king  Desiderius,  built  a 
hospice  about  740  on  Mount  Garganus,  on  the  Adriatic :  Paul 
the  Deacon  put  up  an  inscription  on  it : 

Go  on  thy  way  safely,  pilgrim  from  the  western 
shores,  who  seekest  the  temple  of  blessed  Peter  and 
the  rock  of  Garganus  and  the  blessed  cavern.  Safe 
under  his  protection  thou  shalt  not  fear  the  robber's 
dagger,  nor  cold  nor  storm  in  the  dark  night :  the 
queen  has  provided  you  with  spacious  shelter  and  with 
refreshment. 

Excesses  of  the  Pilgrims  described  by  Paulinus  and 
Augustine. — The  pilgrims  at  times  took  only  too  good 
advantage  of  the  opportunities  afforded  them.  Their 
devotions  paid,  they  indulged  freely  in  revels  and  feasting, 
a  characteristic  also  of  an  ordinary  funeral  repast  ^  in  those 
days.  Many  passages  from  the  Fathers  have  illuminated 
for  us  this  phase  of  the  complex  aspects  of  the  pilgrimages. 

When  Eustochium,  that  pious  daughter  of  the  pious 
Paula,  sent  a  present  to  Jerome  on  the  Feast  of  S.  Peter, 
he  replied  to  her  with  some  serious  advice  conveyed  in  a 
light  tone,  and  remarked  :  ^ 

We  must  be  careful  to  celebrate  the  Feast  (of 
S.  Peter)  not  so  much  by  abundance  of  food  as  by 
exaltation  of  spirit:  for  it  is  absurd  to  try  to  honour 
by  such  excess  a  martyr  whom  we  know  to  have 
pleased  God  by  his  fasting. 

No  doubt  the  description  of  the  scenes  at  the  tomb  of 
S.  Felix  of  Nola  which  we  owe  to  Paulinus  of  Nola  *  would 
apply  to  the  Roman  pilgrims : 

In  throngs  they  spend  the  whole  night  in  vigils  and 

^  We  have  the  inscription  for  the  fountain  {cantharus)  in  the  Atrium  of 
S.  Paul's.     See  infra,  p.  286. 

^  See  Augustine,  Confessions ,  vi.  2 ;  Paulinus  of  Nola,  Ep,  xiii.  in  P,L. 
61,  207. 

3  Ep.  31  ad  Eustochium,  in  P.L.  22,  445  (trans.  Wace  and  SchafT). 

*  Carmen,  xxvii.  555,  in  P.L.  61.     For  Paulinus'  life,  cf.  infra,  p.  36. 


THE  PILGRIMAGES  AND  THE  SHRINES       27 

rejoicing.  .  .  .  Would  that  this  rejoicing  manifested 
itself  in  sober  {sanus)  prayers,  and  that  they  did  not 
fill  high  the  wine  cups  on  the  threshold  of  the  saints,  .  .  . 
The  simple  credulously  hold  that  the  saints  rejoice  in 
the  fumes  of  the  wine  poured  forth  on  their  sepulchres 
.  .  .  the  altar  tomb  (inensa)  of  Peter  receives  what  the 
doctrine  of  Peter  abhors. 

Another  description  of  these  excesses,  their  origin,  and 
the  effort  of  the  Church  to  combat  them  is  found  in  a  letter 
which  S.  Augustine  wrote  in  395,  when  still  only  a  priest, 
to  Alypius,  Bishop  of  Thagaste,^  stating  how  he  dealt 
with  the  question.  After  describing  how  he  rebuked  his 
congregation  he  continues : 

Lest,  however,  any  slight  should  seem  to  be  put  by 
us  on  those  who  before  our  time  tolerated  .  .  .  such 
manifold  excesses  of  an  undisciplined  multitude,  I 
explained  to  them  the  circumstances  out  of  which  this 
custom  seems  to  have  necessarily  risen  in  the  Church, — 
namely,  that,  in  the  Peace  .  .  .  crowds  of  heathen 
who  wished  to  assume  the  Christian  religion  were  kept 
back,  because,  having  been  accustomed  to  celebrate 
the  feasts  connected  with  their  worship  of  idols  in 
revelling  and  drunkenness,  they  could  not  easily  refrain 
from  pleasures  so  hurtful  and  habitual.  Therefore  it 
seemed  good  to  our  ancestors,  making  for  a  time  a 
concession  to  their  infirmity,  to  permit  them  to  celebrate, 
instead  of  the  festivals  which  they  renounced,  other  feasts 
in  honour  of  the  holy  martyrs ;  which  were  observed  not 
as  before  with  a  profane  design  but  with  similar  self- 
indulgence.  .  .  .  The  example  of  daily  excess  in  the 
use  of  wine  in  the  church  of  the  blessed  Apostle  Peter 
was  brought  forward  in  defence  of  the  practice.  I  said 
in  the  first  place  that  I  had  heard  that  these  excesses 
were  often  forbidden,  but  because  the  place  was  at  a 
distance  from  the  bishop's  control,  and  because  in  such 
a  city  the  multitude  of  carnally-minded  people  was 
great,  the  foreigners  especially,  of  whom  there  is  a 
constant  influx  .  .  .  the  suppression  of  so  great  an  evil 
had  not  been  possible. 

S.   Augustine   again,   in   a   well-known    passage  in   his 

1  Ep.  29  ad  Alypiujn,  in  P.L.  33,  114  (trans.  Wace  and  Schaff). 


28      ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Confessions}  describes  how  in  Milan  his  mother  was  bringing 
the  usual  offerings  for  the  anniversaries  of  the  saints.  The 
same  custom  prevailed  in  Rome.  She  was  wont  to  bring 
with  her — 

A  basket  full  of  pottage,  bread  and  wine  to  be  tasted 
by  herself,  and  then  given  away  .  .  .  when  called  upon 
to  attend  the  memorials  of  the  dead  ;  .  .  .  and  when 
she  learnt  that  that  illustrious  preacher  and  godly 
prelate  (Ambrose)  had  forbidden  these  things  to  be 
done  even  by  those  who  did  them  in  all  sobriety,  lest 
any  occasion  of  excess  should  be  given  to  the  in- 
temperate, and,  further,  because  these  memorials  were 
too  like  the  superstitious  Parentalia  (funeral  feasts) 
of  the  Gentiles,  she  willingly  submitted,  and  in  place 
of  her  basket  full  of  fruits  of  the  earth  she  learned 
to  bring  to  the  memorials  of  the  martyrs  a  bosom  full 
of  purer  offerings,  so  that  she  might  give  what  she 
could  to  the  poor,  and  that  thus  the  Communion  of 
the  Lord's  Body,  in  imitation  of  whose  Passion  the 
martyrs  were  sacrificed  and  crowned,  might  be  cele- 
brated at  the  anniversaries  in  this  way. 

The  Character  and  Uses  of  Relics  (for  Dedications  of 
Churches,  etc.). — As  we  study  the  story  of  individual 
pilgrims  we  shall  note  that  the  majority  of  them  brought 
back  relics.2  What  were  these  relics  ?  What  view  did  the 
pilgrims  take  of  them  ? 

Very  often  it  is  a  bishop  who  requires  relics  of  the 
martyr  to  whom  his  church  is  dedicated,  in  order  to  place 
them  in  the  altar,  even  as  in  quite  primitive  days  the  altar 
stone  ^  {titulus)  was  itself  a  martyr's  tomb.  The  gift  of 
relics  made  by  the  popes  to  kings  and  great  people  is  a 
commonplace  of  papal  correspondence.  We  shall  note,  too, 
how  often  deacons  were  sent  with  petitions  for  these  treasures, 
and  further,  often  brought  back  from  the  archives  documents 
of  historical   importance    incorporated    by   a    Bede*  or   a 

^  Bk.  vi.  2,  in  P.L.  32,  719  (trans,  by  Bigg,  "  Library  of  Devotion  "  :  London, 

1905). 

'^  A.  de  Waal,  "Andenken  an  die  Romfahrt  im  Mittelalter,"  in  Romische 
Quartalschrift,  1900,  p.  54,  with  further  bibliography. 

^  Supra^  p.  10.  *  Infra^  p.  37. 


THE  PILGRIMAGES  AND  THE  SHRINES       29 

Gregory  of  Tours  ^  into  their  histories.  These  relics  could 
heal  sicknesses,  save  from  shipwreck,  and,  on  one  occasion 
at  least,  were  miraculously  preserved  amid  the  flames.  In 
some  few  cases  the  relics  were,  or  professed  to  be,  actual 
portions  of  the  body  of  the  saint,  or  else  a  splinter  of  the 
true  Cross  enclosed  in  a  cross,  or  a  minute  fragment  of  the 
chain  which  had  bound  Peter  or  Paul,  or  of  the  gridiron  of 
Laurence  and  such  like. 

In  the  vast  majority  of  cases,  however,  the  relics  were 
nothing  but  objects  which  had  been  in  proximity  to  the  holy 
tombs, — a  cloth  which  had  been  placed  on  the  tomb  of  S. 
Peter  or  S.  Paul ;  a  key  or  a  golden  model  of  a  key  which 
had  unlocked  the  door  of  their  confession  ;  a  lamp  or  a  little 
vessel  2  containing  oil  that  had  burnt  before  the  shrines  of 
the  martyrs  ;  facsimiles  of  the  nails  of  the  true  Cross  ;  medals 
with  portraits  of  the  apostles.  Some  of  the  familiar 
portraits  of  Peter  and  Paul  made  with  gold  leaf  inserted  in 
crystal  {vetri)  no  doubt  served  this,  as  well  as  other  purposes. 
A  tiny  medal  somewhat  of  this  character,  with  a  metal  ring 
attached  for  hanging  round  the  neck,  has  actually  been 
found  in  the  catacomb  of  Priscilla.^  There  was  in  the  pre- 
cincts of  S.  Peter's  then  as  to-day,  a  depot  of  **  objects  of 
piety  "  to  supply  the  needs  of  pilgrims.  Such  relics  are  very 
similar  to  the  objects  brought  home  by  the  Catholic  pilgrim 
now, — a  blessed  medal,  a  rosary  laid  on  the  tomb  of  a  saint, 
some  grains  of  earth  from  the  catacombs  enclosed  in  a 
crucifix, — and  were  probably  regarded  in  much  the  same 
light  then  as  now. 

The  passages  illustrating  these  statements  are  numerous  : 
reference  to  a  few  only  will  be  sufficient  for  our  purpose. 
Among  the  bishops  who  sought  for  relics  we  read  that 
Amantius,  Bishop  of  Como,*  visited  Rome  in  440,  and  re- 
turned with  relics  of  SS.  Peter  and  Paul  and  placed  them  in 

1  Infra,  p.  31. 

2  There  are  some  beautiful  examples  of  such  vessels  in  the  Treasury  of  Monza  : 
see  infra,  pp.  102  and  following.  For  illustrations  see  Garucci,  Storia  delP  arte 
cristiana,  vol.  vi.  pi.  433-435  :  Prato,  1 880. 

^  De  Rossi,  in  Bull,  di  archeoL  crist.  1864,  p.  81  ;  1891,  p.  127  ;  Garucci,  op. 
cit.  tav.  174,  176. 

*  Ughelii,  Italia  Sacra,  v.  258  :  Venice,  1720. 


30     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

his  Cathedral  Church  dedicated  to  these  apostles.  Germanus, 
Bishop  of  Auxcrre,^  brought  into  Britain  in  429  "  relics  of 
all  the  apostles  and  of  several  martyrs,"  and  worked  many 
miracles  with  them. 

The  letter  of  Gregory  the  Great  to  Palladius,  Bishop  of 
Saintes  2  {Santones)  in  Gaul  is  worth  quoting : 

Leuparic  your  presbyter,  the  bearer  of  these  presents, 
when  he  came  to  us,  informed  us  that  your  Fraternity 
has  built  a  church  in  honour  of  the  blessed  apostles 
Peter  and  Paul  and  also  of  the  martyrs  Laurence  and 
Pancras;  and  placed  there  thirteen  altars,ofwhich  welearn 
thatfour  have  remained asyetundedicated,becauseofyour 
desire  to  deposit  there  relics  of  the  above-named  saints. 
And,  seeing  that  we  have  reverently  supplied  you  with 
relics  of  the  saints  Peter  and  Paul  and  also  of  the 
martyrs  Laurence  and  Pancras,  we  exhort  you  to  receive 
them  with  reverence,  and  deposit  them  with  the  help  of  the 
Lord ;  providing  before  all  things  that  supplies  for  the 
maintenance  of  those  who  serve  there  be  not  wanting. 

For  the  same  purpose  Avitus,  Bishop  of  Vienne  in 
Southern  France,  sends  his  deacon  Julian  to  Pope  Symmachus 
(498-511)  to  beg  for  a  fresh  supply  of  relics.^ 

Some  Historic  Relics. — Among  the  innumerable  presents 
of  this  kind  offered  to  kings  and  bishops  we  read  how  Pope 
Pelagius  I.  (555-560)*  sent  relics  to  King  Childebert  by  the 
monks  of  the  monastery  of  the  island  of  Ldrins,  off  Provence, 
and  to  Sapaudius,  Bishop  of  Aries,  through  a  sub-deacon 
called  Homobonus.  Pelagius  II.  ^  in  580  sent  Aunarius, 
bishop  of  Auxerre,  relics  "with  blessing  attached"  (cum 
cohaerente  sibi  sanctificatione). 

A  few  drops  of  the  holy  oil  which  had  burnt  before  the 
martyrs'  shrines,  collected  into  little  bottles,  was  a  sufficiently 
magnificent  present  for  the  great  Pope  Gregory  to  make  to 

^  Bede,  Ecclesiastical  History,  i.  18. 

2  Gregorii  Magni  Epistolae^  vi.  49,  in  P.L.  77,  834  (trans.  Wace  and  Schafif, 
op.  cit.). 

3  Aviti  Vitensis  Epistolae,  xxvii.,  in  P.L.  59,  243. 

*  Jaff(6,  Regesta  Pontificum  Romanorum,  No.  942.     For  L^rins,  see  infray 
p.  250,  and  note  i. 
^  Ibid.,  No.  1048. 


THE  PILGRIMAGES  AND  THE  SHRINES       31 

the  Lombard  queen  Theodelinda  for  the  cathedral  which  she 
had  founded  at  Monza.  They  have  been  preserved  as  the 
greatest  of  treasures  to  the  present  day,  and  form  the  subject 
of  countless  learned  treatises.^ 

A  similar  relic,  some  Oleum  S.  Crucis,  or  oil  burnt  before 
the  shrine  of  the  Holy  Cross,  was  presented  to  Pope  Gregory 
the  Great  by  the  ex-consul  Leontius.^ 

A  most  instructive  passage  is  found  in  the  pages  of 
Gregory  of  Tours.  Agiulphus,^  the  deacon  of  Gregory, 
visited  all  the  sanctuaries  of  Rome,  and  brought  back  some 
relics  for  the  church  of  Tours.  He  recounted  to  Gregory  all 
he  had  seen  there,  and  all  that  he  had  heard  concerning  the 
passions  and  shrines  of  the  martyrs.  This  has  been 
embodied  in  the  De  Gloria  Martyrum^  of  Gregory,  in 
which  the  following  passage  occurs : 

S.  Peter  is  buried  in  a  church  called  from  ancient 
times  the  Vatican.  .  .  .  His  sepulchre,  which  is  placed 
under  the  altar,  is  very  rarely  entered.  However,  if 
any  one  desires  to  pray,  the  gates  by  which  the  place  is 
fenced  are  opened,  and  he  goes  in  above  the  sepulchre ; 
and  then  having  opened  a  little  window  {i.e.  the 
fenestrella  confessionis)  puts  his  head  within,  and  makes 
request  concerning  his  needs.  Nor  is  the  result  delayed, 
if  only  the  petition  be  a  just  one.  For  if  he  desires  to 
carry  away  with  him  some  blessed  memorial,  he  throws 
within  a  little  handkerchief  that  has  been  carefully 
weighed,  and  then,  watching  and  fasting,  he  prays  most 
fervently  that  the  apostle  may  give  an  effective  answer 
to  his  devotion.  Wonderful  to  say,  if  the  faith  of  the 
man  prevails,  the  handkerchief,  when  it  is  raised  from 
the  tomb,  is  so  filled  with  divine  virtue  that  it  weighs 
much  more  than  it  did  before ;  and  then  he  who  has 
raised  it  knows  that  he  has  obtained  the  favour  which 
he  sought.  Many  also  make  golden  keys  to  unlock  the 
gates  of  the  blessed  sepulchre;  then  they  take  away 
those  which  were  used  before  as  a  sacred  treasure,  and 

*  For  a  full  account  of  the  treasure  see  infra ^  p.  102. 

2  Gregorii  Magni  Epistolae,  lib.  viii.,  No.  35  in  P.L.  77,  938.  (Wace  and 
Schaff,  op.  cit.) 

^  Duchesne,  "  Le  Liber  Pontijicalis  en  Gaule  "  in  Melanges  d^ archiologie  et 
cPhistoire,  1882,  277  ;  Gregory  of  Tours,  Historia  Francortim^  x.  i, 

*  De  Gloria  Martyrum,  i.  28,  in  P.L.  71,  col.  728, 


32      ROME  OF  THE  PILGRIMS  AND  MARTYRS 

by  these  keys  the  infirmities  of  the  afflicted  are  cured. 
For  true  faith  can  do  all  things. 

As  a  further  illustration  of  the  practices  here  mentioned, 
we  find  certain  bishops  petitioning  Pope  Hormisdas  in  520 
to  lay  some  cloths  ibrandea)  actually  upon  the  tomb  of  the 
Apostles  Peter  and  Paul :  ^  they  ask,  further,  for  a  portion  of 
the  chains  of  the  apostles,  and  a  fragment  of  the  gridiron  of 
Laurence.     Their  requests  are  granted. 

Again,  one  of  the  keys  described  above  was  sent  by 
Gregory  the  Great  to  Theoctista,^  sister  of  the  Emperor 
Mauricianus  and  governess  of  the  royal  children.  In  the 
letter  which  accompanies  it  the  pope  says : 

I  beg  you  to  take  especial  care  to  instruct  in  good 
morals  the  little  lords  you  are  bringing  up.  .  .  .  Further, 
I  send  you,  as  a  blessing  from  S.  Peter  the  Apostle,  a 
key  from  his  most  sacred  body :  with  respect  to  which 
key  the  miracle  has  been  wrought  which  I  now  relate. 

Then  follows  the  story  of  the  sacrilegious  Lombard  who 
was  trying  to  steal  what  he  believed  to  be  a  golden  key,  and 
cut  his  own  throat  by  mistake. 

A  similar  key  was  sent  by  him  to  Anastasius,  patriarch 
of  Antioch,^  with  the  words  : 

I  have  sent  you  the  keys  of  blessed  Peter  the  Apostle 
who  loves  you  :  these,  laid  upon  the  sick,  are  splendid 
with  many  miracles. 

These  keys  sometimes  contained  in  addition  actual  relics 
of  S.  Peter's  chains,*  as  did  those  sent  to  King  Childebert^ 
"  which,  hung  round  the  neck,  will  protect  you  from  evil." 
Many  of  the  pilgrims  so  wore  their  relics,  on  twisted  chains 
(tortulae),^ 

When  the  Empress  Constantina  made  a  bold  request 
to  Gregory  the  Great  for  the  head  of  S.  Paul,  the  pope 
replies :  ^ 

I  am  distressed  that  I  neither  can  nor  dare  do  what 

^  Borgia,  Vaticana  Confessio^  p.  clxi :  Rome,  1776. 
2  Greg.  Ep.  Ivii.,  No.  26  in  P.L.  77.  ^  /^/^^  \^  5^ 

^  Ibid.  i.  30.  ^  Ibid.  vi.  6.  ^  Sufra,  p.  29. 

■^  Ibid,  iv,  300. 


THE  PILGRIMAGES  AND  THE  SHRINES        33 

you  enjoin.  For  the  bodies  of  the  apostles  Peter  and 
Paul  glitter  with  so  great  miracles  and  terrors  in  their 
churches,  that  one  cannot  even  go  to  pray  there  without 
great  fear.  .  .  .  Moreover,  let  my  most  tranquil  lady 
know  that  it  is  not  the  custom  of  the  Romans,  when 
they  give  relics  of  saints,  to  presume  to  touch  any  part 
of  the  body :  but  only  a  cloth  {brandeuni)  is  put  into  a 
box  {pyxis),  and  placed  near  the  most  sacred  bodies 
of  the  saints :  and  when  it  is  taken  up,  it  is  deposited 
with  due  reverence  in  the  church  that  is  to  be  dedicated, 
and  such  powerful  effects  are  thus  produced  there 
as  might  have  been  if  the  bodies  themselves  had  been 
brought  to  that  special  place.  .  .  .  But  since  so  religious 
a  desire  of  my  most  serene  lady  ought  not  to  be  wholly 
unsatisfied,  I  will  make  haste  to  transmit  to  you  some 
portion  of  the  chains  which  S.  Peter  the  apostle  himself 
bore  on  his  neck  and  hands,  from  which  many  miracles 
are  displayed  among  the  people:  if,  at  least,  I  should 
succeed  in  removing  it  by  filing.  ...  A  priest  attends 
with  a  file,  and  in  case  of  some  seekers  a  portion  comes 
off  so  quickly  from  these  chains  that  there  is  no  delay ; 
but  in  the  case  of  other  seekers,  the  file  is  drawn  a  long 
time  over  the  chains,  and  yet  nothing  can  be  got  from 
them. 

Of  the  miraculous  powers  ascribed  to  such  relics  we  have 
further  examples.  The  deacon  Agiulphus,  who  was  bring- 
ing back  manuscripts  to  Gregory  of  Tours,  was  nearly 
shipwrecked  on  his  journey  home,^  but  in  the  end  all  on 
board  reached  their  journey's  end — 

For  there  were  on  board  relics  of  the  apostles,  of 
S.  Paul,  of  SS.  Laurence  and  Pancras,  of  S.  Chrysanthus 
and  the  maiden  Darias,  of  S.  John  and  the  other  Paul 
his  brother.  .  .  . 

This  same  Gregory  of  Tours  ^  tells  of  a  certain  John  who 
went  on  a  pilgrimage  to  the  Holy  Land,  and  was  healed  of 
leprosy.  Coming  back  "  he  fell  among  thieves  in  the  lofty 
solitudes  of  the  Alps."  They  beat  him,  left  him  half  dead, 
and  threw  on  to  the  fire  the  little  casket  {capsd)  in  which 

^  Gregory  of  Tours,  De  Gloria  Martyruniy  i.  83. 
2  Ibid.  i.  19. 


34     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

were  relics.  The  relics  remained  intact,  and  John  recovered 
and  went  back  to  Gaul. 

Gregory  himself  was  given  a  cloth  in  which  the  Holy 
Cross  had  been  wrapped  up.  He  tore  the  stuff  into  small 
fragments,  and  apportioned  them  to  various  religious  houses, 
whereby  were  wrought  miracles  of  healing.^ 

Beside  the  human  interest  in  these  stories,  these  relics 
have  often  thrown  light  on  historical  questions,  as  in  the  case 
of  the  celebrated  treasure  of  Monza. 

^  Gregory  of  Tours,  De  Gloria  Martyrtim,  i.  6.     For  further  examples  of 
pilgrims  see  supra,  pp.  23,  24.     Cf.  p.  37. 


CHAPTER    III 

THE   PH^GRIMAGES:   THE   BELIEFS   OF   THE 
PILGRIMS 

Some  individual  pilgrims :  early  martyrs,  pilgrims  from  Gaul,  Paulinus  of 
Nola,  English  pilgrims — Pilgrimage  privileges  attached  to  local  churches — 
The  beliefs  of  the  pilgrims  as  shown  in  the  <^ra^/z— Spirit  of  materialism — Burial 
ad  Sanctos :  views  of  Augustine — Jerome  on  pilgrimages — The  inscription  of 
Achilles  at  Spoleto — The  controversial  pamphlets  of  Jerome  and  Vigilantius. 

Unde  duo  ista  praeclara  divini  seminis  germina  in  quantam  subolem  pullula- 
rint,  beatorum  millia  martyrum  protestantur :  quae,  apostolicorum  aemula 
triumphorum,  urbem  nostram  purpuratis  et  longe  lateque  rutilantibus  populis 
ambierunt,  et  quasi  ex  multarum  honore  gemmarum  conserto  uno  diademate 
coronaverunt. — Leo,  Sermo?- 

Individual     Pilgrims:    Early     Martyrs. — We     may 

linger  yet  a  little  over  the  personalities  of  the  pilgrims ;  who 
are  sometimes  interesting  in  themselves,  and  whose  records 
throw  light  on  the  beliefs  of  that  day.  The  writers  of  the 
Acta  Sanctorum'^  love  to  relate  how  several  of  the  early 
martyrs  perished  while  in  prayer  at  the  tombs  of  their 
forerunners.  Zoe,  one  of  the  converts  of  the  martyr  S. 
Sebastian,^  was  arrested  as  she  was  praying  at  the  shrine  of 
S.  Peter  on  his  feast  day.  Her  fellow-convert  Tranquil- 
lianus  cried :  "  Are  women  to  win  their  crowns  before  us  ? 
Why  then  should  we  live  ?  "  :  and,  descending  to  the  tomb  of 
S.  Paul  on  the  octave  of  his  feast,  he  too  was  martyred. 
These  Acta  are  almost  all  compilations  of  the  fifth  and  sixth 
century,  but  occasionally  they  have  preserved  the  tradition 
aright,  and  at  least  give  us  the  traditions  as  known  to  the 
pilgrims. 

1  Supra,  p.  25.  ^  Infra^  p.  128. 

3  Acta  Sanctorum  (••  A.SS:'),  Jan,  20. 

35 


36     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

We  come  again  to  genuine  historical  pilgrims  with 
Fulgentius  of  Africa,^  the  historian  of  the  Vandal  invasion, 
who  came  to  Rome  in  500  and 

reverently  went  all  round   to  all  the  holy  places  of 
the  martyrs. 

Pilgrims  from  Gaul. — Among  the  earliest  of  the  foreign 
pilgrims  were  those  from  Gaul,  which  had  given  many  martyrs 
to  the  Church.  Hilary,  Bishop  of  Aries  in  429,  was  wont 
to  visit  the  sanctuary  of  the  apostles  and  martyrs,^  and,  as  a 
true  pilgrim,  made  the  whole  journey  on  foot  Apollinaris 
Sidonius  (430-483),  Bishop  of  Clermont  -  Ferrand,^  who 
has  described  his  journey,  was  in  Rome  in  456  and  again 
in  467. 

Gregory  of  Tours*  tells  a  characteristic  story  of  Ara- 
vatius  (or  Servatius),  Bishop  of  Tongres  in  the  middle  of  the 
fifth  century.  Fearing  the  possible  horrors  of  a  Hunnish 
invasion  of  Gaul,  the  bishop  made  a  pilgrimage  to  Rome  to 
fast  and  to  pray  for  the  intercession  of  the  apostle  to  avert 
the  scourge.  S.  Peter  replies  that  God  has  sanctioned  the 
invasion,  but  that  Servatius  shall  be  spared  the  sight  by  swift 
death.     One  wonders  if  the  bishop  went  home  comforted. 

Paulinus  of  Nola. — An  ardent  pilgrim  and  devout 
believer  in  relics  was  Paulinus,^  once  a  wealthy  patrician  of 
Bordeaux,  then  Senator  and  Consul  of  Rome.  In  394  he 
gave  up  wealth  and  position  to  live  a  life  of  monastic  poverty 
with  his  wife  at  Nola  in  Southern  Italy,  where  he  built  a  great 
church  to  S.  Felix ;  and  of  this  district  he  became  bishop 
in  409.  He  was  in  constant  correspondence  with  Augustine 
and  Jerome.  He  was  wont  to  make  an  annual  pilgrimage 
to  Rome  on  29th  June,  "the  anniversary  of  the  blessed 
apostles  "  {beatorum  apostoloi'um  natalis). 

In  399  he  writes  to  his  friend  Severus,^  saying  he  has 
been  ten  days  in  Rome,  and  spent  all  the  mornings  in 
prayer  at  the  sanctuaries  of  the  apostles  and  martyrs,  and 
the   afternoons    in    visits.      Again,   in    340    he    writes    to 

'  P.L.  65,  130.  2  jisS.  May  5.  3  ^^SS.  August  23. 

*  Historia  Francoriim^  ii.  5,  in  P.L.  71. 

P  Infra,  pp.  41,  44-  ^  ^A  17,  in  /'.Z.  61,  235. 


PILGRIMAGES:  THE  BELIEFS  OF  THE  PILGRIMS   37 

Delphinius,^  Bishop  of  Bordeaux,  that  he  has  made  his 
wonted  pilgrimage  to  Rome  on  the  anniversary  of  the  blessed 
apostles,  and  been  kindly  received  by  Pope  Anastasius. 

Chrysostom  expresses  regret  in  one  of  his  sermons  that 
he  cannot  visit  the  shrine  of  S.  Paul :  ^ 

If  I  were  free  from  ecclesiastical  cares,  and  my  body 
were  in  sound  health,  I  would  eagerly  make  a  pilgrimage 
merely  to  see  the  chains  that  had  held  Paul  captive. 

The  English  Pilgrims. — The  national  chronicles  of 
the  various  peoples  would  yield  much  further  interesting 
information  on  pilgrims.^  Let  us  confine  ourselves,  however, 
to  the  pages  of  The  Anglo-Saxon  Chronicle  and  to  Bede's 
Ecclesiastical  History,  to  see  what  adventurous  and  pious 
Englishmen  made  the  somewhat  perilous  journey  to  Rome 
during  the  sixth  and  seventh  centuries.*  In  the  preface  to 
his  history,  Bede  writes  that  Nothelm  (who  was  afterwards 
Archbishop  of  Canterbury) 

with  the  permission  of  Pope  Gregory  sought  the 
archives  of  the  holy  Roman  church  .  .  .  and  brought 
documents  home  to  be  inserted  by  me  in  my  history. 

We  have  seen  already  how  Germanus,  Bishop  of  Auxerre, 
brought  into  Britain  "relics  of  all  the  apostles  and  of 
several  martyrs"  (429).  Mellitus,  Bishop  of  London,  sat 
in  the  Roman  Synod  of  605.  A  certain  Wighard,^  on  his 
way  to  Rome  in  665  for  consecration  as  bishop,  died  there. 
Pope  Vitalian  writes  to  King  Oswy  to  inform  him  of  the 
fact,  and  to  tell  him  that  Wighard  lies  in  the  Church  of  the 
Apostles.     With  the  letter  the  pope  also  sends  presents, 

relics  of  the  blessed  apostles  Peter  and  Paul  and  of 
the  holy  martyrs  Laurence,  John  and  Paul,  Gregory 
and  Pancras. 

^  Ep.  20 ;  cf.  Epp.  43,  45.  2  ff^f„^  g  jji  Ephes.y  in  P.  G.  62,  col.  57. 

^  There  is  an  admirable  monograph  on  famous  pilgrims  from  Gaul  by 
Zettlinger,  "  Die  Frankischen  Rompilger  bis  zur  zeit  Gregors  des  Grossen  "  in 
the  Romische  Quartahchrift,  Supplementheft  xi.  p.  i. 

^  See  supra,  p.  23.  There  is  a  special  rite  for  blessing  the  robes,  and  the 
pilgrim's  staff  and  scrip  in  the  Sarum  Missal,  with  prayers  for  the  safety  of  the 
traveller. 

'  Bede,  Hist,  Eccles.  iii.  29. 


38     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

To  the  Queen  Elfleda  he  sends 

a  cross  with  a  golden  key  in  it,  made  out  of  the  most 
holy  chains  of  the  apostles  Peter  and  Paul, 

Wilfred,^  the  great  Archbishop  of  York,  journeyed  to 
Rome  in  6yS  and  on  two  other  occasions,  accompanied  once 
by  "  Biscop  called  Benedict,"  Abbot  of  Wearmouth,  Bede's 
own  monastery. 

Willibrord,^  monk  of  Ripon,  the  English  missionary  of 
Friesland,  "  made  haste  "  to  go  to  Rome  in  692 — 

hoping  to  receive  from  the  pope  some  relics  of  the 
blessed  apostles  and  martyrs  of  Christ :  to  the  end  that 
when  he  destroyed  the  idols,  and  erected  churches  in  the 
nation  to  which  he  preached,  he  might  have  the  relics  of 
the  saints  to  hand  to  put  into  them :  and  having  de- 
posited them  there,  might  accordingly  dedicate  these 
places  to  the  honour  of  each  of  the  saints  whose  relics 
they  were. 

Willibrord's  foresight  was  crowned  with  success,  and  he 
returned  to  Rome  four  years  later  to  be  made  archbishop 
of  his  new  converts. 

Bishop  Acca,  a  pupil  of  Wilfred  of  York — 

made  it  his  business  to  procure  relics  of  the  blessed 
apostles  and  martyrs  of  Christ  from  all  parts,  and  place 
them  in  altars.  .  .  . 

He  accompanied  Wilfred  to  Rome  on  one  occasion  (709). 
It  would  be  tedious  to  prolong  the  list,  but  the  names  of 
Oftfor,  future  Bishop  of  Worcester  and  disciple  of  Archbishop 
Theodore;  of  Archbishop  Wulfred  (812);  and  of  Wigbert, 
Bishop  of  Sherbourne  (812),  are  worth  recording. 

Pilgrimage  Privileges  in  Local  Churches. — For  the 
benefit  of  the  pious  who  could  not  make  the  pilgrimage  to 
Rome,  churches  were  built  in  honour  of  S.  Peter,  often  on 
the  actual  plan  of  S.  Peter's  in  Rome.  If  we  search  the 
charters  of  foundations  granted  by  the  kings,  and  the  papal 

*  A.SS.  April  24,  and  Bede,  op.  cit. 

^  For  Alcuin's  life  of  Willibrord  see  Jaffe  in  Bibliotheca  rerum  Germanicarufft, 
vi.  39  :  Berlin,  1866. 


PILGRIMAGES :  THE  BELIEFS  OF  THE  PILGRIMS  39 

charters  of  privileges,^  we  find  such  is  the  case  for  many  of 
our  English  churches.  For  example,  the  Cathedral  of  Peter- 
borough* was  founded  and  dedicated  to  S.  Peter  as  a 
monastic  church  during  the  years  650-656.  In  the  charter 
of  656  of  King  Wulferus,  nephew  of  the  famous  Penda  of 
Mercia,  we  read : 

...  I  will  also  that  here  we  all  seek  S.  Peter,  we  who 
are  not  able  to  go  to  Rome. 

And  in  the  charter  of  privileges  granted  by  Pope  Agatho 

(678-682) : 

(This  church)  where,  as  we  possess  blessed  Peter  in 
the  body,  so  you  possess  him  ever  present  in  the  spirit : 
where  by  you,  and  all  your  kingdom  he  is  sought  out,  as 
if  at  Rome,  and  venerated  by  the  pious  prayers  of  the 
faithful. 

There  follows  a  long  passage  conferring  on  this  local  S. 
Peter's,  privileges  equivalent  to  those  to  be  obtained  in  Rome. 
The  Abbey  church  of  S.  Peter's,  Westminster,  was  conse- 
crated, according  to  the  legend,  by  S.  Peter  himself,  and  to 
it,  as  to  the  Cathedrals  of  Exeter,  Gloucester,  Ely,  and  the 
Abbey  of  Ripon,  special  privileges  were  attached.^ 

In  the  Chronicle  of  Eadmer  the  Monk  *  (eleventh  century) 
we  read,  of  the  Cathedral  of  Canterbury : 

That  church  was  the  work  of  Roman  workmen,  as 
Bede  bears  witness  in  his  history,  and  was  in  some  part 
an  imitation  of  that  church  of  blessed  Peter,  the  prince 
of  the  apostles,  in  which  his  holy  relics  are  venerated  by 
pilgrims  from  all  the  world. 

Beliefs  of  Pilgrims  as  shown  in  the  Graffiti. — Some  of 
our  documents,  monumental  and  literary,  enable  us  to  pene- 
trate a  little  deeper  into  the  spirit  of  the  pilgrims.  On  the 
inscriptions  of  the  catacombs  we  must  not  linger  here.  Of 
special  interest,  however,  are  the  scrawlings  {graffiti)  on  the 
wall  of  passage  and  cell  made  by  these  ancient  tourists  in 

^  Dugdale,  Monasticon  (Eng.  trans,  by  Colly) :  London,  1846. 
2  Ibid.  i.  344  (note  h)  and  379.  2  /^/^,^  ^^,  cit.  for  charters. 

^  P.L.  159.     Cf.  Bede,  op.  cit.  i.  33  :  ''Augustine  .  .  .  recovered  a  church 
which,  he  was  informed,  had  been  built  by  the  ancient  Roman  Christians." 


40     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

the  neighbourhood  of  the  shrines  of  martyrs.^  Many  a  time 
have  these  graffiti^  unearthed  after  fifteen  hundred  years, 
directed  the  unerring  instinct  of  De  Rossi  to  the  shrine  itself. 
In  the  majority  of  cases  the  pilgrim  left  his  own  name  on  the 
wall,  coupled  with  a  prayer  to  the  local  saint  for  his  inter- 
cession. In  the  crypt  of  S.  Cecilia  in  S.  Callixtus  there  is 
something  like  an  official  list  of  a  body  of  priests  who  visited 
her  shrine.  The  pilgrim  sometimes  added  his  nationality  or 
profession,  and  the  odd  variety  of  names  proves  from  what 
far  distant  lands  these  travellers  fared. 

A  few  of  these  graffiti  taken  at  random  in  S.  Callixtus 
will  serve  as  examples : 

JERUSALEM  CIVITAS  ET  ORNAMENTUM  MARTYRUM. 

(The  heavenly)  Jerusalem ,  city  and  glory  of  the  martyrs. 

PETITE  SPIRITA  SANCTA  ^  UT  VERECUNDIUS  CUM  SUIS 
BENE  NAVIGET. 

Pray,  Holy  Spirits  (of  the  dead)  that  Verecundius 
may  make  a  safe  voyage  with  his  friends. 

SANTE  SUSTE  IN  MENTE  HABEAS  IN  HORATIONES 
AURELIU  REPENTINU. 

Holy  Sixtus  (ll.,  pope)  remember  in  thy  prayers 
Aurelius  Repentinus. 

MARCIANUM  SUCCESSUM  SEVERUM  SPIRITA  SANCTA 
IN  MENTE  HAVETE  ET  OMNES  FRATRES  NOSTROS. 

Holy  spirits,  remember  Marcianus  Successus  Severus 
and  all  our  brothers. 

In  S.  Priscilla,  near  the  tomb  of  the  martyr  Crescentianus 
we  find : 

SALVA  ME  DOMNE  CRESCENTIONE. 

Save  me,  Lord  Crescentianus. 
In  SS.  Peter  and  Marcellinus  : 

MARCELLINE 
PETRE  PETITE 
PRO  GALL  .   .   . 
CHRISTIANO. 
O  Marcellinus  and  Peter,  pray  for  Gallus  a  Christian. 

^  Many  of  the  graffiti  are  addressed  by  friends  and  kinsmen  to  their  own 
dead — not  martyrs,  and,  touching  and  beautiful  as  they  are,  do  not  concern 
us  here. 

2  Spiritum  (neuter)  is  late  Latin  for  spiritus. 


PILGRIMAGES:  THE  BELIEFS  OF  THE  PILGRIMS  41 

Materialism :  Burial  Ad  Sanctos. — All  through  the 
story  of  the  pilgrimages  we  discern  here,  too,  that  everlasting 
tendency  of  human  frailty  to  materialism  in  things  spiritual. 
Among  the  early  Christians  it  manifested  itself  in  various 
ways, — in  an  eager  desire  to  be  buried  near  the  martyrs — in 
a  devotion  to  the  relics  rather  than  the  spirit  of  the  martyrs 
— in  a  desire  to  secure  worldly  welfare  rather  than  spiritual 
gifts  from  these  all-powerful  intercessors. 

As  we  walk  down  the  passages  of  the  catacombs  how 
many  frescoes  over  a  martyr's  tomb  do  we  not  find  ruthlessly 
pierced  that  one  or  more  shelf-like  graves  {loculi)  may  be 
provided  for  the  dead  who  wish  to  lie  "  beside  the  martyrs." 
Again  and  again  in  the  inscriptions  on  their  tombs  we  read 
the  words  AD  MARTYRES,  AD  SANCTOS — (Buried)  Near  the 
martyrs,  Near  the  Saints. 

The  more  scrupulous  spirits  did  not  commit  this  violence. 
The  noble  epitaph  of  Damasus  ^  set  up  by  the  graves  of  the 
martyred  popes  in  S.  Callixtus  terminates  with  the  words : 

I  confess  that  I,  Damasus,  would  fain  have  laid  my 
limbs  here,  but  I  fear  to  disturb  the  holy  ashes  of  the 
saints. 

Again,  in  the  epitaph  of  the  deacon  Sabinus  who  was  buried 
in  all  humility  at  the  entrance  of  the  basilica  of  S.  Laurence, 
"  a  doorkeeper  of  the  holy  place,"  we  read  : 

It  profits  nothing  that  he  digs  a  grave  close  by  the 
tombs  of  the  pious.  It  is  a  life  of  virtue  which  brings 
him  near  the  merits  of  the  saints.  Let  us  cleave  to  them 
not  in  body  but  in  spirit,  which  shall  itself  be  the 
salvation  of  our  bodies. 

Views  of  Augustine. — Paullnus  of  Nola  thought  that 
such  pious  desires  were  not  altogether  foolish,  and  buried  his 
infant  son  near  the  tomb  of  the  martyr  Justus  in  Alcala,  and 
commended  himself  and  his  wife  to  the  prayers  of  the  saint. 
He  writes,  however,  to  ask  Augustine's  opinion,  and  the  latter 
replies  by  his  treatise  On  Care  to  be  given  to  the  Dead{De  Cura 
pro  Mortms  gerenda),^  written  about  421.  He  says  that  the 
very  good  do  not  require  such  help,  and  the  very  bad  are 

^  /njra,  pp.  291,  292.  ^  p  £  ^q^  ^^j  (trans.  SchafF,  oJ>.  at.). 


42      ROME  OF  THE  PILGRIMS  AND  MARTYRS 

beyond  it :  and  that  the  bodily  proximity  to  the  saint's  tomb  is 
only  beneficial  because  visitors  to  the  tomb  were  reminded  to 
offer  prayers  to  the  saint  on  behalf  of  the  dead  man  buried 
near,  and  that  these  prayers  alone  can  profit  him.  He  adds 
that  the  Church,  as  the  common  mother  of  us  all,  makes  a 
general  commemoration  of  her  dead  for  the  especial  benefit 
of  those  who  have  no  kinsman  to  pray  for  them. 

There  is  much  more  of  great  interest  on  the  same  subject ; 
and  the  treatise  is  still  the  basis  of  arguments  in  favour  of 
the  beliefs  and  practices  we  are  describing. 

Augustine  combats  another  aspect  of  materialism  in  an 
eloquent  sermon  preached  on  the  feast  of  SS.  Peter  and 
Paul,^  immediately  after  the  sack  of  Rome  by  Alaric  in 
410,  and  endeavours  to  persuade  his  flock  to  seek  spiritual 
rather  than  material  benefits  from  the  saints : 

See,  Beloved,  what  things  are  laid  upon  the  servants 
of  God  in  this  world,  on  account  of  the  future  glory 
which  shall  be  revealed  to  us.  .  .  .  Men  say  "  the  body 
of  Peter  lies  in  Rome — the  body  of  Paul,  the  body  of 
Laurence :  the  bodies  of  the  other  holy  martyrs  lie  in 
Rome:  and  Rome  is  in  misery,  Rome  is  laid  waste, 
afflicted,  crushed,  consumed  by  fire.  Great  is  her 
desolation  by  death  through  famine,  through  pestilence 
and  through  the  sword.  Where  are  the  memorials  of 
the  martyrs  ?  .  .  .  Lo,  when  we  sacrificed  to  our  gods 
Rome  stood,  Rome  flourished,  .  .  .  now  that  these 
sacrifices  are  forbidden,  see  what  Rome  suffers."  .  .  . 
You  are  not  called  to  inherit  the  earth,  but  to  win 
heaven.  .  .  .  Lay  up  for  yourself  treasures  in  heaven, .  .  . 
the  sanctuaries  of  the  apostles  which  ought  to  prepare 
you  for  heaven,  are  they  only  to  serve  to  protect  your 
theatres?  .  .  .  was  S.  Peter  martyred  and  buried  in 
Rome  in  order  that  the  stones  may  not  fall  from  your 
theatres  ? 

Jerome  on  Pilgrimages. — Both  in  the  friendly  corre- 
spondence and  in  the  acrimonious  controversial  pamphlets 
of  a  group  of  famous  men,  we  gain  further  light  on  the 
question  of  pilgrimages  and  veneration  of  martyrs. 

Paulinus,    Bishop    of    Nola,    an     ardent    pilgrim,    had 

1  Sermo  296,  in  P,L.  38,  1352. 


PILGRIMAGES:  THE  BELIEFS  OF  THE  PILGRIMS  43 

evidently  intended  to  prolong  his  travels  as  far  as  Jerusalem, 
and  writes  to  consult  Jerome,  who  was  living  in  Bethlehem 
and  keeping  a  hospice  for  pilgrims.  Jerome  writes  about 
395  to  dissuade  Paulinus  from  his  purpose/  on  the 
ground  that  it  is  contrary  to  his  vocation  as  a  monk 
{fnonachus)  to  visit  such  a  busy  and  crowded  city  as 
Jerusalem  : 

What  is  praiseworthy  is  not  to  have  seen  Jerusalem 
but  to  have  lived  a  good  life  while  there,  .  .  .  the  city 
we  are  to  praise  and  seek  is  not  that  which  has  slain 
the  prophets,  and  shed  the  blood  of  Christ,  but  that 
which  is  made  glad  by  the  streams  of  the  river,  and 
which  is  set  upon  a  mountain,  and  so  cannot  be  hid.  .  .  . 
Access  to  the  courts  of  heaven  is  as  easy  from  Britain  as 
from  Jerusalem,  for  the  kingdom  of  God  is  within  you. 
.  .  .  When  I  take  into  consideration  your  vows  and  the 
earnestness  with  which  you  have  renounced  the  world, 
I  hold  that  as  long  as  you  live  in  the  country,  one  place 
is  as  good  as  another.  .  .  .  Seek  Christ  in  solitude.  .  .  . 
My  advice  does  not  concern  bishops,  priests,  or  the 
clergy,  for  these  have  a  different  duty.  ...  I  am 
speaking  only  to  a  monk.  .  .  .  Had  the  scenes  of  the 
Passion  and  of  the  Resurrection  been  enacted  elsewhere 
than  in  a  populous  city  with  a  court  and  garrison,  with 
prostitutes,  play-actors  and  buffoons  .  .  .  then  the  city 
would  be  a  desirable  abode  for  those  who  have 
embraced  the  monastic  life  .  .  .  the  true  temple  of 
Christ  is  the  believer's  soul. 

That  Jerome  did  not  disapprove  of  pilgrimages,  however, 
is  clear  from  many  other  portions  of  his  writings  :  for  example, 
in  the  letter  of  condolence  to  Eustochium  on  the  death  of 
her  mother  Paula,  he  mentions  in  the  course  of  his  eulogy 
the  holy  places  she  has  visited.^ 

Inscription  of  Achilles  at  Spoleto. — The  same  spiritual 
point  of  view  is  put  before  the  pilgrim  in  an  inscription  ^ 
set   up  by  Achilles,  Bishop  of  Spoleto,  about  430,  in  the 

^  Ep.  58,  in  P.L.  22,  579  (trans.  Wace  and  Schaff,  op.  cit.). 

^  Ad  Eustochium,  Ep.  io8.  Cf.  ad  Marcellunty  Ep.  46,  in  which  Jerome  urges 
many  reasons  in  favour  of  pilgrimages. 

^De  Rossi,  Inscriptiones  Christianae  urbis Roinae  {.^^ LC,^'\  ii.  p.  113.  Cf. 
Bull.  Arch.  Crist.,  1871. 


44      ROME  OF  THE  PILGRIMS  AND  MARTYRS 

church  dedicated  by  him  to  S.  Peter,  which  contained  relics 
of  the  chains  of  the  apostles.  Spoleto  was  for  this  reason 
itself  a  place  of  pilgrimage,  and  lay  on  the  road  of  the 
traveller  from  Milan,  down  the  Via  Flaminia  to  Rome. 
The  inscription  reads : 

Achilles,  the  devoted  bishop  of  Christ  our  Lord, 
raised  this  lofty  temple  in  honour  of  holy  Peter.  Let 
no  one  think  that  this  court  has  no  share  in  his  vener- 
ated name  because  it  is  not  the  home  of  his  body. 
Great  Rome  preserves  his  venerated  sepulchre,  where 
for  the  name  of  Christ  he  suffered  and  died.  But 
monuments  cannot  confine  his  merits  (jneritum),  nor  the 
stones  which  contain  his  body  hold  his  spirit.  For  a 
victor  over  this  world,  having  overcome  death,  his 
triumphant  spirit  journeyed  to  the  stars  to  the  highest 
God.  Since  he  rested  in  Christ  while  life  lasted,  so, 
when  he  died,  the  martyr,  body  and  spirit,  returned  to 
Christ,  Who  offers  to  all  believers  (the  merits  of) 
His  saints,  through  whom  He  brings  aid  to  his 
suppliant  servants.^ 

Controversial  Pamphlets  of  Jerome  and  Vigilantius. — 

There  were  not  lacking  those,  however,  who  raised  their  voices 
against  the  veneration  paid  to  the  martyrs.  The  Emperor 
Julian  (360-363),  the  satirist  of  Christianity  in  general, 
mocks  at  those 

who  adore  at  unclean  sepulchres  for  the  purpose  of 
deriving  from  them  magic  powers.^ 

Cyril  of  Alexandria,^  in  a  well-known  pamphlet,  defends  the 
"  honour  and  veneration  paid  to  the  holy  martyrs." 

The  next  opponent  of  the  veneration  paid  to  the  saints, 
and  also  of  all  forms  of  asceticism,  was  Vigilantius,  a  Spanish 
priest  and  at  one  time  a  friend  of  Paulinus  of  Nola  and 
Jerome.     His  pamphlet  on  the  subject,  written  about  403,  is 

^  Cumque  sit  in  Christo  vita  durante  repostus 
Ad  Christum  totus  martyr  ubique  venit, 
Ille  suos  sanctos  cunctis  credentibus  offert 
Per  quos  supplicibus  praestat  opem  famulis. 
^  Neumann,  yiw/?'a«2  Imperatoris  librormn  contra  Christianos  quae  stipersunt^ 
Leipsic,  1880. 

^  Contra  Julianum^  x.,  in  P.G,  76,  1018. 


PILGRIMAGES:  THE  BELIEFS  OF  THE  PILGRIMS  45 

now  lost :  his  views  were  supported  by  his  bishop,  and  also 
spread  in  Gaul. 

To  stem  the  tide  of  this  fifth-century  Protestantism, 
Desiderius,  priest  of  Aquitaine,  and  Riparius,  a  priest  of 
Aquileia,  wrote  to  consult  Jerome  at  Bethlehem.  Jerome 
replies  at  once  to  the  letter  of  Riparius :  ^ 

You  tell  me  that  Vigilantius  .  .  .  has  again  opened 
his  fetid  lips,  and  is  pouring  forth  a  torrent  of  filthy 
venom  upon  the  relics  of  the  holy  martyrs :  and  that 
he  calls  us  who  cherish  them  ashmongers  and  idolaters. 
.  .  .  We  refuse  to  worship  or  adore,  I  say  not  only  the 
relics  of  martyrs,  but  even  the  sun  and  moon,^  the 
angels  and  archangels.  .  .  .  For  we  may  not  serve  the 
creature  rather  than  the  Creator.  .  .  .  Still  we  honour 
the  relics  of  the  martyrs  that  we  may  adore  Him  whose 
martyrs  they  are.  .  .  .  And  do  we,  every  time  we  enter 
the  basilicas  of  the  apostles  and  prophets  and  martyrs, 
pay  homage  to  the  shrines  of  idols?  Are  the  tapers 
which  burn  before  their  tombs  only  the  tokens  of 
idolatry  ?  ...  if  the  relics  of  martyrs  are  not  worthy 
of  honour,  how  comes  it  that  we  read  :  "  Precious  in 
the  sight  of  the  Lord  is  the  death  of  His  saints."  .  .  . 
You  tell  me,  further,  that  Vigilantius  execrates  vigils, 
.  .  .  the  vigilant  one  will  not  hearken  to  the  Saviour's 
words  :  "  What,  could  ye  not  watch  with  me  one  hour  ?  " 

Some  time  later  the  actual  pamphlet  of  Vigilantius  was 
sent  to  Jerome,  and  in  406  the  latter  wrote  an  answer  in  his 
Contra  Vigilantium?  We  have  no  means  of  knowing  if 
Jerome  is  representing  his  opponent  fairly  in  the  following 
quotations : 

"What  need  is  there,"  you  (Vigilantius)  say,  "for 
you  to  pay  such  honour,  not  to  say  adoration,  to  the 
thing,  whatever  it  may  be,  which  you  carry  about  in  a 

^  Ep.  cix.,  ad  Riparium,  in  /'.Z.  22,  906  (trans.  Wace  and  Schaflf). 

^  For  this  curious  remark,  compare  Pope  Leo's  prohibition  against  bowing 
before  the  rising  sun,  supra,  p.  3. 

^  P.L,  23,  339  (trans.  Wace  and  Schaff).  Of  this  pamphlet  Dean  Fremantle, 
in  his  life  of  Jerome  (in  Diet,  of  Christ.  Btog.,  ed.  Wace  and  Piercy)  remarks  : 
'•This  is  the  treatise  in  which  Jerome  felt  most  sure  he  was  in  the  right,  and  the 
only  one  in  which  he  was  wholly  in  the  wrong."  Who  shall  judge  between 
Jerome  and  the  Dean  ? 


46     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

little  vessel  and  worship  ?"..."  Why  do  you  kiss  and 
adore  a  bit  of  powder  wrapped  up  in  a  cloth  ? "  .  .  . 
"  Under  the  cloak  of  religion,  we  see  what  is  almost  a 
heathen  ceremony  introduced  into  the  churches:  in- 
numerable tapers  are  lighted,  while  the  sun  is  still 
shining,  and  a  bit  of  paltry  powder  wrapped  up  in  a 
costly  cloth  is  kissed  and  worshipped.  Great  honour 
do  men  of  this  sort  pay  to  the  blessed  martyrs  who, 
they  think,  are  to  be  made  glorious  by  trumpery  tapers, 
when  the  Lamb  who  is  in  the  midst  of  the  throne,  with 
all  the  brightness  of  His  majesty  gives  them  light." 

To  this  Jerome  replies  : 

Madman,  who  in  the  world  ever  adored  the  martyrs. 
.  .  .  And  have  you  the  audacity  to  speak  of  the 
"  mysterious  something  or  other  which  you  carry  about 
in  a  little  vessel  and  worship."  I  want  you  to  know 
what  it  is  you  call  "  something  or  other."  Tell  me  more 
clearly  .  .  .  what  you  mean  by  the  phrase  *'a  bit  of 
powder  wrapped  up  in  a  costly  cloth  in  a  tiny  vessel." 
It  is  nothing  less  than  the  relics  of  the  martyrs  which 
he  (Vigilantius)  is  vexed  to  see  covered  with  a  costly 
veil,  and  not  bound  up  with  rags  or  hair  cloth  .  .  .  [here 
follow  examples  of  honours  paid  by  the  emperors  to 
the  relics].  Are  the  bishops  not  only  sacrilegious  but 
silly  into  the  bargain,  because  they  carry  that  most 
worthless  thing,  dust  and  ashes,  wrapped  in  silk  in  a 
golden  vessel  ?  Are  the  people  of  all  the  churches  fools, 
because  they  go  to  meet  the  sacred  relics  ?  .  .  . 

He  then  goes  on  to  argue  that  the  saints  "who  follow 
the  Lamb  whithersoever  He  goes"  are  all  about  us,  and  not 
necessarily  confined  "  in  a  place  of  refreshment  or  under  the 
altar  of  God,  that  they  cannot  leave  their  tombs."  He 
continues : 

You  say  in  your  pamphlet,  that  as  long  as  we  are  alive 
we  can  pray  for  one  another,  but  once  we  die,  the  prayer 
of  no  person  for  another  can  be  heard.  ...  If  apostles 
and  martyrs,  while  still  in  the  body,  can  pray  for  others 
.  .  ,  how  much  more  must  they  do  so  when  once  they 
have  won  their  crowns,  have  overcome  and  triumphed  ? 
.  .  .  Shall  Vigilantius  the  live  dog  be  better  than  Paul 
the  dead  lion  ?  You  bring  before  me  an  apocryphal 
book   called  Esdras,  read  by  you   and  those  of  your 


PILGRIMAGES:  THE  BELIEFS  OF  THE  PILGRIMS   47 

feather,  and  in  this  book  it  is  written  that  after  death 
no  ones  dares  pray  for  others.  I  have  never  read  the 
book  :  for  what  need  is  there  to  take  up  what  the 
Church  does  not  receive?  ...  As  to  the  question  of 
tapers  .  .  .  once  upon  a  time  even  the  apostles  pleaded 
that  the  ointment  was  wasted :  but  they  were  rebuked 
by  the  voice  of  the  Lord.  Christ  did  not  need  the 
ointment,  nor  do  the  martyrs  need  the  light  of  tapers : 
yet  that  woman  poured  out  her  ointment  in  honour  of 
Christ,  and  her  heart's  devotion  was  accepted.  .  .  . 
Does  the  Bishop  of  Rome  do  wrong  when  he  offers 
sacrifices  to  the  Lord  over  the  venerable  bodies  of  the 
dead  men  Peter  and  Paul  .  .  .  and  judges  their  tombs 
worthy  to  be  Christ's  altars  ?  And  not  only  the  one 
bishop,  but  the  bishops  of  the  whole  world  ? 

Having  thus  gained  some  idea  of  the  belief  touching  the 
saints,  their  relics  and  their  shrines,  which  was  held  by 
those  who  compiled  the  documents  concerning  them,  we 
can  examine  these  documents  in  some  detail  for  further 
light  on  the  history  of  martyrs. 


PART   I.— THE   DOCUMENTS 

CHAPTER   IV 
THE  LIBER  PONTIFICALIS:  SOURCES  AND  DATE 

The  sources  : — Papal  records  of  the  second  century  :  Hegesippus  and 
Irenaeus — Records  of  the  third  century :  Eusebius  and  Hippolytus — The 
Philocalian  (Liberian)  Calendar  of  354 — Patristic  literature  of  the  fourth  century 
— The  Roman  Catalogue  of  the  fifth  century — The  Laurentian  fragment  of  520. 
The  date  : — Prefatory  letters  of  Damasus  and  Jerome  proved  apocryphal — The 
language  of  the  Liber  Pontificalis — Summary  of  contents — View  of  Duchesne  :  the 
latest  date-limit  is  seventh  century  :  earliest  limit  sixth  century  :  book  belongs  to 
early  sixth  century,  the  Gothic  period,  and  the  precise  date  is  530,  fixed  by  Felician 
and  Cononian  abridgments — View  of  Mommsen  :  date  early  seventh  century. 

Isti  sunt  viri  per  quos  tibi  Evangelium  Christi,  Roma,  resplenduit.  .  .  . 
Isti  sunt  qui  te  ad  hanc  gloriam  provexerunt  ut  gens  sancta,  populus  electus, 
civitas  sacerdotalis  et  regia  per  sacram  beati  Petri  sedem  caput  orbis  effecta, 
latius  praesideres  religione  divina  quam  dominatione  terrena."^ 

Leo  Magnus,  Sermo  Ixxxii.  in  Natali  apostolorum  Petri  et  Pauli. 

Among  the  documents  which  throw  light  on  the  monu- 
ments of  Rome,  the  first  place  must  be  given  to  the 
Liber  Pontificalis  or  Acts  of  the  Popes.  It  is  fitting,  too,  to 
begin  our  detailed  studies  with  the  leaders  of  the  Church — 
her  directors  in  things  temporal  and  spiritual,  and  often, 
too,  the  first  to  show  their  flock  the  path  to  martyrdom.  In 
this  book  are  recorded,  among  other  things,  the  death  of 
each  pope,  and  his  place  of  burial,  the  buildings  he  erected 
over   the   martyrs'   shrines,   the  donations   he  received,  his 

^  P.L.  54,  422  :  *'  These  are  the  men  through  whom  the  Gospel  of  Christ  shone 
upon  you,  0  Rome.  .  .  .  These  are  the  men  who  have  raised  you  to  such  glory 
that  you  have  become  a  holy  race,  a  chosen  people,  a  royal  priestly  city  through 
the  holy  seat  of  blessed  Peter,  and  you  rule  the  capital  of  the  world  with  wider 
sway  through  divine  religion  than  by  earthly  domination.''^ 

48 


LIBER  PONTIFICALIS :   SOURCES  AND  DATE    49 

liturgical  and  disciplinary  decrees.  Here,  then,  we  have 
a  sort  of  guide  to  the  monuments  which  once  existed, 
nearly  all  of  which  have  now  been  identified. 

Papal  Records  of  the  Second  Century : — Hegesippus, 
Irenaeus. — It  seems  probable  that  the  Christian  Church 
from  the  earliest  days  remembered,  by  oral  tradition  or 
written  record,  those  who  ruled  over  her:  hence  the  claim 
of  any  given  city  to  be  an  apostolic  foundation  is  not 
necessarily  fictitious.  It  was  the  purpose  of  investigating 
the  question  of  apostolic  succession  which,  in  the  time  of 
Pope  Anicetus  (about  167-175),  brought  Hegesippus,  a 
Syrian,  to  Rome,  where  he  drew  up  a  list  of  popes  from 
Peter  to  his  own  day.^  Irenaeus,^  writing  on  the  same 
question  in  the  time  of  Eleutherius  (?  182-189),  extends  the 
list  to  that  pope,  and  in  his  letter  to  Pope  Victor  ^  (?  189- 199) 
part  of  the  same  list  is  repeated  backwards;  elsewhere 
in  his  works  certain  details  of  their  lives  are  given.*  Linus 
is  identified  with  the  "  Linus  mentioned  by  S.  Paul  in  his 
epistle  to  Timothy  " ;  ^  Clement "  had  talked  with  the  apostles," 
and  had  written  an  epistle  to  the  Corinthians  ;  ^  Telesphorus 
was  martyred. 

The  order  of  the  popes  in  this  tradition  of  Irenaeus,  followed 
later  by  the  historian  Eusebius,  is — Peter,  Linus,  Anacletus, 
Clement,  Evaristus,  Alexander,  Sixtus  (l.),  Telesphorus 
(martyr),  Hyginus,  Pius,  Anicetus,  Soter,  Eleutherius,  Victor. 

An  anonymous  writer^  of  the  time  of  Zephyrinus 
(199-217)  states  that  Victor  (189-199)  was  the  thirteenth 
pope  after  Peter ;  which  agrees  with  the  list  given  above. 

A  passage  in  TertuUian  ^  and  recent  studies  ^  on  ancient 

^  Quoted  in  Eusebius,  Historia  Ecdesiastica  (*'  H.EJ^),  iv.  22,  P.  G.  20.  See 
infra,  Bibliography — Liber  Pontificalis:  Papal  Chronology,  and  Appendices 
II.  and  III.     The  dates  of  the  early  popes  can  be  given  only  approximately. 

^  Irenaeus,  Contra  Haereses^  ii.  31,  /*.  6*.  7;  also  quoted  in  Eusebius,  H,E. 
V.  6. 

^  Eusebius,  H.E.  v.  24. 

^  Irenaeus,  Contra  Haer.  i.  25  and  27,  iii.  3  and  4.  *  2  Timothy  iv.  21. 

^  See  Lightfoot,  Apostolic  Fathers,  pt.  i.  vols.  i.  and  ii. 

'  Quoted  in  Eusebius,  H.E.  v.  28. 

^  De  Praescriptio7tibus,  30,  in  P.L.  2. 

^  Harnack,  die  Zeit  des  Ignatius,  p.  74,  Leipsic,  1874  ;  cf.  infra,  Bibliography 
—Liber  Pontificalis  :  Papal  Chronology. 


so     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

papal  catalogues,  show  that  from  the  time  of  Victor  the 
names  were  accompanied  by  dates. 

Papal  Records  in  the  Third  Century : — Eusebius  and 
Hippolytus. — The  papal  list  is  carried  down  to  Marcellinus 
(296-308)  by  Eusebius  in  his  Chronicle  and  in  his  Ecclesiasti- 
cal History,  but  there  are  slight  variations  in  the  length  of 
rule  attributed  to  some  of  the  popes  in  these  two  lists.^ 

In  the  early  part  of  the  third  century  we  come  to  the 
interesting  personality  of  Hippolytus,  the  learned  Roman 
priest,  whose  statue,  discovered  in  1551  near  his  place  of 
burial  on  the  Via  Tiburtina,  stands  now  in  the  Christian 
Museum  of  the  Lateran.  Hippolytus  is  seated  in  a  chair :  on 
its  arms  and  back  are  engraved  the  names  of  his  works,  in- 
cluding that  of  the  famous  Chronicle^  or  universal  history  of  the 
world,  which  contained,  among  purely  secular  records,  a  list  of 
the  popes  down  to  235,  carried  on  by  an  anonymous  and  con- 
temporary writer  to  254.  The  original  document,  in  Greek, 
has  been  lost,  but  it  appears  in  the  Liber  Generationis^ 
(which  Mommsen  ^  and  Krusch  *  have  shown  to  be  a  Latin 
translation  from  the  Greek  chronicle) ;  this,  enlarged  and 
brought  up  to  date  is  embodied  in  the  famous  Philocalian 
Calendar^  which  is  the  foundation  of  the  Liber  Pontificalis. 

Philocalian  (Liberian)  Calendar  of  354.  —  This 
Calendar^  is  named  Liberian^  since  it  was  compiled  in  354 
under  Pope  Liberius.  It  is  called  Philocaliafi,  after  its 
author  Philocalus  ;  who,  as  secretary  of  Pope  Damasus  (366- 
384),  also  carved,  in  the  beautiful  characters  which  bear 
his  name,  the  epitaphs  of  the  martyrs  in  the  catacombs. 
The  Calendar  forms  part  of  a  composite  work  signed  by 
the  compiler,  Furius  Dionysius  Filocalus  titulavit,  and 
dedicated  to  a  certain  Valentine,  unknown,  but  probably 
a  private   patron  who   appreciated  beautiful  writing.     The 

^  S.  Jerome,  in  his  Latin  version  of  the  Chronicle  of  Eusebius  {P.L.  27), 
replaces  the  original  figures  by  those  found  in  the  Ecclesiastical  History. 

2  Contained  in  a  mutilated  manuscript  at  Cheltenham,  in  the  library  of  Sir 
Thomas  PhiUipps. 

^  Mommsen,  Ueber  den  Chronographen  voni  Jahre  3^4. 

*  Krusch,  JVeues  Arc/iiv,  t.  vii,  (1882)  p.  457. 

"  Duchesne,  Liber  Pontificalis^  i.  p.  vi ;  cf.  infra^  BibHography — Philocalian 
Calendar,  and  Appendix  III. 


LIBER  PONTIFICALIS:   SOURCES  AND  DATE     51 

whole  forms  a  manual  of  universal  history,  combined  with 
the  kind  of  information  found  in  directories  and  almanacs. 

1.  The  Liber  Generatlonis. — The  compilation  contains,  as 
we  have  seen,  the  chronicle  of  Hippolytus  (the  Lzder  Genera- 
tionis),  a  history  which  very  properly  begins  at  Adam,  and 
passing  through  the  divisions  of  the  world  to  the  sons  of  Noah, 
gives  the  story  of  the  Jewish  kings,  priests  and  prophets 
and  of  certain  of  the  Macedonian  and  Persian  monarchs. 

2.  Annals  of  the  City  of  Rome. — Another  item  in 
Philocalus'  work  is  the  history  of  the  city  of  Rome,  with 
a  list  of  consuls  and  prefects,  kings  and  emperors,  down  to 
the  period  of  the  author ;  closed  by  a  citation  of  that  most 
useful  topographical  account  of  the  fourteen  regions  into 
which  the  Emperor  Augustus  had  divided  the  city,  the 
Notitia  regionum  xiv  urbis  Romae^  remarkable  because  no 
single  Christian  building  is  mentioned  in  it. 

3.  Pagan  Calendar. — There  is,  further,  a  surprisingly 
pagan  calendar  which  contains  the  names  of  gods,  the 
anniversaries  of  victories,  and  notes  the  days  for  games 
and  feasts.  For  December  25  we  read  the  Mithraic  entry: 
"The  birthday  of  the  Invincible"  {Natalis  Invictt). 

4.  Depositio  Eplscoporum  and  Depositio  Martyrum. — In 
the  Christian  portion  of  the  work  is  a  paschal  table  and, 
most  important  for  our  purpose,  the  Christian  Calendar 
proper,  consisting  of  a  list  of  the  anniversaries  of  the  burial 
days  of  the  popes  (depositio  episcoporum)  and  one  of  the 
martyrs  {depositio  martyrum),  with  the  names  of  the  cata- 
combs where  they  were  buried.  Those  popes  who  were  at 
once  bishops  and  martyrs,^  namely,  Callixtus  (217-222), 
Pontianus  (230-235),  Fabianus  (236-251),  and  Sixtus  11. 
(257-259),  appear  in  the  second  list  only,  among  the  martyrs. 

The  first  list  is  as  follows : — 

The  burial  day  of  the  bishops. 
Dec.  27.  Dionysius  in  Callixtus. 
Dec.   30.  Felix  in  Callixtus. 
Dec.   31.  Silvester  in  Priscilla. 

1  Infra,  pp.  95,  96. 

'  There  is  great  uncertainty  as  to  which  of  the  other  popes  were  actually 
martyrs.  See  infra,  pp.  66-73,  a^^  Duchesne,  op.  cit.  i.  p.  Ixxxix.  See  infra. 
Appendix  III.  for  text. 


52     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Jan.    lo.  Miltiades  in  Callixtus. 
Jan.    15.  Marcellinus  in  Priscilla. 
Mar.     5.  Lucius  in  Callixtus. 
Apr.  22.  Gaius  in  Callixtus. 
Aug.     2.  Stephen  in  Callixtus. 
Sept.  26.  Eusebius  in  Callixtus. 
Dec.     8.  Eutychianus  in  Callixtus. 
Oct.     7.  Marcus  in  Balbina. 

Apr.   12.  Julius  on  the  Via   Aurelia  at  the  third 
milestone  in  Callixtus.^ 

The  Depositio  Episcopoi^uin  begins  at  the  same  date  as 
the  list  of  the  prefects  of  Rome. 

Both  the  list  of  bishops  and  that  of  the  martyrs  is 
derived  from  the  Roman  Calendar  of  312,2  compiled  at  the 
Peace  of  the  Church. 

The  Depositio  Martyrum^  contains  over  fifty  names  of 
martyrs,  all  of  whom  suffered  in  Rome,  except  the  three 
African  martyrs,  Cyprian,  Bishop  of  Carthage,  and  Perpetua 
and  Felicitas.  A  few  extracts  will  show  the  form  of  the 
document : — 

Dec.  25.   Christ  born  in  Bethlehem  of  Judaea.^ 

Jan.  20.    (pope)    Fabianus    (buried)   in    Callixtus    and 

Sebastian  in  the  Catacombs.^ 
Jan.  21.   Agnes  in  (Via)  Nomentana. 
Feb.  22.  The  feast  {natale)  of  the  Chair  of  Peter. 

June  29.  Peter  in  the  Catacombs,^  and  Paul  on  the 
Via  Ostiensis  in  the  consulship  of  Tuscus 
and  Bassus  (258). 


^  i.e.  in  the  Cemetery  of  Calepodius,  where  Pope  Callixtus  was  buried  :  not 
in  the  "  Cemetery  of  Callixtus "  on  the  Via  Appia.  For  the  catacombs  and 
martyrs  mentioned  see  Index. 

^  Infra,  Chap.  XVII.,  Martyrology  of  Jerome. 

2  For  a  complete  list  see  infra.  Appendix  III.,  B  and  C. 

*  This  is  the  first  definite  reference  to  the  feast  of  Christmas,  though  Clement 
of  Alexandria  (about  190),  Hippolytus  (about  120)  and  other  writers  had  dis- 
cussed the  date,  which  varied  between  March  and  December  and  other  months. 
The  feast  was  introduced  at  Antioch  about  375  (S.  John  Chrysostom,  Scrfnon 
for  Christmas  Day,  in  P.G.  49,  351).  The  feast  of  the  Epiphany  was  more 
ancient. 

^  The  catacombs  now  known  as  S.  Sebastian,  on  the  Via  Appia. 

•  i.e.  of  S.  Sebastian.     See  supra,  p.  8,  note  2  :  cf.  p.  305. 


LIBER  PONTIFICALIS:  SOURCES  AND  DATE     53 

Aug.    6.    (pope)     Sixtus    (ll.)    in     CalHxtus,    and     in 
Praetextatus,  Agapitus  and  Felicissimus. 

Aug.  II.   Laurence  in  (Via)  Tiburtina. 

Oct.    14.  (pope)  Callixtus   on  the  Via  Aurelia   at   the 
third  milestone. 

There  are  no  fixed  church  festivals,  other  than  feasts  of 
martyrs,  mentioned  in  this  Calendar  except  Christmas  Day. 
This  list  is  important,  not  only  for  topographical  reasons, 
but  as  indicating  what  martyrs  were  venerated  in  Rome  in 
the  fourth  century. 

5.  The  Papal  Biographies.  —  There  follows  in  our 
document  a  chronological  list  of  the  popes  from  Peter  to 
Liberius,  with  the  length  of  their  reign  in  years,  months  and 
days,  and  the  date,  indicated  by  the  consuls.  Occasionally 
a  few  other  facts  are  added.  The  earlier  portion  of  the 
list  is  derived  from  Hippolytus.  It  contains  a  few  errors 
in  the  order  of  the  popes,  and  where  it  differs  from  the 
Irenaean  list  ^  the  latter  is  certainly  correct.  We  cannot  be 
sure  that  these  errors  were  in  the  original  document  of 
Hippolytus,  and  "  Cletus-Anacletus  "  of  the  Calendar  looks 
like  a  copyist's  blunder.  The  point  of  divergence  from  the 
Irenaean  tradition  ^  are  indicated  below  by  italics : — 

Peter  Linus  Clement  Cletus  Anacletus  Aristus  (for 
Evaristus).  .  .  .  Anicetus  Pius  Soter.  .  .  . 

The  form  into  which  these  notices  of  the  popes  are  cast 
is  invariable;  the  dates,  derived  from  those  of  the  con- 
temporary consuls  and  emperors,  are  not  always  correct. 
The  notice  of  any  one  of  the  popes  will  serve  as  an 
example  of  the  style  : 

Alexander  (reigned)  vii  years  II  months  I  day.  He 
reigned  in  the  times  of  Trajan  from  the  consulship  of 
Palma  and  Tullius  to  that  of  Helianus  and  Veter 
(109-116). 

^  This  list  is  followed  in  the  Canon  of  the  Mass :  Cofumumcantes  et 
memoriam  vetteraiites  beatorum  Apostoloruni  et  Martyrum  tuoriim  Petri  et 
Fault  .  .  .  Lint,  C/ett,  dementis,  Xysti,  Cornelii.  .  .  . 

^  Su/>ra,  p.  49. 


54     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Patristic    Literature    of    the    Fourth    Century.  — 

There  are  very  slight  variations  in  those  papal  lists  of 
the  fourth  and  fifth  centuries,  which  we  find  mainly  in  the 
patristic  literature  defending  apostolic  continuity  against 
heretics.  The  African  bishops  Optatus^  and  Augustine,^ 
the  unknown  author  of  the  Poem  against  Marcion}  Jerome 
in  his  Latin  translation  of  the  Greek  Chronicle  of  Eusebius,* 
and  Epiphanius,^  have  all  given  lists  copied  later  by  the 
historians  of  the  fifth  century. 

Roman  Catalogue  of  the  Fifth  Century. — There  is 
also  a  well-known  Roman  Catalogue  of  the  fifth  century  ^ 
depending  partly  on  S.  Jerome  and  partly  on  the  Liberian 
Catalogue,  and  in  some  respects  more  correct  than  the  latter, 
i,e.  it  gives  Anacletus  and  omits  his  double,  Cletus;  and 
places  Clement  after  Anacletus,  and  Anicetus  after  Pius,  in 
accordance  with  the  most  ancient  tradition  preserved  in 
Irenaeus.  All  subsequent  catalogues  are  derived  from  this, 
and  such  catalogues  were  widely  known  in  the  East  as  well 
as  the  West.^ 

The  Laurentian  Fragment. — Of  the  various  other 
papal  chronicles,  the  most  important  is  perhaps  the  muti- 
lated Laurentian  Fragment^  written  about  520,  in  the 
time  of  Pope  Hormisdas,  and  discovered  in  a  sixth-century 
manuscript  at  Verona.  It  is  independent  of  the  Liber 
Pontificalis,  and  contains  contemporary  lives  of  the  popes 
Anastasius  and  Symmachus  ;  it  is  schismatical,  and  supports 
the  anti-pope  Laurence,  the  opponent  of  Symmachus,  and  is 
perhaps  a  fragment  of  a  lost  Liber  Pontificalis.  The  rivalry 
between    Symmachus    (498-514)  and   the  anti-pope   called 

^  Optatus,  De  Schisniate  Donatistarum,  ii.  3,  in  P.L.  ii. 

^  Augustine,  Epistola  Generoso,  No.  53  in  Corpus  scriptorum  ecclesiasiicorurn 
Latinorum,  t.  xxxiv.  i. 

^  Fabricius,  Poetarum  veierum  ecclesiasticorui7i  opera,  258,  Bale,  1564,  The 
work  is  probably  of  the  late  fourth  century,  see  Duchesne,  Liber  Pontificalis, 
i.  p.  xi. 

^  P.L.  27. 

°  Adv.  Haereses,  xxvii.  6,  in  P.G.  41,  col.  571. 
,     ^  Duchesne,  op.  cit.  i.  p.  xii. 

'  Cureton,  Ancient  Syriac  documents,  pp.  41,  63,  London,  1864. 

^  Duchesne,  op.  cit.  i.  p.  xxx ;  De  Rossi,  Roma  Sotterranea,  i.  122 ; 
Mommsen,  Liber  Pontificalis,  p.  viii. 


LIBER  PONTIFICALIS:  SOURCES  AND  DATE     55 

forth  a  mass  of  poetry  and  literature,  a  good  deal  of  which 
was  pure  forgery.^ 

The  Liber  Pontiffca/ls :  The  name  of  the  work. — Such 
are  some  of  the  contributions  to  early  papal  history.  They 
are  all  more  or  less  absorbed  into  a  work  which,  in  spite  of 
obvious  defects,  remains  a  noble  monument  of  Christian 
history, — the  Acts  of  the  Popes.  There  are  many  manu- 
scripts of  this  document  which  bear  no  title  at  all ;  ^  later 
appear  various  headings, — Acta  Beatorum  pontificum^  Gesta 
pontificalia  (in  the  Mai'tyrology  attributed  to  Bede),^  and, 
finally,  the  name  it  usually  bears,  the  Liber  Pontificalis, 

Prefatory  Letters  of  Damasus  and  Jerome  apoc- 
ryphal.— The  compiler  put  his  book  under  the  patronage  of 
Pope  Damasus  (366-384)  and  his  learned  friend  S.  Jerome 
in  two  letters  placed  at  the  beginning.     Jerome  writes  : 

Jerome  to  the  blesstd  Pope  Damasus. 

Our  humility  implores  the  glory  of  thy  sanctity  .  .  . 
that  thou  wouldst  deign  to  narrate  to  us  in  order  the 
deeds  {gesta)  that  have  been  done  in  thy  seat,  the  deeds 
from  the  reign  of  the  blessed  Peter  the  apostle  up  to 
your*  own  times :  that  our  humility  may  know  who  of 
the  bishops  of  the  seat  mentioned  above  deserved  to 
be  crowned  with  martyrdom,  or  who  on  the  other  hand 
is  known  to  have  transgressed  the  Canons  of  the 
Apostles.     Pray  for  us  most  blessed  pope  {papa). 

To  which  Damasus  replies  : 

Damasus  bishop  to  Jerome  priest. 

.  .  .  Whatever  deed  (gestum)  has  been  done  which 
we  could  find  by  the  zeal  of  our  office  {sedis\  we  have 
sent  rejoicing  to  thy  affection.  Pray  for  us  that  we 
may  have  a  holy  resurrection,  brother  and  priest.  Fare- 
well in  Christ  our  Lord  God.  .  .  . 

It  might  have  seemed  suitable  that  this  friend  of  Jerome, 
this  great  pope  who  had  set  the  church  in  order,  repaired 
the  catacombs,  sought  out  the  history  of  the  martyrs  and 
set  up  epitaphs  in  their  honour,  should  occupy  himself 
with  the  history  of  his  predecessors  who  lay  in  the  sacred 

^  See  infra,  p.  8i.  ^  Mommsen,  op.  cit.  p.  xii. 

^  Bede,  Martyrologiu7n^  viii.  idus  Aug..,  in  P.L.  94,  col.  999. 

^  The  ihy  .  .  .  your  is  in  the  original. 


56     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

precincts  of  the  Vatican,  or  in  the  great  papal  crypt  of  S. 
Callixtus,  or  in  that  most  ancient  cemetery  of  Priscilla.  But 
the  authenticity  of  these  letters  was  disproved,  as  early  as  the 
seventeenth  century,  by  Schelestratus.^  The  poverty  and 
inaccuracy  of  the  fourth-century  records  in  this  volume,  and 
the  discrepancies  between  the  Liber  Pontificalis  and  Jerome's 
Chronicle,  are  alone  sufficient  to  disprove  the  authorship  of 
Damasus. 

The  contents  of  the  Liber  Pontificalis  may  give  us  some 
clue  to  the  disputed  question  of  the  date.  The  weight  of 
evidence  seems  to  be  in  favour  of  Duchesne's  view,  which  is 
accepted  by  most  scholars.^ 

The  Date  and  the  Language  of  the  Liber  Pontificalis. 
— We  may  note,  first,  that  the  language  of  the  Liber 
Pontificalis  is  the  popular  decadent  Latin  similar  to  that  of 
the  Gesta  Mai'tynim  ^  of  the  fifth  and  sixth  centuries,  and  of 
the  Christian  inscriptions  of  the  same  date,  though  the  style 
of  the  book  compares  favourably  with  the  Gesta.  One 
orthographical  peculiarity  of  the  Liber  Pontificalis,  namely, 
the  spelling  Maburti  for  Mavorti  (the  consul  of  527),  appears 
in  two  dated  Roman  inscriptions  of  the  year  of  that  consul.* 
Date  and  the  Summary  of  Contents. — The  Liber 
Pontificalis  contains  lives  of  the  popes  from  Peter  to 
Pius  II.  (1458-1464).  For  present  purposes  we  shall 
seldom  need  to  carry  our  investigations   beyond  Silverius 

(536-537). 

The  nucleus  of  the  book  is,  as  we  have  seen,  the  brief 
records  of  the  popes  down  to  Liberius(352),  contained  in  the 
Philocalian  Calendar,  which  is  itself  based  on  earlier  sources. 

For  the  period  following,  down  to  Gelasius  (492),  there  is 
no  indication  of  dates,  except  for  Felix  III.  (483) ;  and  the 
accounts  are  unreliable,  and  obviously  not  by  a  contemporary 
hand. 

For  the  eight  popes  that  follow,  from  Anastasius  (496) 
to  Agapetus  (535),  we  have  a  contemporary  record  of  which 

^  Schelestratus,  Antiquitates  Ecclesiae,  i.  369,  Rome,  1692 ;  cf.  Mommsen, 
op.  cit. 

2  But  cf.  infra,  pp.  61-2.  ^  ggg  infra,  Chaps.  XIII.,  XIV.,  XV. 

*  De  Rossi,  Inscriptiones  Christianae,  i.  pp.  460,  463. 


LIBER  PONTIFICALIS:   SOURCES  AND  DATE     57 

the  minute  exactitude  can  be  checked  by  numerous  contem- 
porary documents.  The  story  is  vivid,  full  of  detail  and 
passionately  partisan. 

A  contemporary,  or  rather  two  contemporaries,  record 
the  life  of  Silverius  (536-537),  who  lived  in  the  stormy  days 
when  Belisarius,  the  great  general  of  Justinian,  was  winning 
back  Italy  from  Theodatus,  the  Gothic  king  (534-536),  who 
succeeded  Theodoric  (493-534).  The  account  is  again 
vivid  and  partisan.  There  was  the  same  rivalry  between 
Goth  and  Byzantine  in  the  ecclesiastical  as  in  the  political 
world ;  the  writer  of  the  first  part  of  the  life  is  Byzantine 
in  sympathy,  and  pours  contempt  on  Silverius  as  a  creature 
of  Theodatus  : 

Silverius  .  .  .  was  raised  up  by  the  tyrant  Theodatus, 
without  deliberation  of  the  Assembly,  which  Theodatus 
corrupted  by  money :  and  he  threatened  with  the  sword 
any  of  the  clergy  who  would  not  consent  to  the  ordina- 
tion. .  .  .  But  after  two  months,  by  the  divine  will, 
Theodatus  the  tyrant  perished  and  Witigis  was  made 
king  (536-540). 

Witigis  then  goes  to  Ravenna,  and  carries  off  by  violence 
the  daughter  of  Queen  Amalasuenta.  Justinian,  under  whose 
protection  she  was,  "  sent  Vilisarius  (Belisarius)  with  an 
army  to  liberate  all  Italy  from  the  captivity  of  the  Goths." 

Belisarius  takes  Naples  and  sacks  it  (536),  enters  Rome 
in  December,  and  undergoes  there  a  terrible  siege  by 
Witigis  : 

In  those  days  the  city  was  besieged  so  that  none 
might  come  out  or  enter  in.  Then  all  possessions  both 
private  and  of  the  state  and  of  the  church  were  con- 
sumed by  fire :  but  the  men  perished  by  the  sword  : 
some  fell  by  the  sword,  some  by  famine,  some  by  dis- 
ease. And  the  churches  and  the  bodies  of  the  holy 
martyrs  were  exterminated  by  the  Goths.  .  .  . 

After  a  year  the  Goths  raise  the  siege  (538)  and  fly  to 
Ravenna,  and  a  universal  famine  ensues.  All  these  facts  are 
accurate  and  can  be  checked  by  Procopius  and  other  writers. 
It  may  be  noted,  however,  though  the  Liber  Pontificalis  does 
not  relate  it,  that  Silverius  had  been  deposed  in  March  537, 


58      ROME  OF  THE  PILGRIMS  AND  MARTYRS 

that  is,sosoon  as  Belisarius  arrived  in  Rome,and  Vigilius(537- 
555),  the  Byzantine  candidate  had  been  enthroned  as  pope. 

It  is  at  this  point  that  a  fresh  hand  is  visible.  Immedi- 
ately after  the  account  of  the  famine  following  the  siege  of 
Rome  in  538,  we  read  : 

At  the  same  time  Belisarius  went  to  Naples  (536),  set 
it  in  order,  and  afterwards  came  to  Rome  in  (536).  He 
was  kindly  received  by  Silverius. 

This  is  immediately  followed  by  the  story  that  the 
Empress  Theodora,  the  wife  of  Justinian,  sent  an  order  to 
Silverius  to  reinstate  the  patriarch  Anthemas,  whom  he 
had  deposed  for  heresy.  The  "  blessed  "  Silverius  refused  : 
Belisarius  was  sent  to  Rome  to  depose  him :  false  witnesses 
were  brought  forward  (it  is  evident  that  the  analogy  of  the 
trial  of  our  Lord  is  in  the  writer's  mind),  and  Silverius  was 
deposed,made  a  monk,and  died  in  exile  in  the  Pontianlsles,in 
West  Italy,  where  miracles  of  healing  were  worked  at  his  tomb. 

Thus  we  see  that  Silverius,  who  enters  on  his  career  as 
the  creature  of  the  Gothic  king,  supported  by  fraud  and 
violence,  ends  his  days  as  the  "  blessed  "  Silverius  and  almost 
a  martyr.  It  is  clear,  too,  that  we  have  a  double  account  of 
the  capture  of  Naples  and  the  siege  of  Rome,  and  that,  in 
fact,  a  different  writer,  with  different  politics  from  his  prede- 
cessor, has  taken  up  the  work  in  the  middle  of  the  life  of 
Silverius. 

View  of  Duchesne:  the  Latest  Date  limit,  Seventh 
Century. — These  facts,  taken  in  combination  with  others, 
will  be  of  some  assistance  in  determining  the  date  of  the 
original  Liber  Pontificalis,  The  latest  possible  limit  of  date 
that  can  be  fixed  is  the  seventh  century,  as  the  Naples 
manuscript  ^  (ending  at  Conon,  d.  6Z'j')  is  of  that  date.  Bede 
also  frequently  borrows  from  it.^ 

Earliest  limit  of  Date,  Sixth  Century. — The  inaccuracy 
of  the  facts  from  Liberius  (352-366)  to  Anastasius  (496) 
shows  that  the  book  was  compiled  later  than  the  fifth 
century. 

^  Duchesne,  op.  cit.  i.  p.  clxxvi. 

2  Monumenta  Germaniae  Historica:  Audoruni  Antiquorum  i.  xiii.  pp.  223, 
334,  ed.  Mommsen,  Berlin,  1898  ;  Quentin,  Marty rolo§es  du  moyen  age,  1908, 


LIBER  PONTIFICALIS:  SOURCES  AND  DATE     59 

To  what  portion,  then,  of  the  sixth  century  or  early 
seventh  century  does  the  Liber  Pontificalis  belong  ?  To  the 
days  of  the  Gothic  kings, — Theodoric  (493-526),  Theodatus 
(534-536),  Witigis  (Vitigis)  (536-540),  Totila  (541-552),— 
or  to  the  brief  years  of  the  triumph  of  Justinian  from  552 
onwards  ? 

It  belongs  to  early  Sixth  Century,  the  Gothic  Period. — 
Now,  of  the  great  ecclesiastical  changes  which  took  place 
under  the  Byzantine  restoration,  there  are  no  traces  in  the 
Liber  Pontificalis}  and  a  writer  under  Justinian  would 
certainly  have  betrayed,  by  anachronisms  in  the  history  of 
earlier  popes,  the  circumstances  of  his  own  day.  This,  then, 
would  indicate  the  Gothic  period  as  the  date  of  the  book. 
Further,  though  the  language  in  which  it  is  written  could 
perhaps  belong  to  either  period,  certain  details  of  expression 
could  belong  only  to  the  days  of  the  Gothic  domination,  as, 
for  example,  the  mention  of  the  single  Latin  consul  and  the 
omission  of  the  Greek  representative.^  For  this  second 
reason,  then,  the  book  seems  to  belong  to  the  Gothic  period 
and  to  be  therefore  earlier  than  552. 

A  third  fact  points  to  this  conclusion.  In  the  list  of 
cecumenical,  or  universal,  councils  given  in  the  Liber  Ponti- 
ficalis under  Hilary  (461-468),  three  only  are  mentioned, — 
Nicaea,  Ephesus,  Chalcedon, — and  the  second  council,  that  of 
Constantinople  (381),  is  omitted.  This  council,  however,  was 
not  recognized  as  oecumenical  until  Vigilius  (537-555), 
who  speaks  of  it  with  enthusiasm.^  The  Liber  Pontificalis 
therefore  appears  to  be  earlier  than  540,  that  is,  to  belong  to 
the  early  portion  of  the  sixth  century,  a  date  already  indi- 
cated by  Schelestratus  *  in  the  seventeenth  century. 

Precise  Date,  530,  fixed  by  Felician  and  Cononian 
Abridgments. — De  Rossi  ^  and  Duchesne  have  even  deter- 
mined the  actual  year  when  the  first  compiler  began  his 
work.     There  exists  a  condensed  account  of  the  Lives  of  the 

^  Duchesne,  op.  cit.  i.  p.  xxxvii. 

^  After  the  division  of  the  empire  one  consul  represented  the  West  and  the 
other  the  East. 

^  JaiTe,  Regesta  Pontificum  Romanortim,  i.,  Nos.  910,  925.  See  also  Labb6, 
Concilia^  vii.  p.  1 139,  where,  in  a  document  of  483,  this  council  is  omitted. 

^  Schelestratus,  Ant.  Ecdes.  i.  354.  ^  Roma  Sotterranea,  i.  122. 


6o     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Popes,  proved  by  Mommsen  and  Duchesne  to  be  derived 
from  the  Liber  Pontificalis.  It  is  known  as  the  Felician 
Abridgment,^  since  it  stops  at  the  death  of  Pope  Felix  in 
530.  The  document  was  compiled  in  France,  certainly  not 
earlier  than  the  end  of  the  sixth  century.  Duchesne  ^  shows, 
fairly  conclusively,  that  it  was  known  in  Gaul  by  590,  and 
used  by  Gregory  of  Tours  (538-594)  in  his  Historia  Fran- 
corum  and  De  Gloria  Martyrmn. 

From  the  fact  that  the  Felician  Abridgment  stops 
abruptly  at  Felix,  Duchesne  has  concluded  that  the  original 
Liber  Pontificalis  stopped  at  this  date,  namely,  530:  that  the 
compiler  then  took  up  the  work  under  Boniface  (530-532) 
and  carried  it  on  as  far  as  Silverius  (536-537)  ;  in  the  middle 
of  this  life  occurs,  as  we  have  seen,  the  curious  change  of 
hand,  where  a  second  compiler  took  up  the  work.  The 
compiler,  then,  of  530  would  have  been  a  contemporary  of 
the  preceding  popes  also,  as  far  back  at  least  as  Anastasius 
(496) ;  and  the  accuracy  of  these  lives,  from  Anastasius 
onwards,  has  already  been  noted,  and  is  now  accounted 
for. 

There  is  yet  another  abstract  from  the  Liber  Pontificalis 
known  as  the  Cononian  Abridgment,^  since  the  papal  list 
is  carried  down  to  Conon  (686-687).  It  was  compiled  in  a 
Burgundian  monastery  in  741.  This  must  have  been  made 
from  one  of  the  earliest  copies  brought  over  the  Alps.  This 
document  is  used  in  a  French  chronicle,  compiled  by  various 
authors  about  the  year  800  at  Autun,  which  exists  in  a 
manuscript  at  Leyden.* 

A  comparison  of  the  Liber  Pontificalis  with  the  Felician 
and  Cononian  Abridgments  will  reveal  the  interesting  fact 
that  the  compilers  of  these  two  documents  had  before  them, 
as  far  as  the  year  530,  an  earlier  version  of  the  Liber  Ponti- 
ficalis than  the  edition,  retouched  and  revised,  which  we 

^  Duchesne,  op.  cit.  i.  pp.  xli,  48  ;  Lipsius,  Chronologic  der  Romischen 
Bischofe,  1869. 

^  Duchesne,  "  Le  Liber  Pontificalis  en  Gaule,"  in  Mdlanges  cf  Archiologie  et 
d' Histoire^  1882,  p.  277. 

^  Duchesne,  op.  cit.  i.  pp.  liv,  48 ;  Mommsen,  op.  cit.  p.  xv. 

^  Waitz  in  Neues  Archiv,  t.  v.  (1880)  p.  475.  See  infra,  Bibliography — LiBER 
Pontificalis. 


LIBER  PONTIFICJLIS:   SOURCES  AND  DATE     6i 

possess.  The  Cononian  Abridgment,  for  the  years  530  to 
687  (where  it  ends),  follows  the  Liber  Po7itificalis  as  we  have 
it,  which  seems  a  confirmation  of  the  fact  that  the  original 
book  ended  in  530. 

View  of  Mommsen :  Date  early  Seventh  Century. — 
Such  is  Duchesne's  account  in  his  great  work  on  the  Liber 
Pontificalis.  De  Rossi,  as  we  have  seen,  is  in  agreement 
with  him,  and  so,  too,  is  Lipsius,"^  on  the  main  points,  though 
the  last  writer  places  the  first  edition  of  the  book  some  half- 
century  earlier  than  Duchesne. 

Mommsen,  however,  while  paying  a  tribute  to  the  work 
of  Duchesne,  and  agreeing  with  him  on  many  points, 
ascribes  the  Liber  Pontificalis  to  the  first  decade  of  the 
seventh  century  and  the  Felician  Abridgment  to  the 
eighth.^ 

The  reasons,  which  are  somewhat  technical,  do  not  seem 
entirely  convincing,  and  leave  some  difficulties  unsolved. 
It  is  possible,  of  course,  that  the  writer  of  the  lives  of 
Anastasius  and  his  successors,  whom  Duchesne  believes 
to  be  a  contemporary,  may,  as  Mommsen  says,  have  been 
only  using  contemporary  documents ;  but  if  this  is  so,  the 
abrupt  termination  of  the  Felician  Abridgment  is  unexplained. 
Mommsen,  again,  denies  Duchesne's  assertion  that  Gregory 
of  Tours  is  using  the  Liber  Pontificalis^  and  points  out 
that  neither  Pope  Gregory  I.  (d.  604),  nor  Isidore  of  Spain 
(d.  636),  nor  the  compiler  of  the  Chronica  Francica  of 
642,  known  as  Fredegaire,^  seem  aware  of  the  existence 
of  the  Liber  Pontificalis^  and  that  it  is  Bede  who  first 
mentions  it. 

The  style,  too,  Mommsen  thinks,  is  rather  of  the  decadent 
seventh  century  than  of  the  early  part  of  the  sixth,  when 
Theodoric  the  Goth  was  ruling  and  his  minister  Cassiodorus 
was  writing. 

Duchesne  has  maintained  his  original  views  in  a  series 

^  See  ^;^/'ra,  Bibliography — LiBER  Pontificalis  :  Papal  Chronology. 

2  Mommsen,  op.  cit.  Prolegomena.  Waitz  places  the  Liber  Pontificalis  at  the 
end  of  the  seventh  century,  and  the  Felician  Abridgment  at  the  end  of  the  sixth 
century.     For  his  contributions  to  the  subject  see  Bibliography. 

^  Mon.  Germ.  Hist. :  Script.  Rer.  Meroving.  vol.  ii.  ed.  Krusch,  Hanover, 
1888. 


62     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

of  articles,^  and  the  question  has  been  discussed  with  an 
urbanity  on  both  sides  which  does  not  always  distinguish 
such  Hterary  contests. 

The  date,  however,  of  the  Liber  Pontificalis  is  definitely 
fixed  by  universal  consent  between  530  and  710,  and  the 
weight  of  evidence  seems  to  indicate  precisely  the  year  530. 

A  study  of  the  manuscripts  from  the  seventh  to  the 
fifteenth  century  shows  how  frequently  the  work  was  revised 
and  brought  up  to  date,  and  bears  witness  to  its  popularity. 
It  exercised  great  influence,  was  an  indispensable  volume 
in  every  episcopal  and  conventual  library,  and  a  model 
for  all  similar  compositions.  Many  writers,  including  our 
own  Bede,  are  indebted  to  it,  and  the  Martyrology  of  Jerome'^ 
is  related  to  it. 

It  was  first  printed  in  Mayence  by  Busaeus  in  1602, 
under  the  title  of  AnastasiP  bibliothecarii  Vitae  seu  Gesta 
Romanorum  Pontificum, 

^  Duchesne,  **  La  date  et  les  recensions  du  Liber  Pontificalis^^  in  Revue  de 
questions  kistoriques,  vol.  xxvi.  p.  493  (1879) ;  *'  Le  premier  Liber  Pontificalis,'" 
ibid.  vol.  xxix.  p.  246  (1881);  "La  nouvelle  edition  du  Liber  Pontificalis,^'  in 
Mdanges  <£ Archdologie  et  d^ Histoire,  vol.  xviii.  p.  381  (1898). 

2  See  infra,  Chap.  XVIL 

^  See  Bibliography.  Anastasius  was  for  a  long  time  the  reputed  author  of 
the  work.  There  were  no  less  than  three  editions  between  17 18  and  1724  by 
Bianchini,  Muratori  and  Vignoli  respectively,  all  based  on  the  same  inferior 
manuscript. 


CHAPTER   V 

THE  LIBER  PONTIFICALIS:  FORM  OF  THE 
LIVES,  PAPAL  CHRONOLOGY,  THE  MARTYRED 
POPES,  DISCIPLINARY  DECREES 

Form  of  the  Lives — Examples  :  Linus,  Telesphorus — The  contemporary 
lives  of  Anastasius,  etc — Statements  in  the  Liber  Pontijicalis  on  Papal  Chron- 
ology.— The  Martyred  Popes  :  (i)  In  the  Philocalian  Calendar  (2)  In  the 
fifth-century  liturgies  (3)  In  the  Liber  Pontijicalis  :  sources  of  Error — A  com- 
parison of  the  Liber  Pontijicalis  with  the  Gesta  Martyi'um  :  for  i.  Urban, 
2.  Cornelius,  3.  Gaius,  4.  Marcellus,  5.  Sixtus  IL,  6.  Pontianus,  7.  Lucius, 
8.  Marcellinus — Date  and  place  of  burial. — Disciplinary  Decrees  :  Sources 
of  the  statements  in  the  Liber  Pontijicalis  (i)  Authentic  :  examples  of  Decrees 
(2)  Forgeries  :  Constitutum  Silvestri  SLud  the  Constitution  oj the  Synod  oj  Bishops 
— Forgeries  in  the  Lives  of  Silvester,  Julius,  Liberius,  Felix,  Sixtus  III.,  etc. 

Statuit  ei  Dominus  testamentum  pacis,  et  principem  fecit  eum  :  ut  sit  illi 
Sacerdotii  dignitas  in  aeternum. 

Mis  sale :  Commune  uniits  martyris  pontijicis  [Ecclesiasticus  45).^ 

Form  of  the  Lives. — The  statements  in  the  lives  of  the 
earlier  popes  in  the  Liber  Pontijicalis  are  arranged  under  the 
same  invariable  headings  as  are  found  in  the  original 
source — the  Philocalian  Calendar.  Some  of  these  statements, 
however,  are  somewhat  enlarged  in  the  later  work :  the 
parentage  and  country  of  the  pope  are  given,  and  almost 
invariably  are  added  the  disciplinary  decrees  enacted, 
buildings  erected,  the  number  of  priests,  deacons  and  bishops 
ordained,  and  the  date  and  place  of  burial. 

As  typical  lives  may  be  quoted  those  of  Linus,  the 
successor  of  Peter,  and,  according  to  Irenaeus,  the  Linus  of 
the  epistle  to  Timothy ;  ^  and  that  of  Telesphorus,  the  eighth 
pope  from  Peter. 

^  **  The  Lord  established  with  him  a  covenant  of  peace,  and  made  him  a  prince , 
that  he  should  hold  the  honour  of  the  priesthood  for  ever. ''^ 
^  Supra,  p.  49. 

63 


64     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Linus,  an  Italian  by  nation,  of  the  region  Tuscia  :  his 
father  was  Herculanus.  He  sat  (in  the  episcopal  chair)  1 1 
years  3  months  12  days.  He  lived  in  the  time  of  Nero, 
from  the  consulship  of  Saturninus  and  Scipio  (50  A.D.)  to 
that  of  Capito  and  Rufus  {6'j).  He  is  crowned  with 
martyrdom.  In  accordance  with  the  precept  of  blessed 
Peter,  he  decreed  that  a  woman  should  enter  the  church 
with  veiled  head.  He  made  2  ordinations, — 15  bishops 
and  18  priests  {presbyteros).  He  was  buried  beside  the 
body  of  blessed  Peter  in  the  Vatican  on  December  23rd. 

Telesphorus,  by  nation  a  Greek,  and  an  anchorite,  ruled 
II  years  3  months  21  days:  he  lived  in  the  times  of 
Antoninus  and  Marcus.  He  decreed^  that  the  seven 
weeks  before  Easter  should  be  kept  as  a  fast.  He  was 
crowned  with  martyrdom.  He  decreed  that  Masses  at 
night  should  be  celebrated  on  the  anniversary  (natalis) 
of  our  Lord  Jesus  Christ :  for  usually  no  one  may 
celebrate  Mass  before  the  third  hour  is  past,  at  which 
hour  our  Lord  ascended  the  cross.  And  before  the 
sacrifice,  the  angelic  hymn  was  to  be  sung,  that  is  Glory 
to  God  in  the  highest  and  the  rest,  but  only  on  the  night 
of  the  anniversary  of  the  Lord.  He  was  crowned  with 
martyrdom.2  He  was  buried  beside  the  body  of  blessed 
Peter  in  the  Vatican  on  January  2nd.  He  made  4 
ordinations  in  the  month  of  December,  12  priests,  8 
deacons  and  13  bishops  in  different  places.  The 
bishopric  was  vacant  7  days. 

Contemporary  Lives  of  Anastasius,  etc. — For  the  lives 
of  a  few  only  of  the  earlier  popes  are  any  additional  facts 
given.  Truly  with  the  Peace  of  the  Church  under  Pope 
Silvester  (314-337),  we  find  inserted  in  the  lives  long  inven- 
tories of  church  property;^  but  it  is  not  till  the  time  of 
Anastasius  (496-498)  and  his  successors  that  the  hand  of  a 
contemporary  draws  a  vivid  picture  of  the  great  figures  that 
come  upon  the  scene.  He  describes  the  conflict  between 
Theodoric  the  Goth  and  Justinian :  how  Belisarius  and 
Witigis  wasted  the  fair  face  of  Italy  :  how  successive  popes 
— Anastasius,  Hormisdas  (514-523),  John  (523-526) — strove 
to  heal  the  schism  with  the  Eastern  Church  caused  by  the 

1  Infra,  pp.  77-79- 

2  Note  that  this  is  recorded  twice.  '  Infra,  p.  84. 


LIBER  PONTIFICALIS:   FORM  OF  THE  LIVES     65 

papal  excommunication  of  the  heretic  patriarch  Acacius ; 
and  how  the  rulers  of  the  East  and  West  threw  themselves 
into  the  struggle.  Then  comes  a  description  of  the  long  dis- 
sensions ^  between  the  "  blessed  "  Symmachus  (498-514)  and 
the  antipope  Laurence ;  and  of  the  judgment  of  Theodoric, 
who,  after  summoning  the  antagonists  to  his  court  at  Ravenna, 
decided  in  favour  of  Symmachus,  "  who  loved  the  clergy  and 
the  poor,  and  was  good,  prudent,  kindly  and  gracious."  We 
note  that  this  excellent,  if  unorthodox,  monarch  is  freely 
called  a  heretic  by  the  writer  of  the  life  of  Pope  John ;  and  so 
great  is  the  mental  preoccupation  with  the  burning  theological 
questions  of  the  day,  that  Pope  Agapitus,  sent  on  a  political 
mission  by  Theodatus,  the  successor  of  Theodoric,  to 
Justinian,  discourses  at  length  to  that  emperor  on  the  dual 
nature  of  Christ.  Then  comes  the  curious  double  record  of 
the  life  of  Silverius,  with  whose  death,  six  years  after  the  date 
of  the  compilation  of  the  original  Liber  Pontificalis^  we  may 
close  our  investigations. 

Statements  in  the  Liber  Pontifical  is  :  (1)  Papal  Chron- 
ology ;  (2)  Martyred  Popes ;  (3)  Disciplinary  Decrees. — 
Concerning  ourselves  especially  with  those  lives  of  the  earlier 
popes  which  may  throw  some  light  on  the  history  of  the 
martyrs,  their  shrines,  and  their  cult,  let  us  consider  how  far 
the  statements  of  the  Liber  Pontifi calls  are  reliable  as  regards 
(i)  the  papal  chronology,  which  is  important  for  determin- 
ing other  dates ;  as  regards  (2)  the  martyred  popes,  and  the 
places  of  their  burial;  for  these  statements,  collated  with  those 
found  in  the  Martyrologies,  Itineraries,  Acts  of  the  Martyrs 
and  Syllogae,  and  all  applied  to  the  elucidation  of  the  monu- 
ments, form  an  integral  part  of  our  present  study ;  as  re- 
gards (3)  the  disciplinary  decrees,  which  sometimes  concern 
the  cult  of  the  martyrs,  and  the  means  taken  for  collecting 
documents  concerning  them.  These  decrees  must  be  con- 
sidered as  a  whole,  in  order  to  determine  their  sources  and 
authenticity;  as  regards  (4)  the  records  of  buildings  raised 
by  the  popes  as  a  memorial  to  the  martyrs. 

The  statements  in  the  Liber  Pontlficalls,  relating  to  this 
early  period,  require  severe  scrutiny.  For  this  we  must 
^  For  the  literature  called  forth  by  this  struggle  see  infra,  p.  Zj. 

5 


66     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

refer  the  reader  to  Duchesne's  critical  notes.  We  shall  here 
merely  indicate  the  line  of  criticism  that  may  be  taken,  or 
point  out  occasionally  the  particular  source,  whether  authentic 
or  apocryphal,  of  these  statements.  Even  inaccurate  state- 
ments have  historical  value,  as  indicating  the  condition  of 
things  at  the  time  of  the  writer. 

Papal  Chronology. — The  first  question  that  arises  is 
that  of  the  chronology  of  the  popes.  We  have  already 
noted  the  double  tradition, — the  Irenaean  and  the  Liberian,^ 
— and  that,  in  most  cases,  the  Liber  Pontificalis  follows  the 
second,  and  less  correct,  source.  On  the  other  hand,  for  the 
duration  of  the  rule  of  each  pope,  where  the  two  sources  differ, 
the  Liber  Pontificalis  has  followed  the  fifth-century  Catalogue  ^ 
in  preference  to  the  Liberian.^  The  length  of  the  duration  of 
the  vacancies  is  usually  incorrect.  It  is  only  with  Pontianus 
(230-235)  that  dates  of  accession  can  be  determined  with 
certainty :  they  are  doubtful  for  the  preceding  popes. 

For  the  facts  as  to  the  parentage  of  the  popes,  the  sources 
are  too  uncertain  to  inspire  any  confidence.  The  same  is 
true  as  regards  their  country  of  origin  up  to  Felix  III. 
(483-492),  after  which  period  the  statements  can  be  checked. 
According  to  the  ascriptions  of  the  Liber  Pontificalis^  of 
the  56  popes  who  ruled  up  to  530,  26  were  Roman,  11 
Italian,  9  Greek,  and  3  African,  among  whom  was  Gelasius : 
Damasus  was  a  Spaniard  and  Anicetus  a  Syrian.  The 
statements  can  sometimes  be  traced  to  local  tradition  or  the 
Acts  of  the  Martyrs,^ 

The  Martyred  Popes  (1)  in  the  Philocalian  Calendar. — 
A  question  of  considerable  interest  arises  in  connexion  with 
the  martyrdoms  of  the  popes  as  recorded  in  the  Liber 
Pontificalis.  The  sources  of  the  information  may  usually 
be  traced  either  to  genuine  historical  fact,  or  to  an  obvious 
confusion  of  such  facts,  or  to  a  definite  tradition. 

1  Supra,  pp.  49-54.  ^  Supra,  p.  54. 

^  See  Duchesne,  op.  cii.  i.  p.  Ixxx,  for  a  comparative  table  of  dates.  For  a  full 
discussion  of  the  whole  subject  see  infra,  Bibliography — Liber  Pontificalis  : 
Papal  Chronology. 

^  On  the  question  of  the  ordinations  see  Harnack,  **  Ueber  die  Ordinationen 
im  Papstbuch,"  in  Sitzungsberichte  der  Koniglichen  Preussischen  Akademie  der 
Wissenschaften^  1897,  p.  761  :  Berlin. 


LIBER  PONTIFICALIS:  THE  MARTYRED  POPES   67 

Combining  the  biographical  notices  of  the  popes  with  the 
Depositio  Afartyrumyhoth.  found  in  the  Philocalian  Calendar, 
we  find  that  the  first  martyrdom  ^  recorded  is  that  of  Callixtus 
(217-222),  followed  by  those  of  Fabianus  (236-251),  of 
Cornelius  (251-253),  which  is  recorded  in  the  words  "he 
fell  asleep  with  glory  "  (cum  gloria  dormitionem  accepif),  and 
of  Sixtus  II.  (257-259).  All  these  martyrdoms  are  thoroughly 
authenticated  from  contemporary,  or  reliable,  historical 
evidence ;  and,  except  in  the  case  of  Callixtus,  who  was 
buried  elsewhere,  by  the  existence  of  tomb  and  epitaph  in 
the  catacomb  of  S.  Callixtus  on  the  Via  Appia. 

If  we  add  to  the  list  Telesphorus  (142-154),  on  the  con- 
temporary authority  of  Irenaeus,^  and,  Pontianus  (230-235), 
who,  like  Cornelius,  died  from  the  results  of  the  hardships  of 
exile,  the  roll  of  martyr  popes  is  perhaps  complete. 

(2)  In  the  Fifth-Century  Liturgies. — Tradition  has, 
however,  increased  the  number.  In  the  liturgies  of  the  fifth 
century,  the  period  of  the  formal  crystallization  of  the  Canon 
of  the  Mass  (which,  in  essentials,  is  far  older),  nearly  all  the 
popes  up  to  the  Peace  of  the  Church  find  a  place  as  martyrs. 

Here,  in  these  liturgical  Martyrologies,  as  in  the  case  of 
the  late  Acts  of  the  Martyrs  {fiesta  Martyrum)  of  the  same 
period,  may  be  noted  that  remarkable  rise  of  apocryphal 
literature  in  the  fifth  century,  which  Gelasius,  Hormisdas  and 
other  popes  endeavoured  to  control.^ 

(3)  In  the  Liber  Pontiji calls :  Sources  of  Error. — In  the 
Lider  Pontificalis,  as  we  have  it,*  the  crown  of  martyrdom 
is  ascribed  to  twenty-two  of  the  thirty-two  popes  who  pre- 
ceded Silvester.  Many  of  the  sources  of  these  erroneous  or 
doubtful  statements  can  be  traced. 

For  example,  Pope  Clement  is  called  a  martyr  by 
Rufinus^    (345-410),   by    Pope    Zosimus^    (417-418)    and 

^  For  the  martyrdoms  of  these  popes  see  infra.  Index,  and  infra,  p.  200. 

'  Contra  Haereses,  iii.  3,  in  P.G.  7,  851.  ^  Infra,  p.  192. 

*  In  this  second  edition  which  we  possess  {supra,  p.  60),  four  additional 
names  are  found,  namely,  Anicetus,  Eutychianus,  Gaius,  Marcellus,  which  do 
not  appear  in  the  abridgments  derived  from  the  first  edition.  For  a  complete  list 
see  infra,  Appendix  II. 

t'^  Jerome,  Apologia  adverstis  libros  Rufini,  ii.  17,  in  P.L.  23,  439. 



68     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

by  Gregory  of  Tours  ^  (d.  594).  The  story  of  his  passion,^ 
a  fourth-century  document  at  the  earliest,  probably  arose 
out  of  the  confusion  between  the  pope  and  a  martyr  called 
Clement,  venerated  in  the  Chersonesus.^ 

Again,  Pope  Alexander  is  probably  confused  with  the 
authentic  martyr  Alexander,  who  is  buried  on  the  Via 
Nomentana;*  and  Sixtus  I.  with  Sixtus  li.,  who  was,  in  fact, 
martyred. 

Thus  a  confusion  of  persons  is  probably  responsible  for 
some  of  the  false  ascriptions  of  martyrdom. 

It  is  fairly  certain,  too,  that  neither  Victor  (189-199)  nor 
Anteros  (235-236)  were  martyrs,  as  their  deaths  are  recorded 
in  the  Philosophumena^  of  the  early  third  century  without 
any  mention  of  martyrdom. 

A  Comparison  of  the  Liber  Pontificalis  with  the  Gesta 
Martyrum. — These  traditions  of  the  martyred  popes  were 
embodied  in  various  Gesta  Martyrum  {ox Passiones  Ma7'tyrum\ 
of  which  some  are  lost ;  ten,  however,  still  exist.®  Their  dates 
of  compilation  range  from  the  fourth  to  the  sixth  century, 
and  the  records  hover  between  the  fourth  class  of  such  docu- 
ments, which  contain  some  grains  of  truth,  and  the  purely 
apocryphal.  There  are  no  Gesta  for  two  authentic  martyrs 
— Telesphorus  and  Fabianus — and  the  spurious  Passion  of 
Cornelius  does  not  invalidate  the  fact  of  his  martyrdom. 

A  comparison  of  these  Gesta  with  the  very  few  details  of 
the  martyrdoms  given  in  the  Liber  Pontificalis^  will  show  the 
obvious  dependence  of  the  latter  on  the  Gesta  in  two  cases : 
for  that  of  Urban,  who  is  only  a  Confessor,  according  to  the 
Liber  Pontificalis,  and  for  Cornelius,  who  is  counted  a  martyr, 
having  died  of  the  hardships  of  exile.  In  a  few  other  lives 
there  are  slight  resemblances  between  the  Liber  Pontificalis 
and  the  Gesta,  but  for  Sixtus  II.  there  are  marked  differences 
existing  between  the  authentic  record  in  the  Liber  Pontificalis 
and  the  Gesta  as  we  have  them.     For  three  lives,  Pontianus, 

1  De  Gloria  Martyrum,  c.  35,  36,  \n  P.L.  ^ji. 

^  Funk,  Opera  Patrum  Apostolicormn,  iii.  29. 

3  De  Rossi,  Bull.  arch,  crist.,  1864,  p.  5  ;  1868,  p.  18. 

*  Marucchi,  Le  Cataconibe  Romane,  p.  379. 

^  Philosophumena,  ix.  12,  P.G.  16  (3),  3381. 

«  See  infra,  Chap.  XV. 


LIBER  PONTIFICALIS:  THE  MARTYRED  POPES   69 

Lucius,  Marcellinus,  the  Liber  Pontificalis  depends  on  Gesta 
now  lost. 

1.  Urban  (222-230). — The  Hfe  of  Urban,  quoted  below 
from  the  Liber  Pontificalis,  follows,  with  certain  variations,  the 
fifth-century  Passion  of  S.  Cecilia}  in  which  are  related  the 
deeds  of  a  certain  Urban,  an  authentic  martyr  buried  in 
the  catacomb  of  Praetextatus.  Later  writers,  by  mistake, 
identified  this  martyr  with  the  pope  of  the  same  name, 
whose  tomb  and  epitaph  have  been  discovered  in  the  papal 
crypt  of  Callixtus.2  Hence  the  attribution  of  martyrdom 
to  Pope  Urban,  as  well  as  of  various  incidents  taken  from  the 
life  of  the  martyr  Urban. 

Urban  was  a  Roman  by  nation ;  his  father  was  Ponti- 
anus.  He  ruled  4  years  10  months  12  days.  He  caused 
the  sacred  vessels  to  be  made  all  of  silver,  and  gave  25 
silver  plates  {patenae).  He  boldly  confessed  in  the  time 
of  Diocletian.^  By  his  tradition  he  converted  many 
(others)  to  baptism  and  the  faith,  and  also  Valerianus,  a 
distinguished  man,  betrothed  to  Saint  Cecilia,  whom  he 
led  to  the  crown  of  martyrdom :  and  by  his  admoni- 
tions many  were  crowned  with  martyrdom.  He  held 
5  ordinations  in  the  month  of  December,  of  19  priests 
and  7  deacons ;  and  bishops  in  various  places  to 
the  number  of  8.  He  was  buried  in  the  cemetery 
of  Praetextatus  on  the  Via  Appia:  blessed  Tiburtius, 
brother  of  S.  Cecilia,  buried  him  on  May  19th.  And 
the  bishopric  was  vacant  for  30  days. 

2.  Cornelius  (251-253). — The  story  of  the  martyrdom 
of  Cornelius  quoted  below,  from  the  Liber  Pontificalis,  may 
be  compared  with  the  Passion  of  S.  Cornelius  :  * 

.  .  .  after  that,  Cornelius  the  bishop  was  banished  to 
Centumcellae  and  there  received  a  letter  from  Cyprian 
(Bishop  of  Carthage)  which  Cyprian  had  written  in 
person.  At  this  time,  at  the  request  of  a  certain  matron 
Lucina  he  took  the  bodies  of  the  blessed  Peter  and 
Paul  from   the   catacombs  at  night:   first   the  blessed 

^  Mombritius,  Sanauartum,  i.  332,  ed.  1910. 

^  Marucchi,  op.  cit.  158,  217. 

'  Pope  Urban  died  under  Severus  (222-235),  and  was  buried  in  S.  Calltxtus. 

*  Schelestratus,  Antiquitates  Ecdesiae,  i.  188. 


70     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Lucina  laid  the  body  of  blessed  Paul  in  her  own  garden 
{praedium)  on  the  Via  Ostiensis,  near  the  place  where 
he  was  beheaded :  the  blessed  Cornelius,  the  bishop, 
received  the  body  of  blessed  Peter,  and  laid  it  beside 
the  place  where  he  was  crucified,  among  the  bodies  of 
the  holy  bishops  in  the  temple  of  Apollo  in  Montorio  in 
the  Vatican  by  the  palace  of  Nero,  on  May  30th.^  .  .  . 
After  this  Cornelius  walked  at  night  at  Centumcellae. 
At  the  same  time  Decius  heard  that  he  had  received  a 
letter  from  blessed  Cyprian  the  bishop  of  Carthage.  He 
sent  to  Centumcellae,  and  ordered  the  blessed  Cornelius 
the  bishop  to  be  brought  before  him  to  Tellus  by  night 
before  the  temple  of  Pallas.  As  he  approached  Decius 
addressed  him : 

"  Do  you  intend  neither  to  consider  the  gods  nor  fear 
the  precepts  of  our  ancestors  nor  our  threats,  that  you 
receive  and  send  letters  against  the  state  ?  " 

Cornelius  the  bishop  answered,  saying : 

"  I  received  letters  about  the  crown  (of  martyrdom)  of 
our  Lord,  not  against  the  state,  but  rather  for  redeeming 
souls." 

Then  Decius  full  of  wrath  ordered  the  mouth  of 
blessed  Cornelius  to  be  struck  with  leaded  whips  {plum- 
batis)^  and  ordered  him  to  be  led  to  the  temple  of  Mars 
to  worship :  and  if  he  did  not  do  so  he  should  be  be- 
headed. And  this  was  done.  He  was  executed  in  the 
place  mentioned  above,  and  became  a  martyr.  And 
blessed  Lucina  with  the  clergy  gathered  up  his  body  by 
night,  and  buried  him  in  a  crypt  beside  the  cemetery  of 
Callixtus  on  the  Via  Appia  in  her  garden  {praediuni)  on 
September  14th.     And  the  bishopric  was  vacant  66  days. 

3.  For  Gaius  (283-296). — Certain  of  the  details  following, 
together  with  the  interpolated  passage  in  brackets,  all  from 
the  Liber  Pontificalis^  concerning  the  sufferings  of  Gaius,  are 
found  also  in  the  Passion  of  S.  Susanna^  which  does  not, 
however,  record  the  death  of  the  pope : 

He  (Gaius)  fled  from  the  persecution  of  Diocletian  ^ 
and  dwelt  in  the  crypts.  He  was  crowned  with  martyr- 
dom eight  years  after.     [Who  eleven  years  after,  with  his 

^  See  Barnes,  S.  Peter  in  Rome. 

^  Acta  Sanctorum  {A.SS.)y  Aug.  il. 

^  The  persecution  of  Diocletian  began  seven  years  after  the  death  of  Gaius. 


LIBER  PONTIFICALIS:  THE  MARTYRED  POPES   71 

brother  Gavinlus  and  the  daughter,  called  Susanna,  of 
the  priest  Gavinius,  was  crowned  with  martyrdom.] 

4.  Marcellus  (308-309). — The  story  of  Marcellus  in  the 
Liber  Pontificalis  is  hopelessly  confused :  it  depends  on  the 
Passion  of  Marcellus  :  ^ 

When  Marcellus  was  setting  the  church  in  order, 
he  was  seized  by  Maxentius,  who  tempted  him  to 
deny  that  he  was  a  bishop,^  and  to  humiliate  himself 
by  sacrificing  to  demons.  Marcellus  contemptuously 
mocked  at  the  words  and  precepts  of  Maxentius,  and 
he  was  condemned  to  the  service  of  the  public  trans- 
ports ^  {in  catabulum\  He  served  in  the  stables  many 
days,  and  ceased  not  to  serve  God  by  prayer  and  fasting. 
But  in  the  ninth  month  by  night  all  his  clergy  came 
and  rescued  him  from  the  stables.  And  a  certain 
matron  Lucina,  a  widow,  who  had  lived  with  her  hus- 
band Mark  fifteen  years,  took  up  (?  the  body  of)  the 
blessed  man :  and  she  dedicated  her  house  under  the 
name  of  the  Parish  church  {titulus)  of  blessed  Marcellus,* 
where  day  and  night  with  hymns  and  prayers  they 
confessed  our  Lord  Jesus  Christ.  Hearing  this,  Maxen- 
tius sent  and  again  seized  blessed  Marcellus,  and  ordered 
that  boards  should  be  laid  down  in  the  church,  and  that 
the  animals  for  the  public  transports  should  be  brought 
there,  and  that  blessed  Marcellus  should  look  after  them. 
During  his  service  in  the  stables  he  died,  clothed  only 
in  a  garment  of  goats'  hair  {nudus  amicto  cilicio).  The 
blessed  Lucina  took  his  body,  and  buried  him  in  the 
cemetery  of  S.  Priscilla  on  the  Via  Salaria  on  January 
1 6th. 

5.  Sixtus  II.  (257-259). — For  an  example  of  the  occasional 
differences  between  the  Gesta  as  we  have  them,  and  the 
Uber  Pontificalis,  the  accurate  record  of  Sixtus  II.,  as  given 
in  the  latter,  may  be  quoted,  and  compared  with  the  un- 

1  A.SS.,  Jan.  i6. 

^  Marcellus,  though  a  bishop  in  the  sight  of  the  Church,  had  probably  not 
been  recognized  by  the  civil  power,  owing  to  the  confiscation  of  property  during 
the  Diocletian  persecution.  This  perhaps  accounts  for  the  omission  of  his  name 
in  the  Depositio  Episcoporum  of  the  Philocalian  Calendar. 

^  This  involved  the  care  of  the  animals.  In  the  Passion  also  it  is  said  that 
the  church  in  the  house  of  Lucina  was  converted  into  these  stables. 

*  The  modern  church  of  S.  Marcellus  in  Via  Lata. 


72      ROME  OF  THE  PILGRIMS  AND  MARTYRS 

authentic  Passion  of  Laurence}  of  the  sixth  century,  where 
the  story  of  Sixtus  is  found : 

Sixtus  was  crowned  with  martyrdom.  He  lived  in 
the  time  of  Valerian  and  Decius  when  there  was  a  great 
persecution.  At  the  same  time  he  was  seized  by  Valer- 
ian and  brought  that  he  might  sacrifice  to  demons. 
He  despised  the  precepts  of  Valerian.^  He  was  be- 
headed on  August  6th,  and  with  him  six  deacons  besides, 
FelicissimusandAgapitusJanuarius,Magnus,Vincentius, 
and  Stephen.  And  priests  ruled  over  the  church  from 
the  consulships  of  Maximus  and  of  Gravio  (Glabrio)  for 
the  second  time  (255)  to  Tuscus  and  Bassus  (258).  .  .  . 
And  after  the  passion  of  blessed  Sixtus,  on  the  third 
day,  blessed  Laurence  his  archdeacon  suffered  on  August 
loth,  and  the  sub-deacon  Claudius  and  Severus  the 
priest  and  Crescentius  the  reader  {lector)  and  Romanus 
the  doorkeeper  (ostiarius)  .  .  .  Sixtus  was  buried  in  the 
cemetery  of  Callixtus  on  the  Via  Appia :  the  six  deacons 
named  above  were  buried  in  the  cemetery  of  Praetextatus 
on  the  Via  Appia :  the  above  named  blessed  Laurence 
in  the  cemetery  of  Cyriaca  in  the  property  called 
Veranus,  in  a  crypt  with  many  other  martyrs.  .  .  . 

6.  Pontianus  (230-235), 7.  Lucius  (253-254)  and  S.Marcel- 
linus  (296-308). — The  passages  quoted  below  from  the 
Liber  Pontificalis  depend  on  some  Gesta  now  lost: 

Pontianus  .  .  .  was  crowned  with  martyrdom.  ...  At 
the  same  time  Pontianus  the  bishop  and  Hippolytus  the 
priest  were  exiled  by  Alexander  to  Bucina  (?),^  in  Sardinia, 
in  the  consulship  of  Severus  and  Quintianus  (235).  In 
this  same  island  he  was  torn  and  tortured  with  cudgels, 
and  he  died  October  30th.  .  .  .  And  blessed  Fabianus, 
with  the  clergy,  brought  him  back  by  sea,  and  buried  him 
in  the  cemetery  of  S.  Callixtus  on  the  Via  Appia. 

Lucius  .  .  .  was  crowned  with  martyrdom  ...  he 
was  exiled :  afterwards  by  the  will  of  God  he  returned 
safe  to  the  church  ...  he  was  beheaded  by  Valerian  * 
on  March  4th  ...  he  was  buried  in  the  cemetery  of 
S.  Callixtus  on  the  Via  Appia. 

^  A.SS.,  Aug.  6. 

^  Note  the  similarity  of  phrase  in  the  life  of  Marcellus. 

'  Another  reading  is  in  insula  nociva  (in  an  unhealthy  island). 

*  An  anachronism:  Valerian's  persecution  began  in  257 ;  Lucius  was  dead  in  254. 


LIBER  PONTIFICALIS:  DISCIPLINARY  DECREES  73 

...  At  this  time  (reign  of  Diocletian)  there  was  a 
great  persecution,  so  that  within  thirty  days,  seventeen 
thousand  Christians  of  both  sexes  throughout  all  the 
provinces  were  crowned  with  martyrdom.  Wherefore 
Marcellinus  was  brought  to  the  sacrifice  to  offer  incense  : 
which  he  did.  And  a  few  days  after,being  penitent,he  was 
beheaded  and  crowned  with  martyrdom  for  the  faith  of 
Christ,  together  with  Claudius  and  Cyrenus  and  Antonius. 
And  after  this  their  holy  bodies  lay  exposed  in  an  open 
space,  for  an  example  to  the  Christians,  for  twenty-four 
days  by  order  of  Diocletian.  And  then  Marcellus  the 
priest,  with  the  priests  and  deacons  took  up  their  bodies 
by  night,  and  singing  hymns  they  buried  them  on  the 
Via  Salaria,  in  the  cemetery  of  Priscilla,  in  the  chamber 
{cubiculuni)  which  lies  open  {patet)  to  the  present  day,  as 
Marcellus  himself  had  ordered  after  his  repentance,  when 
he  was  being  led  to  execution  ;  the  chamber  is  in  a  crypt 
near  {juxta)  the  body  of  S.  Crespentius.^ 

Date  and  Place  of  Burial. — The  anniversaries  of  the 
burial  days  of  the  popes,  given  in  the  Liber  Pontificalis^  agree 
with  those  of  the  Philocalian  Calendar  {depositio  episcoporuni)^ 
of  the  earlier  portion  of  the  Martyrology  of  Jerome^  and  with 
those  given  in  the  earliest  liturgical  tradition. 

The  place  of  burial  indicated  is  also,  with  few  exceptions, 
exact.2  Such  topographical  facts  are  usually  correct  even 
in  the  most  apocryphal  documents,  such  as  some  of  the  Gesta ; 
for  the  obvious  reason  that  the  shrines  were  in  existence, 
well  known,  and  frequently  objects  of  pilgrimage. 

Many  of  the  papal  tombs  have  been  identified  by  actual 
excavation,  and  will  be  described  in  due  course. 

Disciplinary  Decrees. — There  are  few  popes  to  whom 
is  not  attributed  in  the  Liber  Pontificalis  some  disciplinary 
decree,  often  vaguely  described  in  the  formula : 

He  made  a  constitution  {constituity  fecit  constitutum) 
about  the  church,  which  is  to-day  laid  up  in  the  archives 
of  the  church. 

^  For  the  famous  forgeries,  Gesta  Liberii  and  Gesta  de  Sixti  Purgatione,  which 
have  supplied  details  for  the  lives  of  certain  popes  who  suffered  persecution,  but 
not  death,  see  infra,  p.  82. 

^  See  infra,  p.  220,  and  Appendix  II. 


74      ROME  OF  THE  PILGRIMS  AND  MARTYRS 

In  other  places  the  compiler  briefly  notes  the  decrees, 
merely  stating  the  fact  they  were  enacted,  rather  than  giving 
a  full  exposition  of  contents.  These  statements  are  isolated 
one  from  another,  so  that  it  is  impossible  to  deduce  a 
complete  body  of  law  or  custom  on  any  of  the  points  of 
which  the  decrees  treat, — liturgical  uses,  baptism,  penance, 
fasting,  the  discipline  and  organization  of  the  various  orders 
of  clergy,  the  treatment  of  heretics,  etc. 

Such  decrees  were  usually  promulgated  at  the  councils 
held  annually  by  the  popes  on  the  anniversary  of  their 
ordination  {natale  oi^dinationis). 

Sources  of  the  Statements  in  the  Liber  Pontifl calls :  (1) 
Authentic  Sources. — The  value  of  this  record  of  decrees 
passed  lies  mainly  in  the  information  which  it  gives  as  to  the 
discipline  of  the  Church  at  the  date  of  compilation  of  the 
Liber  Pontificalis  in  the  sixth  century. 

To  determine  the  accuracy  of  the  statements,  it  is 
necessary  to  discover  the  sources  of  information.  When- 
ever these  sources  can  be  traced,  they  prove  to  be  some- 
times genuine,  sometimes  apocryphal.  More  often,  however, 
it  is  impossible  to  check  the  statement,  as  there  remains  no 
complete  codified  collection  {prdo,  consuetudd)  of  laws  made 
specifically  for  the  Church  in  Rome  to  which  we  can  refer. 
But  no  doubt  these  local  Roman  edicts  closely  resembled 
those  letters  of  instructions  (decretals)  issued  by  the  popes 
to  the  other  churches  throughout  the  world,  from  the  time  of 
Clement  the  fourth  pope  onwards.  These  decretals  possess 
almost  the  authority  of  the  laws  or  canons  made  in  the 
(Ecumenical  Councils,  and  are  binding  on  the  universal 
Church.^ 

Dionysius'  Collection  of  Canons  of  the  Councils  and 
of  the  Apostles. — These  authentic  Canons,  together  with 
the   so-called    Canons   of  the  Apostles^  had   already  been 

^  See  C.  J.  Hefele,  A  History  of  the  Christian  Councils  to  787,  5  volumes 
(English  translation  by  W.  Clark,  Edinburgh,  1871-1896).  See  infra,  Biblio- 
graphy— General  History. 

2  The  latter  collection  is  a  compilation  of  the  fourth  or  fifth  century,  declared 
apocryphal  by  Gelasius  (492-496)  in  his  decree  De  Recipiendis  (see  i^ifra,  p.  182) 
and  by  Hormisdas  (514-523).  Dionysius  himself  felt  dubious  of  its  authenticity. 
See  Hardouin,  Concilia^  i.  col.  i. 


LIBER  PONTIFICALIS:  DISCIPLINARY  DECREES  75 

collected  into  a  final  edition,  and  translated  into  Latin  by 
Dionysius,  a  Scythian  monk  settled  in  Rome,  about  500 
under  Symmachus  (498-514).  This  was  soon  followed  by 
his  edition  of  the  Papal  Decretals  from  Siricius  (384-399)  to 
Anastasius  (496-498).  These  two  works  were  held  in  high 
esteem,  commended  by  Cassiodorus,^  the  founder  of  the 
monastery  of  Vivarium  in  Calabria,  and  accepted  as  an 
official  version  (liber  canonunt)  by  the  popes. 

There  would  certainly  be  a  copy  of  these  in  the  archives 
of  the  Roman  Church ;  but  curiously  enough  the  writer  of 
the  Liber  Pontificalis  has  made  little  use  of  the  great 
collection,  and  of  the  twenty  decretals  he  quotes,  from 
Siricius  (384-399)  to  Hilary  (461-468),  two  only  are  found 
in  Dionysius'  collection, — concerning  the  reconciliation  of 
heretics  under  Siricius,  and  concerning  the  Sabbath  fast 
under  Innocent  (401-417). 

In  other  cases  where  the  sources  of  an  edict  have  been 
traced,  we  often  find  it  ascribed,  in  the  Liber  Pontificalis^ 
to  some  pope  other  than  the  one  who  is  quoted  as  author  in 
the  original  document:  and  the  edict  is  usually  <3:«/^dated 
in  the  Liber  Pontificalis,  Sometimes,  on  the  other  hand,  a 
pope  is  said  to  issue  a  rule  when  he  is  only  confirming 
an  ancient  custom. 

But,  though  frequently  misdated,  most  of  the  edicts 
found  in  the  Liber  Pontificalis  were  really  enacted,  and 
were  certainly  in  force  in  the  sixth  century,  and  many 
of  them  earlier.2 

Examples  of  Decrees :  (1)  Duties  of  the  Clergy. — A  few 
examples  of  the  decrees  will  indicate  their  general  character 
and  historical  value. 

Several  of  them  concern  the  discipline  of  the  clergy, 
especially  as  regards  their  duties  in  collecting  the  records 
of  the  martyrs,  and  the  care  of  the  cemeteries. 

We  read  that  Clement  (90-1 12  (?)) 

Made  seven  regions  and  apportioned  them  to  faithful 

^  Cassiodorus,  De  institutione  divinarum  litterarum^  c.  23,  in  P.L.  70, 
col.  1 137.  •   For  text  of  Decretals  and  Canons  see  P.L.  67. 

^  Some  of  the  statements,  however,  are  derived  from  less  respectable  sources. 
See  infra,  p.  80. 


^6     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

notaries  of  the  Church  who  were  dih'gently  and  curiously 
to  seek  out,  each  in  his  own  region,  the  deeds  {gesta) 
of  the  martyrs.^ 

Again  Anteros  (235-236) 

Sought  out  diligently  the  Gesta  Martyrurn  by  means 
of  notaries  and  laid  them  up  in  the  Church. 

And  Fabianus  (236-251) 

Allotted  the  regions  to  deacons,  and  made  seven 
subdeacons  who  should  superintend  the  seven  notaries, 
and  faithfully  collect  the  Gesta  Martyrurn. 

As  regards  these  statements,  it  is  probable  that  deacons 
did  exist  from  the  very  earliest  times  in  Rome,  as  in 
Jerusalem.  The  seven  regions  were  organized  by  Fabianus 
in  all  probability :  it  is  doubtful  if  these  existed  as  early  as 
Clement.  The  true  function  of  the  notaries  is  clearly  defined 
in  the  Liber  Pontificalis  under  "Julius"  (337-352),  namely, 
to  afford  legal  assistance  to  the  bishops  in  their  judicial 
functions  and  to  preserve  documents  relating  to  the 
donations  to  the  church.^  Though  it  is  an  established  fact 
that  individual  notarii  from  the  earliest  times  collected  the 
Acta  and  Gesta  of  the  martyrs,^  the  notarii  were  not  created 
for  this  purpose  specifically ;  nor  is  there  any  other  evidence 
in  support  of  the  existence  of  an  established  order  of 
notaries  at  all,  as  early  as  Clement.  The  purpose  of  these 
statements,  an  example  of  antedating,  is  to  lend  authority 
to  the  Gesta  at  a  moment  when  the  Church  was  much 
occupied  in  discriminating  between  authentic  and  apocryphal 
documents.* 

With  regard  to  the  care  of  the  martyrs'  tombs  we  read : 

Dionysius  (259-269)  allotted  churches  to  the  priests, 
and  arranged  the  cemeteries  and  parishes  in  dioceses. 

And— 

Marcellus  (308-309)  made  parishes  in  the  city  of 
Rome,  as  dioceses  for  the  baptism  and  imposition  of 

1  See  infruy  p.  134  et seq,  ^  Infra,  Chap.  VI.  ;  L,P.  under  "Julius." 

^  Infra ^  p.  136.  ^  Infra,  p.  192. 


LIBER  PONTIFICALIS:  DISCIPLINARY  DECREES  77 

penance  on  the  many  converts  from  paganism,  and  for 
the  administration  of  the  tombs  of  the  martyrs. 

Since  the  former  pope  ruled  after  the  persecution  of 
Valerian  (253-266),  and  the  latter  after  that  of  Diocletian 
(284-305),  it  seems  probable  that  they  did  in  fact  carry  out  a 
scheme  of  reorganization  which  the  necessities  of  the  times 
rendered  imperative. 

As  an  example  of  postdating  we  note  that  Zephyrinus 
(199-217)  is  only  re-enforcing  a  primitive  custom  when 
he  commands  the  presence  of  all  the  clergy  and  faithful 
laity  at  the  ordinations  "whether  of  a  clerk,  a  levite  {i.e. 
deacon),  or  a  priest." 

There  is  no  confirmation  elsewhere  of  the  decree  of 
Lucius  (253-254)  that  two  priests  and  three  deacons  should 
everywhere  accompany  the  bishop  as  witnesses  to  his  life 
{propter  testimonium  ecclesiasticum).  The  difficulties  of 
finding  witnesses  in  the  accusations  brought  against  Pope 
Symmachus  (498-514)  may  have  appeared  to  the  writer 
of  the  Liber  Pontificalis  an  excellent  reason  for  suggest- 
ing such  a  practice.  Gregory  the  Great  in  the  council  of 
595  replaced  the  laymen  in  attendance  on  the  popes  by 
clergy  or  monks;  but  the  avowed  purpose  was  that  the 
example  of  the  bishop  might  minister  to  the  edification  of 
his  attendants.  This  ordinance  may  have  suggested  to  the 
writer  of  the  Liber  Pontificalis,  or  to  a  later  reviser,  the 
decree  ascribed  to  Lucius. 

There  is  a  reference  to  the  most  ancient  hierarchy  of 
the  clergy  in  the  decree  of  Gaius  (283-296)  that  none  should 
be  a  bishop  unless  he  had  already  passed  through  the  lower 
degrees  of  the  priesthood — doorkeeper  (pstiarius),  reader, 
exorcist,  acolyte  {sequens\  subdeacon,  deacon  and  priest. 
This  decree  is  repeated  under  Silvester  with  the  addition 
of  the  office  of  "  keeper  of  the  martyrs." 

(2)  On  Fasting. — There  are  several  decrees  on  the 
subject  of  fasting.  Telesphorus^  (142-154)  ordained  a  fast 
of  seven  weeks  before  Easter.  Now  it  is  true  that  fasts  of 
varying  duration  had  been  kept  from  the  earliest  times,  and 
Telesphorus  had  in  fact  made  decrees  on  the  question,  as 

^  Supra,  p.  64. 


78      ROME  OF  THE  PILGRIMS  AND  MARTYRS 

we  see  from  Irenaeus'  letter  to  Pope  Victor ;  ^  but  a  fast 
of  seven  weeks'  duration  is  posterior  to  the  time  of  Pope 
Gregory  I.  This  fact  is  adduced  by  Mommsen  as  a  reason 
for  attributing  the  Liber  Pontificalis  to  this  later  period, 
while  Duchesne  holds  that  the  writer  is  trying  to  introduce 
a  salutary  reform  by  making  a  false  historical  statement.^ 

A  decree  of  Eleutherius  (182-189)  on  the  subject  is 
evidently  directed  against  the  Manichaean  heresies  on  the 
subject  of  evil,  and  the  consequent  practice  of  abstinences : 

He  again  established  that  no  reasonable  human  food 
which  God  had  created  should  be  refused  by  Christians, 
especially  those  baptized  [i.e.  no  longer  mere  cate- 
chumens). 

A  similar  purpose  inspires  thedecreeof  Miltiades(3i  1-314) 
that  none  of  the  faithful  should  fast  on  Sunday  or  Thursday, 
because  on  those  days  the  pagans  keep  a  sacred  fast ;  this  is 
directed  against  the  Manichaeans  as  well  as  the  pagans. 

The  number  of  decrees  in  the  Liber  Pontificalis  and 
elsewhere,  directly  or  indirectly  concerning  heretics,  penitent 
and  impenitent,  and  the  powerful  effect  exercised  by  these 
heretics,  as  we  shall  see  presently,  on  Christian  literature,^ 
show  yet  again  how  heresies  and  schisms — the  double 
divergence  in  dogma  and  discipline — came  near  to  strangling 
the  infant  Church,  like  another  Herakles,  in  the  very 
cradle. 

(3)  Liturgical  Decrees. — Among  liturgical  decrees  are 
several  concerning  the  Canon  of  the  Mass,*  which,  however, 
throw  little  light  on  that  obscure  period  of  its  history  in  the 
third  and  fourth  centuries, — the  period  of  transition  from  the 
Greek  liturgy  of  the  second  century,  quoted  by  Justin  Martyr 
(about  165)  and  by  other  writers,  to  the  crystallized  Latin 

*  Eusebius,  Hist.  Eccles.  v.  24,  in  P.  G.  20,  col.  502. 

*  Mommsen  might  well  have  drawn  attention  to  the  edict  under  Lucius 
{supra,  p.  77)  concerning  the  clerical  attendants  on  the  pope.  Was  the  writer 
giving  his  own  interpretation  of  a  custom  in  force  already  in  his  own  day, 
or  only  a  counsel  of  perfection  before  Gregory  had  introduced  the  change  ? 

^  See  infra,  pp.  192-195. 

*  Cabrol,  Diet.  Arch.  Chrit.,  art.  "Canon";  Catholic  Encyclopedia,  art. 
**Mass,  Liturgy."  The  best  book  on  the  subject  is  Adrian  F'ortescue,  The 
Mass  :  London,  191 2. 


LIBER  PONTIFICALIS:  DISCIPLINARY  DECREES  79 

rite  ^  of  the  sixth  century.  To  the  existence  of  this  Latin  rite 
the  letter  of  Pope  Vigilius  to  Profuturus  in  538  bears  witness,^ 
as  does  also  the  Sacramentary  of  Leo  (sixth  century,  and 
almost  contemporary  with  the  compilation  of  the  Liber  Ponti- 
ficalis)  and  that  of  Gelasius  (early  eighth  century).^  This  rite 
is,  in  all  essentials,  the  Canon  of  the  Mass  as  it  exists  to-day."* 

The  Liber  Pontificalis  attributes  various  small  modifica- 
tions to  Alexander  (i 21-132),  Telesphorus  (142-154),  and 
Leo  I.  (440-461);  but  none  to  Damasus  (366-384),  who 
probably  had  some  share  in  forming  the  Canon  ;  nor  to 
Gelasius  (492-496),  to  whom  a  constant  tradition  ascribes 
a  strong  influence  on  it,  and  who  gave  his  name  to  one  of 
the  earliest  Sacramentaries ;  nor  to  Vigilius  (537-555),  who 
legislated  concerning  the  Preface  of  the  Mass,^  as  we  see  in 
the  letter  referred  to  above. 

We  may  examine  the  decree  attributed  to  Telesphorus 
as  an  example  of  such  edicts,  and  of  the  antedating  of  them. 
It  is  stated  that  he  introduced  the  use  of  the  Gloria  in  ExcelsiSy 
and  caused  Masses  to  be  celebrated  on  Christmas  Eve :  the 
number  is  not  specified.  Now  the  feast  of  Christmas 
{Natalis  Domini)  was  probably  not  observed  in  Rome  till 
the  fourth  century.^  There  is  no  Mass  for  Christmas  Eve 
even  in  the  Sacramentary  of  Leo  (sixth  century),  but  three 
Christmas  Masses  "^  were  said  in  the  time  of  Gregory.^ 

A  vague  decree  that  Masses  are  to  be  said  above  {supra) 

^  The  change  of  language  does  not  necessarily  imply  a  total  change  of  rite, 
and  there  are  passages  in  Justin,  as  in  fourth  and  fifth  century  Fathers,  which 
still  appear  in  the  Canon  of  the  Mass  in  use  to-day.  The  ultimate  origin  of  the 
Mass  is  probably  the  liturgy  of  the  Jewish  Passover. 

"^P.L.  69,  col.  18. 

^  Muratori,  Liturgia  Romana  Vetus^  t.  i.  pp.  318  ^/  seq.^  and  p.  696. 

*  Gregory  the  Great  (590-604)  made  some  additions,  and  in  the  eighth  century 
the  Roman  Canon  was  fused  with  the  Galilean  rite,  and  the  order  of  the  prayers 
rather  lamentably  confused. 

^  i.e.  the  passage  Vere  dignum  et  justuni  esty  aequum  et  salutare  .  .  .  (Truly 
it  is  fitting  and  right,  just  and  salutary  .  .  .   ). 

*  See  supra,  p.  52,  note  4.  The  Gloria  was  sung  at  an  early  period  in  Christmas 
and  Pontifical  Masses,  but  not  generally  in  the  ordinary  Mass  till  the  sixth  century. 

"^  See  Roman  Missal  for  text. 

^  Gregorii  Hofnilia,  i.  8,  in  F.L.  76,  1 103  :  **  Because  by  the  goodness  of  God 
we  are  about  to-day  (Christmas  day)  to  celebrate  thrice  the  oflice  of  the  Mass,  we 
cannot  speak  at  length  on  the  passage  of  the  Gospel  that  has  been  read." 


I 


80      ROME  OF  THE  PILGRIMS  AND  MARTYRS 

the  Memoriae^  or  shrines  of  the  martyrs,  is  attributed  to  Felix 
(269-274).  Feasts  of  the  martyrs  were  certainly  kept  in  the 
East  from  the  second  century.^  S.  Augustine  ^  describes  the 
Mass  celebrated  on  the  anniversary  of  the  martyrdom  of 
S.  Cyprian  at  his  tomb.  The  custom  of  saying  Mass  over 
the  body  of  a  martyr  was  firmly  established  in  Rome  by  the 
fourth  century.^  But  if,  as  seems  likely,  the  funeral  feast 
{agape)  was  closely  associated  with  the  Eucharist,  the 
practice  goes  even  farther  back  to  the  very  earliest  times, 
and  is  an  inheritance  from  paganism. 

Among  edicts  concerning  other  ceremonies,  Alexander 
(i 21-132)  ordered  that  houses  should  be  blessed  by 
sprinkling  them  with  water  mixed  with  salt,  as  is,  in  fact, 
done  at  the  present  day  among  Catholics ;  and  Eutychianus 
(275-283)  that  of  the  fruits  of  the  earth  only  beans  and 
grapes  should  be  blessed  on  the  altar.  This  refers  to  the 
blessing  of  the  firstfruits  on  the  altar  during  the  Canon  of 
the  Mass.*  Ascension  Day  was  the  occasion  chosen  from 
the  fourth  century  at  latest. 

There  are  many  edicts  concerning  vestments:  among 
these  a  decree  of  Stephen  (254-257)  forbidding  priests  and 
deacons  {sacer dotes  et  levitas)  to  wear  their  consecrated 
garments  elsewhere  than  in  church. 

Sources  of  the  Statements  in  the  Liber  Pontiflcalis: 
(2)  Forgeries. — In  addition  to  the  authentic  sources  of  the 

^  In  the  Martyrdom  of  S.  Poly  carp  (see  infra^  p.  162,  and  Eusebius,  Hist. 
Eccl.  iv.  15)  we  read  :  We  gathered  up  his  bones,  more  precious  than  jewels, 
and  more  glorious  than  tried  gold,  and  deposited  them  in  a  fitting  place.  There 
also,  as  far  as  we  can,  the  Lord  will  grant  us  to  gather  together,  and  celebrate 
the  anniversary  {natalis)  of  his  martyrdom  in  joy  and  gladness,  both  in  com- 
memoration of  those  who  have  finished  their  contest,  and  to  exercise  and  prepare 
others  for  the  future. 

2  Sermo,  310,  c.  11,  in  P.L.  39,  col.  1413. 

8  Prudentius,  Peristephanon^  xi.  171,  in  P.L.  60,  549. 

*  For  the  text  of  these  prayers  see  Roman  Missal,  and  compare  the  Gelasian 
Sacramentary  in  Muratori,  op.  cit.  The  prayer  for  the  blessing  of  the  firstfruits 
{fruges  novae)  in  the  latter  runs :  Bless,  O  Lord,  these  firstfruits,  whether 
of  grapes  or  beans,  which  Thou  hast  deigned  to  bring  to  maturity  by  the 
dew  from  heaven,  and  the  inundation  of  the  rains,  and  by  serene  and 
tranquil  weather ;  that  we  should  receive  them  with  thanksgiving,  in  the 
name  of  our  Lord  Jesus  Christ,  through  whom  all  these  things,  O  Lord, 
are  good. 


LIBER  PONTIFICALIS:  DISCIPLINARY  DECREES  8i 

Liber  Pontificalis,  there  is  also  a  group  of  forged  documents, 
from  which  are  derived  certain  of  the  decrees,  as  well  as 
other  details  in  the  lives. 

Forgeries : — Constitutum  Sl/uestri  and  Constitution  of 
the  Synod  of  tiie  Bisiiops. — Most  of  the  edicts  quoted  above 
bear  true  witness,  as  we  have  seen,  to  the  customs  of  the  time 
of  the  writer.  But  the  entire  lives  of  Silvester  (314-337)  and 
of  his  immediate  successors  depend  partly  on  a  famous 
group  of  forgeries  of  the  year  501,  whose  purpose  is  to 
glorify  Symmachus  at  the  expense  of  his  rival,  the  anti- 
pope  Laurence.^  The  best  known  of  these  is  the  Consti- 
tutum Silvestri?'  which  claims  to  be  a  collection  of  the 
Canons  promulgated  by  that  pope,  at  a  council  held  in  the 
Baths  of  Trajan  in  Rome,  in  the  presence  of  the  recently 
baptized  Constantine.^  In  certain  of  the  clauses  of  these 
false  edicts  those  heretics  are  condemned  who  were  offering 
opposition  to  Symmachus. 

A  second  Constitutum  Silvestri^  purports  to  be  drawn 
up  also  by  Silvester  in  the  Baths  of  Trajan  in  the  presence 
of  Constantine  some  years  later,  as  a  confirmation  of  the 
Council  of  Nicsea  (in  325).  Duchesne  calls  it  the  Constitu- 
tion of  the  Synod  of  the  Two  hundred  and  Seventy-five 
Bishops^  to  distinguish  it  from  its  predecessor. 

Forgeries  and  the  Life  of  Silvester. — The  disciplinary 
edicts  given  by  the  Liber  Pontificalis  in  the  life  of  Silvester 
depend  on  these  documents,  and  especially  on  the  second,^ 
but  the  importance  of  the  variations  from  the  originals  shows 
how  little  respect  the  writer  of  the  Liber  Pontificalis  felt  for 
his  documents.  He  actually  divides  the  various  pseudo-edicts 
of  the  Synod  of  the  Bishops  among  six  popes :  Evaristus 
(112-121),  Victor  (189-199),  Zephyrinus  (199-217),  Silvester 
(314-336),  Siricius  (384-399)  and  Boniface  (418-423),— a 
remarkable  series  of  antedated  edicts ! 

^  See  supra,  p.  54,  Maassen,   Geschichte  der  Quellen  unci  der  Literatur  des 
Canonischen  Rechts  ini  Abendlande^  i. 

2  P.L.  8. 

^  As  a  matter  of  history,    Constantine   was  baptized   on   his  deathbed    at 
Nicomedia. 

*  Hardouin,  Concilia,  i.,  col.  285,  and  P.L.  8. 

^  For  parallel  passages  see  Duchesne,  op.  cit.  i.  p.  cxxxviii. 
6 


S2      ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Derived  from  the  Constitutum  Silvestri  is  that  decree  of 
Silvester  found  in  the  Liber  Pontificalis  which,  as  Duchesne 
says,^  was  never  proclaimed,  nor  applied,  nor  found  in  any- 
authentic  text : 

No  layman  shall  bring  a  charge  against  a  member  of 
the  clergy  ...  no  one  of  the  clergy,  for  any  cause 
whatsoever,  shall  go  into  Court,  nor  plead  his  cause 
before  the  public  judge,  but  only  before  the  Church. 

A  portion  of  this  edict  is  repeated  under  Julius  (337-352), 
and  bears  witness  to  the  jealousy  between  civil  and  ecclesi- 
astical courts. 

The  following  edict  of  Silvester  (314-337),  though  derived 
from  the  same  apocryphal  source,  is  on  many  points  in 
agreement  with  authentic  documents.  It  enacts,  as  in  the 
edict  of  Gaius,^  that  the  future  bishop  must  pass  through 
the  lower  steps  of  the  hierarchy,  and  further  that 

He  must  be  approved  in  every  respect,  and  have  good 
witness  to  his  character  from  those  outside  his  house,  be 
the  husband  of  one  wife,  married  with  the  blessing  of 
the  priest. 

Forged  Gesia  also  a  Source  of  the  Lives  of  Julius, 
Liberius,  Felix,  Sixtus  iii. — Belonging  to  this  group  of 
forgeries,  and  of  the  same  date,  is  the  Gesta  Liberii,  whose 
purpose  is  again  the  glorification  of  Symmachus,  by  showing 
that  he  is  the  antitype  of  the  Liberius  (352-366)  who  was 
persecuted  by  the  Arian  emperors.  History  is  not  so  well 
assured  as  to  the  conduct  of  Liberius  under  persecution.^ 

The  Gesta  Liberii  have  supplied  certain  facts,  too,  in  the 
lives  of  Julius,  Liberius  himself,  and  Felix  II.;  but  the  com- 
piler has  used  the  legend  with  great  freedom,  combined  it 
with  other  sources,  and  produced  a  document  hostile  in  spirit 
to  Liberius,  and  hence  opposed  to  the  Gesta  Liberii. 

In  another  document  of  this  group,  the  Gesta  de  Sixti 

'  Duchesne,  op.  cit.  pp.  189,  190,  notes  20,  23. 

2  Supra,  p.  77. 

'  For  a  discussion  of  the  much-disputed  question  as  to  the  orthodoxy  of 
Liberius,  see  F.  Savio,  Nuovi  Studi  suUa  questione  di  Papa  Liberio,  Rome, 
1909. 


LIBER  PONTIFICALIS:  DISCIPLINARY  DECREES  83 

purgatione}  is  related  the  story  of  the  vindication  of 
Sixtus  III.  (432-440)  from  false  charges  before  the  Emperor 
Valentinian.  Under  these  names  of  Sixtus  and  Valentinian, 
the  writer  describes  a  pretended  triumphant  refutation  be- 
fore Theodoric,of  the  accusations  brought  against  Symmachus 
(499-5 14).  As  a  matter  of  history,  neither  Sixtus  nor  Sym- 
machus were  given  an  opportunity  of  justifying  themselves. 
This  fantastic  story  has  been  used  with  modifications  in  the 
life  of  Sixtus  III.  in  the  Liber  Pontificalis. 

There  are  some  curious  incidents,  derived  from  similar 
sources,  recorded  in  the  lives  of  other  popes.  Two  may  be 
quoted  here  as  examples. 

The  legend  of  the  finding  of  "  the  Cross  of  our  Lord  Jesus 
Christ"  in  the  time  of  pope  Eusebius  (309-311),  and  that  of 
the  baptism,  and  simultaneous  healing  of  leprosy  of  the 
Emperor  Constantinc  by  Silvester,  are  derived  from  the 
Acta  Silvestri  and  De  Inventione  Crucis  respectively,  both 
apocryphal  works,  condemned  in  the  Gelasian  decree  De 
Recipiendis? 

In  another  passage  we  read  that  Pope  Eleutherius  re- 
ceived a  letter  from  Lucius,  King  of  Britain,  asking  to  be 
made  a  Christian.  Bede  repeats  this  statement  in  his 
Ecclesiastical  History?  The  origin  of  the  legend  is  prob- 
ably the  existence  of  a  famous  British  Christian  corps  of 
soldiers  in  the  Roman  armies  in  Gaul,  in  the  fifth  century,  or 
perhaps  the  frequent  immigrations  from  Britain  to  Gaul,  or, 
perhaps,  the  presence  in  Rome,  in  the  fourth  century,  of  the 
celebrated  British  monk  Pelagius,  and  others  of  the  same 
country.* 

^  Baronius,  in  Annales  Ecclesiaslict,  anno  443,  t.  vii.  p.  462,  ed.  i74i>  gives 
the  Gesta^  which  he  characterizes  as  corrupta,  depravaia,  mendosissima. 

2  See  infra,  p.  182.  ^  Bede,  Hist.  Ecdes.  i.  4. 

*  Duchesne,  op.  cit.  i.  chap.  ii.  ;  Mommsen,  "De  Historia  Brittonum,"  in 
Neues  Archiv,  1894,  p.  291  ;  Bede,  op.  cit.  i.  x.  ;  Williams,  Christianity  in 
Early  Britain,  Oxford,  1 91 2. 


CHAPTER  VI 

THE  LIBER  PONTIFICALIS:  THE  INVENTORIES  OF 
ECCLESIASTICAL  PROPERTY 

Ecclesiastical  buildings  in  Rome  and  their  endowments — Gifts  under  Silvester, 
Liberius,  Damasus,  Sixtus  in.  and  others — Royal  -gifts — Restorations  after  the 
ravages  of  the  barbarians — Criticism  of  the  records  and  their  sources — Number 
of  Churches  in  the  sixth  century — Inventories  of  treasures — The  landed  properties 
of  the  Church — The  inventory  of  S.  Peter's — Sources  of  the  records :  charters 
of  Foundation — The  Charta  Cornutiaiia. 

Domine  Deus  in  simplicitate  cordis  mei  laetus  obtuli  universa:  et  populum 
tuum,  qui  repertus  est,  vidi  cum  ingenti  gaudio :  Deus  Israel,  custodi  hanc 
voluntatem. 

Missale,  In  Anniv.  Dedic.  Eccles.  (i  Paralip.  xxix.).^ 

Ecclesiastical  Buildings  in  Rome  and  their  Endow- 
ments.— From  the  earliest  times  we  have  brief  notices  of 
buildings  erected  by  the  popes  : — the  Memoria  over  the  tomb 
of  Peter,  erected  by  Anacletus  (78-90);^  structures  in  the 
catacombs,  and  other  buildings  by  Zephyrinus  (199-217), 
Callixtus  (217-222),  and  Fabianus  (236-251).  But  it  is 
only  with  the  Peace  of  the  Church  in  312  that  begin  those 
fuller  notices  of  the  foundation,  adornment  and  endowment 
of  the  famous  Roman  basilicas,  which  form  the  most  reliable 
and  not  the  least  interesting  portion  of  the  Liber  Pontificalis. 
These  churches  were  raised  in  nearly  every  case  over 
some  ancient  shrine  of  a  martyr,  and  sometimes  replaced  or 
incorporated  a  chapel  already  existing. 

Gifts  under  Silvester.  —  At  the  "  suggestion "  of 
Silvester,  Constantine  founded  no  less  than  nine  churches. 

^  "  0  Lord,  in  the  uprightness  of  my  heart  I  have  willingly  offered  all  these 
things :  and  now  I  have  seen  with  joy  Thy  people  who  are  present  here.  .  .  . 

0  God    of  Israel^  prepare    their    heart   tinto    Thee^      (Authorized    Version, 

1  Chron.  xxix. ) 

2  A.  S.  Barnes,  S.  Peter  in  Rome ;  cf.  Dufourcq,  Attide  sur  les  Gesta 
Martyrum  romains,  loi. 

84 


LIBER  PONTIFICALIS:   THE  INVENTORIES     85 

These  include  the  Constantinian  basilica,  known  as  the 
Lateran,  S.  Peter's,  S.  Paul's,  the  basilica  ^  built  in  the  Ses- 
sorian  Palace,  "where  Constantine  enclosed  in  gold  and 
gems  the  wood  of  the  Holy  Cross  of  our  Lord  Jesus 
Christ,"  and  basilicas  by  the  tombs  of  S.  Agnes,  on  the  Via 
Nomentana,  and  of  S.  Laurence,  on  the  Via  Tiburtina. 

Liberius. — Liberius  (352-366)  began  the  Liberian 
basilica,^  which  retains,  at  the  present  day,  more  of  its  ancient 
beauty  than  almost  any  church  in  Rome. 

Damasus. — Damasus  (366-384)  was  a  great  builder: 

He  made  two  basilicas :  one  to  blessed  Laurence 
near  the  theatre,^  and  another  on  the  Via  Ardeatina, 
where  he  himself  rests:*  and  the  Catacombs  where  lay 
the  bodies  of  the  holy  apostles  Peter  and  Paul,*^  (in 
which  place  is  the  platonia,  where  were  laid  their  holy 
bodies)  he  adorned  with  verses.^  And  he  sought  and 
found  many  bodies  of  the  saints,  of  whom  he  told  in 
verses.'^ 

Then  follows  an  inventory  of  this  basilica  to  S.  Laurence 
which  was  called  after  himself,  Titulus  Daniasi. 

Sixtus  III.  and  Others. — Sixtus  in.  (432-440)  embel- 
lished the  Liberian  basilica,  and  we  still  read  in  mosaic,  over 
the  triumphal  arch  :  "Sixtus  the  Bishop  for  the  people  of  God." 
He  also  erected  a  second  great  basilica  to  S.  Laurence,  made 
a  monastery  for  the  service  of  the  catacomb,  where  S.  Peter 
and  S.  Paul  and,  later,  S.  Sebastian  had  lain ;  and  erected  in 
the  papal  crypt  of  S.  Callixtus,  a  marble  tablet  inscribed 
with  the  names  of  the  bishops  who  lay  there.^ 

^  Now  S.  Croce  in  Gerusalemme. 

2  Now  S.  Maria  Maggiore,  or  Our  Lady  of  the  Snows. 

'  SaTi  Lorenzo  in  Damaso,  near  the  Theatre  of  Pompey. 

^  Not  yet  discovered.  For  a  summary  and  bibliography  of  the  whole  question 
see  E.  Barker,  "  S.  Callixtus,"  m  Journal  of  Roman  Stud?'es,  vol.  i.  pt.  i.,  London, 
1911. 

^  Where  is  now  the  Church  of  S.  Sebastian,  Via  Appia.  See  A.  S.  Barnes, 
op.  cit.  chap.  V. 

^  De  Rossi,  Inscriptiones  Christianae,  ii.  pp.  32,  89,  105. 

■^  Epjgrainmata  Damasi,  ed.  Ihm,  in  the  scries  Anthologia  Latina.  For  these 
and  other  inscriptions  see  i^ifra,  Chaps.  XVIIL-XXL,  especially  Chap.  XXL 

^  For  the  inscriptions  he  put  up  in  the  Liberian  basilica  and  in  S.  Callixtus 
see  infra,  pp.  282,  292. 


86     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Hilary  (461-468)  gave  an  immense  treasure  of  church 
plate,  Gelasius  (492-496),  ''the  lover  of  the  poor,"  and 
Symmachus  (498-514)  raised  basilicas  and  oratories,  John  I. 
(523-526)  beautified  the  catacombs,  Felix  IV.  (526-530) 
converted  into  the  Church  of  SS.  Cosmas  and  Damian  ^  the 
pagan  temple  to  the  little  Roman  prince,  Romulus  (309), 
on  the  Via  Sacra  in  the  Forum.  Indeed,  nearly  every 
pope  in  his  day,  contributed  something  to  the  splendour  of 
the  churches,  and  especially  to  the  shrine  of  S.  Peter,  to 
which  the  greater  part  of  the  offerings  flowed. 

Royal  Gifts. — Emperors  and  kings,  too,  were  munificent 
in  their  donations.  Under  pope  Hormisdas  (5 14-523),  vessels 
of  gold  and  silver,  precious  fabrics,  and  books  of  the  gospels 
bound  in  gold,  and  set  in  gems  came  from  the  Eastern 
emperor,  Justinus,  for  the  shrine  of  S.  Peter;  two  silver 
candlesticks  from  Theodoric ;  "  a  golden  crown  [regnus)  with 
precious  stones  from  Clovis,  the  Christian  king  of  the 
Franks;"  and,  a  few  years  later,  under  John  II.  (533-535), 
equally  splendid  gifts  from  Justinian. 

Restorations  after  the  Ravages  of  the  Barbarians. — 
The  successive  ravages  of  the  barbarians  necessitated  fre- 
quent restorations.  Celestinus  (422-432)  made  gifts  to  the 
Julian  basilica,^  and  to  S.  Peter's  and  to  S.  Paul's,  after  the 
sack  of  Rome  by  Alaric  (Aug.  410) ;  though  the  Gothic 
king  seems  to  have  shown  respect  to  the  sacred  vessels  of 
S.  Peter's  and  extended  protection  to  fugitives  to  S.  Peter's 
and  S.  Paul's.^ 

The  Emperor  Valentinian,  at  the  request  of  Pope 
Sixtus  III.  (432-440),  gave  a  silver  ciborium  to  the  Lateran 
basilica,  to  replace  that  carried  away  by  the  barbarians 
under  Alaric;  and  in  the  life  of  Leo  (440-461)  we  read 
that,  after  the  Vandal  invasion,  he  replaced  the  sacred 
vessels  in  all  the  parish  churches,  besides  executing  other 
improvements. 

A  Criticism  of  the  Records  and  their  Sources. — It  is 
noticeable  that  in  the  Libei'  Pontificalis  there  is  no  mention, 
under  Siricius  (384-399),  of  three  churches  at    least  which 

*  For  the  inscription  see  infra,  p.  287.  ^  S.  Maria  in  Trastevere. 

*  Supra,  p.  18  ;  cf.  Orosius,  Historiarum  libervii.,  c.  39,  in  P.L.  31,  col.  1163. 


LIBER  PONTIFICALIS:   THE  INVENTORIES     87 

were  connected  with  his  name — S.  Pudentiana,  S.  Clement 
and  the  Church  of  the  Apostles  (also  called  S.  Peter  ad 
vinculo)  on  the  Esquiline.  This  fact  raises  the  questions : 
How  far  are  these  records  in  the  Liber  Pontificalis  adequate 
or  accurate,  and  what  are  their  sources  ? 

The  Number  of  the  Churches  in  the  Sixth  Century. 
— Taking  the  middle  of  the  sixth  century  as  the  limit  of  our 
investigation,  the  Liber  Pontificalis  mentions  twenty  parish 
churches  {tituli)  ^  as  built  up  to  that  period  in  Rome.  That 
there  were  in  reality  twenty-five  at  least  is  clear,  for  their 
names  and  those  of  their  parish  priests  are  appended  to 
the  account  of  the  Roman  Council  of  499.^ 

In  the  list,  too,  of  suburban  churches,  many  are  miss- 
ing which  appear  in  the  seventh-century  Itineraries^  and 
certainly  date  from  the  fifth  century  or  earlier. 

As  a  walk  round  the  city  would  have  enabled  the  writer 
to  complete  his  lists,  one  may  conjecture  that  he  is  using, 
somewhat  mechanically,  written  documents  which  are  either 
incomplete  or  abridged  by  himself. 

The  Inventories  of  their  Treasures. — It  is  noticeable  that 
he  is  not  writing  as  an  historian  or  connoisseur :  the  structure 
and  architectural  features  of  the  church,  the  sculptures  and 
mosaics  are  passed  over  in  silence,  or  only  mentioned  to 
indicate  the  marbles  that  covered  the  pillars,  or  the  weight 
of  gold  used  to  gild  the  apse,  or  the  jewels  in  the  eyes  of  a 
statue.  For  it  is  with  the  objects  of  value  that  the  writer  is 
preoccupied,  and  in  the  lives  from  Silvester  (314-337)  to 
Sixtus  III.  (432-440),  for  which  period  the  notices  are  most 
detailed,  we  find,  for  the  nineteen  churches  built  during 
that  period,  accounts  of  the  gifts  made  to  each  church  at 
foundation,  set  out  in  minutest  detail,  and  always  according 
to  the  same  plan  :  namely,  there  is,  first,  a  catalogue  of 
liturgical  vessels,  containing  always  the  same  items,  which 
vary  only  in  number  and  value,  with  a  note  of  the  material 

*  On  tihilis,ee  supra,  pp.  9  etseq.  ;  cf.  H,  Grisar,  History  of  Rome  and  the  Popes 
in  the  Middle  Ages,  i.  p.  188,  London,  191 1  (the  translation  is  by  L.  Cappadelta). 

2  Monumenta  Germaniae  Historica,  Auctorum  Antiqitorwn ,  vol.  xii.  p.  410, 
ed.  Mommsen,  Berlin,  1894. 

3  Infra,  Chaps.  VII.,  VIII. 


88      ROME  OF  THE  PILGRIMS  AND  MARTYRS 

of  which  they  were  made,  and  the  weight.  A  second 
catalogue  contains  a  list  of  lamps  and  candelabra,  described 
with  the  same  detail. 

The  Landed  Properties  of  the  Church. — These  cata- 
logues are  followed  by  a  list  of  landed  properties  for  the 
endowment  of  the  churches,  and  especially  to  provide  for  the 
expenses  of  the  lighting  {in  servitio  luminum).^  These  pro- 
perties {massae,  fundi,  agri,possessiones)  are  generally  situated 
near  the  church :  for  instance,  S.  Agnes  had  property  in  the 
Via  Nomentana  and  the  Via  Salaria ;  S.  Laurence  in  the 
Via  Tiburtina. 

Other  Roman  churches  were  supported  by  lands  in 
S.  Italy,  Sicily,  Africa,  Numidia.  The  churches  of  S. 
Peter  and  S.  Paul  depended  on  revenues  from  the  eastern 
provinces.  The  revenues  of  these  lands  are  given  in  solidi'^ 
and  sometimes  in  kind.  For  through  the  ports  of  these  far- 
off  lands  flowed  the  treasures  of  the  East — oil  from  Cyprus, 
myrrh  from  Arabia,  nard  and  pepper  from  India,  cinnamon, 
saffron  and  cloves  from  the  Moluccas,  and  balm  from  the 
banks  of  the  Jordan.  Some  of  these  were  offered  to  the 
service  of  the  dead,  and  for  the  lights  of  the  Sanctuary. 
Gregory  the  Great  ^  sends  aloes  and  incense,  storax  and 
balm,  "as  offerings  to  the  bodies  of  the  holy  martyrs."  In 
408,  part  of  the  ransom  paid  by  Rome  to  Alaric  was  three 
thousand  pounds  {ura&(jjOi)  of  pepper,*  and  in  the  eighth 
century  Lullus,  the  future  bishop  of  Mayence,  sends  to 
Eadburga,  abbess  of  Thanet,  a  handsome  present  of  storax 
and  cinnamon.^ 

The  Inventory  of  the  Church  of  S.  Peter's. — It  is 
worth  while  to  examine  one  of  these  inventories.  We 
may  choose,  as  the  most  complete  and  most  famous,  that 
recording  the  donation  of  Constantine  to  the  ancient  little 

1  I  am  indebted  to  my  friend,  Rev.  O.  Apthorp,  for  the  fact,  that  from  similar 
charters  of  the  thirteenth  century  in  England,  we  learn  that  the  lights  in  many 
English  churches,  too,  were  paid  for  out  of  landed  properties  devoted  to  the 
purpose. 

^  A  solidus  was  worth  about  £(>. 

^  Gregorii  Epistolae,  ix.  52,  in  P.L.  77,  col.  989. 

^  Zosimus,  Historia,  v.  41. 

^  Jaffe,  Monumenta  Mognntina,  in  Bibl.  rer.  Germ.,  t.  iii.  p.  214. 


LIBER  PONTIFICALIS:   THE  INVENTORIES     89 

shrine  of  S.  Peter,  already  existing  since  the  time  of  Pope 
Anacletus,  at  the  end  of  the  first  century;  this  Con- 
stantine  converted  into  the  famous  Church  of  S.  Peter's,  only 
destroyed  when  the  present  church  was  begun  in  the 
fifteenth  century.  The  account  is  found,  together  with  the 
emperor's  other  donations,  in  the  life  of  Silvester  :  ^ 

At  the  same  time  Constantine  Augustus  made  a 
basilica  to  blessed  Peter  the  apostle,  near  the  temple 
of  Apollo.  The  tomb  {loculus)  with  the  body  of  Saint 
Peter  he  thus  covered  over :  the  tomb  itself  he  shut  in 
on  every  side  with  Cyprian  bronze,  so  that  it  was 
fixed  :  2  at  the  head  5  feet :  at  the  feet  5  feet :  at  the 
right  side  5  feet :  at  the  left  side  5  feet :  beneath  5  feet : 
above  5  feet ;  thus  he  enclosed  the  body  of  blessed 
Peter  the  apostle,  and  covered  it  over.  And  he  adorned 
it  above  {i.e.  on  the  altar  above)  with  porphyry  columns 
and  other  columns  carved  with  vines,  which  he  brought 
from  Greece. 

And  he  made  an  apse  {camera  basilicae)  shining  with 
plates  of  gold ;  and  above  the  body  of  blessed  Peter, 
above  the  bronze  which  enclosed  it,  he  made  a  cross  of 
purest  gold,  weighing  150  pounds  according  to  the 
measurement  of  the  place ;  and  on  it  is  written :  CON- 
STANTINE AUGUSTUS  AND  HELENA  AUGUSTA  SUR- 
ROUND THIS  ROYAL  DWELLING  [?  ancient  shrine  of 
S.  Peter]  WITH  A  COURT  SHINING  WITH  LIKE  SPLEN- 
DOUR,^— written  in  letters  of  niello  on  the  cross  itself. 
He  made  also  candelabra  of  gilded  bronze,  10  feet  in 
height,  4  in  number,  wrought  in  silver,  with  silver  statues 
of  the  apostles,  weighing  each  300  pounds. 

4  golden  chalices,  with  jewels  of  prase  and  jacinth* 
each  of  which  has  45  jewels,  and  each  weighs  12 
pounds. 

^  For  certain  difficulties  in  the  readings  and  translation,  and  for  criticisms  and 
explanation  of  the  text,  see  the  admirable  and  exhaustive  work  of  A.  S.  Barnes, 
S,  Peter  in  Rome  and  his  Tomb  on  the  Vatican  Hill,  London,  1900,  with 
bibliography,  and  Duchesne,  op.  cit.  i.  "Silvester."  Bede  gives  the  donations 
of  Constantine,  obviously  taken  from  the  Liber  Pontifcalis,  in  De  Temporum 
Ratione. 

^  i.e.  the  whole  was  built  up  with  masonry. 

^  The  original  is  constantinus  Augustus  et  Helena  augusta  hang 

DOMUM  REGALEM    SIMILI    FULGORE   CORUSCANS   AULA   CIRCUMDAT  {^sic). 

^  The  prase  is  a  kind  of  green  jasper,  the  jacinth  is  yellow. 


90     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

2  silver  metretae^  (vessels  for  holding  the  wine) 
weighing  2(X)  pounds. 

20  silver  chalices  weighing  each  10  pounds. 

2  golden  amae  (vessels  for  holding  the  oblations  of 
wine)  weighing  each  10  pounds. 

5  silver  amae,  each  weighing  20  pounds. 

A  golden  patena  (plate)  with  a  tower  {turris)'^  of 
purest  gold,  with  a  dove  adorned  with  jewels  of  prase 
and  of  jacinth,  with  215  pearls,  weighing  30  pounds. 

5  silver  patenae  each  weighing  1 5  pounds. 

A  golden  crown  before  the  body  which  is  to  serve  as 
a  stand  for  candles  {farus  cantharus)^  with  50  dolphins, 
which  weighs  35  pounds. 

32  silver /<:zr^  2  in  the  nave  of  the  basilica  with  dol- 
phins ;  weighing  each  10  pounds. 

In  the  right  aisle  of  the  basilica  30  silver  stands  for 
candles,  weighing  each  8  pounds. 

The  altar  itself  of  silver  gilt  is  adorned  on  all  sides 
with  jewels  of  prase  and  jacinths  and  pearls  {albis\  the 
number  of  jewels  400,  weighing  350  pounds. 

An  incense-burner  of  purest  gold  adorned  with  jewels 
on  all  sides,  to  the  number  of  60,  weighing  15  pounds. 

Further,  the  gift  which  Constantine  Augustus  offered 
to  blessed  Peter  throughout  the  diocese  of  the  East :  * — 
In  the  city  of  A  ntioch  : 
the  house  of  Datianus  producing  240  solidi. 

a   bath  in  Cerateas   producing  42  solidi   (mills, 

gardens,  etc.). 
In  the  suburbs  of  Antioch : 

the    property    of    Sybille    given    to    Augustus, 

producing    322    solidi,   150    decades    of    leaves 

of  papyrus,  200  pounds  of  spices,  200  pounds  of 

oil  of  nard,  35  pounds  of  balsam. 
/;/  the  suburbs  of  Alexandria : 

(various  properties). 
Throughout  Egypt  in  the  suburbs  of  Armenia : 

^  Really  a  measure  of  about  40  litres. 

^  Used  for  containing  the  consecrated  Host. 

^  FaruSf  t,\s  feminine,  hwtfara  is  the  plural  given  in  L.P.  Similarly  Can- 
tara  (sic)  is  plural  of  Cantharus  or  Canthara  (m,  or  f.). 

*  One  of  the  twelve  dioceses  into  which  Diocletian  divided  the  empire. 
Selections  only  are  quoted  from  this  portion  of  the  document. 


LIBER  PONTIFICALIS:   THE  INVENTORIES    91 

The  property  Passinopolimse  producing  800 
solidi,  400  decades  of  leaves  of  papyrus,  50 
medimni  of  pepper,  100  pounds  of  saffron,  150 
pounds  of  storax,  200  pounds  of  spiced  cassia, 
300  pounds  of  oil  of  nard,  100  pounds  of  balsam, 
100  measures  of  linen,  150  pounds  of  cloves, 
100  pounds  of  oil  of  Cyprus. 


In  the  province  of  the  Euphrates  in  the  suburb  of 
Cyprus : 

[varied  produce]. 


Such  is  the  form  of  these  inventories.  They  are  some- 
times greatly  condensed.  In  the  donation  to  the  basilica  of 
S.  Paul  we  read  merely : 

All  the  holy  vessels,  whether  of  gold  or  silver  or 
bronze  Constantine  gave,  as  in  the  basilica  of  blessed 
Peter  the  apostle,  so  in  the  basilica  of  blessed  Paul  the 
apostle.  And  he  also  placed  a  golden  cross  over  the  tomb 
{locus)  of  blessed  Paul  the  apostle,  weighing  150  pounds. 

Then  follows  the  list  of  landed  properties. 

A  further  examination  of  some  other  of  the  inventories 
will  show  they  are  not  quite  complete.  After  Sixtus  III.,  the 
details  concerning  the  landed  property  are  omitted. 
Frequently  the  fact  is  just  stated, — that  a  basilica  has  been 
built,  or  a  cemetery  adorned  or  church  plate  supplemented. 

The  Sources  of  the  Records:  Charters  of  Founda- 
tion. —  The  character  of  these  records,  the  choice  of 
facts,  the  minuteness  of  detail,  and  the  uniformity  of  the 
manner  of  expression,  indicate  as  sources  of  the  information, 
the  original  charters  of  foundation  or  donation,  church 
inventories,  account  books  and  such-like;  the  phraseology 
used  in  some  cases  indicates  documents  of  considerable 
antiquity.^ 

Some  of  these  original  records  were  no  doubt  found  in 
those  archives  of  the  Roman  Church  to  which  the  writer  of 
the  Liber  Pontificalis  frequently  refers. 

^  Duchesne,  op,  cit.  i.  pp.  cl,  cxlix. 


92      ROME  OF  THE  PILGRIMS  AND  MARTYRS 

We  have  seen  that  under  Julius  (337-352)  the  notaries 
are  entrusted  with  the  care  of  documents  concerning  wills, 
donations,  debts,  etc.,  preserved  in  the  ecclesiastical  chests  ;  ^ 
some  of  these  documents  may  have  provided  material  for  the 
inventories  of  the  Liber  Pontificalis.  Duchesne,  however, 
conjectures  that  the  bulk  of  the  inventories  may  have  come 
from  the  offices  of  the  Treasurer  of  the  holy  See  (  Vestiarius 
sanctae  Sedis)?  The  first  we  hear  of  this  treasury  is  in  the 
life  of  Pope  Severinus,  under  whose  predecessor  it  had  been 
sacked  (in  638)  by  the  Roman  army  for  the  sake  of  "  the 
money  heaped  up  by  Honorius "  (625-638).  We  have  no 
means  of  knowing  how  long  it  had  been  established  ;  but 
some  such  institution  must  have  been  necessary  from  the 
moment  that  the  Church  held  property. 

The  Charta  Cornutiana. — We  do  not  possess  the 
originals  of  any  of  the  inventories  used  by  the  writer  of 
the  Lzder  Pontificalis ;  but  Duchesne  quotes  at  length  ^  an 
example  of  just  such  a  charter  of  foundation  as  must  have 
been  the  source  of  those  records.  It  is  known  as  the  Charta 
Cornutiana:  the  manuscript,  which  is  of  the  twelfth  century, 
is  in  the  Vatican.  The  charter  is  dated  471,  and  by  it 
Flavius  Valila  Theodorius  gives  a  house  on  the  Esquiline 
to  a  little  country  church  near  Tivoli.  The  document  opens 
with  the  further  donation  of  a  dozen  farms,  for  the  repair  of 
fabric,  and  service  of  the  lights ;  and  of  land  for  the  houses 
and  gardens  of  the  clergy.  Then  follows  a  list  of  liturgical 
vessels  and  other  furniture,  "  for  the  adornment  of  the  same 
church  and  the  celebration  of  the  above  mentioned  holy 
mystery."  Finally,  there  is  a  long  list  of  beautiful  stuffs 
and  linens  of  lovely  design  and  colour,  and  of  certain  codices 
— the  four  gospels,  psalter,  etc.  These  last  two  items  are 
usually  omitted  in  the  inventories  of  the  Liber  Pontificalis, 
which  in  all  other  respects  closely  resemble  the  form  of  the 
Charta  Cornutiayta. 

^  Supra,  p.  76.  -  Duchesne,  op.  cit.  i.  p.  cliii. 

2  Duchesne,  op.  cit.  i.  p.  cxlvi. 


PLAN  II 


THE   CHIEF   SUBURBAN    CEMETERIES   OF    ROME   IN 
THE    FOURTH    CENTURY      / 

Valentini. 

Ad  Septem  Columbas  [in  Clivum  Cucumeris], 
Basillae  ad  S.  Hermetem  [S.  Pamphilii]. 
Priscillae  ad  S.  Silvestrum. 
Maximi  ad  S.  Felicitatem. 
Jordanorum  ad  S.  Alexandrum. 
Thrasonis  ad  S.  Saturninum. 
Ostrianutn  {Coem.  Majiis  or  Ad Nyniphas  Petri\ 
S.  Agnetis  et  Emereiitianae  et  Nicomedis. 
Cyriaci  ad  S.  Laurentium  \et  S.  Hippolytiwi\ 
i\d  duas  Lauros  ad  SS.  Petrum  et  Marcellinum 

[S.  Castuli]. 
Aproniani  ad  Sanctam  Eugeniam  [S.  Gordiani]. 
Praetextati  ad  S.  Januarium. 
Catacumbas  ad  S.  Sebastianutn. 
Calixti  ad  S.  Xystum. 

Domitillae  Nerei  et  Achillei  ad  S.  Petronillam. 
Balbinae  ad  SS.  Marcum  et  Marcellianum. 
Basilei  ad  S.  Marcum. 
Commodillae  ad  SS.  Felicem  et  Adauctum. 
Pauli  in  p?-aeda  Ltuinae  [  Theclae  et  Timothet]. 
Ad  insalatos  ad  S.  Felicem. 
Pontiani  ad  Ursum  Pileatum. 
S.  Pancratii  {^Processi  et  Martiniani\ 
S.  Ltuinae  ad  S.  A  gat  ham  ad  Giruhim. 
Calepodii  ad  S.  Calixtum. 
S.  Petri. 


Flaminia 

I. 

Salaria  Vetus    . 

2. 

)>              )) 

3. 

„         Nova    . 

4- 

j>            j>        •        • 

5- 

>5                              JJ 

6. 

)>                              >3 

7. 

Nomentana . 

8. 

,,               .           .            . 

9. 

TiBURTINA     . 

10. 

Labicana      . 

II. 

Latina 

12. 

Appia   . 

13- 

,,        .        .        . 

14. 

J,           .           .            .           . 

15- 

Ardeatina  . 

16. 

>> 

17- 

,,           .        .        . 

18. 

OSTIENSIS        . 

19. 

J> 

20, 

PORTUENSIS   . 

21. 

JJ 

22. 

Aurelia 

23. 

JJ 

24. 

JJ 

25. 

Cornelia 

.     26. 

All  the  cemeteries  are  mentioned  in  the  Index  Coemiteriorutn  of  the  fourth  century  (see 
p.  98)  except  those  in  italics,  some  of  which  are  the  oldest  of  all.  Owing  to  the  undefined  area 
of  the  cemeteries,  the  incompleteness  of  the  excavations  and  disputed  identifications,  the 
position  of  the  cemeteries  can  only  be  indicated  approximately. 

It  was  over  some  of  these  shrines  that  the  earliest  basilicas  were  built.     See  p.  15. 


CHAPTER   VII 
THE   rriNER  ARIES 

The  Itineraries  and  their  authors.— Plan  of  Rome  of  Septimius  Severus  (a.D. 
193-21 1). — Notiiia  urbis  regiomim  XIV.  (334)  and  Curiostwi  urbis  (357). — 
Lateradus  Polemii  Silvii  (449). — Topography  of  Zaccarias  of  Mitylene  (540). 
— Index  Coeiniterionim  (fourth  century)  appended  to  Notitia  :  date  and  the 
number  of  the  cemeteries  (16?). — The  Papyri  of  Monza  (sixth  century):  the 
tradition  of  the  treasure  :  the  pilgrimage  of  Abbot  John  :  text  of  the  labels 
{pittacia)  and  the  list  of  labels  {index  oleorum) :  Sepulcri's  theory  as  to  the 
origin  of  the  papyri :  history  of  the  treasure  :  topographical  value  of  the  papyri 
and  the  position  of  Sedes  of  S.  Peter. 

Accipe  hunc  baculum  sustentationis  itineris  ac  laboris  peregrinationis  tuae  : 
ut  devincere  valeas  omnes  catervas  inimici,  et  pervenire  securus  ad  limina  sanc- 
torum, quo  pergere  cupis  :  et  peracto  obedientiae  cursu,  ad  nos  iterum  revertaris 
cum  gaudio.     Per  Christum.   .  .  . 

Missale  ad  usum  ecclesiae  Sarum :  se>-vitium  peregrinorum.^ 

The  Itineraries  and  their  Authors. — It  was  to  guide 
the  pilgrims  on  their  way,  that  the  Roman  Itineraries  ^  were 
compiled,  between  the  fifth  and  the  eighth  centuries.  The 
information  afforded  by  them  is  adequate  to  its  purpose,  if 
not  very  copious.  We  find,  as  a  rule,  a  list  of  shrines  given, 
the  cemetery  in  which  they  are  found,  and  the  most  striking 
oratory,  etc.,  which  stands  in  that  cemetery  above  ground. 
It  is  the  rarest  thing  to  find  any  biographical  note.  We  are 
told,  further,  on  what  road,  and,  sometimes,  on  which  side  of 
the  road,  the  cemeteries  lie ;  the  precise  nature  of  their  monu- 
ments,— crypt,  or  basilica,  or  oratory; — whether  above  or  below 
ground ;  method  of  access ;  even,  sometimes,  the  number  of 

^  The  blessing  of  the  pilgrim's  staff:  Take  this  staff  to  support  you  on  the 
journey  and  in  the  toil  of  your  pilgrimage :  that  you  may  be  able  to  overcome  all 
the  bands  of  enemies,  and  reach  in  safety  the  thresholds  of  the  saints  whither  you 
desire  to  journey :  and  having  performed  the  command  laid  upon  you,  may 
return  to  us  again  with  joy,  through  Jesus  Christ.  .  ,  , 

^  Infra,  Bibliography— ITINERARIES. 

93 


94     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

steps  the  pilgrim  ascended  or  descended ;  and  the  relative 
positions  of  the  shrines  among  themselves.  The  Itineraries 
all  follow  a  definite  topographical  order,  moving  round  Rome 
either  clockwise — starting  from  the  Via  Flaminia  and  passing 
by  the  Via  Salaria  and  Via  Nomentana,  to  end  at  the  Vatican 
on  the  Via  Cornelia — or  counter-clockwise,  from  the  Via 
Aurelia  by  the  Via  Portuensis,  Via  Ostiensis,  Via  Appia,  etc. 
The  distance  of  the  shrines,  measured  in  miles  from  the 
Aurelian  Wall,  is  sometimes  stated. 

De  Rossi  has  called  the  Itineraries  "  the  topographical 
key  of  the  suburban  tombs  of  the  martyrs  and  the  popes." 

The  precision  and  the  phraseology  of  these  documents 
make  it  evident  that  they  were  written  on  the  spot,  and 
hitherto  it  has  been  accepted  that  the  pilgrims  themselves 
were  the  authors  of  the  Itineraries.  Schneider  ^  has,  how- 
ever, recently  suggested  that  they  were  written  by  residents 
in  Rome,  most  probably  by  some  lower  order  of  clerk ;  and 
that  an  educated  or  wealthy  pilgrim  may  have  purchased  a 
copy,  or  even  made  his  own  copy,  and  taken  it  back  to  his 
native  land.  The  suggestion  in  itself  appears  likely  to  be 
true,  and  if  none  of  the  reasons  adduced  by  Schneider,  taken 
alone,  afford  absolute  proof,  yet  taken  together  they  afford  a 
pretty  strong  argument  in  favour  of  his  theory. 

Under  the  general  name  of  Itineraries  we  will  discuss,  not 
only  the  Christian  Itineraries  proper,  but  also  some  important 
secular  works  of  topography  kindred  to  them,  which  throw 
light  on  the  Christian  monuments :  also  some  Christian 
topographical  documents,  such  as  the  Papyi'i  of  Monza,  of  a 
different  form  from  the  Itineraries. 

Plan  of  Rome  of  Septimius  Severus. — Various  official 
documents  enable  us  to  form  a  vivid  and  minute  picture  of 
imperial  pagan  Rome ;  but  the  most  precious  of  all,  the  plan 
of  Rome  as  it  was  at  the  beginning  of  the  third  century,  has 
been  lost  since  the  Middle  Ages,  save  for  a  few  fragments 
preserved   in  the  garden  of  the   Capitoline   Museum.     The 

^  G.  Schneider,  **Gli  autori  e  il  criterio  di  compilazione  degli  antichi 
itinerari  delle  Catacombe  Romane,"  in  Nuovo  BuUettino  di  archeologia  cristiana^ 
1909.  For  technical  terms  of  architecture,  etc.,  used,  ibid.  191 1,  p.  153,  and 
of.  1910,  p.  17. 


THE  ITINERARIES  95 

original  plan^  was  engraved  on  marble  by  orders  of  Sep- 
timius  Severus  (193-21 1)  and  affixed  to  the  exterior  wall  of 
the  Temple  of  Romulus  ^  in  the  Forum. 

Notitia  urbis  regionum  XIV. — Our  next  document  is  a  sort 
of  municipal  guide  to  the  city.  The  Notitia  urbis  regionum 
XIV.  (Register  of  the  fourteen  regions  of  the  city)  ^  was  com- 
piled under  Constantine  in  334  from  earlier  documents  in 
the  urban  archives.  It  describes  the  boundaries  of  the 
regions,  and  the  streets  and  monuments  in  them.  There  are 
appended  two  supplemental  lists,  i.e.  one  of  the  monuments, 
classified  under  "  obelisks,"  "  theatres,"  "  bridges,"  "  aque- 
ducts," etc.,  the  other  a  brief  epitome  {breviariunt)  of  the 
first  list.  No  Christian  building  is  mentioned.  The  Notitia 
was  incorporated  into  the  Philocalian  Calendar  of  354;  and 
into  the  Notitia  Dignitatum  utriusque  iiuperii  ^  (Register  of 
the  officials  of  both  empires,  i.e.  Eastern  and  Western), 
compiled  in  the  time  of  Honorius  (395-408)  at  the  final 
division  of  the  Empire. 

Curlosum  Urbis. — The  Curiosum  Urbis  Roniae  regionum 
XIV.  cum  breviariis  suis  is  practically  the  same  as  the 
Notitia  and  was  compiled  about  357.  In  this  document  also 
there  is  no  mention  of  Christian  buildings ;  and  had  we  no 
other  evidence  on  the  topography  of  Rome  than  these  two 
early  and  authentic  records,  we  might  conclude,  not  unreason- 
ably, that  there  were  no  Christian  monuments — and  hence, 
perhaps,  no  Christians — at  the  beginning  of  the  fifth  century, 
when  the  Notitia  Dignitatum  was  compiled. 

The  description  of  a  single  region  will  show  the  general 
character  of  the  rest. 

Region  xi.  The  Great  Circus  {Circus  Maxi- 
mus).  It  contains  the  Temple  of  the  Sun  and  Moon 
and  the  Temple  of  Mercury,  the  sanctuary  of  the 
Mother  of  the  Gods  and  of  Jove :  (temple  of)  Ceres, 
12  gates,  the  Porta  Trigemina,  (the  statue  of)  Apollo 
looking  skyward,  of  Hercules  with  an  olive,  the  district 

^  Richter,  Topographic  von  Rom.     See  infra,  Bibliography — Itineraries. 
^  Supra,  p.  5.  ^  For  a  complete  list  see  supra,  p.  12. 

*  Infra,  p.  199.  O.  Seeck,  Notitia  Dignitatum,  Berlin,  1876.  The  Notitia 
Regionum  has  not  been  printed  in  this  edition. 


96      ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Velabrum,  the  Arch  of  Constantine  :  (the  region  contains) 
21  quarters  {vici)y  21  little  temples  (of  the  Lares) 
(acdiculae)^  48  superintendents  {yicoinagistrt)^  2  over- 
seers of  monuments  (curatores),  2500  (I ID.)  tenement 
houses  {insulae)^  89  mansions  (domus),  48  warehouses 
for  food  ijiorrea),  44  public  baths  (balnea),  90  fountains 
with  basins  {laci),  20  public  mills  {pistrina).  It  contains 
1 1,500  feet  (X ID.). 

The    supplemental    list    of   the    monuments    takes    the 
following  form  : — 

1.  28  Libraries. 

2.  6  Obelisks. — In  the  Circus  Maximus  2,  the  lesser 

measuring  87  feet,  the  greater  122  feet.     In  the 
Vatican  i,  75  feet  in  height,  etc.  .  .  . 

3.  8  Bridges. — Aelian,    Aemilian,  Aurelian,  Molvian, 

Sublician,  Fabrician,  of  Cestius,  of  Probus. 

4.  7  Hills. — Coelian,    Aventine,    Tarpeian,   Palatine, 

Esquiline,  Vatican,  Janiculum. 

5.  8  Open  Spaces  {Campi)  [list]. 

6.  II  Forums  [list]. 

7.  10  Basilicas  (pagan)  [list]. 

8.  II  Public  Baths  {Thermae)  [list]. 

9.  19  Aqueducts  [list]. 

10.  29  Roads  [list  of  those  within,  and  leading  out  of, 
the  city]. 

The  remaining  information  is  still  further  condensed  in 
the  Breviarium,  which  reads  : 

2  Capitols,  2  Circuses,  2  Amphitheatres,  etc.  ...  37 
gates,  423  districts  {vici)  .  .  .  46,602  tenement  houses 
{msulae)  ...  856  public  baths  (balnea)  .  .  .  254  public 
mills  {pistrina)y  46  lupinariae.  .  .  . 

Latercu/us  Polemii  Siluii.— The  Latejxulus  Polemii  Silvii 
(Register  of  Polemius  Silvius)  is  a  register  of  imperial  Rome. 
It  was  compiled  in  449  by  Polemius  Silvius,  and  consists  of 
a  list  of  the  emperors  and  the  Roman  provinces  and  dioceses, 
and,  under  the  heading,  "  What  there  is  at  Rome  "  {Quae  sint 
Romae),  a  brief  note  of  the  hills,  bridges  and  buildings.  The 
writer  ignores  the  pagan  temples  :  of  the  Christian  buildings 
he  merely  remarks  that  there  are  "  some  sacred  buildings 
together  with  innumerable  holy  tombs  of  the  martyrs." 
Perhaps  the  "  sacred  buildings  "  include  pagan  temples. 


THE  ITINERARIES  97 

Topography  of  Zaccarias  of  Mitylene. — A  small  con- 
tribution to  Christian  topography,  is  found  in  the  Ecclesiastical 
History'^  of  Zaccarias  the  Rhetorician,  who  was  afterwards 
Bishop  of  Mitylene  in  Lesbos.  It  was  written  in  540  under 
Justinian,  and  incorporated  in  it  is  a  somewhat  inaccurate 
description  of  Rome,  under  the  title  of  "A  Short  History  of 
the  Beauties  of  the  City  of  Rome."  This  is  based  on  some 
earlier  document  (probably  the  Notitia  or  Curiosum),  since 
many  statues  and  other  treasures  are  enumerated,  which  had 
disappeared  long  before  540,  during  the  Gothic  invasions. 
The  only  reference  to  Christian  monuments  is  in  the 
following  extract : 

.  .  .  There  are  in  Rome  the  (?  two)  Churches  of  the 
Blessed  Apostles  and  24  (?  other)  Catholic  Churches,  2 
great  (secular)  basilicas,  324  great  spacious  roads,  2 
Capitols,  80  great  golden  statues  of  the  gods  .  .  .  and 
there  are  5000  places  of  burial,  where  they  gather 
together  and  bury  (the  dead).  .  .  ? 

It  is  unknown  from  what  early  document  Zaccarias  derives 
his  information  on  this  point.  The  number  of  twenty-six 
churches  almost  corresponds  with  that  given  in  the  itinerary 
De  Locis  Sanctis? 

Index  Coemiteriorum  (Fourth  Century). — The  first  docu- 
ment of  real  importance  for  the  Christian  monuments  was 
discovered  by  De  Rossi,  in  a  beautiful  fifteenth-century 
manuscript  in  the  Vatican.  Of  the  various  documents 
copied  by  this  fifteenth-century  scribe,  one  was  an  eleventh- 
century  manuscript  of  the  Notitia  Regionum^  exactly  corre- 
sponding with  the  text  of  that  document  as  found  in  the 
Notitia   Dignitatuni     (date    about    400),    with    the    highly 

^  The  Syriac  Codex  in  the  Vatican  is  corrupt,  and  the  translation  of  Cardinal 
Mai  {Scriptortim  veterum  nova  Collection  x.  p.  xii,  and  p.  361  :  Rome,  1838) 
somewhat  obscure.  There  is  an  epitome  of  this  Codex  in  a  manuscript  in  the 
British  Museum  :  see  Ign.  Guidi,  "II  testo  Syriaco  della  descrizione  di  Roma 
nella  storia  attribuita  a  Zaccaria"  in  Bull,  della  Commissione  archeologica 
Commimale  di  Roma,  1884,  p.  218. 

^  According  to  De  Rossi's  emendations  of  Mai's  text :  followed  also  by  Guidi. 
See  Roi7ia  Sotteranea,  i.  p.  130.  The  " five  thousand  places  of  burial"  might 
include  pagan  as  well  as  Christian  tombs. 

^  This  number  almost  corresponds  to  that  of  the  twenty-five  parish  churches 
of  Rome  (tihili)  (see  supra,  pp.  12,  13). 

7 


98      ROME  OF  THE  PILGRIMS  AND  MARTYRS 


important  addition  of  a  list  of  sixteen  cemeteries  in  Rome 
{Cimiteria  totius  Romam  (sic)  .  .  .  Cimiteria  XVI.). 

The   following   is   the   text  of  the   Vatican   Codex  re- 
arranged in  topographical  order :  ^ 

INDEX  XVI  COEMITERIORUM  OF  THE  VATICAN  CODEX 


ARRANGED    IN   TOPOGRAPHICAL  ORDER 


Via  Flaminia. 


Via  Salaria  Vetus 


Via  Salaria  Nova . 


Via  Nomentana 


Tiburtina 


Via  Labicana 


Cemetery  of  S.  Valentine. 

Coemiterium  ad   Sanctam   Columbam   ad 

caput  S.  Joannis  in  Clivum  Cucumeris. 
[C.  Coem.  ad  septem  palumbas,  etc.] 
[L.  Coem.  ad  septem  columbas,  etc.] 
Coemiterium  Basillae  ad  S.  Hermen  Via 

Salaria.     P. 
[C.   L.  Coem.   Basille  ad  S.   Hermetem. 

Via  Salaria  Vetere.] 
C.  L.  Coem.  Priscillae  ad  S.  Silvestrum 

Via  Salaria.     P. 
Cemetery  of  Maximus  at  S,  Felicitas. 
C.  L.  Coem.  Jordanorum  ad  S.  Alexand- 

rum  Via  Salaria.     P. 
C.  L.  Coem.  Thrasonis  ad  S.  Saturninum 

Via  Salaria.     P. 
Cemetery  of  S.  Agnes.     P. 

or  Emerentianae,  or  ^^  Ostrianum^^  or 

''Coem.    Majus"    or    ''Ad    Nymphas 

Petri:' 
Cemetery  of  S.  Laurence,  of  Hippolyttis.    P. 
Coem.  ad  duas  lauros  ad  SS.  Petrum  et 

Marcellinum  Via  Labicana.     P.^ 
[C.    Coem.     inter    duas    lauros    ad    S. 

Marcellianum  ^  Via  Labicana.  ] 
[L.    Coem.     inter     duas     lauros    ad 

Marcellinum  et  Petrum.] 


S. 


^  The  order  of  the  cemeteries  in  the  manuscript  is  :  Priscilla,  Jordani,  Prae- 
textatus,  Domitilla,  Catacumbas  (S.  Sebastian),  Callixtus,  ad  duas  Lauros, 
Balbina,  ad  Sanctam  Columbam,  Felix,  Pontianus,  Basilla,  Basileus,  Commodilla, 
Calepodius,  Thraso.  The  letter  P  indicates  that  the  cemetery  is  mentioned  in 
the  Depositio  Martyrum  or  Depositio  Episcoporum  of  the  Philocalian  Calendar 
{infra.  Appendix  IIL). 

There  are  other  manuscripts  of  this  Index,  e.g.  those  of  the  Biblioteca  Chigiana 
and  of  the  Biblioteca  Laurenziana.  The  letters  C,  L  indicate  the  readings  of 
the  Chigiana  and  Laurenziana  respectively  (see  infra.  Appendix  IV.).  The 
names  of  the  chief  cemeteries  omitted  are  added  in  italics.  For  the  Index 
of  cemeteries  in  the  Mirabilia  Urbis  Romae  see  itifra,  p.  124. 

2  Under  a  different  name  in  the  Philocalian  Calendar  (see  infra^  Appendix  III. ). 

*  A  mistake  for  Marcellinum^ 


THE  ITINERARIES 


99 


[Via  Latina]    .... 

[Making  a  seventeenth 

cemetery]    .... 


Via  Appia , 


Via  Ardeatina.     .     . 


Via  Oatiensis  .  . 

Via  Portuensis  . 

Via  Aurelia    . 

Via  Cornelia  .  . 


Not  in  Vatican  codex. 
[C.    L.     Coem.     Aproniani    ad    sanctam 
Eugeniam  ^  Via  Latina.] 

7.  C.  L,  Coem.  Praetextati  ad  S.  Januarium 

Via  Appia.     P. 

8.  C.    L.    Coem.    Catacumbas  ad  S.  Sebas- 

tianum  Via  Appia.     P. 

9.  C.  L.  Coem.    Calisti   ad   S.  Xystum  Via 

Appia.     P. 
[O.  C.  L.  Coem.  Domitillae,  Nerei  et  Achillei 

ad  S.  Petronillam  Via  Ardeatina. 

[I.   L.  Coem.    Balbinae   ad   SS.    Marcum    et 

Marcellianum  Via  Ardeatina.     P. 

[C.  Coem.    Balbinae  ad   SS.  Marcum  et 

Marcellinum  ^  Via  Ardeatina.] 

[2.  C.  L.  Coem.  Basilei  ad  S.  Marcum^  Via 

Ardeatina. 
[3.  C.  L.  Coem.  Commodilla  ad  S.  Felicem 
et  Adauctum  Via  Ostiensi. 
Cemetery  of   Paul,    and  of    Thecla    and 
Timothy. 
[4.  C.  Coem.  ad  insalatos  ad  S.  Felicem  Via 
Portuensi.     [L.   Coem.  ad(o)mphalatos, 
etc.] 
15.  C.  L.  Coem.  Pontiani  ad  Ursum  pileatum, 
Abdon  et  Sennen  Via  Portuensi.     P. 
Cemetery  of  S.  Pancras. 
.  C.  L.  Coem.    Calepodii  ad   S.  Calixtum 
Via  Aurelia.     P.** 
Cemetery  ofLucina  at  S.  Agatha  ad  Giruhim. 
Cemetery  of  S.  Peter  on  the  Vatican. 


The  information  contained   in   this   Index  is  in  agreement 
with  the  best  authenticated  information  from  other  sources. 

The  Date. — Since  this  document  was  appended  ^  to  the 
Notitia  Regionuni  and  the  Notitia  Dignitatum^  it  is  clear 
that  it  is  an  official,  secular  list.     That  it  is  of  the   same 


^  See  infra,  p.  193. 

2  A  mistake  for  Marcellianum  (see  supra.  Via  Labicana,  No.  6). 

^  Marcus  is  the  pope  (337-341)  who  built  a  basilica  in  the  cemetery  of  Balbina, 
in  the  cemetery  now  called  S.  Callixtus  :  the  foundations  have  been  identified. 
The  other  Marcus  and  Marcellianus,  fellow-martyrs  of  the  Diocletian  persecution, 
wexefrst  buried  in  the  same  catacombs,  and  then  transferred  to  a  basilica  on  the 
Via  Ardeatina.  The  whole  question  of  these  burial-places  is  controversial  (see  S. 
Callixtus  ,  .  .  '\x\  Journal  of  Roman  Studies,  vol.  i.  pt.  i.  p.  107  :  London,  191 1). 

■*  Under  a  different  name  in  the  Philocalian  Calendar. 

^  Stipra,  p.  97. 


100    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

date  as  the  documents  to  which  it  is  appended  is  also  clear. 
Among  other  reasons  we  remark  that,  while  in  the  Notitia 
there  is  no  mention  of  the  later  monuments  erected  between 
379  and  383  by  Gratian,  so  in  the  Index  there  is  no  mention 
of  the  basilica  for  his  own  tomb  made  by  Damasus  (366-384) 
on  the  Via  Ardeatina. 

The  Number  of  the  Cemeteries  in  the  Index  and  in 
the  Philocalian  Calendar. — If,  again,  we  compare  the  list 
of  cemeteries  in  the  Index  with  those  in  the  Depositio 
Martyrum  and  Depositio  Episcoporum  of  the  Philocalian 
Calendar,  we  shall  find  a  close  resemblance ;  especially  when 
we  consider  that  the  Index  is  a  secular  list  of  cemeteries, 
while  the  Calendar  is  only  concerned  with  martyrs'  anniver- 
saries for  liturgical  purposes.  The  Index,  as  we  have  seen, 
contains  sixteen  cemeteries,  the  Calendar  fourteen.  No  less 
than  eleven  are  common  to  both  documents,  and,  with  two  ex- 
ceptions,^ bear  identical  names  (Nos.  2,  3,  4,  5,  7,  8,9,  11,  15). 

Three  cemeteries  omitted  in  the  Index  appear  in  the 
Calendar,  ix.  (i)  S.  Agnes  on  the  Via  Nomentana;  (2)  SS. 
Paul,  Timothy  and  Cyriacus,  on  the  Via  Ostiensis ;  and  (3) 
S.  Laurence  on  the  Via  Tiburtina.  On  the  other  hand,  the 
Calendar  omits  five  given  in  the  Index  (Nos.  i,  10,  12,  13, 
14).  If  to  those  given  in  the  Index  (in  one  or  other  of  the 
manuscripts),  namely,  seventeen,  we  add  the  three  in  the 
Calendar  which  are  omitted  in  the  Index,  and  also  two  more 
omitted  in  both  documents  (S.  Peter's,  and  S.  Valentine  on 
the  Via  Flaminia),  we  have  a  list  of  twenty-two,  which 
includes  all  the  chief  cemeteries.^ 

De  Rossi  and  other  scholars  account  for  the  omission  of 
some  half-dozen  important  cemeteries  from  the  Index  by  a 
mutilation  of  the  manuscript. 

RampoUa,  who  had  more  material  to  work  on  than  De 
Rossi,  believes  the  manuscript  to  be  complete. 

If,  then,  the  manuscripts  are  complete,  why  are  at  least 

^  The  two  exceptions  are  the  (i)  Coem.  ad  duas  lauros  ad  SS.  Petrum  et 
Marcellinum  Via  Labicana  (No.  6),  referred  to  in  the  Calendar  in  V.  id  Sep. 
Gorgoni  in  Via  Labicana,  and  (2)  Coefn.  Calepodii  ad  S.  Calixhmt  Via  Aurelia 
(No.  16),  referred  to  in  the  Calendar  in  Prid.  id.  Oct.  Calisti  in  Via  Aurelia. 

2  For  a  full  discussion  see  /«/ra,  Appendix  IV, 


THE  ITINERARIES  lOi 

half  a  dozen  important  centres  of  cemeteries  omitted  ?  ^  It 
is  a  fact,  though  it  may  be  unconnected  with  the  omissions 
in  the  Index,  that  at  nearly  all  these  places  omitted,  building 
operations  were  being  carried  on,  as  we  learn  from  the 
Liber  Pontificalis:  that  is  (i)  on  the  Via  Flaminia,  in  the 
cemetery  sometimes  called  S.  Valentine,  where  that  martyr 
lay,  Pope  Julius  (337-352)  was  actually  engaged,  at  the  time 
of  the  compilation  of  the  Index,  in  raising  the  basilica  to 
S.  Valentine ;  (2)  on  the  Via  Nomentana  Constantine  was 
raising  a  basilica  over  the  tomb  of  S.  Agnes,  and  also  (3)  on 
the  Via  Tiburtina  over  the  tomb  of  S.  Laurence.  Also  at 
the  shrines  of  (4)  S.  Peter,  Via  Cornelia,  and  of  (5)  S.  Paul 
on  the  Via  Ostiensis,  Constantine  was  building  great  basilicas. 
Both  these  shrines  are  omitted  in  the  Indexes,  though  the 
cemetery  of  Felix  and  Adauctus  on  the  Via  Ostiensis,  near 
S.  Paul's,  is  mentioned. 

The  building  operations  probably  rendered  these  par- 
ticular catacombs  inaccessible.  What  havoc  and  ruin  was 
wrought  in  them  can  easily  be  imagined,  and  several 
passages  in  the  Liber  Pontificalis  and  elsewhere  bear 
witness  to  it.  We  read  how  Damasus  (366-384)  ^  found  the 
remains  of  the  martyrs — scattered,  lost,  submerged  in  water 
— and  buried  them.  Perhaps,  then,  these  five  cemeteries  were 
omitted  as  not  being  in  actual  use?  They  all  appear  in  the 
Philocalian  Calendar,  except  S.  Valentine's  and  S.  Peter's. 

Possibly,  too,  some  of  those  omitted  were  still  private 
property,  and  others  small  or  unimportant,  and  therefore 
not  entered  on  the  Index.  The  precise  history  of  each  of 
these  cemeteries,  to  be  elucidated  by  excavations  not  yet 
undertaken,  remains  an  interesting  and  important  question 
to  investigate. 

^  Neither  in  the  fourth  century  nor  in  the  present  day  can  the  "number"  of 
cemeteries  be  very  precisely  defined.  In  the  days  of  the  Itineraries,  various 
portions  of  what  we  now  consider  one  cemetery  were  each  called  "a  cemetery." 
For  example,  the  cemetery  now  known  as  S.  Callixtus  contained,  according  to 
the  Index,  S.  Callixtus  (proper)  near  the  shrine  of  Sixtus  li.,  and  the  cemetery 
of  S.  Basileus  at  the  shrine  of  Pope  Mark.  The  famous  cemeteries  are  usually 
agglomerations  of  various  burial  centres. 

"^  Infra,  p.  279;  Damasi  epig.  4,  ed.  Ihm  ;  Gesta  Liberii,  in  P.Z.  viii., 
1392  ;   Vita  Damasi,  in  L.P. 


102    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

It  is  probable  that  all  the  cemeteries  were  private  property 
till  the  third  century,  and  some  of  them  later.  They  are 
still  called,  in  these  fourth-century  documents,  by  the  ancient 
names — those  of  their  owners  ^ — or,  sometimes,  are  indicated 
by  the  name  of  the  locality.  Thus  we  have  the  cemeteries  of 
Priscilla  (3),  Apronianus  (17),  Praetextatus  (7),  Domitilla 
(10),  Commodilla  (13),  the  Jordani  (4)  and  Thraso  (5),  or 
else  the  "  Cemetery  at  the  sign  of  the  Seven  Doves "  {ad 
septem  Columbas)  (i),  "At  the  Bear  in  the  Cap"  {ad 
Ursum  Piieatum)  (15),  "  Between  the  two  Laurels  "  {inter  duas 
Lauros)  (6).  To  these  indications  is  often  added  the  name 
of  the  principal  shrine  in  the  cemetery — as  the  Cemetery 
belonging  to  Praetextatus  at  the  shrine  of  S.  Januarius  (7). 
In  later  days  the  cemeteries  were  known  by  the  names  of 
the  martyrs  themselves — as  the  cemetery  of  S.  Sebastian 
(i.e.  ad  Catacumbas)  (8). 

The  Papyri  of  Monza. — We  pass  on  from  these  purely 
secular  documents  to  the  study  of  the  famous  relics  preserved 
in  theCathedral  of  Monza,a  town  about  eight  miles  from  Milan. 
The  cathedral  is  associated  with  the  Lombard  kings,  whose 
iron  crown  is  preserved  there;  and  especially  with  Queen Theo- 
delinda,  who  founded  it  in  590,  and  to  whom  Pope  Gregory 
the  Great  (590-604)  wrote  several  letters,^  accompanied,  it 
seems,  by  relics  which  still  form  the  nucleus  of  the  cathedral 
treasure.  The  chief  of  these  consists  of  forty-four  vessels» 
about  eight  centimetres  in  height :  twenty-eight  are  of  glass, 
and  sixteen  of  pewter.  They  once  contained  oil  from  the 
lamps  burning  before  the  shrines  of  the  martyrs  in  Rome, 
and  remains  of  it  can  still  be  detected  in  some  of  them. 

^  Cf.  the  names  of  the  tituli,  supra,  p.  12. 

^  SteMonumenta  Gerinatiiae  Historica  Epistolarum  tomus,  ii.  431,  for  a  charm- 
ing letter  of  Gregory,  congratulating  Theodelinda  on  the  birth  of  her  son,  and  the 
fact  that  he  will  be  a  Catholic  :  he  tells  her  he  himself  has  gout,  and  sends  her 
several  presents — a  cross  containing  a  small  relic  of  the  wood  of  the  true  Cross,  a 
copy  "  of  the  holy  Gospel,"  and  rings  set  with  jacinths  and  pearls  for  the  lady's 
daughters.  From  "  Pauli  Historia  Langobardorum,"  in  Mon.  Germ.  Hist.  Script. 
Rer.  Langob.,  p.  117,  we  learn  that  Gregory  wrote  four  books  on  the  lives  of  the 
Saints,  and  sent  them  to  Theodelinda;  and  further,  of  all  the  good  the  Queen  did 
for  the  Catholic  Church  (p.  118)  and  of  a  letter  of  thanks  (p.  119)  from  Gregory. 
Some  of  the  letters  are  translated  in  Wace  and  Schaff,  Post-Nicem  Fathers^ 
1900.     Cf.  supra,  p.  30. 


THE  ITINERARIES  103 

All  have  a  string  round  them  for  fastening  a  label.  Many  of 
these  labels  have  been  lost :  a  few  were  found  detached  by 
Marini,^  and  some,  though  damaged,  are  still  attached  to  the 
bottles.  In  all,  nine  labels  {pittacia  ampullarum)  are  still  in 
existence. 

Further,  a  list  {notula^  index  oleorum)  ^  has  been  made  on 
a  diptych  of  the  names  inscribed  on  the  labels.  The  text  of 
this  Index  is  very  close  to  that  of  the  labels,  with  a  few 
additions  and  corrections ;  it  contains  some  names  which, 
obviously,  were  once  found  on  labels  now  lost. 

Both  the  labels  and  the  Index  are  in  Lombard  characters, 
and  most  scholars  believe  the  two  are  contemporary.^ 

The  Tradition  of  the  Treasure — Gregory  and  Theo- 
delinda. — According  to  the  tradition,  a  certain  Abbot  John, 
in  the  time  of  Pope  Gregory,  collected,  according  to  a 
common  practice  of  the  time,  small  measures  of  the  holy 
oils  burning  before  the  shrines  of  the  martyrs,  as  a  present 
from  that  pope  to  Theodelinda,  Queen  of  the  Lombards. 
The  fact  that  there  was  an  authentic  correspondence  and 
interchange  of  gifts  between  Gregory  and  Theodelinda,  and 
that  she  founded  the  Cathedral  of  Monza  (in  590)  appears  to 
support  the  tradition. 

The  Pilgrimage  of  Abbot  John. — John  may  have  been 
an  inhabitant  of  Rome,  or  he  may  have  been  sent  from  Lom- 
bardy  by  the  Queen.  It  is  just  possible  he  bought  his  oils 
at  what  would  now  be  called  a  "  depot  for  objects  of  piety." 
It  seems  more  likely,  however,  that,  as  a  pious  pilgrim,  he 
performed  himself  the  somewhat  arduous  journey  from 
shrine  to  shrine :  and  that  he  would  do  it  according  to  the 
route  traced  out  for  us  in  various  Itineraries.  At  whatever 
road  he  began,  or  whether  he  went  round  Rome  clockwise, 
or  counter  clockwise,  the  order  of  his  visits  can  be  indicated 
by  the  route : 

Viae  Cornelia,  Salaria    Veius,  Salaria  Nova,  Nomen- 
tana,  Tiburtina,  Appia,  Ardeatina,  Ostiensis,  Aurelia. 

^  Gaetano  Marini,  /  papiri  diplomatici  raccolti  ed  ilhistrati,  p.  208  :  Rome, 
1805. 

2  For  text  of  the  Index  and  of  some  of  the  labels  see  infra,  pp.  105-8. 
^  But  see  infra,  p.  108. 


104    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

This  list  can  be  read  forwards  (for  clockwise  direction)  or 
backwards  (for  counter  clockwise  direction). 

Text  of  Index  and  Labels. — As  he  walked  from  road 
to  road,  John  would  fill  each  bottle  with  various  oils,  and 
tie  on  a  label  containing  the  names  of  the  saints.  We 
might  expect,  then,  that  a  group  of  names  on  a  label  would 
indicate  that  these  saints  lay  all  together  on  the  same  road. 
Excavations  have  enabled  us  to  identify  all  the  shrines 
mentioned  in  the  Index  and  the  labels  (except  the  Sedes  uhi 
prius  sedit  Petrus  of  Label  VIL),  and  this  conjecture  is  proved 
true  for  Labels  I.,  XL,  III.,  IV.,  V.,  VI 1 1.,  IX.,i  i.e,  all  the 
shrines  mentioned  on  each  single  label,  are  in  the  same  road. 
If,  however,  there  were  a  great  number  of  saints  on 
one  road,  naturally  more  labels  than  one  were  necessary. 
For  example,  the  seventeen  saints  of  the  Via  Appia  are 
divided  between  Labels  IV.  and  VIII.  The  sixteen  saints 
of  the  Via  Salaria  Nova  are  divided  between  Labels  II., 
part  of  VI.,  and  VII.  The  remaining  part  of  VI.,  and  the 
Label  V.  contain  saints  of  the  Via  Salaria  Vetus.  It  may 
be  noted  that  the  Salaria  Vetus  and  Salaria  Nova  were 
adjacent  roads. 

From  this  it  is  clear  (i)  that  any  given  label  does  not 
necessa7'ily  contain  all  the  names  of  shrines  on  any  given 
road ;  (2)  the  names  on  any  single  label  do  not  always 
necessarily  belong  to  shrines  on  the  same  road. 

The  following  text  of  the  Index,  with  the  spelling  as 
given  by  Sepulcri,  and  with  the  additions  of  the  road,  and 
of  the  number  of  the  corresponding  label,  will  show  the 
relation  of  Index  and  labels.  It  will  be  seen  that  some  labels 
are  missing ;  but  there  could  never  have  been  many  more 
than  twelve.  The  few  lacunae  in  the  existing  labels  can 
easily  be  supplied  from  the  Index.^ 

It  may  be  noted  that  no  shrines  are  mentioned  in  the 
Index,  nor  found  on  the  labels,  for  the  Viae  Portuensis,  Latina, 

^  Infra,  pp.  105-8. 

^  The  arabic  numerals  indicate  the  correct  topographical  order  of  the  labels. 
For  the  actual  text,  with  its  curious  misspellings,  and  for  photographs  of  the  diptych 
and  pittacia,  see  Sepulcri,  /  papiri  della  Basilica  di  Monza  .  ,  .  (^/.  cit.  in 
Bibliography — Itineraries  :  Papyri  of  Monza). 


THE  ITINERARIES 


105 


Labicana,  Flaminia.^     Perhaps  bottles  and  labels  were  lost 
before  the  list  was  made. 


INDEX  0  LEO  RUM 


Roads 


Labels 
[pittacia) 


I.  Via  Cornelia 
:i.  Via  Ostiensis     . 


12.  Via  Aurelia 


5.  Via  Salaria  Nova 


7.  Via  Tiburtina     . 


Within  Rome  on    ■\ 
the  Coelian  Hill ) 


6.  Via  Nomentana 


9.  Via  Appia 


Sci  Petri  Apostholi 

Sci  Pauli  Apostholi 

Sci  Pancrati 
Sci  Arthemi 
See  Sofiae  cum  tres  filias 

suas  {sic) 
See  Paulinae 
See  Lucinae 
Sci  Processi 
Sci  Martiniani 

Sci  Grisanti 

See  Dariae 

Sci  Mauri 

Sci  Jason  et  alii  Sci  multa 

milia 
Sci  Saturnini 
See  .  .  .  pinionis 

Sci  Systi 
Sci  Laurenti 
Sci  Yppoliti 


Scorum  Johannis  et  Pauli 


See    Agnetis    et    aliarum 

multarum  martyrum 
Sci  Y  .  .  .  ion 


See  Sotheris 

See  Sapientiae 

See  Spei 

See  Fides 

See  Caritas 

See  Ceciliae 

Sei  Tarsieii 

Sci  Cornilii  et  multa  milia 

Scorum 


Label  lost 
Label  lost 


Label  L 


Label  IL 


Label  lost 


Label  in. 


Label  lost 


V     Label  IV. 


^  The  cemetery  on  this  road  is  also  omitted  in  the  Index  Coemiteriorum. 
See  supra,  p.  98. 


io6    ROME  OF  THE  PILGRIMS  AND  MARTYRS 


INDEX  OLEORUM—conWnyxt^ 


Roads 


Labels 
{pit  t  acta) 


2.  Via  Salaria  Vetus 


3.  Via  Salaria  Nova 


Via  Salaria  Vetus 


Not        certainly 
known  .     .     . 


4.  Via  Salaria  Nova 


8.  Via  Appia     . 


Sci  Johannis  Sci  Liber - 
alis 

[See  Lucine] 

Scs  Blastro  et  multorum 
Scorum  . .  .  alii  Sci  id  est 
CCLXii.  in  unum  locum 
etaliicxxii.  .  ,  .  xlv. 
quos  omnes  Justinus  prb 
collega  Sci  Laurenti 
martyris  sepelivit 


See  Felicitatis  cum  septem 

filios  suos  {sic) 
Sci  Bonifati 


Sci  Hermitis 
Sci  Proti 
Sci  Jacynti 
Sci  Maximiliani 
Scs  Crispus 
Scs  Herculanus 
Scs  Bauso 
Sea  Basilla 


Oleo  de  Side  {sic)  ubi  prius 
sedit  Scs  Petrus 


Sci  Vitalis 
Sci  Alexandri 
Scs  Martialis 
Scs  Marcellus 
Sci  Silvestri 
Sci  Felicis 

Sci     Filippi     et     aliorum 
multorum  sanctorum 


Sci  Sevastiani 
Sci  Eutycii 
Sci  Quirini 
Sci  Valeriani 
Sci  Tiburtii 
Sci  Maximi 
Sci  Orbani 
Sci  Januarii 


Label  V. 


Label  VL 


}      Label  VIL 


Label  VIIL 


THE  ITINERARIES 


107 


INDEX  OLEOR  UM— conimv\(tA 


Roads 

Labels 
{pittacia) 

See   Petronillae   Sci  Petri 

\ 

Apostoli 

Sci  Nerei 

10.  Via  Ardeatina       \ 

Sci  Damasi 
Sci  Marcelliani 
Sci  Acillei 

'     Label  IX. 

\ 

Sci  Marci 

Quae  olea  sea  temporibus 

Domni   Gregorii    Papae 

adduxit      Johannis     in- 

dignus       et        peccator 

Domnae     Theodolindae 

Reginae  de  Ronia.^ 

TEXT  OF  SOME  OF  THE  LABELS 
Arranged  Topographically 

Via  Nomentana 
Lost 

Via  Salaria  Nova 


Sedes  ubi  prius  sedit  Petrus  et  oleo  ^ 

[Scs    Vitalis    ses   Alpexander    ses    Martialis   scs    Mareellus 

[...]*   sci   Siivestri   sci    Felici  sci    Filippi  et    aliorum 

multorum  Scorum. 


vn. 


Sci  Grisantis  [sesque  Darias  scs  Maurus]  ' 
Sci  Jason  et  ali[i  sancti  multa  milia] 
Sci  Saturnini  [et  scs  aupinio  (?)  ] 


IL 


^  *'*The  holy  oils  which  in  the  time  of  our  Lord  Pope  Gregory,  the 
unworthy  sinner  John  brought  from  Rome  to  the  Lady  Queen  Theodelinda." 

^  Position  not  determined  :  the  other  shrines  are  on  the  road  indicated. 
Note  the  order  of  this  label,  VII.  (No.  4),  and  the  following,  IL  (5)  is  inter- 
changeable, since  both  contain  names  of  shrines  on  the  Via  Salaria  Nova 
and  no  others — except  for  the  doubtful  Sedes  Petri. 

^  Words  in  brackets  are  supplied  from  the  Index. 

*  Illegible  name  omitted  in  the  Index. 

^  Words  in  brackets  in  this  label  were  legible  in  the  time  of  Marini. 
See  supra,  p.  103,  note  i. 


io8    ROME  OF  THE  PILGRIMS  AND  MARTYRS 


Via  Salaria  Nova  and  Vetus 


Sea  Felici[tas  cum  septem  filios  suos]  Scs  Bonifatius  Scs  liermis 
Scs  Protus  Scs  Qacynthus  Scs  Mjaximilianus  Scs  Crispus 
Scs  Herculanus  [Scs  Bauso  Sea  Bajsilla 


VI. 


Via  Salaria  Vetus 


Scs  Systus  Scs  Liberalis  Scs  .  .  . 

Scs  Blastro  et  multa  milia.  s[corum}  et  aliicxxii.  et  alii  Sci  XL. 


A  glance  at  the  indications  of  the  order  of  the  roads 
in  the  text  quoted  above,  will  show  that  the  Index  oleorum 
is  not  written  in  topographical  order.  The  writer  probably 
took  each  bottle  as  it  came  to  hand,  and  copied  the 
label ;  so  that  the  gi^oups  in  the  Index  are  correct  if  the 
labels  are  so.  It  is  obvious  the  topographical  order  of  the 
labels  should  be— V.,  VI.,  VII.,  II.  (or  II.,  VIL),  IV.,  IX.,  I., 
— or  the  reverse  way.^  In  conclusion,  then,  the  merely 
topographical  value  of  the  Index  oleorum  taken  by  itself  is 
little ;  the  labels,  however,  arranged  in  proper  order,  give 
some  valuable  indications  of  the  position  of  shrines  in 
many  cases. 

Sepulcri's  Theory  as  to  the  Origin  of  the  Papyri. — 
The  tradition  of  the  origin  of  the  papyri  of  Monza  is 
accepted  by  most  scholars.  It  is  in  harmony  with  the 
known  historic  facts  concerning  the  relations  of  Gregory 
and  Theodelinda,  and  with  all  other  evidence  concerning  the 
customs  of  pilgrims  and  collectors  of  relics.^  Sepulcri,^ 
however,  notes  that  there  is  no  evidence  beyond  the  tradi- 
tion, that  it  was  Gregory  who  sent  these  treasures  to 
Theodelinda ;  and  he  thinks  that  this  donation  was  ascribed 
to  the  pope  through  the  tendency  to  concentrate  round  one 
famous  name  deeds  performed  in  reality  by  many  different 

1  Supra,  p.  103. 

^  See  supra,  pp.  16-47.  Schneider  in  his  article  on  the  authors  of  the  Itineraries 
{op.  cit.  p.  94,  note)  accepts  this  tradition,  as  is  evident  from  an  incidental  reference 
to  the  papyri  on  p.  90.     So  also  does  Bonavenia  (see  infray  p.  iii,  note  2). 

'  Op.  cit.  p.  104. 


THE  ITINERARIES  109 

individuals.  It  is  so  that  Diocletian  has  become  responsible 
for  many  persecutions  of  which  he  was  innocent,  and  Anu- 
linus,  for  every  cruel  sentence  executed  on  the  martyrs  during 
several  centuries.  Sepulcri  asserts  that  ih^pitiacia  are  inscribed 
by  different  hands,  and  is  inclined  to  date  them  at  the  end 
of  the  seventh  century  ;  basing  his  reasons  on  a  minute  study 
of  the  handwriting  and  of  the  extremely  bad  Latin.  He 
notes  certain  mistakes  in  the  topography  which  do  not 
appear  in  the  Itineraries  contemporary  with  Pope  Gregory, 
and  do  appear  in  the  Itinerarium  Einsiedlense  ^  of  the  eighth 
century.  He  regards  the  Index  as  of  slightly  later  date 
than  the  labels.  Moreover,  he  states  that  the  See  Sapientiae^ 
Spei,  Fides  (sic),  Charitas  (sic)  of  the  Papyri,  do  not  appear  in 
the  Martyrologies  till  the  ninth  century. 

Taking  this  last  statement  first,  however,  we  note,  that  in 
the  catacomb  of  S.  Callixtus,  not  far  from  the  crypt  of  S. 
Cecilia,  in  exactly  the  place  which  the  label  indicates,  has 
been  found  a  fragmentary  inscription  of  the  fourth  century,  on 
a  great  marble  slab,  with  the  names  PISTIS  (  =  FIDES)  SPES:^ 
a  fact  which  entirely  invalidates  this  particular  argument  of 
Sepulcri.  None  of  the  other  reasons  he  adduces  in  disproof  of 
the  ancient  tradition  appears  quite  convincing.  The  topo- 
graphical errors  are  very  slight,  and  mankind  is  liable  to 
such  errors  in  any  century.  The  bad  Latin,  which  is, 
moreover,  characteristic  of  many  sixth-century  documents, 
amounts  to  little  more  than  extraordinary  Lombard  mis- 
spellings of  a  string  of  proper  names.  Perhaps  John  was  a 
Lombard.  If,  too,  the  Abbot  was  writing  his  labels  en  route^ 
this  would  perhaps  account  for  peculiarities  in  the  calli- 
graphy. One  clings  rather  fondly  to  this  old  and  picturesque 
tradition,  till  the  severe  light  of  higher  criticism  has  really 
shown  there  is  nothing  in  it. 

History  of  the  Treasure. — The  history  of  the  treasure 
is  not  without  interest.  The  Ampullae  and  the  Index  were 
originally  kept,  with  other  relics,  in  a  wooden  coffer.  In  a 
general  catalogue  of  the  cathedral  treasure  made  in  1042, 
there  is  a  brief  note  of  them :  the  number  of  the  vessels  is 
given  as  forty-two,  and  before  this  entry  is  an  imperfect  tran- 

^  Infra^  p.  1 19.  ^  Marucchi,  Le  Catacgm^e  Romane^  p,  170, 


no    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

scription  of  the  Index  oleorum.  This  inventory  was  made  on 
the  occasion  of  the  transference  of  the  ampullae  to  a  marble 
urn,  placed  behind  the  high  altar.  The  ampullae  were  ex- 
posed to  the  veneration  of  the  public  in  the  thirteenth 
century,  and  put  back  again.  In  1576  they  were  again  ex- 
posed, and  finally  placed  under  the  altar  in  the  side  chapel 
of  S.  Maria,  and  a  fresh  inventory  was  made.  In  1606  they 
were  enclosed  in  crystal  cases,  and  placed  in  two  tabernacles 
by  the  pillars  of  the  high  altar. 

The  vicissitudes  of  the  Index  are  not  so  well  known. 
It  was  discovered  in  the  local  library  Settaliano  by  Mabillon 
in  1685  ;  and  there  studied  also  by  Muratori,^  Frisi,  Gori, 
Ruinart,  Marini,  and  others.  It  finally  reached  the  library  of 
the  Conte  di  Firmiano,  and  was  restored  to  the  basilica  in 
1782.  In  1 88 1  Ampullae  and  Index  v^&xq  placed  together  in 
the  Cathedral  Treasury. 

The  Topographical  Value  of  Labels  in  Test  Case  of  the 
Sedes  of  S.  Peter. — A  test  case  for  the  topographical  value 
of  the  labels  may  be  examined,  which  will  also  give  an  ex- 
ample of  the  method  of  using  the  documents. 

The  only  shrine  about  whose  position  there  is  any  doubt 
is  the  Sedes  ubi  prius  sedit  Petrus,  quoted  on  Label  VI  I. ^ 
Of  other  shrines  on  that  label,  Vitalis  and  Alexander  and 
Martialis  are  in  the  Cemetery  of  the  Jordani,  and  MarcelluSy 
etc.,  in  Priscilla;  both  cemeteries  being  on  the  Via  Salaria 
Nova.  Hence,  the  Sedes  would  belong  either  to  the  nearest 
group  on  its  own  label,  i.e.  Cemetery  of  the  Jordani  on  the 
Via  Salaria  Nova ;  or  to  the  label  which  had  last  been  filled 
up,  but  was  too  small  to  contain  all  the  names.  If  the  labels 
are  taken  in  the  natural  topographical  order,  VII.,  II.,  VI., 
v.,  the  label  in  question  (VII.)  would  come  next  to  the 
lost  label  of  the  Via  Nomentana,  so  that  the  Sedes  might 
have  properly  belonged  to  that  group.  If,  however,  the 
labels  were  taken  in  an  equally  natural  order,  i.e.  II.,  VII., 
VI.,  v.,  then  the  Sedes  might  possibly  belong  to  the  group 
Grisantis^  Darias^  etc.,  in  Label  II.;  i.e.  shrines  in  the 
Cemetery  of  Thraso  on  the  Via  Salaria  Nova. 

^  Anecdota  Latina,  ii.  191  :  Milan,  1697. 
2  For  list  of  labels  see  supra,  p.  107. 


THE  ITINERARIES  ill 

It  makes  no  difference  to  this  question  whether  the 
pilgrim  was  moving  clockwise  or  counter-clockwise. 

If  then  we  grant,  as  seems  reasonable,  that  the  pilgrim 
was  making  his  journey  in  a  natural  manner,  and  if  we  ex- 
pect that  he  is  employing  his  usual  methods  of  label-writing 
in  the  case  of  the  Sedes^  we  have,  as  we  have  seen,  three 
alternative  places  where  the  Sedes  might  be:  i£.  either  (i) 
on  the  Via  Nomentana ;  or  else  on  the  Via  Salaria  Nova  in 
one  of  its  two  cemeteries — i.e.  either  in  the  (2)  Cemetery  of 
Thraso  or  (3)  the  Cemetery  of  the  Jordani. 

There  has  been  much  discussion  as  to  the  precise  place 
"where  Peter  first  sat."^  An  old  and  strong  tradition 
points  to  the  neighbourhood  of  S.  Agnes  in  the  Via  Nomen- 
tana, and  Bonavenia  thinks  the  label  supports  the  tradition. 
Marucchi  believes  that  the  words  sedes  ubi  Petrus  .  .  .  have 
been  displaced,  and  should  come  on  Label  VII.,  after 
Martialis^  and  belong  to  the  Marcellus-Silvester  group  of 
Priscilla.  This  seems  a  somewhat  arbitrary  supposition, 
and,  if  correct,  would  deprive  the  labels  of  the  sole  topo- 
graphical value  they  possess — that  of  correct  grouping. 

Much  other  evidence  has  been  brought  to  bear  on  the 
question  of  the  locality  of  the  Sedes,  but  the  testimony  of 
the  Papyrus  of  Monza  does  not  contribute  anything  final  to 
the  solution.2 

^  i.e.  the  place  where  he  exercised  his  episcopal  functions  in  the  official  chair 
— Sedes  or  Cathedra.  See  Philocalian  Calendar,  Depositio  Mariyrwn,  where 
February  22nd  is  marked  as  the  feast  day  (cf.  supra,  p.  52). 

2  For  a  full  discussion  of  the  whole  question  see  Bonavenia,  La  Silloge  di 
Verdun,  1903,  and  a  series  of  articles  (mainly  by  Marucchi)  in  the  Nuovo 
Bullettino  di  archeologia  cristiana  from  1900  onwards;  and  in  the  Rotnische 
Quartalschrift,  1907.  The  discovery,  in  1900,  of  the  ancient  Baptistery  of  S. 
Priscilla  affords,  perhaps,  stronger  support  to  Marucchi's  opinion  than  the  Papyrus 
of  Monza  (see  Marucchi,  Le  Catacombe  Romane,  and  Nuovo  Bullettino  and 
Rd?nische  Quartalschrift  quoted  above). 


CHAPTER   VIII 
THE   ITINERARIES   (contimied) 

De  Locis  Sanctorum  Martyrum  of  the  Wiirzburg  Codex  (sixth  or  seventh 
century) — Two  Salzburg-Vienna  Codices:  {\)  Notitia  Ecclesiarmn  urbis  Romae 
(or  liinerarium  Salisburgense)  (seventh  century,  depending  on  document  of 
fourth) ;  (2)  Epitome  de  Libro  de  Locis  Sanctis  Martyrum  (sixth  or  seventh 
century) — Notitia  Portarum  viarum  ecclesiarum  circa  urbem  Romam  (Itinerarium 
Malmesburiense)  (649-683) — Itinerarium  Einsiedlense  (eighth  century) — Ordo 
Romanus  of  Benedict  and  Mirabilia  urbis  Romae  (twelfth  century) — The 
Itineraries  and  the  identification  of  the  monuments. 

It  is  a  great  penance  that  a  layman  lay  aside  his  weapons,  and  travel  far 
barefoot,  and  nowhere  pass  a  second  night,  and  fast  and  watch  much  and  pray 
fervently  by  day  and  by  night,  and  willingly  undergo  fatigue,  and  be  so  squalid 
that  iron  come  not  on  hair  or  on  nail. 

Edgar,  King  of  England,  Ancient  Laws  (ed.  Thorpe). 

The  documents  to  be  described  in  this  chapter  are 
strictly  Itineraries. 

De  Locis  Sanctorum  Martyrum  of  the  Wiirzburg  Codex. — 
The  Z^e  Locis  Sanctorum  Martyrum  quae  sunt  f oris  civitatis 
Romae  was  found  by  Eckhart  in  a  Codex  of  the  ninth  or 
tenth  century,  appended  to  a  manuscript  of  the  Martyrology 
of  Bede  at  Wiirzburg;  and  published  by  him  in  1729  in  his 
Co7nmentarii  de  rebus  Franciae  Orientalis  (i.  pp.  831-833). 
It  is  almost  the  same  as  the  De  Locis  Sanctis  Maj'tyrum 
of  the  Salzburg  Codex,  and  is  the  basis  of  that  document. 

Two  Salzburg- Vienna  Codices :  (1)  Notitia  Ecclesiarum 
urbis  Romae  (Itinerarium  Salisburgense) ;  (2)  De  Locis  Sanctis 
Martyrum. — At  Salzburg  in  1777  was  found  and  printed 
a  manuscript  of  the  works  of  Alcuin,  at  the  end  of  which 
were  two  topographies  of  Rome.^     The  first,  a  manuscript  of 

^  The  manuscripts  of  the  two  topographies  are  now  in  Vienna.  De  Rossi 
saw  them  there,  and  detected  the  various  interpolations,  especially  numerous  in 
\\t  second  document  {De  locis  Sanctis) :  see  Roma  Sotterranea,  i.  136. 

IIZ 


THE  ITINERARIES  113 

the  tenth  century,  was  named  Notitia  Ecclesiarum  Urbis  Romae 
(Notice  of  the  Churches  of  the  City  of  Rome),  somewhat 
incorrectly,  since  it  deals  almost  entirely  with  the  cemeteries 
outside  the  wall ;  it  is  usually  called  now  the  Itinerarium 
Salisburgense,  The  second  of  the  documents,  of  the  ninth 
or  tenth  century,  preserved  in  the  Salzburg  manuscript,  is 
known  as  De  Locis  Sanctis  martyrum  quae  sunt  fores  civitatem 
Romae  (Of  the  holy  places  of  the  martyrs  without  the  city 
of  Rome),  a  title  not  entirely  correct  either,  since  many 
shrines  mentioned  in  it  are  within  the  city.  The  title  in 
the  manuscript  is  De  Libro  de  locis  .  .  .  {From  the  book 
concerning  the  holy  places  .  .  .  )  and  indicates  that  the 
document  is  an  epitome  of  some  other  volume.  It  is  indeed 
based  on,  and  almost  exactly  similar  to  the  Wiirzburg 
manuscript  discovered  by  Eckhart,^  with  additional  notes 
from  other  sources.  The  particular  topographical  arrange- 
ment, described  below, indicates,  too,  an  epitome,  rather  than  an 
original  document.  Some  German  pilgrim  must  have  carried 
home  with  him  the  original  versions  of  these  manuscripts. 

The  dates  of  the  documents  can  be  determined  pretty 
exactly. 

1.  Notitia  Ecclesiarum  {/tin.  Sal isburgense).— The  Notitia 
Ecclesiarum  {Itinerarium  Salisburgense)  is  earlier  than  649, 
since  it  ignores  the  translation  of  the  bodies  of  Primus 
and  Felicianus  from  their  shrines  on  the  Via  Nomentana 
to  the  Church  of  S.  Stephen,  on  the  Coelian  Hill,  by  Theodore 
(642-649).2  It  is  earlier  also  than  642,  since  there  is  no 
mention  of  Anastasia,  who  was  martyred  in  Persia  in 
627,  and  whose  body  was  brought  to  Rome  by  Theodore 
in  642.  Neither  are  the  repairs  of  the  catacomb  of 
S.  Valentine  on  the  Via  Flaminia,  by  Theodore,  mentioned. 
It  is,  however,  later  than  Honorius  (625-638),  since  that 
pope  is  referred  to  three  times,  as  embellishing  the  cemeteries 
of  S.  Valentine  on  the  Via  Flaminia,  S.  Agnes  on  the  Via 
Nomentana  and  S.  Pancras  on  the  Via  Aurelia. 

^  Supra,  p.  112.  Marini  confused  together  the  manuscripts  from  Wiirzburg, 
Salzburg  and  Einsiedeln  (see  infra,  p.  119). 

2  For  this  and  the  following  statements  see  Duchesne,  Liber  Pontijicalis^ 
under  the  name  of  each  pope. 
8 


114    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

A  peculiar  feature  of  this  Itinerary  is,  that  from  the 
notices  of  the  papal  tombs  can  be  constructed  a  complete 
list  (with  two  omissions)  of  the  popes  from  Silvester 
(314-335)  to  Celestinus  (422-432).  Why  does  the  papal 
list  suddenly  cease  here?  Dufourcq^  conjectures  that  the 
original  Itinerary  was  written  under  Sixtus  ill.  (432-440), 
the  successor  of  Celestinus ;  and  that  it,  in  turn,  depends 
on  the  early  Roman  Calendar  of  312,^  contemporary  with 
the  reorganization  of  the  Church  under  Silvester,  which  is 
also  the  source  of  the  Depositio  Episcoporum  and  Depositio 
Martyrum  in  the  Philocalian  Calendar. 

At  the  latest,  then,  this  document  is  of  the  early  seventh 
century :  whilst  parts  of  it  may  very  possibly  be  of  the  fifth, 
and  depend  on  documents  of  the  beginning  of  the  fourth. 
If  this  is  the  case,  we  know  from  it  the  precise  name, 
place  of  burial  and  date  of  anniversary  of  the  martyrs 
something  like  ten  years  after  the  last  persecution,  a  fact 
which  makes  this  Itinerary  of  the  highest  importance. 
Dufourcq  remarks  that  the  Itineraries  of  the  seventh  century 
differ  little  in  information  from  this  document,  and  prove 
the  continuity  of  the  tradition. 

This  Itinerarium  Salisburgense  is  a  true  Itinerary  of  the 
highest  value,  from  which  we  can  exactly  follow  the  pilgrim 
in  the  route  he  took.  After  visiting  the  shrine  of  SS.  John 
and  Paul,  on  the  Coelian  Hill,  within  the  city,  he  starts  on 
his  circular  tour  outside  the  city  from  the  Via  Flaminia, 
in  the  north,  proceeding  clockwise.  The  points  of  the 
compass  are  clearly  indicated,  as  well  as  the  positions  of 
the  shrines,  on  the  right  or  left  hand  side  of  the  road.  The 
nature  of  each  shrine  is  also  recorded — whether  above 
{sursuni)  or  below  (deorsum)  ground;  whether  a  sepulchral 
chamber  (cubiculum),  which  may  be  above  or  below  ground, 
or  a  church  (ecclesia),  which  is  always  above  ground,  or  an 
underground  chamber  (antrum,  spelunca,  sub  tei^rd)? 

^  See  Dufourcq,  Etudes  sur  les  Gesta  Martyrum  romainsy  p.  21,  for  a  full 
discussion  of  this  important  point. 

2  Infra,  p.  224. 

2  Cf.  Schneider,  "  I  termini  dell'  architettura  cimiteriale  .  .  .  negli  Itinerari 
dei  Pellegrini,"  in  Nuovo  Bull.  191 1,  p.  153.  Cf.  ibid.  1909,  p.  79;  1910, 
p.  17.     For  certain  difficulties  as  to  the  route  see  De  Rossi,  R.S.  i.  138,  147. 


THE  ITINERARIES  115 

The  Itinerary  begins : 

Firstly  in  the  city  of  Rome  rest  the  bodies  of  the 
blessed  martyrs  John  and  Paul,  in  a  great  and  very 
beautiful  basilica.  Then  you  enter  (and  go)  through 
the  city  towards  the  North,  till  you  come  to  the  Porta 
Flaminia,  where  lies  the  martyr  Saint  Valentine,  on 
the  Via  Flaminia,  in  a  great  basilica  which  Honorius 
repaired ;  and  other  martyrs  in  a  northern  direction 
{plaga)  underground.  Then  you  go  towards  the  East, 
until  you  come  to  the  church  of  John  the  martyr,  on 
the  Via  Salaria,  where  rest  Diogenes,  the  martyr,  and 
in  another  cubicle  Boniface,  the  martyr,  and  Fistus 
{Sixtus)  under  the  earth.  .  .  .  Afterwards  on  the 
same  road  you  come  to  Saint  Pampulus  {Pamphilius)^ 
martyr,  to  whom  you  descend  under  the  earth  by 
24  steps.  Then  you  come  to  Saint  Felicitas  on 
another  road  which  is  also  called  Salaria :  there 
she  rests  in  a  church  above  ground,  and  Boniface 
pope  and  martyr  in  another  place,  and  her  son 
down  below  under  the  earth  .  .  .  afterwards  ascend- 
ing on  this  same  road  you  come  to  the  church  of 
S.  Silvester.  .  .  . 

So  the  pilgrim  continues  by  the  Viae  Nomentana, 
Tiburtina,  Appia,  Ardeatina,  Ostiensis,  Aurelia,  to  end  at  the 
Via  Vaticana  and  the  "  Basilica  of  Blessed  Peter."  ^ 

2.  De  Loci's  Sanctis  Martyrum.— The  De  Locis  Sanctis 
Martyrum  of  the  Salzburg  Codex  is  perhaps  a  trifle  later 
than  the  Notitia  Ecclesiarmti  {Itin.  Salis.).  In  this  document 
are  mentioned,  as  already  on  the  Via  Ostiensis,  the  relics  of 
S.  Anastasia.  The  Itinerary,  then,  is  later  than  642.  It 
seems  possible,  however,  that  it  was  written  not  long  after 
this  date,  for  it  speaks  of  the  "  magnificent  adornments " 
{mirifice  ornata)  of  the  Catacomb  of  S.  Valentine,  on  the 
Via  Flaminia,  which  was,  in  fact,  restored  by  Theodore ;  and 
of  "  the  marvellous  beauty  "  of  the  Basilica  of  S.  Agnes,  on 
the  Via  Nomentana,  which  was  restored  by  Honorius 
(625-638);  also  the  Basilica  of  S.  Laurence  on  the 
Via  Tiburtina  is  described  as  ^^  new  and  wonderfully 
beautiful";    S.  Laurence  was  rebuilt  by  Pelagius  11.  (579- 

*  There  follows  an  account  of  a  pilgrimage  to  Milan. 


Ii6    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

590).      So   this    Itinerary    appears    to    be    of   the    seventh 
century.^ 

In  this  the  pilgrim  starts  at  S.  Peter's  and  journeys 
counter-clockwise.  The  Itinerary  opens  with  the  following 
passage : — 

First  in  the  western  part  of  the  city  by  {juxta)  the 
Via  Cornelia  at  the  first  milestone  (without  the  city) 
Peter  rests  in  the  body,  and  all  the  pontifical  order 
except  a  few,  rest  in  the  same  place  in  their  own 
tombs.  .  .  .  Near  this  same  road  Saint  Rufina  and  Saint 
Secunda  .  .  .  and  many  other  saints  lie. 

Thence,  not  far  off  on  the  left  hand,  near  the 
Via  Aurelia,  S.  Processus,  S.  Marcianus,  S.  Pancras, 
S.  Paulinus,  S.  Arthemius,  S.  Felix,  S.  Callixtus, 
S.  Calopus  (?)  with  many  others  lie  buried. 

Near  the  Via  Portuensis,  which  is  also  in  the  western 
part  of  the  city,  S.  Abdon,  S.  Sennen  .  .  .  and  the  place 
of  sleep  of  S.  Beatrix. 

But  in  the  southern  part  of  the  city  by  the  Via 
Ostiensis,  Paul  the  Apostle  lies,  and  Timothy  bishop 
and  martyr,  of  whom  the  Book  of  Silvester  speaks, 
sleeps  there.  .  .  . 

The  Itinerary  then  continues  by  the  Viae  Ardeatina, 
Appia,  Latina,  Labicana,  Tiburtina,  Nomentana,  Salaria. 
Then  follow  the  words:  "These  are  the  churches  within 
the  city  of  Rome,"  with  a  list  of  twenty-six  churches  (of 
which  five  places  are  left  blank),  where  liturgical  stations 
were  held.^ 

It  will  be  seen  that  this  Itinerary  is  less  precise  than 
the  Notitia  Ecclesiarum.  Is  it  correct  topographically? 
Examining  the  opening  sentences  we  note : 

(i)  That  the  graves  of  Rufina  and  Secunda  are,  in  fact, 
ten  to  thirteen  miles  distant  from  the  city. 

(2)  The  very  next  sentence  runs  :  Not  far  off  on  the  left 
handy  near  the  Via  Aurelia y  S.  Processus ^  etc. 

Now  the  saints  mentioned  in  this  group  lie  on  both  sides 

*  De  Rossi  and  Dufourcq  think  it  may  even  be  contemporary  with  Pelagius, 
and  that  the  Itinerary  as  we  have  it,  is  only  a  second  edition  of  a  late  sixth- 
century  document. 

2  Supra y  p.  13. 


THE  ITINERARIES  117 

of  the  Via  Aurelia,  at  distances  from  one  to  three  miles  from 
the  Aurelian  Wall.  The  rest  of  the  Itinerary  will  furnish 
similar  examples.  The  explanation  of  the  apparent  in- 
accuracy is  that  the  directions  are  given  with  respect  to 
the  7'oads  and  not  to  the  shrines.  Thus,  "  Not  far  off  on 
the  left  hand"  refers  to  the  Via  Aurelia  (and  not  to  the 
shrines) ;  that  road  being  near  the  Via  Cornelia  and  on  the 
left  of  a  pilgrim  walking  out  of  the  city  down  the  Via 
Cornelia.  Though  such  indications  are  not  as  precise  as 
one  might  wish,  there  is  yet  not  that  topographical  con- 
fusion in  the  Itinerary  which  appears  to  exist  at  the  first 
glance,  and  the  document  offers  a  striking  example  of  the 
need  of  careful  interpretation. 

Notitia  Portarum  Viarum  .  .  .  (/tin.  Ma/mesburiense). — 
It  is  to  an  English  historian  that  we  owe  the  preservation 
of  one  of  the  most  reliable  of  the  Itineraries.  The 
Notitia  Portarum  Viarum  Ecclesiarum  ciixa  U7'bem  Roman  ^ 
(Notice  of  the  gates,  roads  and  churches  round  the  city  of 
Rome)  has  been  inserted  by  William  of  Malmesbury  in  his 
Gesta  Regum  Anglorum  (Deeds  of  the  English  Kings),  of  the 
twelfth  century,  in  his  account  of  the  Crusade  under  Pope 
Urban  II. :  hence  the  document  is  often  known  as  the 
Itiiierarium  Malmesburiense.  The  date  of  this  Itinerary 
can  be  determined  pretty  exactly.  We  find  that  Primus 
and  Felicianus  have  already  been  removed  from  their  resting- 
place  in  the  catacombs  on  the  Via  Nomentana  to  the  church 
of  S.  Stephen  on  the  Coelian  Hill.  This  translation  took 
place  under  Pope  Theodore  (642-649):  the  Itinerary  is 
therefore  later  than  that  pope.  On  the  other  hand,  the 
majority  of  the  martyrs  are  still  in  the  catacombs,  whence 
their  bodies  were  removed  to  various  churches  in  Rome  by 
Paul  I.  {7^7-767).  The  Itinerary  is  therefore  earlier  than 
Pope  Paul.  Since,  however,  there  is  no  mention  of  Simplex, 
Faustinus  and  Beatrix,  who  were  translated  from  the 
cemetery  of  Generosa  on  the  Via  Portuensis  to  S.  Bibiana 
in  683  by  Pope  Leo  II.  (662-684),  De  Rossi  thinks  the 
Itinerary  is  probably  earlier  than  683.     At  all  events,  the 

^  Best  edition,  Duff  Hardy,  Willebni  Mahnesbiiriensis  Gesta  regum  anglorum^ 
London,  1840. 


Ii8     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

document  is  of  the  seventh  or  early  eighth  century,  and  was 
very  likely  compiled  between  649  and  683.  It  is  curious  to 
find  the  only  version  of  this  complete  and  reliable  Itinerary 
in  the  works  of  the  twelfth-century  English  monastic 
historian. 

In  this  Itinerary  the  pilgrim  is  supposed  to  start  in 
succession  from  each  of  the  fourteen  gates  of  Rome  that 
open  in  the  Aurelian  Wall,  whence  the  great  roads,  lined 
with  cemeteries,  stretch  out  over  Italy.  He  starts  at  the 
Porta  Cornelia  (or  Porta  S.  Petri)  and  passes  on,  in  a  clock- 
wise direction  to  the  Porta  Flaminia,  Porta  Porticiana  {i.e, 
Pincian  Gate)  .  .  .  Nomentana,  Tiburtina  .  .  .  and  round  to 
the  Porta  Aurelia. 

A  brief  extract  will  suffice  to  show  the  character  of  the 
document : — 

The  Fourth  Gate 

The  fourth  gate  on  the  Via  Salaria  which  used  to  be 
called  the  Gate  of  S.  Silvester.  There,  near  the  road, 
rest  S.  Hermes  and  S.  Vasella  {Basilla)  and  Protus 
and  Jacinthus,  Maxilianus  {Maximillianus)  Herculanus, 
Crispus ;  and  in  another  place  rest  the  holy  martyrs 
Pamphilius,  Quirinus  (descending)  seventy  steps  below 
the  earth.  Then  comes  the  basilica  of  S.  Felicitas 
where  she  rests,  and  Silanus  her  son,  and  not  far  off 
the  martyr  Boniface.  In  the  same  place,  in  another 
church,  are  Chrysanthus  and  Darias  and  Saturninus 
and  Maurus  and  Jason  and  their  mother  Hilaria  and 
innumerable  other  saints.  And  in  another  basilica 
S.  Alexander,  Vitalis,  Martialis,  sons  of  S.  Felicitas : 
and  seven  holy  virgins,  Saturnina,  Hilarina,  Dominanda, 
Rogantina,Serantina,  Paulina,  Donata.  Then  the  basilica 
of  S.  Silvester,  where  he  lies  covered  with  a  marble  tomb  : 
and  the  martyrs  Celestinus,  Philip  and  Felix :  and  there 
three  hundred  and  sixty-five  martyrs  rest  in  one 
sepulchre :  and  near  by,  Paul  and  Crescentianus,  Prisca, 
Semetrius  (?),  Praxed  and  Potentiana  rest. 

Bede  tells  a  story  which  illustrates  the  manner  in  which, 
on  one  occasion,  at  least,  an  Itinerary  of  the  Far  East  became 
known  in  the  remotest  parts  of  England. 


2 

Oh 


m 


THE  ITINERARIES  119 

In  his  Ecclesiastical  History^  he  has  inserted  a  portion 
of  an  Itinerary  of  Jerusalem.  He  copied  it,  he  says,  from  the 
work  of  a  learned  Irish  abbot,  Adamnan,  ''  a  good  and  wise 
man,  and  remarkably  learned  in  Holy  Scripture."  He  then 
tells  how  Adamnan  obtained  his  information : 

Arculf,  a  French  bishop,  had  gone  to  Jerusalem  for 
the  sake  of  the  holy  places.  .  .  .  Returning  home  by- 
sea,  a  violent  storm  drove  him  upon  the  western  coast 
of  Britain  (703).  After  many  accidents  he  came  to  the 
aforesaid  servant  of  Christ,  Adamnan,  .  .  .  who  com- 
mitted to  writing  all  that  Arculf  said  he  had  seen  re- 
markable in  the  holy  places.  .  .  .  Adamnan  presented 
this  book  to  Alfrid  (King  of  Northumbria),  and  through 
his  bounty  it  came  to  be  read  by  lesser  persons.  ...  I 
believe  it  will  be  acceptable  to  our  readers  if  we  collect 
some  particulars  from  the  same,  and  insert  them  in  our 
history. 

Itinerarium  Einsied/ense.—SUghtly  different  in  character 
on  account  of  its  original  method  of  sight-seeing,  and  from 
its  inclusion  of  a  number  of  secular  monuments  among  the 
Christian  buildings,  is  the  Itinerarium  Einsiedlense  preserved 
in  a  manuscript  of  the  ninth  or  tenth  century  in  the  library 
of  the  Monastery  of  Einsiedeln,  in  Switzerland.  It  was  first 
published  by  Mabillon  in  1685,^  but  all  other  versions  have 
been  superseded  by  that  of  De  Rossi,  and  the  new  edition 
by  Lanciani.^ 

Appended  to  it  is  a  collection  {Sylloge)  of  inscriptions 
copied  from  the  monuments,  which  affords  some  assistance  in 
determining  the  date.  The  latest  of  the  inscriptions  quoted 
in  this  Sylloge  are  of  the  time  of  Pelagius  II.  (578-590)  and 
Honorius  (625-640).  Also  in  the  Sylloge  the  epitaphs  of 
Protus  (No.  72),  and  Jacinthus  (No.  73)  (on  the  Via  Salaria 
Vetus) ;  of  Nereus  and  Achilleus  (No.  74)  (on  the  Via 
Ardeatina) ;  and  of  Felix  and  Adauctus  (No.  ^6)  (on  the  Via 
Ostiensis)  are  quoted  as  still  in  position  in  the  catacombs. 

These  facts  would  indicate  the  seventh  or  the  early  part 
of  the  eighth  century,  prior  to  the  translation  of  the  bodies. 

*  Eccles.  Hist.  v.  15.  2  Vetera  Analecta,  iv.  350. 

^  Vltinerario  di  Einsiedeln  .  ,  .  {pp.  cit.  Bibliography — Itineraries). 


120    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

But  though  the  general  topography  of  Rome,  as  de- 
scribed in  this  Itinerary,  indicates  a  date  prior  to  the  altera- 
tions undertaken  by  Pope  Leo  IV.  (847-855),  yet  several 
features  of  the  city  are  noted  which  point  to  a  period  not 
earlier  than  the  days  of  Charlemagne.  The  document  would 
therefore  appear  to  be  of  the  later  part  of  the  eighth  century. 
Comparing  it  with  some  of  the  earlier  Itineraries,  we  note  the 
city  does  not  seem  to  have  changed  greatly. 

It  is  one  of  the  most  precise  and  vivid  of  all  the  Itineraries. 
It  takes  the  pilgrim  a  series  of  eleven  walks  in  Rome  in  every 
direction  :  for  example,  Route  3  is  from  the  Porta  Nomentana 
(near  the  Baths  of  Diocletian)  on  the  north-east,  to  the  Forum 
in  the  west  central  district  of  Rome  ;  Route  4,  from  the  Porta 
Flaminia  in  the  extreme  north-west  to  the  Via  Lateranensis, 
passing  by  the  basilica  of  that  name  in  the  extreme  south- 
east ;  Route  9,  from  the  Porta  S.  Petri,  near  S.  Peter's,  on  the 
right  bank  of  the  Tiber,  at  the  end  of  the  Via  Cornelia, 
right  down  to  the  south,  and  the  tomb  of  S.  Paul  on  the  Via 
Ostiensis.  On  each  excursion  are  indicated,  in  two  parallel 
columns,  the  monuments  passed  on  the  right  hand  and  on 
the  left.  Where  the  pilgrim  passes  under  an  arch  (Arch  of 
Severus),  or  arch  of  an  aqueduct  (the  Forma  Virginis — the 
pure  or  virgin  water),  or  through  a  forum  {Forum  Romanum), 
or  over  a  bridge  (the  Pons  Major)^  the  name  of  the  monu- 
ment is  written  between  the  two  columns.  Sometimes 
portions  of  different  routes  are  the  same. 

Let  us  follow  in  detail  the  sixth  route.  By  means  of 
the  text  below  and  the  plan  (III),  together  with  the  detailed 
knowledge  we  have  of  the  monuments  mentioned,  many  of 
which,  either  in  their  original  form  or  rebuilt,  still  stand,  we 
can  realize  Rome  as  that  eighth-century  German  pilgrim 
saw  it,  as  easily  as  the  modern  traveller  finds  his  way  about 
with  his  Baedeker. 

ITINERARIUM  EINSIEDLENSE. 

Route  6.     From  the  Porta  Aurelia  as  far  as  the  Porta  Praenestina 

On  the  left  On  the  right 

The  Fountain  of  S.  Peter(?),  where  is  The     Windmills     {Molinae).       Mica 

his  prison.  Aurea. 

SS.  John  and  Paul.  S.  Maria,  S.  Chrysogonus,  S.  Cecilia. 


k 


THE  ITINERARIES  121 

Over  the  Pons  Major 
S.  George  and  S.  Sergius.  The  Palatine.     S.  Theodore. 

Under  the  Arch  (?  of  Severus) 
The  Capitol.     The  Umbilicum.  S.  Maria  Antiqua. 

The  Horse  of  Constantine 
S.  Hadrian.  SS.  Cosmas  and  Damian. 

The  Roman  Forum 
S.   Cyriacus  and   the  Baths  of  Con-      The  Palace  of  Trajan.     There  is  (the 
stantine.  Church  of  S.  Peter)  in  Chains  {ad 

vincula). 

The  Suburra 

The  Monastery  of  S.  Agatha.  S.  Lucia  in  Orpheus  {?  Orthea). 

S.  Laurence  in  Formonso.  SS.  Silvester  and  Martin. 

S.  Vitalis  (or  Vitus).  The  Palace  near  Jerusalem. 

S.  Pudentiana  and  S.  Euphemia.  Jerusalem. 

The   Palace   of  Pilate  (?).      S.    Maria  The  Amphitheatre  (sc.  Castrense). 

Maggiore.     S.  Vitus.     A  Fountain  The  Lateran  Aqueduct. 

{nymphaeum).  The  Monastery  of  Honorius. 

S.  Bibiana.  The  Porta  Praenestina. 
Claudian  Aqueduct. 

On  the  Via  Praenestina  without  the  Wall 
Claudian  Aqueduct.  S.  Helena.     SS.  Marcellus  and  Peter. 

The  pilgrim  starts,  as  we  see,  from  the  Porta  Aurelia 
(now  S.  Pancras)  in  the  Aurelian  Wall  at  a  point  a  mile 
west  of  the  Tiber.  He  goes  in  an  easterly  direction,  down 
the  steep  Janiculum,  past  the  windmills  {Molinae),  follows 
the  road  called  Mica  Aurea  to  cross  the  Tiber  at  the  Pons 
Major  (Aemilian  Bridge).  In  the  Trastevere  district,  through 
which  he  has  just  passed,  he  has  seen  on  his  right  three 
famous  churches,  still  standing:  S.  Maria  (in  Trastevere), 
S.  Chrysogonus  and  S.  Cecilia.  On  his  left  are  the  heights 
where  now  stands  S.  Pietro  in  Montorio,  built  there  in  1472 
owing  to  a  false  legend  which  identified  this  spot  as  the  place 
of  S.  Peter's  martyrdom.  Neither  "the  prison"  nor  the 
"  fountain  "  can  be  identified.  There  appears,  from  other 
authorities,  to  have  been  a  church  of  the  fellow-martyrs,  John 
and  Paul,  on  the  hill,  but  it  cannot  be  identified  with  certainty. 

Crossing  the  bridge,  and  passing  through  the  Argiletum, 
he   sees,  on  the  heights  to  the  right,  the  mansions  of  the 


122     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Palatine  Hill,  with  the  little  circular  church  of  S.  Theodore 
at  its  foot,  and,  on  the  left  of  the  road,  what  is  now  San 
Giorgio  in  Velabro,  with  the  Capitol  rising  high  beyond. 
Passing  under  an  arch,  which  we  cannot  certainly  identify, 
he  finds  himself  in  the  Forum,  by  the  "Umbilicum,"  the 
marble-faced  brick  column  that  was  "  the  sacred  heart  of 
Rome  " ;  just  on  his  road  is  the  equestrian  statue  of  Constan- 
tine.  He  only  notes,  on  his  left,  the  Church  of  S.  Hadrian, 
which  was  converted  into  a  place  of  Christian  worship  by 
Pope  Honorius  (625-638),  having  formerly  been  the  Curia 
or  Senate  House.  On  the  right,  some  way  off,  is  S.  Maria 
Antiqua,  whose  structure  can  still  plainly  be  seen,  and  which 
is  still  adorned  by  wonderful  Byzantine  frescoes  of  the  time 
of  Justinian.  Before  its  conversion  into  a  church  it  had 
formed  part  of  the  library  of  the  Imperial  Palace.  Quite 
near,  on  the  right,  is  the  Church  of  SS.  Cosmas  and  Damian, 
converted  into  a  church  by  Pope  Felix  (526-529)  from  the 
Temple  of  the  Holy  City,  with  its  round  church  attached, 
built  to  the  memory  of  Romulus,  the  infant  son  of  the 
Emperor  Maxentius. 

On  his  leaving  the  Forum,  the  portion  of  the  route  as  far 
as  S.  Lucia,  in  the  district  called  Orpheus  (?),  is  identical  with 
Route  I  (from  the  Porta  S.  Petri  to  S.  Lucia  in  Orphed), 
and  the  same  monuments  are  mentioned  in  both.  Leaving, 
on  the  left,  the  Church  of  S.  Cyriacus  and  the  Baths  of 
Constantine,  near  the  Quirinal;  and  on  the  right,  the 
Palace  of  Trajan  (just  north-east  of  the  Colosseum),  and 
the  church  dedicated  by  the  Empress  Eudoxia  to  the 
Chains  of  Peter  (S.  Pietro  in  Vincoli),  standing  high  up 
on  the  Viminal,  he  passes  through  the  Suburra  to  enter 
on  a  district  thick  with  famous  churches  all  existing 
to-day :  S.  Agatha  in  Subtirra^  S.  Laurence  {in  Fonuonso 
or  in  Panispernd),  S.  Vitalis,  S.  Vitus,  S.  Bibiana  and 
S.  Pudentiana, — around  which  cluster  traditions  of  Peter  and 
Pudens  and  Priscilla, — S.  Euphemia  (in  the  Vico  Patricio) 
and  S.  Maria  Maggiore,  still  one  of  the  most  beautiful 
churches  in  Rome.  Does  the  unexplained  Palace  of  Pilate 
refer  to  some  building  standing  where  is  now  the  Scala 
Santa^  the  flight  of  twenty-eight  marble  steps  said  to  have 


THE  ITINERARIES  123 

been  taken  from  the  Palace  of  Pilate  in  Jerusalem,  by  the 
Empress  Helena,  who  brought  it  to  Rome  in  326  and  placed 
it  near  her  former  palace,  recently  given  to  the  popes  ?  ^  It 
would  stand  quite  near  the  Monastery  of  S.  Honorius,  but 
on  the  pilgrim's  right,  rather  than  left,  as  stated.  The  Church 
of  S.  Praxed  (San  Prassede),  with  the  ancient  mosaics,  is 
omitted  from  the  Itinerary.  The  next  church,  S.  Martin,  on 
the  right,  was  built  by  Pope  Symmachus,  and  the  oratory  near 
was  called  perhaps  after  Silvester.^  Thence  the  pilgrim  passes 
under  the  Arch  of  Gallienus  down  the  Via  Labicana  Antica 
to  the  "Palace  near  Jerusalem," — the  famous  Sessorian 
palace  whose  secular  basilica  was  converted  under  Constan- 
tine  into  a  church  (Jerusalem),  now  known  as  the  Church 
of  S.  Croce  in  Gerusalemme.  Near  by  is  the  Amphitheatre 
called  Castrense,  and  then  some  more  churches.  Far  away 
on  the  right  is  the  Monastery,  dedicated  to  S.  Andrew,  and 
founded  by  Honorius  (625-640),  on  the  spot  where  now 
stands  the  great  Lateran  hospital.  As  the  pilgrim  at  length 
ends  his  journey,  he  passes  out  by  the  Porta  Praenestina,  with 
the  beautiful  arches  of  the  Aqua  Claudia  (called  also  Marcia, 
Tepula,  Julia)  and  the  Aqua  Lateranense  (Celimontana) 
stretching  out  on  his  left  and  right. 

Ordo  Romanus  of  Benedict  and  Mirabi/ia  urbis  Romae. — 
The  07^do  Romanus  ^  of  Benedict  the  Canon,  of  the  twelfth 
century,  giving  an  accurate  account  of  the  processions  made 
by  the  pilgrims  through  Rome,  describes  a  city  of  too  late 
a  date  to  be  of  very  great  assistance  for  the  study  of  an 
earlier  Rome.  Since,  however,  for  part  of  the  way  it  follows 
one  of  the  routes  of  the  Einsiedeln  Itinerary,  it  sometimes 
elucidates  the  latter.  The  Mirabilia  urbis  Romae  of  a  date 
a  trifle  earlier,  gives  us  some  interesting  details  among  many 
doubtful  statements.  It  contains  a  list  of  monuments 
classified  under :  "the  walls  of  the  city,"  "the  names  of  the 
gates,"  "  the  arches,"  etc. 

Under  "hills  "  and  "  baths  "  are  the  following  entries  : — 

Of  the  Hills, — These  are   the  hills  within  the  city : 

^  Pilgrims  still  ascend  these  steps  (now  covered  with  wood)  on  their  knees. 
^  The  origin  of  these  two  (?)  churches  has  not  been  determined  with  certainty. 
^  See  Lanciani,  Ultinerario  di  Einsiedeln  .  ,  . 


124     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Janiculum.  Aventine  which  is  also  called  the  Quirinal. 
The  Coelian  Hill.  The  Capitol.  The  Palatine.  The 
Esquiline.     The  Viminal. 

Of  the  Baths. — The  Baths  of  Antoninus.  The  Baths 
of  Domitian.  Of  Maximius.  OfLicinius.  Of  Diocletian. 
Of  Tiberius.  OfNovatian.  OfOlympias.  Of  Agrippina. 
Of  Alexander. 

There  are  two  brief  notices  of  Christian  monuments  : 

These  are  the  places  which  are  found  mentioned  in 
the  Passions  of  the  Saints :  Without  the  Appian  Gate 
where  the  Blessed  Sixtus  (ll.)  was  beheaded,  and  where 
the  Lord  appeared  to  Peter  who  said  to  Him :  Lord, 
whither  goest  Thou  ?    {^D online,  quo  vadis  f)  .  .  . 

The  Aqua  Salvia  near  S.  Anastasius  where  the 
blessed  Paul  was  beheaded.  The  garden  of  Lucina^ 
where  is  the  Church  of  S.  Paul  and  where  he  rests.  .  .  . 

There  follows  a  list  of  cemeteries  :  ^ 


INDEX  COEMITERIORUM  IN  THE  MIRABILIA   URBIS  ROMAE 

Via  Flaminia  omitted. 

Coem.  ad  clivum  cucumeris.     I. 
Coem  S.  Hermetis  et  Domitillae.^     I. 
[Coem.  S.  Marcelli  Via  Salaria  Vetera, 

in  Ordo  Benedicti  Canonici\ 
Coem.  Priscillae  ad  pontem  Salarium.     I. 
Coem.  Felicitatis. 

Coem.  Thrasonis  ad  S.  Saturninum.     I. 
Coem.  S.  Agnetis. 
Coem.  Fontis  S.  Petri. 
Coem.  in  agro  Verano  ad  S.  Laurentium. 
Coem.  inter  duas  lauros  ad  S.  Helenam.    I. 
Coem.  Gordiani  foris  portam  Latinara. 

^  i.e.  the  private  crypt  of  Lucina  on  the  Via  Osiiensis. 

2  I  have  added  the  names  of  the  roads,  and  arranged  the  whole  in  the  same 
topographical  order  as  the  Index  of  the  Vatican  Codex  {supra,  p.  98),  that  the  two 
may  be  compared  :  they  are  in  the  main  identical.  Of  the  nineteen  cemeteries 
given  in  the  Mirabilia,  thirteen  are  in  the  Vatican  Index,  and  are  indicated  by  the 
letter  I.  There  are  some  mistakes  in  the  remaining  six,  from  mutilation  of  the 
names  or  confusion  between  two  different  cemeteries.  The  MS.  of  the  Index  of 
the  Mirabilia  is  in  topographical  order  (except  for  two  mistakes)  and  begins  at 
the  Coem.  Calepodii oiihe.  Via  Aurelia,  proceeding  in  a  counter-clockwise  direction. 

2  "Domitillae"  is  a  mistake.  It  should,  I  think,  be  transposed  with  the 
"  Jordanorum  "  of  No.  14. 


I. 

Via  Salaria  Vetus     . 

2. 

Via  Salaria  Nova     . 

■(t 

Via  Nomentana  .     . 

M 

Via  Tiburtina.     .     . 
Via  Labicana .     .     . 
Via  Latina.     .     .     . 

.        8. 

9- 
10. 

THE  ITINERARIES  125 

ViaAppia |J^' 

Via  Ardeatina 


Via  Ostiensis .     . 
Via  Portuensis     . 

Via  Aurelia     .     . 


Coem.  Calixti  juxta  Catacumbas.     I, 
Coem.  Praetextati  inter  portam  Appiara.    I. 

13.  Coem.  Balbinae  Via  Ardeatina.     I. 

14.  Coem.  Jordanorum  ^  Nerei  et  Achillei  Via 

Ardeatina.     I. 

15.  Coem.  S.  Cyriaci  Via  Ostiense. 

[Coem.  Innocentium  ad  S.   Paulum,  from 

Ordo  Benedidi  Canonici.'\ 
Coem.  Ursi  ad  Portuensem  (viam).     I. 
Coem.  S.  Felicis  Via  Portuensi.     I. 

18.  Coem.  Calepodii  ad  S.  Pancratium.     I. 

19.  Coem.  S.  Agathae  ad  Girulum. 

[Coem.  Julii  Via  Aurelia,  in  Ordo  Benedicti 
Canonici.'\ 


|i6. 
\i7. 


There  are  further  notices  of  Christian  buildings  scattered 
about  the  document.     For  example  : 

In  the  Palace  of  Licinius  is  the  temple  of  Honor  and 
of  Diana.  Where  is  now  S.  Maria  Maggiore  was  the 
temple  of  Cybele.  Where  now  stands  S.  Peter  ad 
Vincula  (S.  Peter  in  chains)  was  the  temple  of  Venus. 

The  Itineraries  and  the  Identification  of  the  Monu- 
ments.— The  passages  quoted  above  have  been  taken  at 
random  from  various  parts  of  the  Itineraries  merely  to 
show  the  general  character  of  these  documents. 

To  derive  any  topographical  information  of  value  from 
them,  it  is  necessary  to  focus  the  attention  on  a  definite  area, 
combine  the  information  obtainable  from  all  the  Itiner- 
aries with  regard  to  it,  and  then  study  the  actual  monuments 
mentioned  in  them. 

In  this  collation  of  document  and  monument,  it  is  neces- 
sary to  remember  that  the  Itineraries  are  not  always  in 
accord,  nor  complete,  nor  quite  accurate.  With  regard  to 
the  monuments,  there  are  in  the  catacombs,  both  crypts 
below,  and  also  oratories  above  ground,  that  have  either 
not  been  certainly  identified,  or  perhaps  wrongly  identified. 
Moreover,  no  single  one  of  the  catacombs  has  been  entirely 
excavated,  and  a  vast  number  of  monuments  have  perished. 
Yet  the  fact  remains  that  the  co-ordinated  study  of  the 
Itineraries  and  monuments  has  enabled  us  to  establish  with 
certainty  the  place  of  burial — and  hence  the  existence — of  a 

1  "Jordanorum"  is  a  mistake. 


126    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

large  number  of  martyrs  and  confessors  of  the  first  three 
centuries.  In  cases  where  shrines,  such  as  S.  Soteris, 
and  S.  Zeno,  have  not  been  identified,  we  sometimes  know 
where  to  look  for  them,  thanks  to  the  united  testimony  of 
the  various  Itineraries.  It  was,  indeed,  in  this  way  that  the 
site  of  shrines,  buried  deep  and  without  sign  of  existence, 
beneath  field  and  garden,  was  first  determined ;  and  actual 
excavation  has,  again  and  again,  justified  the  accuracy  of 
the  Itineraries,  and  the  correct  interpretations  of  De  Rossi 
and  his  disciples.^ 

^  To  compare  adequately  the  information  derived  from  the  Itineraries  with 
the  actual  monuments  as  they  have  been  revealed,  and  are  daily  being  revealed, 
by  excavation,  would  require  volumes.  As  an  example  of  method,  a  brief 
study  has  been  made  of  the  shrines  on  the  Via  Appia  and  the  Via  Ardeatina, 
infra^  Chap.  XXII. 


CHAPTER    IX 

ACTS   OF  THE   MARTYRS:   CRITICISM,   ANCIENT 
AND  MODERN 

The  task  of  criticism. — Criticism  in  the  sixteenth  century  (Baronius,  Tille- 
mont). — The  Ada  Sanctorum  and  the  Analecta  Bollandiana  of  the  Bollandists. — 
The  Acta  Sincera  of  Ruinart. — The  Theory  of  Interpolation. — Authentic  docu- 
ments and  modern  critics. — Modern  methods  of  criticism. — Monuments  and 
documents  throwing  light  on  the  Acta. 

Contenta  nitore  suo  veritatis,  pura  simplicitas,  eo  pulchrior  quo  incultior 
recte  sentientibus  esse  solet.^ — Baronius,  Annales  Eccles.  t.  iii.  p.  262  (1738). 

Task  of  Criticism. — For  the  lives  of  the  Roman  martyrs 
of  the  first  three  centuries,^  we  have  a  mass  of  documents 
known  as  Acta^  Vitae^  PassioneSy  Gesta,  which  have  been 
compiled  in  the  course  of  many  centuries,  and  differ  widely 
in  historical  value. 

The  task  of  the  critic  is  to  discover  the  date,  circumstances 
of  composition,  and  sources  of  the  documents ;  to  classify 
them  according  to  their  degree  of  authenticity ;  and,  in  the 
case  of  the  less  trustworthy  compositions,  to  sift  the  few 
grains  of  historical  truth  from  the  mass  of  legend  and 
rhetoric  in  which  they  are  embedded. 

Criticism  in  the  Sixteenth  Century. — These  problems 
of  criticism  are  not  peculiar  to  the  twentieth  century.  While 
the  Golden  Legend  {Legenda  aured)  of  the  Dominican  poet, 

^  "  Pure  simplicity  is  content  with  the  splendour  of  the  truth  which  is  hers,  and 
the  less  she  is  adorned  the  more  beautiful  she  appears  to  those  who  feel  aright." 

2  All  criticisms  on  the  authenticity  of  the  Acta  Sanctorum  refer  to  the  lives 
of  saints  of  these  centuries  only.  For  texts  of  Passions,  etc. ,  see  Bibliography — 
Acts  of  Martyrs,  and  Appendix  VII.  Nearly  every  Passion  referred  to  is 
found  in  the  Acta  Sanctorum  {A.SS. )  of  the  Bollandists  under  the  date  mentioned : 
many  are  found  in  Ruinart,  Acta  Sincera  (/l.i'.)  and  translations  into  French,  and 
critical  notes  in  Leclercq,  Les  Martyrs  .  .  . 

127 


128     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Jacobus  de  Voragine  (1230-1298),  reveals  the  absolute  con- 
fidence reposed  in  these  records  in  the  Middle  Ages,  the 
critical  spirit  was  already  awake  in  the  sixteenth  century. 
Cardinal  Baronius  (i 538-1607),  friend  of  S.  Philip  Neri,  and 
author  of  the  Ecclesiastical  Annals  (i 508-1607),  regards  the 
Acta  with  suspicion,^  but  though  some  of  the  documents 
were,  as  Baronius  says,  vitiated  "  by  the  craft  of  Satan,  the 
foolishness  of  the  faithful  (colentium),  and  the  depravity 
{nugacitas)  of  heretics,"  he  uses  them  as  material  for  his 
history. 

Tillemont,  too,  in  his  M^moires  pour  servir  h  thistoire 
ecclhiastique  has  applied  sound  criticism  to  many  of  the 
Passions.  His  conclusions,  if  at  times  sceptical,  appear  only 
too  just.2     He  writes  : 

The  death  of  the  saints  is  the  greatest  and  most 
certain  fact  in  their  history,  while  their  earlier  life  is 
almost  always  obscure. 

Again,  he  concludes  his  criticism  of  the  Acts  of  S,  Caesarius 
[Nov.  4]  with  the  words : 

I  think  that  the  safest  course  is  to  leave  him  among 
the  number  of  those  whose  sanctity  we  know,  while  we 
are  ignorant  of  all  the  rest. 

The  fifteenth  and  sixteenth  centuries  saw  various  editions 
of  the  Lives  of  the  Saints.  Mombritius  published  in  Milan, 
in  1475,  his  Sanctuarium,  sive  vitae  Sanctorum^  collect ae  ex 
codicibus  manuscriptis  ^  (Collected  Lives  of  the  Saints) ; 
Lipomann,in  155 1,  at  Rome,  his  Historia  de  Vitis  Sanctorum 
(History  of  the  Lives  of  the  Saints);  and  the  Carthusian 
Surius,  in  1562,  at  Liibeck,  his  work,  De  probatis  sanctorum 
historiis  (The  Authentic  Histories  of  the  Saints).  In  spite  of 
the  attempts  at  criticism  of  the  age,  these  writers  are  more 
preoccupied  with  the  elegancies  of  their  own  style  than  the 
historical  contents  of  the  documents. 

The  Acta  Sanctorum  of  the  Bollandists  (1643  .  .  .). — 

^  Annales  Ecclesiastici,  t.  iii.  p.  262. 

^  Tillemont,  Mimoires  pour  servir  d,  Vhistoire  ecclisiastiquey  i.  6,  ii.  573. 
^  This  has  been  re-edited  in  1910  by  the  Benedictine  Fathers.     See  Bibliog- 
raphy— Acts  of  Martyrs. 


ACTS  OF  THE  MARTYRS:   CRITICISM         129 

It  was  the  Jesuit,  Hubert  Rosweyde  (i  569-1629)  of  Antwerp, 
who  first  conceived  the  necessity  for  a  collation  of  the  texts, 
with  a  view  to  restoring  the  original  readings  ;  but  it  was  left 
to  another  Jesuit,  Bollandus  of  Antwerp  (i 596-1665),  and 
his  fellow-workers  and  successors,  to  carry  out  the  idea 
in  the  sixty-four  great  volumes  already  published  of  the 
Acta  Sanctorum.  The  work  has  been  carried  on  in  Belgium, 
in  the  face  of  many  difficulties,  from  1643  to  the  present 
day,  and  is  still  incomplete.  The  ideal  of  the  Bollandists  has 
not,  perhaps,  always  been  realized,  owing  to  inadequacy  of 
material,  imperfection  of  method,  and  diversity  of  authors. 
It  is  unfortunate  that  the  biographies  are  arranged  according 
to  the  calendar,  instead  of  in  chronological  order,  grouped 
according  to  the  respective  localities  of  the  saints. 

The  modern  Bollandists  are  collecting  material  for  future 
volumes  in  the  Analecta  Bollandiana,  published  quarterly 
since  1882  in  Brussels,  and  in  their  study  of  the  manuscripts 
are  laying  a  sure  foundation  for  some  final  edition  of  the 
Lives  of  the  Saints.  They  have  already  published  cata- 
logues of  the  manuscripts  in  the  libraries  of  Belgium,  and 
of  Paris  and  Chartres,  examined  their  age,  origin,  form  and 
contents,  and  have  given  us  many  new  or  revised  texts  of 
the  Lives. 

The  value  of  their  work  has  been  justly  estimated  by 
Salomon  Reinach :  ^ 

The  Bollandists,  modest  men  of  learning,  are  quietly 
accomplishing  an  immense  labour  .  .  .  there  reigns  in 
the  Analecta  a  spirit  of  tolerance,  urbanity  and  liberal 
criticism  calculated  to  astonish  those  who,  for  lack  of 
information,  place  in  the  same  category  all  the  writers 
of  the  Society  of  Jesus. 

The  criticism  of  the  earlier  Bollandists  seemed  very 
advanced  in  their  own  day.  In  the  first  volume  for  April, 
Papebroch,  the  fellow-worker  of  Bollandus,  cast  doubt  on  the 
tradition  that  Elijah  founded  the  Carmelite  order  ;2  where- 
upon the  first  fourteen  volumes  of  the  Acta  were  censured 

^  Revue  Archiologique^  1895,  p.  228 ;   cf,  Duchesne,  in  Bulletin  Critique^ 
April  1890. 

2  Acta  Sanctorum,  April  8  {De  Alberto patr.  Hieros). 

9 


130    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

by  the  Office  of  the  Inquisition  at  Toledo  in  1695,  though 
only  one  of  the  volumes,  the  Propylaeum  Mail,  was  put  on 
the  Index  of  forbidden  books/  where  it  remained  till  1900. 
Papebroch  died  broken-hearted,  protesting  to  the  last  that 
he  was  a  faithful  son  of  the  Church. 

The  Acta  Sincera  of  Ruinart  (1689). — In  the  period  follow- 
ing, Ruinart,  a  Benedictine,  attempted  to  sift  from  the  volumes 
of  the  Acta  Sanctorum  those  records  relating  to  the  first 
three  centuries  which  he  believed  to  be  authentic.  The 
result  is  the  volume,  Acta  Sincera^  containing  about  a 
hundred  and  twenty  documents  of  various  character.  Even 
this  modest  number  has  been  greatly  reduced  by  modern 
criticism. 

The  Theory  of  Interpolation. — It  is  in  the  Acta 
Sanctorum  of  the  Bollandists  that  we  first  find,  vaguely 
indicated  in  various  passages,  the  theory  that  the  later 
legends  reproduce  some  original  authentic  document  which 
can  be  distinguished  by  the  critic  from  the  mass  of  fiction 
that  has  overlaid  it.  This  is  known  as  the  Theory  of 
Interpolation.^     It  is  implicitly  accepted  by  Ruinart. 

A  more  sceptical  estimate  of  the  Acta  is  that  of  Cardinal 
Valerius,  the  friend  of  S.  Carlo  Borromeo,  who  was  of 
opinion  that  the  majority  are  mere  rhetorical  monastic 
exercises  on  a  given  martyr. 

The  Theory  of  Interpolation  has  found  able  exponents 
in  modern  times.  Edmond  Le  Blant,  in  his  learned  study, 
Les  Actes  des  Martyrs:  Supplement  aux  Acta  Sincera  de 
Ruinart^  has  applied  the  theory  in  a  detailed  examination 
of  a  vast  number  of  apocryphal  legends,  in  which  he  hopes 
to  discover  traces  of  the  original  documents.  The  same 
principle  inspires  the  critical  methods  of  De  Rossi,  Allard, 
Heuser,  Aub^  and  Neumann. 

Authentic  Documents  and  Modern  Critics. — The  number 
of  documents  now  unanimously  recognized  as  in  various 
degrees  authentic,  at  least  in  their  main  outlines,  by 
Preuschen,  Kriiger,  Leclercq,  Delehaye,  Van  den  Gheyn,  and 
Harnack,  is  about  forty.    The  Benedictine  Dom  Leclercq 

1  Index  librorum  prohibitorum ^  p.  301,  Turin,  1891, 

2  See  infra^  p.  197, 


ACTS  OF  THE  MARTYRS:   CRITICISM         131 

has  published  a  French  translation  of  these  Acta,  with 
critical  notes,  in  the  first  three  volumes  of  his  invaluable 
work  Les  Martyrs, — Recueil  de  pieces  authentiques  \  he 
relegates  to  the  appendix  documents  containing  only  a 
slight  substratum  of  truth. 

Delehaye,  one  of  the  Bollandists,  shows  a  more  sceptical 
spirit  than  Ruinart  or  Leclercq,  and  in  his  illuminating 
volume,  Les  L^gendes  hagiographiques,  he  reduces  the  hundred 
odd  documents  of  the  Acta  Sincera  of  Ruinart  to  thirteen, 
and  classes  among  "  historical  romances  "  several  of  Leclercq's 
"  authentic  "  records.  Perhaps  the  divergence  between  these 
two  modern  critics  is  rather  of  words  than  ideas :  an 
"authentic"  document  of  inferior  value  contains  only  a 
small  proportion  of  truth,  while  the  historical  romance  may 
be  based  on  the  essential  facts  of  the  story. 

It  is  a  good  omen  in  the  cause  of  truth  when  we  find 
a  long  roll  of  ecclesiastics  and  monks,  from  Baronius  and 
Rosweyde  in  the  past,  to  Leclercq  and  Delehaye  in  our 
own  day,  applying  sound  principles  of  historical  criticism  to 
these  legends,  with  the  purpose  of  restoring,  in  a  few  cases 
at  least,  the  austere  beauty  of  the  original  documents.  We 
may  perhaps  apply  to  all  these  wi  iters,  in  some  degree,  the 
tribute  paid  to  the  greatest  of  ecclesiastical  historians,  Mgr. 
Duchesne,  on  his  reception  among  the  "Immortals"  of  the 
French  Academy :  "  He  combined  a  sceptical  mind  with  a 
religious  spirit."  We  have  here  a  definition  of  the  ideal 
critic  of  hagiographical  documents. 

Modern  Methods  of  Criticism. — We  have  indicated  the 
nature  of  the  problem  of  criticism,  and  the  spirit  in  which 
past  ages  have  dealt  with  it.  What  material  have  we  in  the 
twentieth  century  towards  a  final  solution  ? 

The  task  is  one  of  peculiar  difficulty.  There  are  few 
good  texts,  no  fixed  principles  of  criticism,  and  seldom  any 
history  of  the  documents ;  while,  with  a  few  exceptions,  the 
best  records  are  compilations  of  the  fifth  and  sixth  centuries, 
that  is  to  say,  composed  from  two  to  five  hundred  years 
subsequent  to  the  events. 

We  need  not  dwell  here  on  the  methods  of  criticism — philo- 
logical and  historical — universally  employed  in  establishing 


132     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

the  character  of  all  texts,  but  confine  ourselves  to  the  methods 
peculiar  to  an  investigation  of  hagiographical  records. 
In  dealing  with  these  we  need  to  study  not  only  the  ex- 
ternal facts,  but,  as  Tillemont  pointed  out  in  his  preface 
to  the  M^moireSy  to  penetrate  deeply  into  the  spirit  which 
inspires  the  genuine  records  of  the  martyrs,  and  so  to  learn 
to  recognize  the  true  from  the  false  by  a  certain  unerring 
instinct.  There  is  something  quite  distinctive  in  the  spirit 
which  dominates  those  Passions  known  to  be  authentic,  and 
these  can  be  used  as  a  touchstone  for  testing  less  trust- 
worthy records. 

The  investigation  of  the  causes  of  successive  deformations 
of  the  originals  is  a  natural  continuation  of  this  task.^ 

Again,  no  text  can  be  finally  established  till  all  the 
manuscripts  from  remote  libraries  and  monasteries  are  in 
our  hands.  We  are  sometimes  put  on  the  track  of  such 
documents  by  references  in  later  writers.  For  example, 
Ado,  Archbishop  of  Vienne  (860-874),  states  that  in  compiling 
his  Martyrology  he  used  "  a  venerable  and  ancient "  Calendar 
of  Ravenna  sent  by  the  pope  to  some  bishop  of  Aquileia.^ 
Again,  Pope  Gregory  I.,  in  a  famous  letter  of  598,  states  that 
he  has  in  his  possession  "  a  single  volume "  concerning  the 
deeds  of  the  martyrs  "which  contains  very  little." ^  The 
Ravenna  Calendar  has  not  been  found ;  but  a  search  for 
the  book  referred  to  by  Gregory  resulted  in  the  discovery  of 
a  Passionary  of  the  Roman  martyrs.^  Research  on  these 
lines  may  bring  to  light  other  ancient  documents. 

This  brings  us  to  the  question — What  are  the  original 
sources  of  our  Lives,  and  how  far  have  the  sources  been 
faithfully  embodied  in  later  compilations  >  ^ 

Documents  and  Monuments  throwing  Light  on  the 
Lives. — Again,  the  contents  of  the  Lives  can  be  checked  by 
information  derived  from  contemporary  literature, — both 
from  pagan  writers,  especially  when  they  are  dealing  with 

1  See  infra,  Chap.  XIV. 

2  See  infra,   p.  299,   and    cf.    Dufourcq,   J^tude  sur   les  Gesta    Martyrum 
romairis,  p.  31. 

^  Infra,  p.  201. 

*  See  infra,  Appendix  V.,  p.  341,  and  cf,  Dufourcq,  ojf).  cit.  p.  78. 

»  See  infra.  Chaps.  X.-XV, 


ACTS  OF  THE  MARTYRS:   CRITICISM        133 

methods  of  criminal  procedure,  local  customs,  or  social  con- 
ditions/ and  also  from  patristic  literature  ^  and  early  liturgies. 
We  find  some  curious  similarities  between  the  last  class  of 
literature  and  the  Lives.  Many  documents — Calendars, 
Martyrologies  and  Itineraries — dating  from  the  fourth  to  the 
eighth  centuries,  deal  solely  with  the  history  of  the  martyrs, 
but  tell  us  little  more  than  the  name  of  the  saint,  place  of 
his  shrine,  and  anniversary  of  his  death. 

The  actual  monuments  in  Rome — tombs,  crypts, sculptures, 
frescoes,  epitaphs — throw  further  light  upon  the  question. 
Stones  cannot  lie,  but  how  strangely  has  their  story  been 
interpreted ! 

In  collating  our  various  sources  of  information — Lives, 
Calendars,  monuments  —  we  are  faced  with  the  delicate 
task  of  determining  their  mutual  relations  and  interdepend- 
ence. Do  the  Lives  depend  on  the  Calendars,  or  vice 
versa  ?  How  many  stories  did  the  popular  imagination 
weave,  inspired  by  the  frescoes  of  some  venerated  shrine? 
What  pious  romances  in  our  Acta  were  based  on  the  simple 
entry  of  a  name  and  date  in  the  Martyrology?  How  many 
names  have  crept  into  the  Calendar  of  saints  and  martyrs 
from  passages  imperfectly  understood  in  the  Lives  ?  ^ 

Such  are,  roughly  speaking,  the  main  lines  of  investiga- 
tion with  which  we  shall  deal,  beginning  with  the  question 
of  the  original  sources  of  the  documents. 

1  hifra^  p.  197. 

2  Harnack,  Geschichte  der  altchristlichen  Literatur  bis  Eusebius,  erster  Theil, 
Bd.  ii.  p.  808  .  .  .  ;  cf.  Bibliography— Patristic. 

3  See  infra,  Chap.  XIV. 


CHAPTER   X 

THE   ACTS   OF  THE   MARTYRS:     THE   ACTA 
PROCONSULARIA 

Ada  Proconsularia  and  the  Notarii. — The  Acta  Publica. — Christian  copies 
of  the  Acta  Publica. — Destruction  of  documents  under  Diocletian. — The  formula 
of  the  Acta  Proconsularia  (identification  of  accused,  charge,  etc.). — The 
preparation  for  martyrdom. 

Tamquam  aurum  in  fornace  probavit  illos,  et  quasi  holocausti  hostiam  accepit 
illos.  Commune plurimorum  Martyrum  {Liber  Sapientiae)} 

Aota  Proconsularia  and  the  Notarll. — Among  the  main 
sources  for  all  subsequent  Lives  of  the  Martyrs,  are  the  Acta 
Proconsularia,  that  is  to  say,  the  official  records  of  the  trials 
of  the  martyrs  before  the  proconsuls  in  the  provinces,  or  the 
praetors  in  Rome. 

Shorthand  notes  {notae)  were  taken  of  the  proceedings  by 
clerks  {notarii,  exceptores\  and  then  copied  out  to  form  part 
of  the  public  acts  {acta  publica^  of  the  judicial  archives 
{archivium  proconsulis).  In  several  works  of  art  we  see 
the  notarii"^  taking  down  their  notes.  Asterius,  Bishop 
of  Amasia,  in  Pontus  (fourth  century),  in  a  sermon^ 
in  honour  of  S.  Euphemia,  martyred  [Sept.  16]  under 
Diocletian,  describes  one  of  a  series  of  paintings  on  canvas 
which  adorned  her  shrine : 

The  judge  is  seated  on  a  raised  bench,  looking  at  the 
maiden  with  an  angry  countenance.  Around  are  the 
guards  and  many  soldiers  and  clerks  {notarii),  holding 
their  tablets  and  their  styles.     One  of  these,  raising  his 

*  **  He  tried  them  as  gold  in  the  furnace,  and  received  thevi  as  a  burnt  sacrificed 
'^  Cf.  Le  Blant,  Stippl^ment  aux  Acta  Sincera  de  Ruinart,  pp.  62,  65  ;  Les 
Persicuteurs  et  les  martyrs,  p.  i,  etc. 

»  P.G.  t.  40,  col.  335.     See  Ruinart,  Acta  Sincera  ("  A.S.""). 


THE  ACTA  PROCONSULARIA  135 

hand  from  his  wax-covered  tablet,  is  looking  fixedly  at 
the  maiden,  as  if  to  ask  her  to  speak  more  distinctly,  so 
that  not  having  any  difficulty  in  hearing,  he  may  avoid 
all  error  in  the  transcription  of  her  answers. 

There  are  many  references  to  these  notarii  in  pagan  and 
Christian  literature. 

In  the  Acts  of  Maximus  ^  [May  14]  we  read  : 

While  Magnilianus  the  clerk  was  taking  down  the 
answers  of  the  Christians,  the  Proconsul  Gabinius  said 
to  him  :  "  Have  you  taken  down  the  names  of  all  ?  " 
Magnilianus  answered  :  "  If  your  worship  commands  I 
will  read  my  text."  The  Proconsul  said :  "  Read  it." 
Then  Magnilianus  said  :  "  The  names  I  have  taken 
down  are  as  follows :  Maximus,  Dadas,  Quintilian." 

In  various  Acts  the  conversions  of  notarii  are  recorded, — 
of  Neon  2  and  Eustratius,^  and  of  Cassian  [Dec.  3],  the 
African  clerk  who,  converted  in  court  by  the  constancy  of  the 
prisoner,  the  soldier  Marcellus  [Oct.  30],  flung  down  his  tablets 
and  perished,  pierced  in  a  hundred  places  by  his  own  stylus. 
The  story  of  S.  Genesius  of  Aries  [Aug.  25]  is  worth  quoting  : 

S.  Genesius  .  .  .  studied  with  great  application,  and 
exercised  with  great  success  that  useful  art  by  which 
he  was  able  at  a  single  stroke  to  take  down  words  on 
paper,  and  by  the  speed  of  his  hand  equal  the  rapidity 
of  the  discourse  of  an  orator,  and  to  render,  word  for 
word,  with  abridged  notes,  the  pleadings  of  counsel, 
the  depositions  of  witnesses,  and  the  answers  of  the 
accused.  .  .  .  Now  it  happened  one  day,  while  he  was 
performing  his  duties  as  clerk  of  the  court  before  the 
judge  at  Aries,  there  was  read  out  an  impious  and 
sacrilegious  edict  which  the  Emperors  had  published 
throughout  all  the  Provinces.  The  ears  of  the  pious 
clerk  were  wounded,  and  his  hand  refused  to  imprint 
them  on  the  wax.  He  did  more,  he  rose,  he  flung  down 
his  registers  at  the  feet  of  the  judge,  and  renounced  for 
ever  such  an  evil  employment. 

He  then,  "  in  accordance  with  the  precept  of  the  Gospel," 

1  Ada  Sanctorwn  of  the  BoUandists  ('M.55."),  May  14. 

^  Acta  S,  Speusippi,  A.SS.,  Jan.  17. 

'  Surius,  De  probatis  sanctorum  historiis,  Dec.  12. 


136     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

seeks  to  hide  himself,  fleeing  from  town  to  town.     Then  the 
story  continues : 

Yet,  as  he  thought  that  he  had  need  to  be  fortified 
in  the  faith  by  baptism,  for  he  had  not  yet  been 
regenerated  by  water  and  the  Holy  Spirit,  he  sent  his 
demand  to  the  bishop  by  some  faithful  persons :  but 
whether  the  bishop  was  meanwhile  arrested  himself,  or 
that  he,  distrusting  the  youth  of  Genesius,  would  not  risk 
conferring  the  sacrament,  and  put  it  off:  the  bishop  only 
told  him  that  his  blood  shed  for  Jesus  Christ  would 
take  the  place  of  the  baptism  he  had  so  ardently 
desired  to  receive.  And  I  think  myself  that  it  was  not 
without  a  special  dispensation  of  Providence  that  the 
bishop  made  difficulties.  It  was  without  doubt  that 
heaven  wished  alone  to  consecrate  him,  and  that  Jesus 
Christ  had  prepared  him  a  double  baptism,  that  of 
water  and  blood  which  flowed  from  the  side  of  the 
divine  Saviour.  ... 

He  was  finally  captured  and  executed  on  the  banks  of 
the  Rhone. 

The  Acta  Pub/ica. — The  great  collection  of  Acta  Publica, 
stored,  as  we  have  seen,  in  the  Archiviu77i  Proconsulis,  were 
frequently  consulted ;  both  by  the  judge,  on  taking  up  his 
annual  functions,  for  information  with  regard  to  cases  passed 
on  to  him  ;  ^  and  also  by  historians,  as  they  themselves  bear 
witness.2  The  Byzantine  writer,  Lydus,^  who  died  in  565, 
states  that  he  was  able  to  use  the  Acta  Publica  as  far  back 
as  the  reign  of  Valens,  that  is,  for  a  period  of  two  centuries. 

Copies  by  Christians  of  Ada  Pub/ica.— The  Christians 
regarded  these  records  with  positive  veneration,  and  some- 
times sought  permission  from  the  officials  to  make  copies 
of  them.*  Sometimes,  no  doubt,  they  took  down  their  own 
notes  in  court,^  and  from  both  these  sources  copies  would 

^  Le  Blant,  op.  cit.  p.  68. 

^  Apuleius,  Floridortim  libri  quattuor^  i.  9. 

^  Lydus,  De  Magistratibus  Populorum  Romauorum,  1.  iii.  c.  20. 

■*  Passio  S.  Pontii,  in  Baluze,  Miscellanea,  t.  i.  p.  33. 

^  We  read  in  the  Liber  Pontijicalis,  i.  pp.  123,  147,  148,  that  there  existed, 
from  the  time  of  Clement,  official  Christian  notarii  for  this  purpose.  Duchesne 
{ad  loc.)  and  Delehaye  (in  Les  Legendes  hagiographiques)  point  out  the  improba- 
bility of  this  statement.     (See  supra,  p.  76.) 


THE  ACTA  PROCONSULARIA  137 

be  multiplied.     S.  Cyprian,^  in  the  third  century,  in  a  letter 
to  his  priests  and  deacons,  writes : 

Finally,  note  the  days  on  which  they  (the  martyrs) 
depart  this  life,  that  we  may  celebrate  the  memories  of 
them  among  the  memorials  of  the  martyrs  .  .  .  and 
that  there  may  be  celebrated  here  by  us  oblations  and 
sacrifices  in  commemoration  of  them. 

In  the  Acts  of  S.  Felix  [Jan.  14]  we  read : 

We  carried  away  with  us  the  remains  of  his  blood, 
together  with  the  Gesta  (i.e.  Acta),  that  we  might  enjoy 
his  aid  in  this  present  life,  and,  in  the  future,  under  his 
patronage,  attain  life  everlasting  with  the  help  of  our 
Lord  Jesus  Christ  who  crowned  his  martyr  with  peace. 

The  Christians  no  doubt  at  times  ran  some  risks  in 
obtaining  and  circulating  copies,  and  the  government  did 
not  favour  such  proceedings.  Sometimes  its  wrath  fell 
upon  the  clerks.  In  the  Acts  of  S.  Victor^  the  Moor 
(Mar.  8)  we  read  : 

Then  Anolinus  {sic^  the  magistrate  ordered  all  the 
clerks  {exceptor es^  who  were  in  the  palace  to  be  seized, 
that  no  one  might  conceal  any  documents  or  papers,  if 
he  possessed  them.  Then  they  all  swore  by  the  gods 
and  by  the  safety  of  the  Emperor,  that  no  one  concealed 
any  document;  and  when  they  had  all  brought  their 
papers,  Anolinus  had  them  burnt  before  him  by  the 
executioner;  an  action  which  greatly  pleased  the 
Emperor. 

We  may  remark  of  this  Anolinus  (or  Anulinus)  that 
he  is  the  typical  bloodthirsty  persecutor  of  the  Christian 
imagination.  He  figures  in  the  Acta  at  an  impossible 
number  of  places,  and  during  a  period  exceeding  the  span 
of  human  life.  The  concentration  in  one  person  of  many 
persecutors  satisfied  the  double  mental  need  for  historical 
simplification  and  for  a  spectacle  of  deep-dyed  iniquity. 

On  other  occasions  the  documents  were  seized  in  the 
hands   of  the    Christians ;  ^   sometimes,   as   in   the   trial   of 

^  Cypriani  epistolae,  xii.  2,  ed.  Hartel,  t.  iii.  502,  in  Series  Corpus  Scriptorum 
Latinorum. 

"-  Prudentius,.  Peristephanon^  i.  75-78  {P.L.  60,  col.  767). 


138     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

S.  Vincent  of  Saragossa  [Jan.  22],  it  was  forbidden  to  report 
the  proceedings.  Though  we  are  here  using  very  doubtful 
authorities,  it  is  probable  that  they  depict  a  true  condition 
of  affairs. 

Destruction  of  Documents  under  Diocletian. — How 
many  such  documents  there  were  in  the  hands  of  the 
Christians  it  is  impossible  to  say,  and  also  what  varying 
degrees  of  accuracy  they  may  have  possessed. 

Modern  historians  lay  stress  on  the  universal  destruction 
of  documents  under  Diocletian,  but  again,  we  know  little 
of  the  truth  of  the  matter.  Eusebius  ^  relates  that  together 
with  other  property,  Diocletian  ordered  the  destruction  of 
the  Christian  writings.  In  the  authentic  Acts  of  S.  Satur- 
ninus  [Feb.  11],  who,  with  his  forty-seven  companions,  was 
arrested,  "  while  celebrating  the  mystery  of  the  Eucharist," 
at  Carthage  in  304,  we  find  they  were  martyred  on  the 
double  charge  of  holding  illegal  meetings,  and  of  refusing  to 
give  up  the  holy  books  to  idolaters.  Some  of  the  books, 
given  up  by  more  timid  Christians,  were  publicly  burnt 
in  the  Forum. 

Such  incidents  are  frequently  recorded,  and,  even  when 
found  in  apocryphal  Acts,  indicate  clearly  the  nature  of 
the  Diocletian  persecution.  In  this  same  year,  304,  the 
deacon  Euplus  [Aug.  12]  was  beheaded  in  Catana  with 
a  copy  of  the  gospels  hung  round  his  neck  ;  and  the  three 
maidens.  Agape,  Irene  and  Chione  [April  3],  of  Thessalonica, 
fled  to  the  mountains  with  the  sacred  documents,  and  endured 
untold  hardships  till  their  arrest  in  the  following  year. 

The  Church,  when  the  persecutions  were  over,  dealt 
severely  with  those  who  had  given  up  the  sacred  books 
{traditores).  In  S.  Augustine  ^  we  read  a  detailed  account 
of  the  trial,  in  320,  of  a  certain  Silvanus,  bishop  of  Cirta. 
He  was  accused  by  the  deacon  Nundinarius  of  this  offence, 
committed  when  the  bishop  was  only  a  subdeacon  and  serving 
under  a  certain  bishop  Paul,  now  dead.  In  the  course 
of  the  evidence  is  read  the  official  report  {Acta)  ^  of  certain 

*  Eusebius,  Historia  Ecclesiastical  viii.  2  {P.  G.  20,  col.  744). 

2  Augustine,  Contra  Crescojtium,  iii.  29,  70  {P.L.  43,  coll.  512  and  539). 

'  Text  in  Gebhardt,  Acta  niartyrum  selecta  ;  and  elsewhere. 


THE  ACTA  PROCONSULARIA  139 

domiciliary  visits  made  by  the  flamen  Felix  to  seize  church 
treasure  in  accordance  with  the  Emperor's  edict.  These 
Acta  are  different,  of  course,  from  the  official  Acta  Pro- 
consularia.  The  passage  may  be  quoted  as  throwing  light 
on  the  method  of  procedure  and,  incidentally,  on  the 
functions  of  the  different  orders  of  the  Church  hierarchy ; 
the  incidents,  moreover,  are  not  without  a  touch  of  humour. 

.  .  .  When  the  officials  came  to  the  house  where  the 
Christians  were  accustomed  to  assemble,  Felix,  perpetual 
flamen  and  curator  of  the  colony  of  Cirta,  said  to  the 
bishop  Paul :  "  Bring  out  the  writings  of  the  Christian 
law  and  anything  else  you  have  here,  that  you  may 
obey  the  edict."  Paul  said:  "The  readers  {lectores) 
have  the  writings,  but  what  we  have  here  we  will  give 
you."  Felix  said  to  the  bishop :  "  Produce  the  readers 
or  send  for  them."  Paul  said :  "  You  know  them  all." 
Felix  said :  "  We  do  not  know  them."  Paul  said : 
''They  know  them  at  the  office  of  public  records 
{pfficiiiin  publicuni),  that  is  the  clerks  {exceptores)  Edusius 
and  Junius  know  them."  Felix  said  :  "  The  question 
of  the  readers,  on  which  the  officials  (officiurn  publictim) 
will  enlighten  us,  can  wait:  give  us  what  you  have 
yourself." 

Here  follows  a  list  of  names  of  church  officials  present, — 
with  the  exception  of  the  readers,  who  were  perhaps  in 
hiding, — namely,  the  bishop  Paul,  four  priests  {presbyteri), 
three  deacons,  four  subdeacons,  among  whom  is  the  Silvanus 
in  question,  six  sextons  {fossores)  "  and  other  sextons." 

Then  Victor,  the  secretary  of  Felix,  takes  an  inventory, 
not  without  interest,  of  church  plate  and  clothing  for  the 
poor;  and  Felix  appeals  in  turn  to  the  subdeacons  and 
sextons  to  bring  out  treasures,  and  reminds  them  that  their 
words  are  taken  down.     Then,  in  the  words  of  the  Acta : 

Afterwards  in  the  library  were  found  empty  cupboards. 
There  Silvanus  brought  out  a  vase  (capittilata)  and  a 
silver  lamp  which  he  declared  he  had  discovered  behind 
a  coffer  ;  and  they  said  to  him  :  "  If  you  had  not  found 
them,  you  would  have  been  a  dead  man."  Felix  said : 
"  Search  diligently  that  nothing  remains."  Silvanus 
said :  "  Nothing  remains,  we  have  brought  out  every- 
thing." 


140     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

There  is  a  further  search  in  the  dining-room  {tricliniuni)^ 
with  Httle  result,  and  then  : 

Felix  said :  "  Bring  out  the  writings  you  have,  that 
you  may  obey  the  imperial  edict."  Catulinus  (the 
subdeacon)  produced  a  very  large  document.  Felix 
asked  the  subdeacons :  "  Why  have  you  only  given  me 
one :  bring  out  the  writings  that  you  have."  The  sub- 
deacons  answered :  "  We  have  no  more,  because  we 
are  subdeacons ;  but  the  readers  have  the  documents." 
Felix  said :  "  Point  the  readers  out  to  us."  Two  of 
the  subdeacons  said :  "  We  do  not  know  where  they 
are."  Felix  said  :  "  If  you  don't  know  where  they  are, 
tell  me  their  names."  The  subdeacons  answered  :  "  We 
are  not  traitors  {proditoj-es) ;  here  we  are,  have  us 
killed."     Felix  said  :  "  Take  them  into  custody." 

The  Acta  then  continue  to  describe  six  more  visits, 
producing  some  thirty  documents. 

Again,  we  find  the  testimony  of  the  Acta  invoked  at 
the  Council  of  Aries  in  314^  in  a  clause  directed  against 
traditoi^es ;  and  by  Cyprian  ^  and  Eusebius  ^  to  prove  public 
apostasies. 

The  Formula  of  the  Acta  Proconsularia.— The  use  of  the 
Acta  Proconsularia  with  which  we  are  mainly  concerned, 
is  their  embodiment,  with  various  degrees  of  accuracy,  in 
the  Christian  records  of  the  martyrs.  None  of  the  original 
Acta  Proconsularia  have  come  down  to  us,  but  from  a 
comparison  of  other  pagan  records  of  criminal  procedure  * 
with  the  authentic  Christian  documents  which  embody  the 
Acta^  we  can  restore  the  formula  of  the  original  Acta^  and 
use  it  as  a  test  in  criticizing  documents  of  doubtful 
authenticity. 

The  official  account  of  a  trial  opened  with  the  name  of  the 
consuls  (to  date  the  year),  the  day  of  the  month,  the  names  of 
the  judge,  and  of  city  and  building  where  the  trial  took  place, 

^  Concil.  Arel.  anno  304,  c.  xiii.,  in  Labbe,  Concilia. 

^  Cypriani  epistolae,  67,  86,  ed.  Hartel. 

^  Eusebius,  Hist.  Eccles.  v.  18,  in  P.G.  20,  col.  479. 

*  Rambaud,   Le  Droit  criminel  romain  dans  les  Actes  des  martyrs,   Lyons, 
1885  ;  Walter,  Histoire  du  droit  criminel  chez  les  Romains,  1863. 

*  For  fuller  details  consult  Le  Blant,  op.  cit. 


THE  ACTA  PROCONSULARIA  141 

and  the  name  of  the  accused.     This  formula  occurs  again 
and  again. 

As  a  typical  example  we  may  quote  the  authentic 
Acts  of  Cyprian  :  ^ 

When  the  Emperor  Valerian  was  consul  for  the 
fourth  time,  and  Gallienus  for  the  third,  on  August  30th, 
in  his  private  audience  chamber,  Paternus,  proconsul  of 
Carthage,  said  to  Cyprian  the  bishop. 

Then  follows  a  more  or  less  lengthy  identification  of 
the  accused,^  in  the  course  of  which  he  is  asked  his  name, 
parents,  country,  profession,  and  social  status.  This  is 
followed  by  the  actual  prosecution,  in  which  the  form  of 
interrogation  varied.  For  the  persecution  of  the  Christians 
assumed  very  different  aspects  at  different  epochs,^  and 
in  different  parts  of  the  empire  at  the  same  epoch.  At 
least  half  the  period  between  the  first  persecution  of  Nero 
in  64  and  the  Peace  of  the  Church  in  312  was  passed  in 
tranquillity :  for  the  persecutions  were  intermittent.  They 
were  sometimes  the  result  of  a  caprice  on  the  part  of  the 
Emperor — as  under  Nero  and  Domitian :  sometimes  dic- 
tated by  an  outburst  of  Jewish  or  pagan  prejudice :  some- 
times inspired  by  a  settled  imperial  policy.  The  persecution 
was  directed  now  against  the  Christians  as  a  corporate 
body — in  which  case  the  bishops  and  clergy  alone  suffered, 
and  property  was  confiscated,  as  under  Valerian  in  258 : 
now  against  converts  and  their  instructors,  as  under  Septimius 
Severus  in  202-203.  Under  Decius,  in  the  persecution  of 
250,  individuals — men,  women  and  children — were  system- 
atically sought  out  and  accused,  often  on  anonymous 
information,  in  the  hope  of  restoring  the  worship  of  the 
ancient  gods,  and  totally  suppressing  Christianity.  Under 
Diocletian  in  303  the  policy  appears  to  have  been  one 
of  the  total  extermination  of  a  sect  of  invincible  obstinacy. 

^  See  infra,  p.  147. 

"^  Eusebius,  Hist.  Ecdes.  v.  i  ;  Baluze,  Misc.  t.  i.  p.  22  ;  Passio  S.  Pioni 
and  Passio  S.  Symphoriani  {RmndiXi,  A.S.). 

'  See  Bibliography— Acts  of  Martyrs  :  General  History ;  Cabrol,  Did. 
arch.  chrH.:  Accusa/ions  centre  les  chrHiens,  p.  266  ;  Mommsen,  "  Der  Religion^- 
frevel  nach  romischen  Recht,"  in  Historische  Zeitschrift,  1890. 


142     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

It  was  in  these  last  two  cruel  persecutions  that  the  greater 
number  of  the  victims  fell. 

The  processes  against  them  were  carried  out  sometimes 
in  accordance  with  already  existing  laws, — as,  for  example, 
those  against  illegal  associations  or  against  treason — which 
applied  to  pagan  and  Christian  alike.  Sometimes  the  pro- 
secution was  in  accordance  with  a  definite  edict  or  rescript. 
There  were  no  witnesses,  and  in  nearly  every  case  recanta- 
tion would  have  secured  the  acquittal  of  the  accused  ;  for  the 
purpose  of  the  judge,  even  in  the  application  of  torture, 
was  to  secure  such  a  recantation,  as  is  clearly  seen  in  the 
authentic  Acta, 

Again,  the  interpretation  and  execution  of  the  law  would 
vary  with  different  judges,  the  peculiar  conditions  of  the 
locality,  and  the  particular  circumstances  of  each  case. 

The  Christians  were  accused  now  of  crimes  and  infamous 
practices ;  and  we  find,  in  the  case  of  the  martyrs  of  Lyons,^ 
that  many  apostate  Christians  were  executed  on  these  charges 
alone,  and  were  "  sadly  tormented  by  their  own  consciences." 
They  were  sometimes  charged  with  holding  illegal  meetings, 
as  we  have  seen,  or  with  magical  practices,  and  a  refusal  to 
give  up  their  sacred  writings.  Frequently  the  mere  pro- 
fession of  the  name  of  Christian  was  its  own  condemnation. 
A  passage  in  the  Passion  of  S,  Saturninus  [Feb.  ii]  throws 
light  on  the  last  two  accusations.  Felix,  one  of  the  accused, 
has  just  confessed  to  being  a  Christian.  "  I  do  not  care 
what  you  call  yourself,"  said  the  judge,  "  but  tell  me  if  you 
have  been  present  at  illegal  meetings  or  refused  to  give  up 
the  sacred  writings."  Most  frequently  the  charges  brought 
against  them  resolved  themselves  into  that  of  treason, — a 
refusal  to  perform  their  military  service  or  to  pay  the  formal 
worship  due  to  the  divinity  of  the  Emperor.  In  the  case 
of  noble  Romans, — Pomponia  Graecina,  Flavia  Domitilla, 
Clement  the  Consul,  Acilius  Glabrio, — it  is  difficult  to  dis- 
tinguish the  political  from  the  religious  offence.  Finally, 
the  penalties  might  involve  banishment,  death,  confiscation 
of  property,  private  or  collective,  and  refusal  of  permission 
of  burial,  though  this  last  is  somewhat  rare. 

^  Eusebius,  Hist,  Eccles,  v.  i,  2. 


THE  ACTA  PROCONSULARIA  143 

This  complexity  of  cause  and  character  in  the  persecu- 
tions is  brought  out  in  Acta  which  for  other  reasons  are 
accepted  as  authentic,  and  is  in  itself  a  reason  for  regarding 
certain  Acta  as  authentic,  at  least  in  parts.  In  the  actual 
trial  scenes  these  Acta  usually  show  us,  on  the  one  hand,  the 
judge  as  the  impassive  Roman  official,  conscientiously  dis- 
charging his  duty  in  a  rapid  capable  manner  in  accordance 
with  the  lines  laid  down  by  law  or  edict ;  and  on  the  other 
the  Christians,  serene  and  confident,  answering  briefly  in  the 
words  they  had  been  instructed  to  utter.^ 

The  Preparation  for  Martyrdom. — For  the  martyrs 
came  to  their  trial  "prepared  and  exercised,"  as  Eusebius 
says.  At  the  first  threat  of  persecution  the  pastors  gathered 
their  flock  around  them  to  instruct  the  candidates  for  martyr- 
dom, and  themselves  often  set  a  practical  example.  For  the 
persecutions  were  frequently  directed  against  ecclesiastics 
alone,  and  they  form  a  large  proportion  of  the  martyrs. 

So  Cyprian  writes : 

Since  fresh  persecution  is  near  ...  let  us  be  ready 
and  armed  for  the  combat  ...  let  us  fortify  ourselves 
by  the  Body  and  Blood  of  Jesus  Christ,  and,  satisfied 
with  this  divine  food,  let  us  find  in  the  Eucharist  our 
safeguard  against  the  enemy. 

And  his  disciples,  condemned  to  the  mines  of  Numidia, 
answer  him  when  he  is  already  in  banishment  after  his  first 
trial :  2 

Like  a  good  and  true  teacher  you  have  first  pro- 
nounced in  the  Acta  Proconsularia  what  we  your 
disciples,  following  you,  ought  to  say  before  the  judge ; 
and  as  with  a  trumpet  call,  you  have  roused  to  battle 
the  soldiers  of  God  equipped  with  heavenly  arms. 

We  read,  on  the  other  hand,  in  Eusebius,  how  the  faithful 
of  the  churches  of  Lyons  and  Vienne,  owing  to  the  sudden- 
ness with  which  the  persecution  came  upon  them,  went  to 
their  trial  "  unprepared  and  untrained." 

^  LeBIant, "La Preparation au m2,x\.yxey^\nM^J7ioiresdeP Acad. des Inscriptions ^ 
t.  xxviii.  2*«  partie  ;  Rufinus,  Historia  Monachorum,  c.  xix.,  in  P.L.  21,  col.  441. 
^  See  infra,  p.  148 ;  Cypriani  epistolae^  ed.  Hartel,  54,  72  {2),  78. 


144    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Again,  in  the  times  of  the  Diocletian  persecution,  the  priest, 
Epictetus,  gave  the  following  instructions  to  Astion:^ — 

If,  dearest  son,  the  judge  shall  ask  us  to-morrow  what 
is  your  race,  your  name,  of  what  province  are  you  and 
whence  do  you  come, — let  us  answer  him  nothing  at  all, 
neither  tell  our  name,  race,  or  country  of  origin  :  but  let 
us  only  say  this,  that  we  are  Christians,  and  this  is  our 
name,  this  our  race,  this  our  country  .  .  .  and  again,  if 
after  this  confession  he  orders  us  to  be  put  to  the 
torture,  let  us  say  nothing  else  as  we  lie  in  torment 
except  "  Lord  Jesus,  may  Thy  will  be  done  in  us." 

Astion  and  his  companions  carried  out  in  full  their  instruc- 
tions.   After  enduring  many  tortures  they  were  finally  beaten 

until  they  breathed  forth  their  spirit.  And  those 
blessed  athletes  of  Christ  said  nought  save  "  Lord  God, 
may  Thy  will  be  done  in  us." 

S.  Chrysostom,^  again,  in  a  sermon  on  S.  Lucianus,  a 
priest  of  Antioch  [Jan.  7,  312?],  after  relating  how  to  each 
of  the  questions  of  the  judge  the  Saint  replied,  "  I  am  a 
Christian,"  continues : 

For  he  knew  in  such  conflicts  there  was  no  need  of 
eloquence  but  of  faith,  not  of  fluency  of  speech,  but  of 
a  spirit  fired  with  the  love  of  God  ...  for  he  who  says 
"  I  am  a  Christian  "  has  told  all, — his  country,  his  estate 
and  profession. 

In  fact,  when  we  turn  to  the  Acta  we  find  the  same 
dialogue  between  judge  and  accused  repeated  perpetually. 
"  What  is  your  name  ?  "  "  I  am  a  Christian,"  or,  "  First  I 
will  say  the  most  beautiful  name  of  Christian."  *'  What  is 
your  condition  ?  "  "  The  coming  of  Christ  has  set  me  free." 
"  What  is  your  country  ?  "  "  Our  true  father  is  Christ,  and 
our  mother  the  faith  by  which  we  believe  in  Him."  "  Have 
you  a  wife,  children  or  parents  ?  "  "  No,"  replied  Irenaeus 
of  Sirmium,  who  had  a  wife  and  children.  "  Who  then  were 
those  weeping  round  you  at  the  last  audience  ?  "  "  God  has 
said,"  replied  Irenaeus,  " '  He  who  prefers  his  father,  his  mother, 

^  Vi'^ae  SS.  Epicteti  et  Astionis^  xii.,  xvii.,  in  Rosweyde,  Vitae  Pairum,  216, 
218,  Antwerp,  1628  (also  in  F.L.  73,  col.  593). 

^  ffgmilia  m  S.  Lucianum^  83  {P.G.  50,  col.  524). 


THE  ACTA  PROCONSULARIA  145 

his  wife,  his  brother  or  his  children  to  Me,  is  not  worthy  of 
Me.' "  The  last  quotation  is  irom  Acta  of  dubious  authenticity; 
but  the  answer  is  in  harmony  with  primitive  sentiment.  Of 
the  martyr  Carpus  [April  13],  undergoing  torture,  we  read : 

He  continued  to  repeat  "I  am  a  Christian,"  till  the 
moment  when,  fainting  from  excess  of  suffering,  he  lost 
his  voice. 

Again,  to  the  question :  "  Where  have  you  hidden  your 
sacred  books  ? "  we  find  a  fixed  form  of  reply :  *'  They  are 
written  in  my  heart." 

Though  some  of  the  examples  quoted  occur  in  apo- 
cryphal Acts,  in  which  later  compilers  frequently  assisted  their 
failing  imaginations  by  borrowing,  for  their  own  narratives, 
some  happy  or  edifying  phrase  on  the  lips  of  an  early 
martyr,  yet  the  fact  seems  established  by  Le  Blant  that  the 
martyrs  did  indeed  receive  definite  instructions  as  to  their 
words  when  on  trial. 

On  the  lips  of  the  martyrs  in  their  agony  we  hear  the 
same  cries,  in  this  case  surely  inspired  by  the  same  need, 
rather  than  any  form  of  instruction.  "Lord,  help  Thy 
servants," — "  Lord  Jesus  Christ,  help  me  by  Thy  passion," — 
"  O  give  victory  to  my  heart  and  body  to  endure  torments." 
They  are  summed  up  in  the  single  petition  of  Perpetua  at 
her  baptism,  for  grace  to  endure  suffering;^  and  a  fitting 
commentary  is  found  in  the  words  of  Phileas  of  Alexandria 
[Feb.  4]  at  his  martyrdom  :  "  Now  that  I  begin  to  suffer  pain, 
I  begin  to  be  a  disciple  of  our  Lord  Jesus  Christ." 

Later  compilers  love  to  imagine  miraculous  deliverances 
in  answer  to  these  prayers ;  but  in  the  authentic  records  the 
martyrs  usually  endure  to  the  end,  and  "  by  patience  they 
consummate  their  martyrdoms,"  to  quote  the  words  of 
Tertullian. 

We  have  thus  reconstituted  approximately  the  form  of 
the  official  Acta  Proconsularia,  and  established  a  standard  of 
criticism  for  documents  based  upon  them.  These  we  will  now 
examine,  and  attempt  to  classify,  according  to  their  fidelity 
to  the  Acta  and  other  sources. 

^  Passio  S.  Perpetuae,  in  Texts  and  Studies ^  vol.  i.,  1891  (see  infray  p.  165). 
10 


CHAPTER   XI 

ACTS  OF  THE  MARTYRS:  CLASSIFICATION  OF 
THE  TEXTS  :  THREE  CLASSES  OF  AUTHENTIC 
DOCUMENTS 

Authentic  texts  as  touchstones  of  criticism. — Number  and  classification  of 
authentic  texts — Class  I.  Documents  depending  on  the  Acta  Proconsularia — 
Examples:  (l)  Acts  of  Cyprian — (2)  Of  the  Scillitan  Martyrs — (3)  Of  Justin 
Martyr — (4)  Of  Fructtiosus. 

Mera  ravra  drj  \onrbv  ets  ttcLv  eldos  dtripeiTO  to.  jxapripia  Trjs  e^68ov  avTwv.  ck 
8ia<f>6p(j}v  yap  XjOW/idrwj/,  /cai  irdyToiwv  avOCov,  'iva  TrXefavres  crr^cpavov  irpoa-qveyKav 
T<^  Trarpi.  ixPW  8'oSv  tovs  yevvaiovs  ddXrjTCLS  ttoik'CKov  virofxeivavras  dydva,  koI 
fxeydXus  viKrjcravTas  dTroKa^eiv  rbv  fi4yav  rr}^  d(pdap(rias  <rTi(f>avov.^ 

Eusebius,  Hist.  Eccles.  v.  i. 

Authentic  Texts  as  Touchstones  of  Criticism. — Since, 
as  we  have  seen,  none  of  the  original  Acta  Proconsularia 
have  survived,  the  word  Acta,  used  by  hagiographers, 
indicates  a  document  which  is,  or  professes  to  be,  derived 
from  these  originals.  Genuine  documents  of  this  description 
stand  in  the  first  class  as  regards  authenticity. 

Strictly  speaking,  we  are  concerned  with  the  Acts  of  the 
Roman  martyrs  only.  Since,  however,  these  documents  are 
of  doubtful  authenticity,  and  cannot  be  analysed  without  some 
touchstone  whereby  to  test  them,  we  must  extend  the  limits 
of  our  inquiry,  and  briefly  indicate  those  Acts  of  the 
Eastern,  Galilean  and  African  churches  which  may  provide 
us  with  types  of  every  kind  of  authentic  document.  These 
will  serve  as  models  of  the  style  of  genuine  Acta,  supply 
examples  of  Roman  procedure  in  trials  of  Christians,  and 
show  the  mutual  attitude  of  judge  and  accused;  they  will 

^  ^^  After  this,  by  death  through  every  kind  of  martyrdom,  they  wove  a  single 
crown  of  divers  colours,  and  all  kinds  of  flowers,  and  offered  it  to  the  Father. 
For  these  valiant  athletes  had  to  undergo  a  manifold  contest ,  and  win  a  great  victory 
before  they  could  carry  off  the  great  crown  of  immortality.''^ 

146 


THREE  CLASSES  OF  AUTHENTIC  DOCUMENTS    147 

also  afford  authentic  information  on  the  circumstances  of 
the  imprisonment  and  death  of  the  martyrs.  Further,  these 
facts  can  frequently  be  checked  by  information  derived  from 
other  sources,  and  the  authenticity  of  the  Acta  themselves 
proved  from  contemporary  evidence.  The  text  of  these 
documents,  too,  will  illustrate,  better  than  pages  of  criticism, 
the  spirit  in  which  the  martyrs  met  their  death.  It  is,  after 
all,  this  spiritual  atmosphere  pervading  certain  Acta,  which 
is,  as  it  were,  the  hallmark  of  authenticity. 

The  Number  and  Classification  of  Authentic  Texts. — 
There  exist  in  all,  as  at  present  discovered,  about  forty 
documents  of  high  historical  value,  and  twelve  of  these  are 
of  first-hand  authority.  They  cover  the  whole  period  of  the 
persecutions;  many  recount  martyrdoms  of  the  second 
century — of  the  Scillitan  martyrs,  Ignatius,  Polycarp,  the 
martyrs  of  Vienne  and  Lyons,  Carpus,  Apollonius,  Thecla. 
The  Decian  persecution  of  250  has  given  us  the  Acts  of 
Procopius,  Pionius  and  Acacius.  The  systematic  persecution 
of  the  Christians  as  a  body,  accompanied  by  confiscation  of 
property  under  Valerian,  in  258  and  2 59, produced  many  others 
— of  Pope  Sixtus  II.  in  Rome,^  of  Jacobus  and  Marianus,  and 
of  Montanus  and  Lucius,  both  in  Africa,  and  of  Fructuosus  in 
Spain ;  and  the  other  persecutions  have  found  worthy  historians. 
Even  the  authentic  documents  may  be  divided  into 
three  classes:  \.  Those  records  depending  directly  on  the 
original  Acta  Proconsularia.  II.  Documents  depending 
mainly  on  the  accounts  of  eye-witnesses.  III.  Records 
depending  on  documents  of  Classes  I.  and  IT. 

Class  I. : — Documents  depending  on  the  Acta  Procon- 
sularia :  (1)  Acta  S.  Oypriani,  258. — In  the  Acta  Proconsularia 
S.    CyprianV^   [Sept.    14,    258]   we  have   a  record  which  is 

^  The  fact  of  his  martyrdom  is  certain,  but  there  exist  no  authentic  Acta 
(see  supra,  p.  71). 

2  Cypriani  epistolae,  ed.  Hartel,  p.  ex,  in  Series  Corpus  Scriptorum  Latin- 
orum  Ecclesiasticorum,  t.  iii.  ;  for  a  translation  see  Pusey,  Library  of  the  Fathers, 
vol.  iii  ;  cf.  Monceaux,  "  Examen  critique  des  documents  relatifs  au  martyre  de 
Saint  Cyprien,"  in  Kevue  Archeologique,  Serie  3,  t.  xxxviii.,  1901,  pp.  249-271  ; 
Studia  Biblica,  iii.  217,  iv.  189.  Where  no  other  reference  is  given,  the  text  of 
the  Acta  mentioned  in  the  following  pages  is  found  in  the  Acta  Sanctorum  {A.SS.) 
of  the  Bollandists  under  the  date  mentioned. 


148     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

unique.  It  is  a  compilation  of  three  distinct  documents : 
(i)  A  copy  of  the  official  Acta  Proconsularia  of  the  first  trial 
in  257,  after  which  the  bishop  was  banished ;  (ii)  a  copy  of 
the  Acta  of  the  second  trial  in  258,  when  he  was  executed  ; 
(iii)  a  brief  account  of  his  death,  added  by  the  compiler, 
together  with  a  few  words  to  connect  the  various  parts.  In 
some  of  the  manuscripts  the  third  part  is  omitted,  in  others 
the  break  between  Parts  I.  and  II.  is  evident.  In  spite 
of  the  length  and  the  familiarity  of  the  document  it  is  quoted 
in  full  below,  as  affording  the  most  perfect  type  of  a  Roman 
trial : 

When  the  emperor  Valerian  was  consul  for  the 
fourth  time,  and  Gallienus  for  the  third,  on  August  30th, 
in  the  private  audience  chamber,  Paternus  the  proconsul 
said  to  Cyprian  the  bishop  :  "  The  most  sacred  emperors 
Valerian  and  Gallienus  have  deigned  to  give  me  letters 
in  which  they  have  commanded  those  who  do  not 
follow  the  Roman  religion  to  observe  that  ceremonial 
henceforth.  For  this  reason  I  have  sought  you  out; 
what  do  you  answer  me?"  Cyprian  the  bishop 
answered  :  "  I  am  a  Christian  and  a  bishop ;  I  know 
no  other  gods  but  the  one  and  true  God  who  made 
heaven  and  earth,  the  sea  and  all  that  is  in  them. 
This  God  we  Christians  serve :  to  Him  we  pray  day 
and  night,  for  ourselves  and  for  all  men,  and  for  the 
safety  of  the  emperors  themselves."  Paternus  the  pro- 
consul said  :  "  Do  you  persist  in  this  intention  ? "  Cyprian 
the  bishop  answered  :  "A  good  intention,  which  acknow- 
ledges God,  cannot  change."  Paternus  the  proconsul 
said  :  "  You  will,  then,  according  to  the  edict  of  Valerian 
and  Gallienus  depart  an  exile  to  the  city  of  Curubis." 
Cyprian  the  bishop  answered :  "  I  depart."  Paternus 
the  proconsul  said :  "  The  emperors  have  deigned  to 
write  to  me  not  only  about  the  bishops,  but  about  the 
priests :  I  wish  therefore  to  know  from  you  who  are  the 
priests  who  live  in  this  town."  Cyprian  the  bishop 
answered :  "  By  your  laws  you  have  wisely  forbidden 
any  to  be  informers  {esse  delatores) :  so  I  am  not  able  to 
reveal  their  names,  and  betray  them.  But  they  can  be 
found  in  their  towns."  Paternus  the  proconsul  said : 
"  I  will  to-day  seek  them  out  in  this  place."  Cyprian 
said :  "  Our  discipline  forbids  that  any  should  volun- 
tarily  give  himself  up,  and  this   is   contrary  to   your 


THREE  CLASSES  OF  AUTHENTIC  DOCUMENTS    149 

calculations ;  but  you  will  find  them  if  you  look  for 
them."  Paternus  the  proconsul  said :  "  I  will  find 
them,"  and  added :  "  The  emperors  have  also  forbidden 
any  assemblies  to  be  held  in  any  place,  and  also  access 
to  the  cemeteries.  If  any  then  has  not  observed 
this  salutary  precept,  he  incurs  the  penalty  of  death." 
Cyprian  the  bishop  answered :  "  Do  what  is  ordered 
you."  Then  Paternus  the  proconsul  ordered  the  blessed 
Cyprian  to  be  exiled.  When  he  had  already  been 
some  time  in  his  place  of  exile  (A.D.  258)  Galerius 
Maximus  the  proconsul  succeeded  to  Aspasius  Paternus 
the  proconsul.  The  former  ordered  the  holy  Cyprian, 
the  bishop,  to  be  recalled  from  exile  and  brought  before 
him.  When  Cyprian,  the  holy  martyr  chosen  by  God, 
had  returned  from  the  city  of  Curubis  (where  he  had  been 
in  exile  according  to  the  decree  of  the  then  proconsul 
Aspasius  Paternus),  he  remained  in  his  own  gardens 
according  to  the  imperial  decree,  hoping  daily  that  they 
would  come  for  him,  as  had  been  revealed  to  him  (in  a 
dream).  And  while  he  was  staying  there,  suddenly  on 
September  13th,  in  the  consulship  of  Tuscus  and  Bassus 
(258),  two  officers  of  the  proconsul  came  to  him,  one  the 
chief  gaoler  of  the  proconsul  Galerius  Maximus  who 
had  succeeded  Aspasius  Paternus,  and  the  other  marshal 
of  the  guard  of  the  same  office.  They  put  him  in  a 
carriage,  and  placed  him  between  them,  and  took  him 
to  Sexti,  whither  Galerius  Maximus  the  proconsul  had 
retired  to  recover  his  health.  This  same  Galerius 
Maximus  the  proconsul  ordered  the  trial  of  Cyprian 
to  be  deferred  to  another  day,  and  the  blessed  Cyprian 
was  taken  to  the  house  of  the  chief  gaoler  of  this  same 
Galerius  Maximus  the  proconsul,  and  remained  as  a 
guest  with  him  in  the  quarter  called  Saturn,  between  the 
Street  of  Venus  and  the  Street  of  Health.  Thither  all 
the  brethren  came  together.  And  when  holy  Cyprian 
learnt  this,  he  ordered  that  the  young  girls  should  be 
protected,  since  all  remained  together  in  that  quarter 
before  the  gate  of  the  officer's  house.  The  next  day, 
September  14th,  in  the  morning,  a  great  crowd  came 
together  to  Sexti  according  to  the  command  of  Galerius 
Maximus  the  proconsul,  who  ordered  Cyprian  on  that 
same  day  to  be  brought  before  him  in  the  court 
called  Sanciolum.  When  he  was  brought,  Galerius 
Maximus   the  proconsul  said  to   Cyprian  the   bishop : 


50     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

"You  are  Thascius  Cyprianus?"  Cyprian  the  bishop 
answered :  "  I  am."  Galerius  Maximus  the  proconsul 
said :  "  You  have  made  yourself  the  pope  {papa) 
of  these  sacrilegious  men?"  Cyprian  the  bishop 
answered :  "  Yes."  Galerius  Maximus  the  proconsul 
said  :  "The  most  sacred  emperors  have  ordered  you  to 
sacrifice."  Cyprian  the  bishop  answered  :  "  I  will  not 
sacrifice."  Galerius  Maximus  said  :  "  Reflect."  Cyprian 
the  bishop  answered :  "  Do  what  is  commanded  you : 
there  is  no  place  for  reflexion  in  so  just  a  matter." 
Galerius  Maximus,  having  discussed  the  matter  with  his 
council,  gave  sentence  most  reluctantly  {vix  et  aeg7'e) 
as  follows  :  "  You  have  lived  long  in  sacrilege  ;  you  have 
gathered  round  you  many  accomplices  in  unlawful 
association  ;  you  have  made  yourself  an  enemy  to  the 
Roman  gods  and  their  holy  religion ;  and  our  most 
pious  and  sacred  princes,  Valerian  and  Gallienus,  the 
August,^  and  Valerian,  also  most  noble  Caesar,^  have 
not  been  able  to  recall  you  to  the  practice  of  their  rites. 
Therefore,  since  you  are  found  to  be  the  author  and 
ringleader  of  shameful  crimes,  you  yourself  shall  be 
made  an  example  to  those  whom  you  have  associated 
with  you  in  your  crime :  your  blood  shall  be  the  con- 
firmation of  the  laws."  At  these  words  he  read  the 
decree  from  a  tablet :  "  Thascius  Cyprianus  shall  be  put 
to  death  by  the  sword."  Cyprian  the  bishop  said : 
"Thanks  be  to  God." 

When  this  sentence  was  passed,  the  crowd  of  the 
brethren  said :  "  Let  us  be  beheaded  with  him."  For 
this  reason  a  tumult  of  the  brethren  arose,  and  a  great 
crowd  followed  him.  So  Cyprian  was  led  forth  into  the 
plain  of  Sexti,  and  there  he  took  off  his  cloak,  and  knelt 
down,  and  prostrated  himself  in  prayer  to  God.  And 
when  he  had  taken  off  his  dalmatic  ^  and  given  it  to  his 
deacons,  he  stood  up  in  his  linen  undergarment,  and 
waited  for  the  executioner.  When  the  executioner 
came,  Cyprian  ordered  his  friends  to  give  him  twenty- 
five  pieces  of  gold.  Sheets  and  napkins  were  laid  down 
before  Cyprian  by  the  brethren.  After  this,  blessed 
Cyprian  bandaged  his  eyes  with  his  own  hand  {inanu 
sua  oculos  texit).  When  he  could  not  himself  fasten  the 
sleeves  of  his  garments,  Julian  the  priest,  and  Julian  the 

^  Augustus  and  Caesar  were  titles  bestowed  on  the  emperors. 

2  An  ordinary  secular  tunic,  afterwards  an  exclusively  ecclesiastical  vestment. 


THREE  CLASSES  OF  AUTHENTIC  DOCUMENTS    151 

subdeacon  fastened  them  for  him.  So  blessed  Cyprian 
suffered  ;  and  his  body  was  laid  in  a  place  near  by,  to 
satisfy  the  curiosity  of  the  pagans.  Thence  by  night 
it  was  carried  away  with  candles  and  torches,  with 
prayers  and  with  great  triumph,  to  the  gravel  yard  of 
Macrobius  Candidianus  the  procurator,  which  is  on  the 
road  to  Mappala,  near  the  reservoirs.  A  (qw  days  after 
Galerius  Maximus  the  proconsul  died. 

These  Acta  Cypriani,  as  well  as  others  describing  this 
persecution,  show  clearly  that  the  edicts  of  Valerian  were 
directed  against  the  clergy  only,  and  that  the  multitude  of 
the  faithful  could  freely  approach  their  bishop,  bury  him 
in  triumph,  and  carry  away  napkins,  soaked  in  his  blood, 
as  relics.  The  document  shows  also  the  precise  charges 
brought,  the  method  of  investigation,  the  judge's  desire 
that  his  prisoner  should  recant,  and  the  general  consideration 
with  which  the  bishop  was  treated. 

At  the  end  of  the  year  257  a  copy  of  the  Acta  of  that 
year  was  in  the  hands  of  the  confessors  condemned  to  the 
mines  in  Numidia,  as  we  see  from  the  letter  they  wrote  to 
Cyprian  quoted  above.^ 

The  authenticity  of  these  Acta  is  further  attested  by 
letters  of  Cyprian  himself,^  and  of  Pontius,  his  friend  and 
deacon,  who  wrote  the  Passion  of  S.  Cyprian^  based  partly 
on  the  Acta.  S.  Augustine,*  in  a  sermon  in  honour  of  S. 
Cyprian,  refers  to  the  "  Passion  of  the  blessed  Cyprian  which 
has  just  been  read,"  and  describes  the  deeds  of  the  martyr 
in  words  closely  resembling  the  Acta  as  we  have  them. 

(2)  Acts  of  the  Scillitan  Martyrs,  180. — There  is  no  other 
record  whose  authenticity,  based  on  internal  and  external 
evidence,  is  so  well  attested  as  that  of  the  Acta  Cypria?ti^ 
though  a  certain  number  of  documents  closely  reproducing  the 
originals  may  be  classed  with  them.  Of  these  the  best  known 
are  the  Acts  of  the  Scillitan  Martyrs  ^  [Carthage,  July  17,  180]  : 

On  July  17th  under  the  consulship  of  Praesens  for 

^  Supra,  p.  143.  2  Epistolae,  76,  80,  81.  ^  Infra,  p.  163. 

^Sermo  14,  in  P.L.  46,  col.  864 ;  and  Sermones  309-313,  in  P.L.  38,  col.  1410. 
'  Texts  and  Studies,  i.  p.  104,  1891.     The  Latin  version  appears  to  be  the 
original  form  of  the  Acta. 


152     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

the  second  time,  and  of  Claudian — Speratus,  Nartzalus 
and  Cittinus,  Donata,  Secunda  and  Vestia  appeared  in  the 
private  audience  chamber  at  Carthage.  The  proconsul 
Saturninus  said :  "  You  can  obtain  grace  from  our 
master  the  emperor  if  you  return  to  a  reasonable  frame 
of  mind."  Speratus  answered :  "  We  have  never  done 
any  evil  nor  lent  ourselves  to  any  iniquity :  we  have 
never  said  any  evil,  but  have  returned  thanks  for  ills 
suffered  because  we  obey  our  emperor." 

The  pi'oconsul  Saturninus  said. — "  We  also,  we  are 
religious,  and  our  religion  is  simple.  We  swear  by  the 
happiness  of  our  master  the  emperor,  and  we  pray  for 
his  safety.     You  should  do  the  same." 

Speratus. — "  If  you  truly  wish  to  lend  me  an  attentive 
ear,  I  will  explain  to  you  the  mystery  of  the  true 
simplicity." 

Saturninus, — "  I  will  not  lend  my  ear  to  your  im- 
pertinences against  my  religion.  Swear  rather  by  the 
happiness  of  our  master  the  emperor." 

Speratus. — "  I  do  not  acknowledge  the  kingdom  of  this 
present  age,  but  I  only  serve  with  greater  fidelity  my  God 
Whom  no  man  has  seen,  and  Whom  mortal  eyes  cannot 
see.  I  have  not  committed  theft.  If  I  labour  at  any 
trade,  I  pay  the  taxes,  because  I  know  our  Lord  the 
King  of  Kings  and  of  all  peoples." 

The  proconsul  Saturninus  addressing  himself  to  the 
other  accused  persons. — "  Give  up  this  vain  belief." 

Speratus. — "  There  is  no  dangerous  belief  except  that 
which  permits  homicide  and  false  witness." 

The  proconsul  Saturninus. — "  Cease  to  be  the  accom- 
plices of  this  folly." 

Cittinus. — "  We  have,  and  we  fear  only  one  God,  our 
God  who  is  in  heaven." 

Donata. — "  We  render  to  Caesar  the  honour  due  to 
Caesar,  but  we  fear  God  only." 

Vestia. — "  I  am  a  Christian." 

Secunda. — "  I  am  a  Christian  and  wish  to  remain  so." 

Saturninus  to  Speratus. — "Do  you  remain  a  Christian?" 

Speratus. — "  I  am  a  Christian." 

All  the  accused  associated  themselves  with  him. 

Saturninus. — "  Do  you  wish  for  a  delay  to  reflect  ?  " 

Speratus. — "  In  so  just  a  cause  there  is  no  need  to 
reflect." 

Saturninus, — "  What  do  you  keep  in  your  archives  ?  " 


THREE  CLASSES  OF  AUTHENTIC  DOCUMENTS    153 

Speratiis, — "The  books  of  the  Gospels,  and  the 
Epistles  of  Paul,  a  holy  man." 

Saturninus. — "  Take  thirty  days'  delay,  and  reflect." 

Speratus  said  again. — "  I  am  a  Christian." 

All  the  accused  associated  themselves  with  him. 

Saturninus  the  proconsul  read  the  decree  on  the 
tablet : 

"Speratus,  Nartzalus,  Cittinus,  Donata,  Vestia, 
Secunda  and  others  have  declared  that  they  live  in 
the  manner  of  the  Christians  ;  and  to  the  proposal  made 
them  to  return  to  the  manner  of  living  of  the  Romans, 
have  persisted  in  their  obstinacy :  we  condemn  them 
to  die  by  the  sword." 

Speratus. — "  Let  us  thank  God." 

Nartzalus, — "This  very  day  as  martyrs  we  shall  be 
in  heaven.     Thanks  be  to  God." 

The  proconsul  Saturninus  ordered  the  herald  to  read 
the  arrest : 

"  I  order  that  :— 

"  Speratus,  Nartzalus,  Cittinus,  Veturius,  Felix, 
Aquilinus,  Laetantius,  Januaria,  Generosa,  Vestia, 
Donata  and  Secunda  be  put  to  death." 

They  all  said. — "  Thanks  be  to  God." 

Thus  all  at  the  same  time  were  crowned  with 
martyrdom,  and  they  reign  with  the  Father  and  the 
Son  and  the  Holy  Spirit.     Amen. 

The  similarity  between  these  Acta  and  those  of  Cyprian 
is  apparent.  The  doxology  appended  indicates  that  they 
were  read  liturgically. 

(3)  Acts  of  Justin  Martyr,  163. — The  Greek  Acts  of 
Justin  the  philosopher  [April  13,  163?],^  one  of  the  earliest 
authentic  accounts  of  a  martyr  in  Rome,  may  be  quoted  : 

Justin  and  those  who  lived  with  him,  were  brought 
before  the  prefect  of  Rome,  Rusticius.  As  soon  as 
they  were  before  the  tribunal  Rusticius  said  to  Justin : 
"  Submit  to  the  gods  and  obey  the  emperors."  Justin 
answered :  "  No  one  can  be  blamed  or  condemned  for 
having  followed  the  laws  of  our  Lord  Jesus  Christ." 
Rusticius. — "  What  science  do  you  study  ?  "  Jtistin. — 
"  I  have  successively  studied  all  the  sciences :  but  in  the 
end  I  abide  in  the  doctrine  of  the  Christians,  though 

^Studi  e  Testi^  vol.  viii.  p.  25,  1902, 


154    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

it  is  displeasing  to  those  led  away  by  error."  Rusticius. 
— "  Unlucky  man,  is  that  the  science  you  love?  " — "  Yes, 
I  follow  the  Christians  because  they  possess  the  true 
doctrine."  "What  is  this  doctrine?"  "This  is  the 
doctrine  the  Christians  follow  religiously :  to  believe 
in  one  God,  Creator  of  all  things  visible  and  invisible. 
To  confess  Jesus  Christ,  the  Son  of  God,  foretold  of 
old  by  the  prophets,  the  future  judge  of  the  human 
race,  Messenger  of  salvation,  Master  of  all  those  who 
are  willing  to  learn  of  Him.  I,  a  weak  man,  am  too 
feeble  to  be  able  to  speak  worthily  of  His  infinite 
divinity:  it  is  the  work  of  the  prophets.  Throughout 
the  centuries,  by  inspiration  from  on  high,  they  have 
announced  the  coming  into  the  world  of  Him  Whom 
I  call  the  Son  of  God."  The  prefect  asked  in  what 
place  the  Christians  assembled.  "  Wherever  they  can," 
answered  Justin.  "  Do  you  think,"  he  continued,  "  that 
we  all  assemble  in  the  same  place  ?  Not  at  all.  The 
God  of  the  Christians  is  not  shut  up  anywhere;  in- 
visible, He  fills  heaven  and  earth ;  in  all  places  the 
faithful  adore  Him,  and  praise  Him."  "  Come,  tell  me," 
said  Rusticius,  "the  place  where  your  meetings  take 
place  and  where  you  assemble  your  disciples." 

"  I  have  lived  up  to  this  day  near  the  house  of  a 
certain  Martin,  beside  the  Baths  of  Timothy.^  This 
is  the  second  time  that  I  have  come  to  Rome,  and  I 
know  no  other  dwelling  save  that.  To  all  those  who 
wished  to  come  and  find  me,  I  have  imparted  the  true 
doctrine." 

— "  You  are  then  a  Christian  ?  " 

"  Yes,  I  am  a  Christian." 

The  prefect  said  to  CJiariton. — "  Are  you  a  Christian, 
you  too  ?  " 

— "  By  the  help  of  God  I  am." 

The  p7'efect  said  to  CJiarita. — "  Are  you  also  of  the 
faith  of  Christ  ?  " 

She  answered. — "  By  the  grace  of  God  I  also  am  a 
Christian." 

Rusticius  said  to  Euelpistus. — "  And  you,  what  are 
you  ?  " 

Euelpistus. — "I  am  a  slave  of  Caesar,  but  being  a  Christian 

^  Close  to  the  house  of  Cornelius  Pudens  (who  was  connected,  on  very  good 
evidence,  with  the  sojourn  of  S.  Peter  in  Rome),  which  is  now  the  site  of  the 
Church  of  S.  Pudentiana  {see  sttpra,  p.  8). 


THREE  CLASSES  OF  AUTHENTIC  DOCUMENTS    155 

I  have  received  liberty  from  Christ ;  by  His  benefits,  by 
His  grace  I  have  the  same  hopes  as  these  others." 

Rusticius  to  Hierax. — "  Are  you  a  Christian  ?  " 

Hierax. — "  Certainly  I  am  a  Christian  :  I  love  and 
adore  the  same  God  as  these." 

Rusticius. — "  Is  it  Justin  who  has  made  you  a 
Christian  ? " 

Hierax. — "  I  have  always  been  a  Christian  and  I 
shall  be  always." 

Paeonius  got  up  and  said. — "  I  also,  I  am  a  Christian." 

The  prefect. — "Who  has  instructed  you?" 

Paeonius. — "  I  learnt  the  good  doctrine  from  my 
parents." 

Euelpistus  said. — "  For  myself,  I  listen  with  great 
pleasure  to  Justin,  but  I  learnt  the  Christian  religion 
from  my  parents." 

The  prefect  said. — "  Where  are  your  parents  ?  " 

Euelpistus. — "  In  Cappadocia." 

The  prefect  to  Hierax. — "  And  you,  of  what  country 
are  your  parents  ?  " 

Hiei^ax. — "  Our  true  father  is  Christ,  and  our  mother 
the  faith  by  which  we  believe  in  Him  :  my  parents 
according  to  the  flesh  are  dead.  For  the  rest,  I  was 
brought  hither  from  Iconium  in  Phrygia." 

The  prefect  said  to  Liberianus. — "  What  do  you  call 
yourself?  Are  you  too  a  Christian  and  impious  towards 
the  gods?" 

Liberianus. — "  1  am  a  Christian,  and  I  love  and  adore 
the  true  God." 

The  prefect  returned  to  the  case  of  fustin. — "  Listen, 
you  who  are  called  eloquent,  and  who  think  you  possess 
the  true  doctrine :  if  I  have  you  beaten  and  then 
beheaded,  do  you  think  you  will  then  mount  to  heaven  ?  " 

fustin  said. — "  I  hope  to  receive  the  reward  destined 
for  those  who  keep  the  commandments  of  Christ,  if  I 
suffer  the  punishments  you  promise  me.  I  know  that 
those  who  have  lived  thus  will  keep  the  divine  favour 
till  the  end  of  the  world." 

Rusticius. — "  You  think,  then,  that  you  will  mount  to 
heaven  to  receive  a  reward  there  ?  " 

Justin. — "  I  do  not  think  it,  I  know  it.  I  am  so  assured 
of  it,  that  1  have  no  doubt  about  it  of  any  kind." 

The  prefect. — "  Enough :  come,  and  all  together 
sacrifice  to  the  gods." 


156     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Justin. — "  No  one  in  his  senses  will  abandon  piety 
for  error." 

The  prefect — "  If  you  do  not  obey  orders  you  will  be 
tortured  without  mercy." 

Justin. — "  It  is  our  most  earnest  desire  to  suffer  in  the 
cause  of  our  Lord  Jesus  Christ,  and  be  saved  :  so  that 
we  may  present  ourselves,  assured  and  tranquil,  before 
the  terrible  tribunal  of  this  same  our  God  and  Saviour 
whither,  according  to  the  divine  ordinance,  the  whole 
world  will  pass  all  together.  What  thou  wilt,  do  quickly  : 
we  are  Christians,  and  do  not  sacrifice  to  idols." 

Then  the  prefect  passed  sentence  : 

"  That  those  who  have  not  consented  to  sacrifice  to 
the  gods,  and  obey  the  orders  of  the  emperor,  shall  be 
beaten  and  led  away  to  suffer  the  penalty  of  death  in 
accordance  with  the  laws." 

In  consequence  the  holy  martyrs,  glorifying  God,  were 
led  to  the  ordinary  place  of  execution,  and  after  being 
beaten  they  were  beheaded,  thus  consummating  their 
martyrdom  in  the  confession  of  Christ. 

Some  of  the  faithful  took  up  their  bodies  secretly, 
and  put  them  in  a  suitable  place,  sustained  by  the  grace 
of  our  Lord  Jesus  Christ,  to  Whom  be  glory  for  ever 
and  ever.     Amen. 

The  peculiar  interest  of  these  Acta  lies  in  the  ancient 
confession  of  faith  by  Justin,  in  the  topographical  allusion 
to  one  of  the  earliest  places  of  worship  in  Rome,  and  in  the 
answer  of  Euelpistus,  showing  that  as  early  as  163  there  was 
a  second  generation  of  Christians  in  Cappadocia. 

Other  Examples  of  Class  I. — The  Passion  of  SS. 
Maxima,  Donatella  and  Secunda^  [Africa,  July  30,  304  (?)] 
may  be  included  in  this  class.  Like  the  Acts  of  Justin,  it 
closes  with  the  doxology.  In  this  document  every  detail  of 
the  judicial  proceedings  is  correct  and  according  to  ancient 
custom — the  early  hour  of  the  trial,  the  formula  of  interroga- 
tion, the  various  ranks  of  the  officials. 

Closely  related  to  this  in  type  are  the  Passion  of  S. 
Typasiics'^  [Ticabis,   N.  Africa,  Jan.    11,  under   Diocletian] 

^  Analecta  Bollandiana,  1889,  p.  5  ;   1897,  p.  64.      Texls  and  S Indies,  vol.  i. 
p.  106,  1891.     Bulletin  critique,  ii.  p.  229,  1882. 
^  Anal,  Boll.,  1890,  p.  116, 


THREE  CLASSES  OF  AUTHENTIC  DOCUMENTS    157 

and  the  Acts  of  Maxiinilian^  the  conscript  of  Namidia 
[March  12,  295];  those  oi  Marcellus^^.  centurion  [Tangiers, 
Oct.  30,  298],  oi Maxhnus\^'^\i^s,\x2,  (?),  May  14  (or  April  30), 
250],  and  of  Cassian  (Tangiers,  Oct.  30,  258). 

(4)  Passion  of  Fructuosus,  259. — The  Passion  of  S. 
Fructuosus,  Bishop  of  Tarragona  [Jan.  21,  259],  quoted  below, 
combines  a  version  of  the  Acta  with  details  that  only  an  eye- 
witness could  have  supplied.  S.  Augustine  in  a  sermon,^  and 
Prudentius  in  a  poem,^  quote  from  a  passion  closely  resembling, 
and  probably  identical  with,  the  document  before  us.  It  is 
written  in  the  style  of  the  third  century,  and  the  indications 
of  dates  and  days  of  the  week  are  correct  and  evidently  noted 
by  a  contemporary.  This  characteristic  noting  of  days  and 
dates  appears  also  in  the  Passion  of  S.  Pionius? 

In  the  reign  of  Valerian  and  Gallienus,  in  the  consul- 
ship of  Aemilius  and  Bassus,  on  January  i6th,  a  Sunday, 
Fructuosus  the  bishop,  Augurius  and  Eulogius,  deacons, 
were  arrested.  Fructuosus  had  just  gone  to  bed  when 
the  soldiers  arrived.  They  were  called  Aurelius, 
Testucius,  Aelius,  Pollentius,  Donatius  and  Maximus. 
The  bishop,  hearing  the  sound  of  their  steps,  jumped  out 
of  bed,  and  came  to  the  threshold  of  the  door.  The 
soldiers  said  to  him  :  "  Come,  the  governor  has  sum- 
moned you  with  your  deacons."  Fructuosus  answered  : 
"  Let  us  go.  Will  you  let  me  put  on  my  shoes  ?  "  "  As 
you  like."  They  took  them  to  prison.  Fructuosus 
exulted  at  the  thought  of  the  crown  which  was  offered 
him :  he  prayed  without  ceasing.  All  the  community 
came  to  see  him,  they  brought  him  food,  and  com- 
mended themselves  to  his  remembrance.  On  one  of  the 
days  which  followed  his  imprisonment,  he  baptized  a 
catechumen  called  Rogatianus.  The  accused  remained 
six  days  in  prison.  The  sixth  day,  January  21st,  a 
Friday,  they  appeared  in  court. 

The  governor  A  emilianus  said. — "Bring  in  Fructuosus 
the  bishop,  Augurius  and  Eulogius  the  deacons."  An 
official  answered  :  "  They  are  present." 

Aemilianus  said  to  Fructuosus. — "You  know  the 
orders  of  the  emperors  ?  " 

^  Serfuo  213,  c.  2,  3,  in  P.L.  38,  col.  1248. 

^  Peristephanon,  vi.,  in  P.L.  60,  col.  767.  '  Infra,  p.  169. 


158     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Fructuosus. — "  No,  but  I  am  a  Christian." 

Aemilianus, — "They  have  ordered  you  to  adore  the 
gods." 

Fructuosus. — "  I  adore  one  God  only,  Who  has  made 
heaven  and  earth,  the  sea  and  all  things." 

Aemilianus. — "  Do  you  know  that  there  are  gods  ?  " 

Fructuosus. — "  I  know  nothing  of  it." 

Aemilianus. — "You  will  learn  it." 

Fructuosus  raised  his  eyes  to  heaven  and  prayed  in 
silence. 

Aemilianus. — "  Who  then  will  be  obeyed,  feared  and 
honoured,  if  one  refuses  worship  to  the  gods,  and  adora- 
tion to  the  emperors  ?  " 

Aemilianus  said  to  Augurius  the  deacon, — "  Do  not 
listen  to  what  Fructuosus  says." 

Fnutuosus  answered. — "  I  adore  God  the  almighty." 

Aemilianus  to  Eulogius  the  deacon. — "  Do  you  adore 
Fructuosus  ?  " 

Eidogius. — "  I  do  not  adore  Fructuosus,  but  I  adore 
the  God  Whom  Fructuosus  adores." 

Aemilianus  to  Fructuosus. — "  You  are  a  bishop  ?  " 

Fructuosus. — "  I  am." 

Aemilianus. — "  You  have  been."  He  ordered  all 
three  to  be  burnt  alive. 

During  the  passage  to  the  amphitheatre  the  people 
showered  pity  upon  Fructuosus,  for  all.  Christians  and 
pagans,  loved  him.  He  was  the  perfect  type  of  a 
bishop,  such  as  the  Holy  Spirit  had  portrayed  it  by  the 
hand  of  that  vessel  of  election,  the  doctor  of  the  Gentiles. 
The  brethren  who  thought  of  the  glory  which  awaited 
him,  were  more  inclined  to  joy  than  sadness.  Several 
among  them  presented  to  those  who  were  to  die  a  cup 
of  spiced  wine.  "  The  hour  for  breaking  fast  has  not 
yet  sounded," said  Fructuosus.  It  was  ten  o'clock.  The 
martyrs  had  solemnly  celebrated  in  prison  the  day  of 
the  station  ^  the  preceding  Wednesday,  and  they 
advanced,  joyous  and  calm,  to  finish  the  station  of  that 
day,  Friday,  with  the  martyrs  and  the  prophets,  in  the 
paradise  which  God  has  prepared  for  those  whom  He 
loves.  At  the  moment  when  they  reached  the  amphi- 
theatre a  man  rapidly  approached  the  bishop.  It  was 
his  reader,  Augustalis,  who,  with  tears  in  his  eyes,  asked 
permission  to  unfasten  his  shoes.     "  Go  away,  my  child, 

*  See  stipra,  p.  14,  note  i. 


THREE  CLASSES  OF  AUTHENTIC  DOCUMENTS    159 

I  will  take  off  my  shoes  myself,"  said  the  martyr, 
tranquil,  joyous  and  assured  of  obtaining  the  promise 
of  the  Lord.  When  this  was  done,  one  of  our  people, 
Felix,  took  the  right  hand  of  the  bishop,  praying  him  to 
have  remembrance  of  him.  The  old  man  then  said  :  "  I 
must  think  of  the  Catholic  Church  spread  from  the 
East  to  the  West."  As  the  moment  approached  when 
the  martyr  was  going  to  meet  glory,  rather  than  suffer- 
ing, in  the  presence  of  his  brethren,  under  the  attentive 
gaze  of  the  soldiers,  who  could  hear  these  words  dictated 
by  the  Holy  Spirit,  Fructuosus  said  :  *'  You  will  not  be 
deprived  of  your  shepherd :  the  goodness  and  promise 
of  God  will  not  fail  you,  either  now,  or  in  the  future. 
What  you  see  is  but  the  misery  of  an  hour." 

Having  comforted  the  brethren,  the  martyrs  advanced 
towards  the  place  which  was  to  be  their  salvation,  grave 
and  radiant  at  the  moment  of  obtaining  the  fruit  which 
the  Scriptures  promise.  Like  the  three  Hebrew 
children,^  they  brought  to  mind  the  Trinity.  In  the 
midst  of  the  flames  the  Father  did  not  abandon  them, 
the  Son  aided  them  and  the  Holy  Spirit  stood  in  the 
midst  of  the  furnace.  When  the  cords  which  bound  their 
wrists  were  burnt,  free  in  their  movements  they  knelt 
down  in  the  ordinary  attitude  of  prayer,  assured  of  their 
resurrection,  and  recalling  by  hands  outstretched  the 
triumph  of  Christ :  they  did  not  cease  to  pray  till  the 
moment  when  they  gave  up  their  spirit.  Then  divine 
miracles  manifested  themselves  :  the  sky  opened  and  two 
of  our  brethren,  Babylas  and  Mydonius,  belonging  to  the 
house  of  the  prefect,  and  even  the  daughter  of  this 
officer,  saw  Fructuosus  and  his  deacons,  with  brows 
crowned,  entering  into  heaven  while  their  dead  bodies 
were  still  fastened  to  the  stake.  They  called 
Aemilianus :  "  Come,  see  your  condemned  prisoners  ; 
see  how  according  to  their  hope  you  have  opened 
heaven  to  them."  Aemilianus  ran  up,  but  he  was  un- 
worthy to  enjoy  this  sight. 

The  community  was  sorrowful,  like  a  flock  of  sheep 
deprived  of  their  shepherd :  uneasiness  oppressed  all, 
not  that  they  pitied  Fructuosus,  on  the  contrary,  they 
envied  him. 

At  nightfall  the  faithful  hastened  to  the  amphitheatre: 

^  A  favourite  subject  for  frescoes  in  the  Roman  catacombs  from  the  third 
century. 


i6o    ROxME  OF  THE  PILGRIMS  AND  MARTYRS 

they  carried  with  them  wine  to  extinguish  the  bones 
half  carbonized  in  the  fire.  Then  each  took  for  himself 
some  portions  of  the  ashes  as  relics.  Another  miracle 
exalted  the  faith  of  the  brethren  and  served  as  a  lesson 
to  the  youngest.  It  was  needful  that  Fructuosus  should 
bear  witness  in  his  death  both  to  the  resurrection  of  the 
body,  and  to  the  truth  of  that  which  he  had  promised 
in  our  Lord  and  Saviour  when  he  taught  in  this  world 
by  the  mercy  of  God.  It  happened,  then,  that  after  his 
martyrdom  he  appeared  to  the  brethren,  and  warned 
them  to  restore,  without  delay,  whatever  portion  of  his 
ashes,  each  one,  by  devotion,  had  carried  away ;  so  that 
they  might  be  gathered  together  into  the  same  place. 
He  also  appeared  to  Aemilianus :  he  was  accompanied 
by  his  deacons,  and  all  wore  the  robe  of  glory.  He 
rebuked  the  judge  roundly,  showing  him  the  uselessness 
of  what  he  had  done,  for  these  whom  he  saw  in  glory 
were  those  whom  he  thought  to  be  buried  in  the  earth. 

O  holy  martyrs,  proved  by  fire  as  precious  gold, 
covered  with  the  breastplate  of  faith  and  the  helmet 
of  salvation,  as  the  price  of  the  victory  over  the  devil 
whose  head  you  have  crushed,  you  have  received  a 
diadem  and  an  imperishable  crown ! 

O  holy  martyrs,  you  have  merited  a  dwelling  in 
heaven,  standing  on  the  right  hand  of  Christ,  blessing 
the  Father  Almighty  and  His  Son  our  Lord  Jesus 
Christ.  God  has  received  His  martyrs  in  peace  for 
their  faithful  confession.  Glory  and  honour  to  Him 
for  ever.     Amen. 


CHAPTER   XII 

ACTS  OF  THE  MARTYRS:  CLASSIFICATION  OF 
TEXTS:  THREE  CLASSES  OF  AUTHENTIC 
DOCUMENTS   {continued) 

Class  II.  Documents  depending  on  eye-witnesses  :  Passions  of  Ignatius, 
Polycarp,  Procopius,  Cyprian,  Perpetua,  of  Jacobus  and  Marianus — Class  III. 
Documents  depending  on  records  of  Class  I.  or  Class  II.  :  Passions  of  Pionius,  of 
Montanus  and  Lucius — Characteristics  of  genuine  documents. 

Justorum  animae  in  manu  Dei  sunt,  et  non  tanget  illos  tormentum  malitiae. 
Visi  sunt  oculis  insipientium  mori  :  illi  autem  sunt  in  pace.^ 

In  Vigilia  Omnium  Sanctorum  [Liber  Sapientiae,  3). 

Class  II. :    Documents  depending  on  Eye-Witnesses. 

— Other  sources  of  information  are  the  writings  of  the 
martyrs  themselves,  or  records  by  eye-witnesses.  These 
documents  we  may  place  in  a  second  class.  In  them  we 
miss  the  impersonal  note  of  the  Acta^  but  we  have  sometimes 
a  vivid  and  touching  record  of  the  incidents.  They  are 
usually  known  as  Passions :  their  value  varies  greatly, 
according  to  the  opportunities  and  abilities  of  the  writers. 
The  best  of  them  very  nearly  approach  the  original  Acta  in 
historical  value,  and  include  nine  documents  of  established 
authenticity.  Five  of  these  are  preserved  for  us  by  Eusebius, 
who  clearly  indicates  the  original  sources.^ 

(1)  Passion  of  Ignatius,  107. — For   Ignatius,^  Bishop 
of  Antioch   [Rome,  Feb.   i,  107],  he  quotes  first  the  saint's 

^  **  The  souls  of  the  righteous  are  in  the  hand  of  God,  and  there  shall  no  torment 
touch  them.     In  the  eyes  of  the  foolish  they  seem  to  die :  but  they  are  in  peace.^' 

^  There  are  some  other  authentic  accounts  of  martyrdoms  which  are  not 
Passions  to  be  found  in  the  Ecclesiastical  History  of  Eusebius,  and  in  other 
writers. 

^  Eusebius,  Historia  Ecclesiastica,  iii.  c.  36  ;  Lightfoot,  Apostolic  Fathers,  pt, 
ii.  vols.  i.  and  ii. 

II  l6j 


i62     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

authentic  Letter  to  the  Romans,  written  at  Smyrna  on  his 
way  to  martyrdom  at  Rome,  a  first-hand  authority ;  next  a 
passage  from  Irenaeus,  a  second-hand  authority ;  thirdly, 
he  mentions  tradition  (Koyog  h'  g%6/). 

(2)  Passion  of  Polycarp,  156? — An  encyclical  letter 
written  by  the  Church  of  Smyrna  to  that  of  Philomelium, 
records  the  martyrdom  of  Polycarp,^  Bishop  of  Smyrna 
[April  25,  156?]. 

(3)  Martyrs  of  Vienne  and  Lyons,  177. — For  the  martyrs 
of  Vienne  and  Lyons  ^  [June  2,  177]  we  have  the  letter  written 
from  those  churches  to  their  brethren  in  Asia  and  Phrygia. 

(4)  Martyrs  of  Alexandria,  250. — For  the  martyrs 
who  suffered  at  Alexandria  (in  250)  the  letter  written  by 
their  bishop,  Dionysius,  to  Fabius,  Bishop  of  Antioch.^ 

(5)  The  Passion  of  Procopius,  250. — The  Passion  0/ 
Procopius,^  the  reader  [Caesareain  Palestine,  July  8,  and  Nov. 
22,  250],  first  recorded  in  a  book  of  Eusebius,  the  Martyrs  of 
Palestine,  is  preserved  in  a  Latin  Passionary.  Eusebius  was 
himself  an  eye-witness  of  that  persecution,  and  a  shortened 
form  of  the  passion  is  found  in  his  Ecclesiastical  History : 

Procopius  was  the  first  of  the  martyrs  of  Palestine. 
He  was  a  man  of  celestial  grace.  From  his  infancy 
to  his  martyrdom  he  had  sought,  all  his  life,  chastity  and 
all  the  virtues.  His  body  was  so  emaciated  that  one 
might  have  thought  it  without  life :  but  his  spirit  was  so 
valiant  beneath  the  action  of  the  divine  words,  that  one 
might  have  thought  that  it  alone  sustained  the  life  of 
the  body.  He  lived  on  bread  and  water,  and  moreover 
only  ate  every  two  or  three  days,  and  sometimes  only 
once  a  week.  His  contemplation  was  prolonged  night 
and  day.  All  his  study  was  that  of  the  holy  books : 
beyond  this  he  knew  little.  Born  in  Jerusalem,  he  had 
settled  at  Scythopolis,  where  he  fulfilled  the  office  of 
reader,  exorcist  and  official  translator  of  the  Scriptures. 
This  he  did  by  reciting  to  the  people,  in  the  common 

^  Hist.  Eccles.  iv.  c.  15  ;  Lightfoot,  op,  cit,  vol.  iii.  ;  Shidia  Biblica,  i.  175, 
ii.  105. 

2  Hist.  Eccles.  v.  c.  i,  2.  ^  Hist.  Eccles.  vi.  c.  41. 

*  Eusebius,  *'  Paralipomena,"  in  Die  Griech.  Christ.  Schriftstellen,  vol.  2, 
II.  p.  907,  Leipsic,  1908;  also  in  Hist.  Eccles.,  Appendix  to  bk.  viii.  ; 
Anal.  Boll.,  1897,  113  (see  infi-a,  p.  195). 


THREE  CLASSES  OF  AUTHENTIC  DOCUMENTS    163 

tongue,  the  passage  of  the  holy  books  read  in  the 
liturgy  in  Greek.  Transferred  with  his  colleagues  from 
Scythopolis  to  Caesarea,  he  was  taken  at  the  gate  of  the 
city,  and  conducted  straight  before  the  governor  Flavianus, 
who  commanded  him  to  sacrifice  to  the  gods.  "There 
are  not  many  gods  but  one  only.  Creator  of  all  things," 
said  Procopius.  The  governor,  touched,  was  contented 
with  the  answer,  and  sought  something  else  :  he  com- 
manded Procopius  to  offer  incense  to  the  emperor. 
"  Listen,"  said  Procopius,  "  to  these  lines  of  Homer : 
'  It  is  not  good  to  have  so  many  masters ;  let  there  be 
one  master,  one  king.' " 

At  these  words  the  judge  fancied  he  saw  some  intention 
to  insult  the  emperor,  and  pronounced  sentence  of  death. 
So  Procopius  attained  to  glory.  It  was  July  7,  the 
day  of  the  Nones,  as  the  Latins  say,  of  the  first  year  of 
the  persecution.  He  was  the  first  martyr  of  Caesarea. 
Jesus  Christ  reigns.  To  Him  be  honour  and  glory  for 
ever.     Amen. 

(6)  Passio  Cyprianl,  258. — In  the  Passion  of  Cyprian  ^ 
we  have  recorded  some  incidents  in  the  life,  trial,  and  martyr- 
dom of  the  Bishop  of  Carthage  by  his  deacon,  Pontius,  his 
friend  and  companion  in  exile.  The  writer  is  therefore  an  eye- 
witness, who  has  also  access,  as  he  tells  us,  to  the  Acta  S. 
Cypriani.  And  yet  this  document,  accepted  as  contemporary 
with  the  events,  is  little  but  a  panegyric  of  Cyprian  ;  it  is  inade- 
quate as  concerns  his  life,  and,  though  five  times  the  length 
of  the  Acta,  omits  much,  notably  the  incidents  of  the 
passion,  and  contains  little  more  than  the  original  docu- 
ment, with  which,  in  certain  details,  it  is  discrepant.  It  is 
instructive  to  compare  these  two  accounts  as  an  illustration 
of  the  difference  between  a  primary  and  secondary  document. 
A  few  extracts  are  given  below  from  the  small  portion  which 
deals  with  the  trial  and  death. 

.  .  .  Banishment  followed  on  these  excellent  and  pious 
actions,  for  impiety  always  makes  this  return,  paying 
back  good  with  evil.  And  what  this  priest  of  God 
replied  to  the  interrogations  of  the  proconsul,  there  are  the 
Acts  which  relate  it.     He  is  shut  out  from  the  city,  he 

^  See  supra,  p.  147.     For  a  translation  see  Roberts  and  Donaldson,  AnU- 
Nicene  Fathers,  vol.  viii. 


1 64    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

who  did  good  for  the  salvation  of  the  city,  he  who  had 
laboured  that  the  eyes  of  the  living  should  not  suffer 
the  horror  of  the  infernal  dwelling.  .  .  . 

At  last  that  other  day  dawned,  that  destined,  that 
promised,  that  divine  day  which,  if  the  tyrant  himself 
had  wished  to  put  off,  he  would  not  have  been  able  : 
a  day  joyful  at  the  knowledge  of  the  future  martyr,  and 
radiant  with  the  clear  light  of  the  sun,  when  all  clouds 
were  scattered  through  the  whole  circle  of  the  earth. 
He  left  the  house  of  the  chief  officer,  himself  an  officer 
of  Christ  and  God,  and  he  was  encompassed  on  all  sides 
by  an  army  of  a  mixed  multitude.  .  .  .  But  when  he 
had  come  to  the  praetorium,  as  the  proconsul  had  not 
yet  come  forth,  a  private  place  was  allotted  him. 

So  the  judge  read  the  sentence  from  the  tablet  .  .  . 
a  spiritual  sentence  not  rashly  to  be  spoken,  a  sentence 
worthy  of  such  a  bishop  and  such  a  witness,  a  glorious 
sentence  in  which  he  is  called  the  ringleader  of  the  sect ; 
and  enemy  of  the  gods  ;  and  told  that  he  was  to  be  made 
an  example  to  his  people,  and  that  the  law  would  begin 
to  be  confirmed  by  his  blood.  .  .  . 

And  when  he  left  the  doors  of  the  praetorium,  a  band 
of  soldiers  accompanied  him  ;  and,  lest  anything  should 
be  lacking  in  his  passion,  centurions  and  tribunes  stood 
on  each  side  of  him  .  .  .  but  now  his  eyes  being  bound 
by  his  own  hands  he  tried  to  hasten  the  executioner 
whose  duty  it  was  to  wield  the  sword,  and  who  could 
hardly  grip  it  with  trembling  fingers  in  his  failing 
right  hand,  until,  at  the  right  hour  for  the  glorifica- 
tion, power  was  given  from  above  to  strengthen  his 
hand  for  carrying  out  the  death  of  this  so  rare  spirit. 

His  passion  being  thus  accomplished,  brought  about 
that  Cyprian,  who  had  been  an  example  of  all  good, 
was  also  the  first  in  Africa  to  dye  his  priestly  crown 
with  martyrdom  ...  for  from  the  time  at  which  the  list 
of  bishops  in  Carthage  is  recorded,  no  one  at  all,  even  of 
the  good  men  and  priests,  is  said  to  have  suffered  death. 

Greatly,  oh  greatly  do  I  exult  at  his  glory,  yet  grieve 
more  that  I  stayed  behind. 


THREE  CLASSES  OF  AUTHExNTIC  DOCUMENTS    165 

(7)  Passion  of  S.  Perpetua,  202  or  203. — The  fierce 
persecution  of  the  later  years  of  Septimius  Severus  (193-21 1) 
produced  many  martyrs.  Among  the  most  celebrated  is 
S.  Perpetua. 

The  author  of  the  Passion  of  S.  Perpetua  ^  [Carthage, 
March  6,  202  or  203]  states  that  Perpetua  and  her  companion, 
Saturus,  wrote  the  account  of  their  own  visions,  and  that  he 
himself,  an  eye-witness,  added  the  story  of  the  martyrdom. 
This  statement  has  been  accepted  as  true,  and  Dr.  Armitage 
Robinson  distinguishes  the  differences  of  style  in  the  three 
portions.  He  further  conjectures  that  Tertullian  himself 
may  have  been  the  compiler  of  the  work,  and  he  believes  the 
Latin  version  to  be  the  original  of  the  Greek  translation — 
and  not  vice-versa,  S.  Augustine  quotes  freely  from  these 
Acts  in  his  sermon  for  S.  Perpetua's  day.^ 

The  story  is  familiar  to  all.  Perpetua  had  many  relatives 
living,  and  was  of  distinguished  birth  and  education.  She 
was  twenty-two,  married,  with  an  infant  at  the  breast.  Her 
five  companions  were  also  young;  two  were  slaves  and 
catechumens,  of  whom  one  was  Felicitas,  who  was  waiting 
for  the  birth  of  her  child.  The  father  of  Perpetua  ill-treated 
his  daughter  on  account  of  her  faith.  She  seized  the 
opportunity  of  his  absence  from  home  to  receive  baptism, 
in  consequence  of  which  she  was  imprisoned.  The  martyrs 
received  some  alleviations  in  their  captivity  from  the  minis- 
trations of  two  "  dear  deacons  "  who  looked  after  them,  and 
Perpetua  was  permitted  to  have  her  child  with  her. 

Perpetua  then  has  the  first  of  her  celebrated  visions : 

I  saw  a  brazen  ladder  of  marvellous  length,  for  it 
reached  to  heaven,  and  very  narrow,  for  one  could  only 
mount  singly.  On  the  steps  of  the  ladder  were  fastened 
iron  instruments  of  all  sorts, — swords,  lances,  hooks, 
knives, — arranged  so  that  if  one  mounted  carelessly  and 
without  looking  above  his  head,  he  would  have  been 
torn  to  pieces,  and  his  flesh  would  have  remained  spiked 

^  J.  Armitage  Robinson,  in  Texts  and  SHidies,  vol.  i.  6i,  1891  ;  Fio 
Franchi  de'  Cavalieri,  in  Rdmische  Quartahchrift ,  1896,  Suppl.  5;  Anal.  Boll. 
1892. 

^  Sermo  280,  281,  282,  in  P.L.  1%,  col.  i2£o. 


1 66     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

on  all  these  instruments  of  iron.  At  the  foot  of  the 
ladder  was  crouched  a  dragon  of  marvellous  greatness, 
who  lay  in  ambush  for  all  those  who  were  mounting 
the  ladder,  and  terrified  them  to  prevent  their  mounting. 
Saturus  (the  catechist)  mounted  first.  He  had  just 
given  himself  up  for  our  sake,  because  he  was  absent 
when  we  were  arrested.  He  reached  the  summit  of  the 
ladder,  and  turned  to  me  and  said :  "  Perpetua,  I  am 
waiting  for  you :  but  take  care  the  dragon  does  not  bite 
you."  I  answered :  "  In  the  name  of  Jesus  Christ  he 
will  do  me  no  harm."  As  if  he  were  afraid  of  me,  the 
dragon  gently  raised  his  head,  but  when  once  I  had 
reached  the  first  rung  I  crushed  him.  I  mounted  then 
and  discovered  an  immense  garden,  in  the  midst  of 
which  there  was  seated  a  man  of  tall  stature,  with 
white  hair,  clothed  like  a  shepherd :  he  was  seated  and 
busy  in  milking  his  flock.  Around  were  many 
thousands  in  white  robes.  The  shepherd  raised  his 
head,  looked  at  me,  and  said  :  "  You  have  come  well, 
my  child,  you  have  come  without  hindrance."  He 
called  me  and  gave  me  a  piece  of  curdled  milk.  I  joined 
my  hands  to  receive  it,  and  I  ate,  while  all  those  present 
answered,  A^nen. 

The  subject  of  the  martyr  having  overcome  the  dragon, 
mounting  to  heaven  by  a  ladder,  is  represented  in  a  fresco 
in  the  catacombs  of  S.  Callixtus.^  The  subject  of  our  Lord 
represented  as  a  Shepherd  milking  His  flock,  and  other 
conceptions,  almost  identical,  are  also  found  in  the  catacombs 
with  a  Eucharistic  significance.  In  the  earliest  days  of  the 
Church,  the  Eucharist  was  received  in  the  hands,  folded 
crosswise,  and  those  present  said  Amen. 

The  visions  here  recorded  throw  light  on  Christian 
iconography,  and  further  show  that  the  minds  of  these 
martyrs  were  saturated  with  passages  from  the  Apocalypse, 
and  from  that  popular  allegory,  the  Shephe^'d  of  Hernias? 
This  reproduction  of  current  literature,  and  also  of  passages 
from  early  liturgies,^  is  a  fairly  common  feature  of  the  Acta. 

^  Wilpert,  Le  pitture.  delle  catacombe  romatte,  p.  445,  pi.  553,  1910  (Italian 
translation  from  the  German  original). 

2  Lightfoot,  op.  cit.,  "  Miscellaneous  Texts,"  1891. 

'  Cabrol,  Diet.  Arch.  ChrU.  :  Ades  des  Martyrs,  p.  418. 


THREE  CLASSES  OF  AUTHENTIC  DOCUMENTS    167 

After  Perpetua  has  resisted  the  prayers  of  her  father 
to  recant,  the  prisoners  are  tried.  The  dialogue  closely 
resembles  that  in  other  authentic  Acts.  They  are  con- 
demned to  the  beasts,  and  sent  back  to  prison  to  await 
death,  while  the  child  of  Perpetua  is  taken  from  her.  They 
pass  the  time  in  prayer.  Perpetua  prays  for  her  brother 
Dinocrates  : 

During  that  night  I  had  a  vision  :  I  saw  Dinocrates 
coming  forth  from  a  place  of  darkness,  and  many  others 
were  there,  burning  with  heat  and  with  thirst.  Dino- 
crates had  on  a  soiled  dress :  his  face  was  sad,  pale, 
disfigured  by  the  wound  which  he  had  when  he  died. 
Dinocrates  had  been  my  brother  in  the  flesh,  dead  at 
seven  years  old  of  a  cancer  in  the  face  in  circumstances 
which  caused  horror  to  every  one.  Between  him  and 
me  I  saw  a  great  space  which  neither  the  one  nor  the 
other  could  pass.  In  the  place  where  Dinocrates  was, 
I  saw  a  basin  full  of  water,  whose  edge  was  too  tall  for 
a  child  to  reach.  Dinocrates  stood  on  tiptoe  as  if  to 
drink,  and  I  was  grieved  to  see  this  basin  full  of  water, 
and  the  edge  too  high  for  him  to  reach. 

She  awoke  from  her  dream  and  continued  to  pray  night 
and  day  for  him.     Then  she  had  another  vision  : 

The  place  which  I  had  seen  full  of  darkness,  was  full 
of  light,  and  Dinocrates  was  cleansed  in  body,  well 
clothed,  cared  for,  refreshed.  The  wound  in  his  face 
was  healed,  and  the  edge  of  the  basin  had  become 
lower,  and  reached  half  way  up  him  :  the  child  drank 
freely.  On  the  edge  of  the  basin  was  a  golden  vessel 
filled  with  water :  Dinocrates  drank  of  this  water  but 
it  diminished  not.  When  he  had  drunk  enough  he 
went  away,  and  began  to  play  like  the  child  that  he 
was.  Then  I  awoke,  and  understood  that  my  brother 
had  quitted  the  place  of  suffering. 

This  vision  shows  the  belief  of  the  Church  in  the  efficacy 
of  prayers  for  the  dead.  S.  Augustine,  in  The  Origin  of  the 
Soul,  discusses  the  vision  at  length  and  states  that  Dino- 
crates was  suffering  for  sins  committed  after  baptism.^ 

^  De  Origine  Animae,  i.   lo,  and  iii.  9.     It  seems  very  unlikely  in  the  cir- 
cumstances that  the  child  was  baptized. 


i68     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

On  the  eve  of  martydom  Perpetua  has  yet  another 
vision :  she  sees  herself,  as  a  male  athlete,  anointed  with  oil, 
wrestling  and  overcoming  an  immense  Egyptian  in  the 
arena, — a  symbol  of  the  devil. 

Felicitas,  whose  one  grief  was  that  her  martyrdom  was 
to  be  delayed,  three  days  before  the  games,  in  answer  to 
the  prayers  of  her  comrades,  gave  birth  to  a  daughter,  who 
was  adopted  by  a  Christian  woman.  One  would  like  to 
know  the  story  of  this  child  of  Felicitas. 

The  story  of  their  death,  related  with  such  simplicity,  is 
too  familiar  to  need  quotation. 

(8)  Passion  of  Jacobus  and  Marianus,  259. — Of  the 
same  type  is  the  less  well-known  Passion  of  SS.  Jacobus  and 
Marianus^  [April  12,  259]  respectively  deacon  and  reader 
in  the  Church  of  Cirta,  who  perished  in  the  same  persecution 
as  the  bishops  Sixtus  li.  in  Rome,  Cyprian  in  Carthage,  and 
Fructuosus  at  Tarragona. 

The  author  relates  that  he  was  united  to  these  martyrs 
"  by  a  particular  affection  and  a  close  friendship."  A  few 
extracts  must  suffice.  After  Jacobus  and  Marianus  had 
been  seized,  tried  and  tortured  they  were  sent  back  to 
prison,  thanking  God  for  the  joy  of  their  recent  victory. 
Marianus  in  a  dream  sees  a  judge  on  his  platform,  and 
a  throng  of  confessors  condemned  to  death.  Among  them 
is  Cyprian,  martyred  that  very  year  :  a  loud  voice  calls  on 
Marianus,  and  Cyprian  helps  him  on  to  the  platform  among 
the  confessors.  Then  the  scene  changes,  and  amid  the 
gardens  of  Paradise  (described  with  exquisite  feeling), 
Cyprian  offers  Marianus  a  cup  of  water  from  a  heavenly 
source.  Jacobus,  too,  has  a  vision  of  a  divine  figure  who 
offered  him  two  purple  girdles,  one  for  himself  and  one  for 
his  friend,  and  bade  them  quickly  follow  him.  He  awakes, 
trembling  with  joy.  Their  fellow-confessors,  also,  have 
visions.     Their  death  is  recorded  as  follows : — 

They  led  the  confessors  to  the  place  of  triumph :  it 
was  an  enclosed  valley  traversed  by  a  river  whose  banks 
rose  in  a  gentle  slope  like  the  seats  of  a  natural  amphi- 

^  Studi  e   Testis  i.  47,    1900;    Dufourcq,  Etudes  sur  les  Gesta  Martyrum 
romains,  iii.  135. 


THREE  CLASSES  OF  AUTHENTIC  DOCUMENTS    169 

theatre.  The  blood  of  the  martyrs  flowed  in  a  little 
stream  to  the  river,  and  this  scene  had  a  mysterious 
symbolism  for  the  saints,  who,  baptized  in  their  own 
blood,  went  to  receive  in  the  waters  as  it  were  new 
purification.  .  .  .  The  executioner  having  a  number  to 
strike,  placed  his  victims  in  long  rows  so  that  the  blows 
flew  wildly  from  one  head  to  another.  .  .  .  According 
to  custom  they  bound  the  eyes  of  the  condemned  before 
execution :  but  no  darkness  could  limit  the  free  range 
of  vision  of  their  hearts,  in  which  was  shed  an  ineffable 
and  dazzling  light.  .  .  .  When  all  were  killed  the 
mother  of  Marianus,  joyous  as  the  mother  of  the 
Maccabees,  and  assured  now  that  the  passion  of  her  son 
was  fulfilled,  congratulated,  not  so  much  him  as  herself, 
for  having  brought  forth  this  child.  She  embraced  the 
body,  fruit  and  glory  of  her  own  body,  and  lovingly 
kissed  the  severed  neck.  Oh  blessed  Mary,  blessed 
mother  of  such  a  son,  happy  to  bear  so  beautiful  a 
name.  .  .  . 

We  may  add  to  this  class  the  Passion  of  Carpus^  Papylus, 
and  Agathonice^  [Pergamos,  April  13,  160-1 80 (?)],  considered 
by  Harnack  to  be  a  contemporary  document  of  the  second 
century;  that  oi Apollonms^  the  senator  [Rome,  April  8,  183 
(?)],  and  that  of  Crispina^  [Tebessa  in  Africa,  Dec.  5,  304]. 

Class  III, :  Documents  depending  on  those  of  the  first 
two  Classes. — Texts  of  the  third  class  depend  on  the 
documents  of  the  first  and  second  classes,  and  include  the 
remaining  twenty-four  Passions  which  Leclercq  recognizes 
as  authentic.  Some  of  these  have  suffered  severely  from 
interpolations,  and  Delehaye^  very  justly  relegates  nearly 
half  of  them  to  the  inferior  class  of  historical  romances. 

(1)  Passion  of  S.  Pionius,  250. — Among  the  better 
authenticated  documents  is  the  Passion  of  S.  Pionius^  the 
priest  [Smyrna,  March  12,  250],  which  appears  to  be  nearly 

^  Text  in  Aube,  Revtie  Archeologique,  December  1881,  p.  348  ;  cf.  V^glise  et 
V ^tat  dans  la  seconde  moitii  dtt  troisicme  siecle,  Appendix  I.  p.  499.  Duchesne, 
Bull.  Crit.,  May  1882,  p.  469. 

^  Text  in  Anal.  Boll.,  1895,  p.  284.  See  Leclercq,  Les  Martyrs,  i.  p.  112,  for 
bibliography  ;  F.  C.  Conybeare,  The  Acts  of  Apollo iiius  (for  translation). 

1^  Studi  e  Testi,  vol.  ix.  p.  23,  1902. 
*  Delehaye,  Les  Ligendes  hagiographiqties,  p,  136. 


I70     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

contemporary  with  the  events,  and  is  full  of  vivid  local  colour. 
Eusebius  ^  gives  a  summary  of  the  incident ;  and  of  the  sub- 
ject-matter of  the  long  speeches  Pionius  made  in  the  forum  on 
his  way  to  judgment,  and  in  prison  :  a  portion  of  the  Passion 
which  would  otherwise  seem  the  most  open  to  suspicion. 
The  historical  fact  that  the  persecution  of  the  Christians  was 
frequently  caused  by  the  enmity  of  the  Jews  is  brought  out 
in  these  Acts.     The  scene  in  the  forum  may  be  quoted : 

When  they  arrived  in  the  forum,  an  immense  crowd 
poured  into  it,  occupying  all  the  empty  spaces,  and 
covering  to  the  roof  the  pagan  temples  and  houses. 
There  was  an  incredible  number  of  women  there, 
because  it  was  the  Sabbath,  and  so  the  Jews  of  the 
town  were  free.  The  immense  throng  of  all  ages 
wanted  to  see:  those  who  were  too  short  got  up  on 
stools  and  on  boxes,  showing  great  ingenuity  in  remedy- 
ing their  natural  defects. 

Pionius  then  makes  a  lengthy  speech,  addressed  especially 
to  the  Jews,  and  quoting  from  the  Jewish  law.  Even  the 
writer  of  the  Passion  remarks,  "  He  said  many  other 
things,  for  his  speech  was  of  great  length,  and  there  was  no 
end  to  it." 

The  trial  follows  much  the  usual  course.  Pionius  and  his 
companions  return  to  prison,  and  pass  their  time  "  in  evil- 
smelling  cellars,"  in  chanting  hymns,  and  in  silent  meditation. 
They  are  visited  by  the  faithful,  by  pagans  anxious  to 
convert  Pionius,  by  those  "weeping  hot  tears"  who  had 
succumbed  and  sacrificed  to  idols,  and  by  those  also  who 
had  been  pressed  by  the  Jews  to  return  to  the  synagogue. 
Pionius  makes  them  another  "  long  discourse,"  full  of  com- 
passion, and  weeping  himself  Among  his  fellow-prisoners 
is  a  woman,  Macedonia,  a  Montanist;  and  at  the  stake 
Pionius  suffers  with  Metrodorus,  a  Marcionite  priest.  The 
statement  of  the  unwelcome  fact  that  Pionius  suffered  with 
two  heretics  seems  a  guarantee  of  authenticity  !  Their  death 
is  recorded  as  follows : 

They  put  up  the  stakes  to  which  Pionius  and  Metro- 
dorus (the  Marcionite  priest)  were  fastened.  .  .  .  Pionius 

1  Eusebius,  Hist.  Eccles.  iv.  c.  15,  in  P.G.  20,  col.  363. 


THREE  CLASSES  OF  AUTHENTIC  DOCUMENTS    171 

kept  his  eyes  and  spirit  fixed  on  the  sky.  They  brought 
wood  and  fuel :  the  fire  flamed  up  with  a  joyful  crack- 
ling. Pionius  had  closed  his  eyes,  and  prayed  in  silence 
that  he  might  rest  in  blessedness.  Soon  after,  his  face 
lighted  up  with  a  great  joy :  he  said  Amen^  and  gave  up 
his  spirit  like  a  soft  breath:  commending  it  to  Him 
from  Whom  he  awaited  his  reward,  and  Who  has 
Himself  promised  to  do  justice  to  spirits  unjustly  con- 
demned, and  saying:  "  Lord,  receive  my  spirit." 

The  precision  of  the  days  and  dates  further  confirms  our 
impression  that  we  are  here  dealing  with  an  authentic 
document : 

This  passed  in  the  proconsulship  of  Julius  in  Asia, 
Proculus  and  Quintilianus  being  magistrates :  under 
the  third  consulship  of  the  emperor  Decius,  and  the 
second  of  Gratian :  according  to  the  Romans,  the  fourth 
day  before  the  ides  of  March  (March  12):  according 
to  the  Asiatics,  the  twelfth  day  of  the  sixth  month : 
finally,  according  to  our  method  of  reckoning,  a  Satur- 
day at  10  o'clock,  in  the  reign  of  our  Lord  Jesus 
Christ,  to  Whom  be  honour  and  glory  for  ever  and 
ever.     Amen. 

(2)  Passion  of  Montanus  and  Lucius,  259. — The  writer 
of  the  Passion  of  Montanus  and  Lucius^  [Carthage,  Feb.  24, 
259]  states  that  the  saints  themselves  wrote  the  greater 
part.  The  document  is  obviously  modelled  on  the  Passion 
of  S.  Perpetua,  but  the  accent  of  truth  can  be  detected  in 
spite  of  the  imitation,  the  verbosity  and  the  accumulation 
of  marvels  which  disfigure  it.  It  was  probably  compiled 
some  years  after  the  event  by  a  writer  whose  style  occasion- 
ally recalls  that  of  S.  Cyprian. 

The  earlier  part  of  the  recital  is  in  the  first  person,  and 
records  the  hardships  of  the  life  in  prison  and  the  series  of 
visions  that  encouraged  the  confessors — that  of  the  matron, 
Quartellosa,  who  partakes  of   a  cup  of  milk,^  an  ancient 

^  Pio   Franchi  de'    Cavalieri,    in  Komische  Quartalschrift^  1 875,  Suppl.  8  ; 
Anal.  Boll.f  1899,  p.  67  ;  Sttidi  e  Testi,  1900,  vol.  iii.  p.   7,  and  1909,  fasc. 

3.  p.  I. 

^  Cf.  The  vision  of  Perpetua,  supra.,  p.  166. 


1/2     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

symbol  of  the  Eucharist,  being  especially  interesting.     The 
passage  following  illustrates  a  common  Christian  practice : 

The  next  day,  as  we  were  waiting  for  the  hour  when 
the  administrator  of  the  prison  should  bring  us,  not 
food,  for  we  had  had  none  for  two  days,  but  something 
to  make  us  feel  our  privation,  suddenly,  as  drink  comes 
to  him  who  thirsts,  and  food  to  him  who  hungers,  and 
martyrdom  to  him  who  longs  for  it,  even  so  the  Lord 
granted  us  refreshment  {j'efrigeriuni)  by  means  of  the 
priest,  dearest  Lucian,  who  forcing  his  way  through  the 
strictest  barricade,  sent  us  two  cups  by  means  of  Heren- 
nienus,  subdeacon,  and  Januarius,  the  catechumen,  who 
brought  to  all  that  Food  which  diminishes  not.  This 
help  sustained  the  sick  and  weak  .  .  .  and  all  rendered 
to  God  thanks  for  His  glorious  deeds. 

A  very  human  incident  occurs  in  prison.  Montanus  had 
had  with  a  certain  Julian,  a  sharp  discussion  about  a  woman 
who,  excluded  from  Communion,  had  yet  partaken.  When 
the  dispute  was  ended  "  there  was  a  certain  coldness  between 
the  confessors."  The  following  night  Montanus  has  a  vision. 
They  are  all  together,  a  great  company  of  martyrs,  with 
Cyprian  and  Lucius,  clothed  in  white,  and  with  flesh  whiter 
than  their  white  raiment,  in  an  immense  plain  bathed  in 
light.  Montanus  perceives  some  stains  on  his  own  breast. 
On  waking  he  told  the  story  to  Julian  and  added  :  "  Whence 
came  these  stains?  It  is  because  I  am  not  reconciled  with 
Julian.  ...  So  I  conclude,  dearest  brothers,  that  we  should 
strive  with  all  our  strength  to  preserve  peace  and  concord 
and  oneness  of  mind  among  us." 

The  story  of  the  trial  and  tortures  is  told  by  the  friend 
of  the  confessors,  and  their  deaths  are  recorded  in  the 
following  words : — 

The  executioner  was  ready,  his  long  sword  already 
suspended  above  the  neck  of  the  condemned,  when  they 
saw  Montanus  lift  his  hands  to  heaven,  and  heard  him 
pray  God  with  a  loud  voice  .  .  .  that  Flavian,  separated 
from  his  companions,  might  follow  in  three  days.  And 
as  if  to  give  a  pledge  that  his  prayer  was  granted,  he 
tore  in  two  pieces  the  bandage  that  bound  his  eyes,  and 
bade  them  keep  the  other  half  for  Flavian. 


THREE  CLASSES  OF  AUTHENTIC  DOCUMENTS    173 

Now  that  he  was  sure  to  die,  Flavian  walked  full 
of  joy,  and  talked  freely  to  those  about  him.  ...  As 
he  talked,  his  spirit  dwelt  already  in  the  Kingdom 
where,  in  a  few  moments,  he  would  reign  with  God  ;  .  .  . 
after  he  had  encouraged  each  one  there,  and  given  the 
kiss  ...  he  mounted  on  to  a  little  height  and  said  .  .  . 
"  Dearly  beloved  brothers,  you  have  peace  among  you 
if  you  remain  in  peace  with  the  church :  preserve  one- 
ness of  spirit  in  love  .  .  .  our  Lord  Jesus  Christ  Him- 
self said  shortly  before  His  Passion,  *  I  leave  you  the 
commandment  to  love  one  another.' " 

Other  Documents  of  the  Third  Class. — Very  similar  in 
character,  and  belonging  to  this  class,  are  the  Acts  of  AcaciuSy 
Bishop  of  Antioch  in  Pisidia  [March  31,  250],  of  the  priest, 
Saturninus,  and  his  companions  [Carthage,  Feb.  11,  304],  of 
Agape,  Irene^  and  Chione^  [Thessalonica,  April  3,  304],  of 
Felix^  Bishop  of  Tibiuca  in  North  Africa  [Aug.  30,  303], 
of  Phileas  and  Philoromus  [Alexandria,  Feb.  4,  306],^  and 
perhaps  the  Passion  of  S.  Thecla  [Iconium,  about  47], 
rejected  by  Baronius,  but  now  generally  accepted  as  a 
composition  of  the  second  century.* 

We  have  now  examined  three  classes  of  documents,  of 
which  those  in  the  first  two  classes  possess  a  high  degree  of 
truth,  and  those  in  the  third  retain  at  least  the  main  outlines 
of  the  story. 

Characteristics  of  Genuine  Documents. — To  distin- 
guish sharply  between  authentic  documents  and  those  of 
inferior  value  is  not  possible,  even  after  applying  the  critical 
tests  indicated  above,  as  the  various  classes  do,  in  fact,  over- 
lap. Yet  certain  of  the  records  are  pervaded  by  a  peculiar 
spiritual  atmosphere :  they  are  stamped  genuine  as  with  a 
hall-mark.  It  may  be  possible  to  define  in  words  something 
of  this  spirit  and  its  manner  of  expression. 

^  Stndi  e  Tesii,  1902,  vol.  ix.  p.  i. 

2  Anal.  Boll.,  1897,  p.  27  ;  1903,  p.  460. 

^  Le  Blant  in  Anal.  Boll.,  1897,  and  in  Nuovo  Bullettino  di  archeologia 
crisiiana,  1906,  p.  27. 

*  For  bibliography  see  Leclercq,  op.  cit.  p.  141  ;  Cabrol,  Diet, :  Actes  des 
Martyrs,  p.  374  ;  F.  C.  Conybeare,  op.  cit.  for  translation.  Text  in  Gebhardt, 
Acta  martyruni  selecia, 


174     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

(1)  Simplicity  of  Style. — The  heroic  story  is  told  in 
simple  language  as  if  it  were  an  ordinary  event :  whether  the 
martyr  is  at  his  trial,  or  in  prison,  or  suffering  torture  or 
death,  there  is  a  perfect  measure  in  word  and  deed.  "  So 
Jesus  Christ  crowned  them  with  peace," — thus  concludes  the 
story  of  the  death  of  many  a  martyr.  Again,  of  the  seven 
sons  of  Symphorosa^  [July  17]  we  read  : 

They  gathered  up  the  remains,  and  placed  them  in 
tombs :  their  names  are  written  in  the  book  of  life. 

And  of  Crispina :  ^ 

"  I  bless  God  who  has  thus  deigned  to  deliver  me  from 
your  hands.  Thanks  be  to  God ! "  And  signing  her 
brow  with  the  sign  of  the  cross  and  stretching  out  her 
neck,  she  was  beheaded  for  the  name  of  our  Lord  Jesus 
Christ  to  Whom  is  honour  for  ever  and  ever.     Amen. 

These  are  a  few  out  of  many  examples. 

(2)  Homeliness  of  Certain  Incidents. — Many  a  homely 
incident,  a  human  touch,  bring  these  martyrs  very  near  to 
us :  Cyprian,  who  cannot  fasten  the  sleeve  of  his  garment ; 
Fructuosus,  who  jumps  out  of  bed  at  the  knocking  of  the 
soldiers  at  his  door,  and  asks  if  he  may  stop  and  put  on  his 
shoes  ;  Montanus  and  Lucius,  who  await  death  with  so  perfect 
a  courage,  yet  quarrel  over  the  orthodoxy  or  morals  of  one  of 
the  women,  their  fellow-prisoner,  and  then  make  peace  again 
with  such  exquisite  charity ;  Perpetua  in  prison  who,  when 
her  infant  is  restored  to  her  there,  "suffered  no  more;  all 
my  pains  and  anxieties  passed  away  and  the  prison  became 
for  me  a  house  of  pleasure."  How  natural,  too,  is  her  ex- 
clamation— "When  we  were  put  in  prison  I  was  terrified, 
because  I  had  never  endured  such  darkness."  And  again, 
after  being  worn  out  by  the  persecution  and  pleading  of  her 
father,  she  writes,  on  his  departure :  "  He  did  not  come  back 
for  several  days,  and  I  thanked  God :  his  absence  was  such 
a  relief." 

(3)  Inspiration  of  Certain  Phrases. — Yet,  here  and 

1  Leclercq,  op.  cit.  i.  209.     This  Passion  is  certainly  based  on  an  authentic 
document. 

2  Supra,  p.  169. 


THREE  CLASSES  OF  AUTHENTIC  DOCUMENTS    175 

there,  in  the  simple  narrative,  some  inspired  utterance  flashes 
forth  almost  unconsciously  from  the  white  heat  of  spiritual 
experience.  Thus,  at  the  end  of  the  account  of  the  horrors 
inflicted  on  the  martyrs  at  Lyons,  we  read : 

So   they  wove  one  crown  of  divers  colours  and   all 
kinds  of  flowers,  and  offered  it  to  the  Father. 

After  Polycarp  had  been  martyred 

They  gathered  up  his  charred  bones,  more  precious 
than  precious  stones  and  purest  gold. 

Phileas  cries : 

I  have  never  suffered ;  and  now  that  I  begin,  I  begin 
to  be  a  disciple  of  our  Lord  Jesus  Christ. 

There  is  the  mother  "  who  died  seven  times  over  at  the 
death  of  each  of  her  sons  ;  "  and  Blandina,  one  of  the  martyrs 
of  Lyons,  is  described  as 

A  noble  mother  that  had  fired  her  sons  to  fight 
valiantly,  and  sent  them  on  first  as  victors  to  the  great 
King. 

(4)  The  Individuality  of  the  Martyrs. — These  repeated 
stories  of  martyrdoms  might  well  become  monotonous,  yet, 
from  the  very  force  of  their  truth,  these  Acta  unconsciously 
preserve  the  sharp  outlines  of  individuality  and  variety  of 
psychology,  so  that  the  persons  of  the  drama  live  before  us. 
There  is  the  Bishop  Polycarp,  eighty-six  years  old,  whose 
one  thought  is  for  his  flock,  and  who,  on  the  way  to 
martyrdom,  prays 

For  all  those  whom  he  had  known  in  his  long  life, 
great  and  small,  illustrious  and  obscure,  and  for  the 
whole  Catholic  Church  throughout  the  world.  .  .  . 

Ignatius,  in  his  desire  for  martyrdom,  implores  his  fellow- 
Christians  not  to  prevent  his  condemnation  : 

Let  me  offer  myself  a  sacrifice  while  the  altar  is 
ready.  ...  I  am  the  wheat  of  God,  and  am  ground  by 
the  teeth  of  wild  beasts  that  I  may  be  found  pure  bread. 


176    HOME  OF  THE  PILGRIMS  AND  MARTYRS 

Bishop  Pothinus  of  Lyons  ^  is  ninety  and 

so  weak  in  body  that  he  could  scarcely  draw  breath, 
and  yet  the  ardour  of  his  soul  and  eager  desire  for 
martyrdom  roused  his  remaining  strength. 

Contrast  with  these  Perpetua,  as  revealed  in  her  auto- 
biography, who  can  be  humorous  in  an  African  prison. 
Truly  she  writes  of  herself: 

I  have  always  been  gay,  I  shall  be  more  gay  in 
another  world. 

She  goes  singing  to  her  death  on  that  "  day  of  victory, 
day  of  glory,  promised  and  divine  day,"  and  her  last  thought 
is  for  another.  After  being  tossed  in  the  arena  she  gets  up, 
and  seeing  her  companion,  Felicitas,  lying  on  the  ground,  she 
goes  to  her,  gives  her  a  hand  to  lift  her  up,  and  kisses  her. 

How  different  again  is  Flavian.^  In  prison,  awaiting  his 
death,  he  sees  in  a  vision  the  martyred  Cyprian,  in  whose 
footsteps  he  is  longing  to  follow.  How  natural  is  the 
question  he  asks  Cyprian — "  Does  the  death-blow  hurt  ?  " 
and  Cyprian  replies : 

The  body  suffers  nothing  when  the  spirit  is  with  God. 

The  same  note  of  triumphant  ecstasy  is  struck  by 
Symphorosa,  who  cries : 

Whence  comes  this  joy  that  I  can  be  sacrificed  with 
my  sons  to  God  ? 

And  by  the  martyr  "who  did  not  feel  her  tortures  because 
the  Lord  suffered  in  her  place."  Even  so  Carpus,  as  they 
lit  the  fire  at  the  stake,  cries  out : 

Blessed  be  Thou,  Lord  Jesus  Christ,  Son  of  God,  who 
has  deigned  to  make  me,  a  sinner,  companion  of  Thy 
heritage. 

From  these  triumphant  saints  we  turn  to  Blandina,  a 
slave  woman,  "  delicate,  infirm,  despised."  Her  mistress  had 
grave  fears  for  her  constancy :  we  can  almost  hear  her 
discussing   the   question  with   the   anxious  bishop !     After 

^  Eusebius,  Hist.  Eccles.  v.  c.  i. 

2  Passion  of  Montanus  and  Lucitis,  Leclercq,  op.  cit.  ii.  143. 


THREE  CLASSES  OF  AUTHENTIC  DOCUMENTS    177 

watching  the  tortures,  the  heroisms  and  the  apostasies  of 
her  fellow-citizens,  Blandina  herself  died  fearless,  "talking 
with  God."  For  there  were  apostates  as  well  as  martyrs, 
and  the  fears  of  the  Church  were  better  justified  in  some 
cases  than  in  that  of  Blandina. 

And  how  subtly  drawn  again  are  the  different  characters, 
and  the  precise  circumstances  of  the  apostacy !  There 
were  those  who  rushed  to  deny  their  faith,  and  those  who 
succumbed  only  at  the  sight  of  the  wild  beasts,  or  to  the 
prayers  of  their  kinsfolk,  or  after  enduring  torture.  Some, 
like  the  woman  Biblias,^  after  a  first  apostasy  returned  and 
won  their  crown. 

But  amid  all  this  diversity,  the  vast  majority  of  the 
martyrs  are  alike  in  their  burning  enthusiasm,  unflinching 
courage  and  joyous  serenity ;  and  it  is  this  perhaps  that  is 
their  most  striking  characteristic.  "Assured  and  tranquil," 
"  grave  and  radiant " — the  words  occur  again  and  again  in 
the  Acta.  Amid  the  horrors  of  prison,  and  tortures,  worse 
than  death,  they  pray  and  sing  and  meditate.  And  what 
visions  of  peace  are  theirs !  They  dream  of  shining  plains 
and  flowing  rivers,  and  themselves,  a  white-robed  throng, 
refreshed  at  celestial  waters,  and  sharing  in  the  heavenly 
banquets;  or  of  the  Good  Shepherd  receiving  the  faithful 
in  the  gardens  of  Paradise,  fresh  with  fountains,  where  strange 
birds  flutter  among  the  leaves  of  the  trees.  These  are  the 
pictures  we  see  above  their  shrines  on  the  walls  of  the 
catacombs. 

*  Eusebius,  Hist.  Eccles.  v.  i. 


12 


CHAPTER   XIII 

ACTS  OF  THE  MARTYRS :   DOCUMENTS  OF  THE 
FOURTH  CLASS 

History  of  the  documents  up  to  the  fourth  century. — The  hagiographical 
collections  of  Eusebius. — Pilgrimages  and  monasticism. — Records  of  the  Roman 
martyrs  in  the  fourth  century  (Damasus,  Augustine). — The  Church  on  the 
authenticity  of  the  Gesta. — Poverty  of  authentic  records  in  the  sixth  century 
(Gregory  the  Great). — Martyrologies  of  the  seventh  and  eighth  centuries. 

O  Vetustatis  silentis  obsoleta  oblivio.^ 

Prudentius,  Po-istephanon,  i.  73. 

Documents  of  the  Fourth  Class. — Of  the  vast  number 
of  hagiographical  records  dealing  with  the  first  three 
centuries  we  have  found  only  forty  which  may  be  called 
authentic.  As  regards  the  rest,  for  our  present  purpose  we 
may  neglect  altogether  those  documents  which  are  forgeries 
or  pure  inventions.  There  remain,  however,  a  large  number 
of  records  which  certainly  contain  some  grains  of  truth. 
Pending  further  criticism  of  the  individual  Passions,  we  may 
place  them,  a  strangely  mixed  company,  in  a  fourth  class ; 
and  attempt  to  delineate  some  of  their  common  character- 
istics, whether  of  form  or  contents,  to  show  the  conditions 
under  which  they  were  composed,  and  thence  account  for 
the  process  of  successive  deformations.  The  best  of  the 
Passions  of  Roman  martyrs  belong  to  this  class. 

History  of  the  Documents  up  to  the  Fourth  Century. — 
There  are  few  details  of  the  history  of  these  documents. 
Copies  of  the  Christian  versions  of  the  Acta  were  no  doubt 
multiplied,  and  encyclical  letters  carried  the  name  of  many 
a  martyr  beyond  the  bounds  of  his  own  locality.  These  Acta 
were  read  liturgically  in  most  of  the  churches  from  the  middle 
of  the  second  century.     A  general  council   of  the  African 

^  /*.  Z.  60  :  "  Alas,  for  the  dim  oblivion  of  the  silent  ages  I " 
178 


DOCUMENTS  OF  THE  FOURTH  CLASS        179 

churches  at  Hippo  in  393^  authorizes  this  custom  on  the 
anniversaries  of  the  martyrs,  when,  as  we  learn  from  Cyprian, 
Masses  were  offered,  and  feasts  celebrated  at  their  shrines.^ 

No  doubt,  already  even  in  those  early  days,  the  com- 
pilers filled  in  from  their  imagination  the  bare  outlines  of 
the  historic  fact.  Then  came  the  destruction  of  the  records 
under  Diocletian.  Wherever  these  Acts  and  Passions  were 
used  liturgically  it  was  a  practical  local  necessity,  as  well 
as  a  pious  duty,  to  replace  the  original  documents  as  far  as 
might  be :  from  oral  tradition,  from  such  scant  documents 
as  remained,  and  from  pure  imagination. 

Hagiographical  Collections  of  Eusebius. — There  is, 
however,  no  record  of  any  hagiographical  collection  prior  to 
the  great  works  of  Eusebius.  The  most  important  of  these 
was  his  Collection  of  Aftcient  Martyrdoms  {^vvayooyri  ra/v 
fjjOcpTvpcov  ccp')(^ocictjv) — a  complete  account  of  the  subject,  now 
lost,  but  known  in  Alexandria,  though  not  in  Rome,  as  late 
as  the  sixth  century.^  A  few  of  these  Passions  survive 
in  liturgical  documents.  This  work  established,  on  a  sure 
historical  basis,  the  Martyrology  of  Asia  Minor  ^  which  we  have 
in  an  abridged  Syriac  translation  in  a  manuscript  of  A.D.  412  ; 
and  this  latter  document  is  one  of  the  sources  of  the 
so-called  Martyrology  of  S.  Jerome.^ 

Many  records  of  the  martyrs  are  found  in  the  familiar 
Ecclesiastical  History.  In  this  the  writer  often  refers  us  to 
his  earlier  work.  Finally,  in  the  Martyrs  of  Palestine  (Hsp/  roov 
b  YloCKonffTivyj  [/jccprvprjadvrcov),  Eusebius  describes  the  persecu- 
tion at  Caesarea  from  303  to  310,  of  which  he  was  an  eye- 
witness. 

These  records  of  Eastern  martyrs  need  not  detain  us. 

Pilgrimages  and  Monasticism. — With  the  sudden 
triumph  of  the  Church  in  312,  following  so  closely  on  the 
horrors  of  the  Diocletian  persecution  (303-304),  there  swept 
over  Rome  a  passionate  wave  of  enthusiasm  for  the  martyrs  ; 

'  Ilardouin,  Concilia,  i.  886. 

^  See  supra,  p.  137.  Cf.  Tertullian  (about  160-240),  De  Corona,  c.  3,  in 
P.L.  I,  col.  79  :  *'  We  offer  Masses  for  the  dead  on  their  anniversaries  as  a 
commemoration  rite." 

3  See  infra,  p.  183.  *  See  infra,  Chap.  XVI. 


i8o    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

and  precisely  at  this  date  was  compiled  the  Roman  Calendar  ^ 
(containing  brief  notices  of  the  date  of  their  deaths  and  the 
locality  of  the  shrines),  and  in  354  the  Philocalian  Calendar,^ 
containing  a  list  of  forty-seven  Roman  martyrs  and  three 
African. 

The  great  Constantinian  basilicas  and  oratories  were  being 
built  in  honour  of  the  martyrs  ;  Pope  Damasus  (366-384) 
restored  and  decorated  their  shrines  in  the  catacombs,  and  his 
famous  secretary,  Philocalus,  author  of  the  Calendar,  carved  in 
beautiful  characters  the  epitaphs^  composed  by  his  master. 

During  the  centuries  that  followed,  the  faithful  flocked 
to  the  catacombs,^  and  pilgrims  came  from  east  and  west 
to  worship  at  the  shrines  of  the  martyrs. 

Eastern  monasticism,  too,  was  taking  root  in  the  West. 
There  arose,  at  that  moment,  a  double  need :  of  an  oral 
tradition  to  satisfy  the  pilgrims,  and  of  written  documents 
for  liturgical  and  private  use  in  the  monasteries.  To  supply 
these  needs  the  Roman  Gesta  ^  appeared. 

On  what  historical  truth  were  they  based  ? 

Records  of  the  Roman  Martyrs  in  the  Fourth  Century : 
Damasus,  Augustine. — Already  in  the  early  fourth  century 
the  fame  of  the  martyrs  who  sowed  the  seed  of  the  Church 
had  paled  before  the  more  recent  and  familiar  glories  of 
the  heroes  of  the  Diocletian  persecution.  The  names  of 
Telesphorus,  the  martyr  pope,^  and  of  Justin,  the  philo- 
sopher,^ both  of  the  second  century,  nowhere  appear;  and 
the  forty-seven  Roman  martyrs  of  the  Philocalian  Calendar 
all  belong  to  the  third  century. 

If  we  turn  to  the  epitaphs  of  Damasus,  we  derive  little 
definite  information  from  them,  save  the  fact  of  the 
existence  of  the  martyr,  and  the  place  of  his  shrine.  The 
verses  are  filled  up  with  generalities  and  platitudes,  and 
the  poet  himself  seems  conscious  of  his  ignorance.     "  Anti- 

^  Infra,  p.  224.  2  Supra,  p.  50. 

^  Epigrammata  Damasi,  ed.  Ihm  ;  cf.  infra,  p.  291. 

^  Chaps.  II.,  III.  on  Pilgrimages. 

^  The  word  Gesta  (deeds)  was  applied,  from  the  fifth  century  onward,  to 
the  lives  of  the  martyrs,  as  well  as  the  older  words  Acta  (for  a  document  presumably 
based  on  the  Acta  Proconsularia),  Passiones,  Vitae. 

*>  Supra,  p.  67.  '  Supra,  p.  153. 


DOCUMENTS  OF  THE  FOURTH  CLASS        i8i 

quity  could  not  retain  the  names  or  the  number  of  the 
Saints"  (^Sanctorum  .  .  .  nomina  nee  numerum  potuit 
retinei'e  vetiistas)^  he  inscribes  on  the  shrine  of  an  unknown 
martyr.  Yet  Damasus  as  a  child  knew  some  of  the 
actual  actors  in  the  drama :  "  An  executioner  told  this 
to  me,  Damasus,  when  I  was  a  child." 

Prudentius,2  in  his  Crown  of  Martyrs  (409),  sadly 
echoes  him  : 

We  saw  innumerable  ashes  of  the  saints  in  Rome  .  .  . 
You  ask  the  names  and  inscriptions  carved  on  their 
graves?  It  is  difficult  for  me  to  answer  .  .  .  many 
sepulchres  give  the  name  of  the  martyr  and  some 
epitaph,  but  there  are  also  mute  marbles  closing  silent 
tombs  .  .  .  Christ  alone  has  their  names  complete. 

The  same  poet,  after  singing  of  the  deeds  of  his  own 
Spanish  saints,  mentions  only  Hippolytus,  Pope  Sixtus  II. 
and  Laurence  out  of  all  the  Roman  martyrs.  And  the 
incidents  he  records  are  legendary.  It  is  indeed  just 
these  saints,  with  the  addition  of  Agnes,  Sebastian  and 
Agatha,  whom  alone  of  the  Roman  martyrs  we  find 
mentioned  in  S.  Augustine  and  S.  Ambrose.^  On  the  rare 
occasion  when  the  Aeta  exist,  S.  Augustine  quotes  them 
freely  and  accurately,  as  we  have  seen  in  the  cases  of 
Cyprian,  Perpetua,  Fructuosus.^  It  is  obvious,  then,  that 
authentic  records  were  lacking.  Even  in  favoured  Africa 
there  seems  a  dearth  of  such  documents,  for  S.  Augustine 
in  one  of  his  sermons^  says  : 

While  we  can  hardly  find  any  Gesta  of  the 
other  martyrs  which  we  can  read  on  their  festivals, 
the  Passion  of  this  saint  (Stephen)  is  in  a  canonical 
book. 

The  Church  on  the  Authenticity  of  the  Gesta.— \r\  the 
general  organization  of  affairs  in  the  fifth  and  sixth  centuries, 

^  Epig.  No.  42. 

2  Peristephanon,  xi.:  S.  Hippolytus,  in  P.L.  60,  col.  530. 
^  For  a   complete  list   of  references  see   Dufourcq,   Iitudes  stir  les   Gesta 
Martyrum  rofnains,  p.  28. 

■>  Supra,  Chap.  XI.  ^  Serm.  315  in  RL.  38,  col.  1426. 


1 82     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

the  Church  paid  especial  heed  to  fixing  the  canonical  and 
authentic  books.^ 

In  the  Roman  Synod  of  494,  held  under  Pope  Gelasius 
(492-496),'  nearly  all  the  Gesta  of  the  martyrs  are  excluded, 
in  the  decretal  De  Recipiendis,  from  the  number  of  authentic 
works : 

.  .  .  The  (S'^^^^of  the  holy  martyrs  .  .  .  in  accordance 
with  ancient  custom,  by  a  special  precaution  are  not 
read  in  the  Roman  Church:  because  the  names  of  those 
who  wrote  them  are  entirely  unknown ;  and  they  are 
considered  to  be  written  by  the  infidels  or  the  ignorant, 
and  contain  what  is  superfluous  or  inadequate  to  the 
truth :  as,  for  example,  the  Passion  of  a  certain  Ciricus 
and  Julitta^  [June  16],  and  of  George,  and  other 
Passions  of  this  kind,  which  are  said  to  have  been 
composed  by  heretics.  Wherefore,  lest  the  slightest 
occasion  of  mockery  should  arise,  they  are  not  used 
in  the  Roman  Church  .  .  .  the  Acts  of  blessed  Silvester, 
chief  {praesul)  of  the  apostolic  seat  (may  be  read),  also 
the  writing  about  the  Finding  of  the  Cross  of  our  Lord, 
and  the  Finding  of  the  head  of  John  the  Baptist.  For 
they  are  new  records,  and  some  Catholics  read  them : 
but  when  these  come  into  the  hands  of  Catholics  let 
them  follow  the  precept  of  the  blessed  Apostle  Paul : 
"  Prove  all  things,  hold  fast  that  which  is  good." 

This  document  points  to  the  existence  in  the  fifth  century 
of  many  Gesta  of  doubtful  authenticity. 

A  desire  to  establish  the  authenticity  of  the  Gesta  is 
apparent  in  the  mind  of  the  compiler  oi\h.Q  Liber  Pontiftcalis. 
Pope  Clement  (?  90-1 12),  he  tells  us,*  allotted  the  seven 
regions  of  the  city  of  Rome  to  faithful  notaries  of  the 
Church,  who  should  eagerly  seek  out,  each  in  his  own  district, 
the  Gesta  of  the  martyrs  :  further,  Anteros  (235-236)  continues 
this  organization,  and  Fabian  (236-251)  appoints  seven 
sub-deacons  to  overlook  the  notaries.     Again,  the  compiler 

^  Liber  Pontif.,  ed.  Duchesne,  i.  page  c. 

^  Thiel,  Epistolae  Koinanorufii  Pontijicum^  i.  458 :  Leipsic,  1872 ;  or  in 
P.L,  59,  col.  168.  It  is  not  absolutely  certain  that  Gelasius  is  the  original  author 
of  the  decretal  he  is  promulgating,  which  has  been  ascribed  to  Damasus  (366- 
384).  On  the  Decretum  Gelasianum  see  Texte  und  Unfersuchungen  (3*^  Reihe, 
8*"  Band),  vol.  38,  1912.     Cf.  infra,  p.  192. 

^  Anal.  Boll.,  1882,  p,  192.  ^  See  supra^  p.  75. 


DOCUMENTS  OF  THE  FOURTH  CLASS        183 

of  the  Constitution  of  Silvester^  {Constituturn  Silvestri), 
a  forgery  of  the  year  501,  states  that  at  the  Council  held 
by  this  pope  sat  fourteen  notaries  of  the  Church,  who 
narrated  in  order  the  Gesta  of  the  martyrs.  Duchesne  treats 
these  statements  with  the  scepticism  which  they  deserve. 

Poverty  of  Authentic  Records  in  the  Sixth  Century ; 
The  Passionary  of  Gregory :  the  Martyrology  of  S.  Jerome. — 
Another  document  bears  witness  to  the  paucity  of  authentic 
records  in  the  sixth  century.  This  is  the  famous  letter  of 
Pope  Gregory ,2  written  in  598  in  answer  to  a  letter  from 
Eulogius,  Bishop  of  Alexandria,  asking  for  a  copy  of  the 
Collection  of  Ancient  Martyrdoms  i^vvayooyTi)  of  Eusebius. 
Gregory  writes  that  he  is  not  even  aware  of  the  existence  of 
the  volume  for  which  Eulogius  asks  him,  and  possesses 
nothing  except  the  other  books  of  Eusebius ;  a  Roman 
Calendar  with  no  details  beyond  the  date  and  place  of  the 
martyrdoms  (identified  as  the  famous  Martyrology  of  S. 
Jerome^^ ;  and  "a  single  volume  which  contains  very  little"* 
( The  Roman  Passionary  of  Gregory). 

Martyrologies  of  the  Seventh  and  Eighth  Centuries. 
— Suddenly,  however,  in  the  seventh  and  eighth  centuries 
appear  the  many  famous  Martyrologies :  that  called  by 
the  name  of  the  Venerable  Bede  (672-735)  at  Yarrow;  that 
of  Rabanus  Maurus  in  Germany  (about  845);  that  of 
Florus  of  Lyons  (848);  that  of  Ado,  Archbishop  of  Vienna 
(860-874)  ;  and  that  of  Usuard  (875).^ 

By  this  time,  too,  we  find,  from  a  letter  dated  794  of  Pope 
Hadrian  to  Charlemagne,^  that  Passions  may  be  read  "  even 
in  church  "  when  the  anniversaries  are  celebrated  :  further,  in 
an  eighth-century  manuscript^  there  is  a  note  that  Passions 
are  to  be  read  at  Office  in  the  Church  of  S.  Peter. 

It  is  then  mainly  between  the  fourth  century,  when  there 
are  practically  no  documents,  and  the  ninth,  with  its  detailed 

^  Liber  Pontif.  i.  page  c.  ;    cf.  supra ^  p.  8i. 
^  Jaffe,  Kegesta  pontijicum  Romanorum^  i.  i8o;  Leipsic,  1885. 
^  Infra,  p.  215.  •*  See  infra,  p.  201. 

^  Texts  of  martyrologies  are  in    P.L.  94,  col.  799;    110,   col.    I121  ;  119, 
col.  95  ;  123,  cols.  201  and  599.     See  infra,  p.  228. 
8  P.L.  98,  col.  1284. 
'  MS.  Parisin.  3836.     See  Cabrol,  Did.  :  Acta  Martyrtnn,  p.  387. 


1 84     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Marty rologies,  that  the  lives  of  the  martyrs  are  compiled. 
How,  during  those  ages,  has  the  double  influence  of  oral 
tradition  and  of  written  document  affected  the  original 
historical  facts  ?  What  are  the  characteristics  of  the  Gesta  ? 
Can  we  by  study  of  them  define  their  date  more  closely? 
What  residuum  of  truth  do  they  contain  ? 


CHAPTER   XIV 

ACTS   OF   THE   MARTYRS:     THE   WORK 
OF  TRADITION   AND   OF  THE   HAGIOGRAPHERS 

The  work  of  tradition  :  The  imagination  of  the  people  ;  the  suggestion  ot 
the  monuments;  tradition  and  epigraphy. — The  work  of  the  hagiographers  : 
Anachronisms  and  mistranslations ;  expansions  of  the  original  documents ; 
plagiarisms  ;  variety  of  the  tradition  and  conventionality  of  the  Gesta  ;  polemical 
character  of  the  Gesta  (preoccupations  with  questions  of  authenticity ;  heretics 
and  the  deformation  of  the  Gesta  ;  asceticism  and  oriental  influence). — Example  of 
the  successive  deformations  of  the  Passion  of  S,  Procopius. — The  residuum  of 
truth  in  the  Gesta  :  Le  Blant  and  the  Theory  of  Interpolation. 

Multitudo  martyrum  quorum  nee  numerum  nee  nomina  colligere  potuimus. 
Dominus  enim  eos  in  libro  vitae  conscripsit.^ 

Gregory  of  Tours,  Hist.  Franc,  i.  27. 

The  Work  of  Tradition  on  the  (?esfa.— The  hagio- 
graphical  traditions,^  while  preserving  a  vast  body  of  truth, 
have  yet  been  contaminated  by  those  errors  inherent  in  the 
nature  of  all  traditions,  as  well  as  by  some  peculiar  to  them- 
selves ;  and  the  very  preservation,  modification,  and  deforma- 
tion of  these  traditions  depend  on  the  living  cult  of  the 
Martyrs  as  it  has  existed  through  all  the  ages,  sometimes 
as  a  reasonable  veneration  of  the  heroes  of  Christianity,  but 
often  debased  by  materialism,  ignorance,  and  superstition. 

The  Imagination  of  the  People. — It  was  around  the 
shrines,  venerated  by  the  faithful,  and  visited  by  pilgrims, 
that  for  five  hundred  years  tradition  wove  the  legends 
embodied  in  the  Gesta ;  and  the  dependence  of  the  Gesta 
on  these  traditions  rather  than  on  authentic   documentary 

^  '*  ^  77iultitude  of  martyrs  .  .  .  whose  names  and  number  we  cannot  collect ; 
but  God  has  written  them  in  the  book  of  life. ''^ 

^  Delehaye,  Les  L^gendes  hagiographiques ,  to  whose  work  I  am  indebted  for 
this  chapter ;  cf.  works  quoted  above,  p.  17,  note  I. 

185 


1 86     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

sources  is  shown  by  the  fact  that  in  them  are  pre- 
served the  names  of  many  authentic  martyrs  who  are  yet 
unknown  to  the  Philocalian  Calendar  (an  obvious  source, 
it  might  seem)  or  even  to  the  Martyrology  of  Jerome.  In 
the  somewhat  rare  cases  where  the  topographical  statements 
are  identical  in  Gesta  and  Calendar  ^  it  is  because  they  both 
depend  on  local  tradition.  However  ruthlessly  these  Gesta 
may  be  criticized,  even  the  least  reliable  have  often  pre- 
served accurately  the  name,  and  place  and  date  of  burial 
of  a  martyr  otherwise  forgotten.  Of  these  martyrs  who 
lay  in  the  catacombs, —  a  servant  of  the  household  of 
Caesar,  some  Greek  pilgrim  worshipping  at  the  shrine  of 
S.  Peter,  a  lad  surprised  on  the  road  bearing  the  Eucharist, 
— what  was  known,  save  that  when  the  call  came  they  were 
ready,  and  laid  down  their  lives,  and  were  buried  with 
rejoicing?  At  their  shrines,  year  after  year,  on  their 
anniversaries, — their  "  birthdays  "  {natales), — Mass  was  cele- 
brated. And  if  there  were  no  other  details  of  these 
otherwise  obscure  lives  to  satisfy  the  fervour  of  the  simple, 
and  the  desire  for  edification  on  the  part  of  their  instructors, 
what  wonder  that  the  lively  Latin  imagination  should  have 
supplied  them  ;  should  have  coloured  the  story  with  the  least 
remote  memories  of  the  great  Diocletian  persecution ;  con- 
fused names,  places,  and  dates ;  brought  into  the  account  the 
politics,  the  theology,  the  controversies  of  a  later  day ; 
and  heightened  the  strange  and  the  miraculous  element  to 
the  further  glory  of  the  local  shrines,  and  to  strike  awe  into 
the  foreign  pilgrim? 

Suggestions  of  the  Monuments. — The  human  mind  is 
ever  prone  to  materialize  the  spiritual,  and  no  doubt,  pilgrim 
and  guide  alike  were  more  interested  in  a  legend  about  this 
stone  or  that  relic,  than  in  the  spiritual  combats  of  the 
martyrs  ;  and  thus  the  monuments,  frequently  misinterpreted, 
gave  rise  to  many  deformations  of  the  truth.  In  Prudentius' 
Hymn  to  S.  Hippolytus  ^  the  poet  seeks  for  his  facts  in 
the  frescoes   depicting   the   martyr's   death   by   being   torn 

^  For  a  complete  analysis  see  Dufourcq,  Etudes  sur  les   Gesta   Marty  rum 
romainsy  Paris,  1900. 

^  Feristephanon,  xi.  in  P.L.  60,  col.  767. 


WORK  OF  TRADITION  AND  HAGIOGRAPHERS    187 

asunder  by  wild  horses.  The  whole  story  resembles  too 
closely  the  legend  of  the  Greek  hero  Hippolytus  to  escape 
suspicion.^ 

We  have  seen  2  how  the  bishop  Asterius,  consults  the 
paintings  at  S.  Euphemia's  shrine  to  supply  him  with  details 
of  her  martyrdom.  Again  we  read,  in  the  Passion  of  S. 
Eleutherius  [April  13],^  that  the  saint  preached  to  the 
beasts,  and  that  they  all  raised  their  right  foot  to  praise 
God.  Is  it  a  picture  of  Orpheus,  adorning  the  martyr's  shrine 
that  the  writer  is  unconsciously  describing? 

Often  a  legend  of  fellow-martyrs  or  of  brothers  develops 
around  the  shrines  of  saints  whose  only  connexion  is  that 
they  are  buried  near  each  other. 

The  confusion  of  the  monuments  resulting  from  the  sack 
of  Rome,  and  the  subsequent  restorations  must  have  contri- 
buted further  to  deformations  of  the  legends. 

Delehaye  gives  a  curious  example  of  a  name  creating  a 
legend.*  The  parish  (titulus)  where  stands  the  Church  of 
SS.  Nereus  and  Achilleus  was  known  as  that  of  Fasciola. 
History  is  uncertain  as  to  the  origin  of  the  name,  but  legend 
knows  no  doubts,  and  relates  that  when  the  blessed  Peter  left 
prison  his  leg  had  been  injured  by  the  heavy  chain,  "and  the 
bandage  (^fasciola)  fell  off  before  the  Septisolium  in  the  Via 
Nova."  We  may  remark,  in  passing,  that  the  topographical 
exactitude  of  the  details  does  not  prove  the  truth  or  antiquity 
of  the  legend.^ 

Tradition  and  Epigraphy. — A  misunderstanding  of 
the  epitaph  of  Damasus  ^  to  Felix  and  Adauctus  [Aug.  30] 
has  given  rise  to  the  story  of  two  brothers,  both  called  Felix, 
which  we  find  in  Ado's  Martyrology  ;  to  the  romance  known 
as     Vita    Sancti  Felicis  preshyieri  [Jan.    14],   in    the   Acta 

^  Cf.  Studi  e  Testis  1908,  t.  xix.  p.  123,  for  other  classical  reminiscences. 
2  Supra,  p.  134.  3  Studi  e  Testi,  1901,  vi.  p.  137. 

*  Delehaye,  op.  cit.  p.  53.  ^  /«/m,  p.  198. 

*  "Oh  how  truly  and  rightly  named  Felix,  happy,  you  who  with  faith 
untouched,  and  despising  the  prince  of  this  world  have  confessed  Christ,  and 
sought  the  heavenly  kingdom.  Know  ye  also,  brothers,  the  truly  precious 
faith  by  which  Adauctus  too  hastened  a  victor  to  heaven.  The  priest,  Verus,  at 
the  command  of  his  rector,  Damasus,  restored  the  tomb,  adorning  the  thresholds 
ot  the  saints"  {Epigranimata  Datnasiy  No.  7,  ed.  Ihm). 


1 88     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Sanctorum ;  ^  and  to  endless  further  confusion  of  the  historical 
facts.  It  seems  probable,  too,  that  the  Passion  of  SS.  Digna 
and  MeiHta  [September  22]  owes  its  existence  to  another 
epitaph  misinterpreted,  in  which  the  words  digna  et  merita 
(worthy  and  deserving)  are  used  as  epithets.^  Another  epitaph 
of  Damasus,^  misunderstood,  gave  rise  to  the  legend  that 
Eastern  pilgrims  came  to  steal  the  bodies  of  Peter  and  Paul. 

Such  is  the  fashion  in  which  tradition  worked  upon  the 
original  historical  facts.  A  critical  study  of  these  Roman 
Gesta^  created  around  definite  shrines,  would  throw  further 
light  on  the  inquiry.^ 

The  Work  of  the  Hagiographers :  Anachronisms : 
Mistranslations. — When  we  turn  to  the  Gesta  in  which 
these  traditions  are  embodied,  internal  evidence  confirms 
the  belief  that  they  were  written  between  the  fourth  and 
the  ninth  centuries.  The  philological  peculiarities^ — of 
orthography,  vocabulary,  syntax,  and  structure  of  sentence 
— show  that  they  belong  to  that  period  when  classical 
Latin  was  developing,  gradually  and  unbeautifully,  into  the 
modern  languages  of  Europe. 

Further,  there  are  mistakes  of  fact  which  no  writer 
contemporary  with  the  events  could  have  made, — in  the 
chronology,  in  the  identity  of  places  and  persons  concerned, 
in  the  titles  of  officials.  The  incidents  and  attendant  circum- 
stances recorded  are  those  of  a  period  subsequent  to  the 
persecutions :  for  example,  the  Gesta  of  the  martyrs  of  the 
first  and  second  centuries  are  highly  coloured  with  the 
fresher  recollections  of  the  Diocletian  persecution. 

Sometimes  a  trivial  blunder  betrays  the  fact  that  our 
document  is  a  Greek  translation  from  a  Latin  original,  as  in 
the  Passion  of  S.  Leo  and  Paregorius  [June  30],^  where  we 

^  See  Anal.  Boll.,  1897,  p.  19.  ^  Anal.  Boll.,  1897,  p.  30. 

^  Ep.  Dam.  26:  "Here  [i.e.  Catacombs  of  S.  Sebastian)  ...  lay  S.  Peter 
and  S.  Paul.  .  .  .  The  East  sent  us  disciples,  a  fact  which  we  gladly  acknow- 
ledge .  .  .  but  it  was  Rome  who  merited  to  guard  (the  bodies  of)  her  citizens 
(i.e.  Peter  and  Paul,  who  had  lived  and  died  in  Rome)." 

^  Dufourcq,  op.  cit, 

'^  Dufourcq,  op.  cit.  p.  45,  with  bibliography ;  F.  G.  Mohl,  Introduction  a  la 
chronologic  du  Latin  vtilgaire,  Paris,  1899. 

^  Ruinart,  Acta  Sincera,  with  reference  to  Greek  version. 


WORK  OF  TRADITION  AND  HAGIOGRAPHERS    189 

find  hvTBpog  (  =  the  second)  as  a  rendering,  without  sense,  of 
the  Latin  secundus  (  =  favourable  or  second)  (^Imperatoribus 
.  .  .  quos  secundos  servatores  et  deos  .  .  .  nos  vocamus). 

These  mistakes  have  sometimes  a  far-reaching  con- 
sequence on  the  tradition.  For  example,  in  the  Passion 
of  S.  Marciana  [Jan.  9]  we  read  that  when  the  saint  was 
exposed  to  a  lion  in  the  arena,  the  beast,  having  smelt 
her  ipdoratus)  refused  to  touch  her.  A  copyist  wrote 
"  adoratus  "  for  "  odoratus,"  and  hence  the  mediaeval  legend 
of  the  lion  in  adoration.^ 

The  Acts  of  the  Scillitan  Martyrs  opens  with  the  familiar 
formula : 

Praesente  bis  et  Candiajto  cansulibus  .  .  . 

When  Candianus  was  consul,  and  Praesens  for  the 
second  time  .  .  . 

The  transcriber  took  pi^aesente  for  a  present  participle,  and 
boldly  altered  the  rest  of  the  text  to  make  sense.  Later 
transcribers,  however,  were  not  contented  with  his  rendering, 
and  still  further  "  emended  "  the  readings,  till  the  chronology 
of  these  authentic  Acts  was  in  confusion.^ 

The  Expansions  of  the  Original  Documents. — These 
confusions  of  fact,  and  anachronisms  are  due  to  sheer 
mistakes.  More  deliberate  offences  on  the  part  of  the 
compilers  have  further  deformed  the  records.  In  late  docu- 
ments we  note  the  tendency  to  expand  the  original,  and  in 
the  rare  cases  in  which  we  possess  the  latter,  a  close  com- 
parison of  the  double  or  triple  record  is  most  instructive. 
Of  the  original  Acts  of  the  Scillitan  Martyrs  referred  to 
above,  we  have  several  later  versions,  each  more  inaccurate 
and  lengthy  than  the  last. 

We  have  already  quoted  the  early  version  of  these  Acts? 
The  following  extract  from  a  somewhat  later  version  will 
illustrate  the  tendency  to  expansion  : — 

In   those  days,   brought   into   the   private   audience 
chamber  of  Carthage  by  the  officials^  Speratus,  Nartzalus 

^  Breviarium  Gothicum,  July  I2  in  P,L.  86,  col.  1 149. 

-  Delehaye,    op.    cit.    p.    89 ;    Monceau,    Histoire    litth'aire   de   VAfrique 
chritienne^  i.  p.  62,  Paris,  1901. 
'  Supra,  p.  151. 


ipo     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

.  .  .  (etc.)  were  addressed  all  together  by  the  proconsul 
Saturninus,  who  said  :  "  You  can  win  pardon  from  our 
lord  the  emperor  if  you  return  to  a  reasonable 
frame  of  mind  and  observe  the  ceremonies  of  the  gods." 

Holy  Speratus  said  :  "  We  are  not  conscious  of  ever  doing 
evil,  neither  by  deed  nor  consent  have  we  lent  ourselves 
to  iniquity.  We  are  never  found  to  have  spoken  ill  of 
any,  but  evilly  treated  and  hai^assed  we  have  ever  given 
thanks  to  God,  7iay,  we  have  ever  prayed  for  those  whose 
enmity  we  have  unjustly  endured.  Wherefore  we  look 
to  our  emperor,  by  whom  this  rule  of  living  is  permitted 
to  us." 

This  difference  in  style  is  clearly  seen  by  a  comparison 
of  the  familiar  and  authentic  record  of  the  martyrdom  of 
Ignatius  ^  with  the  Greek  text  of  the  Acta  of  the  fourth 
century.2  In  spite  of  the  existence  of  five  versions,  dis- 
cordant in  some  details,  of  this  fourth-century  document,  these 
Acts  contain  a  considerable  amount  of  truth.  Some  extracts 
will  show  the  general  style.  There  is,  first,  the  dialogue 
between  Ignatius  and  the  Emperor  Trajan  at  Antioch : 

When  he  was  before  the  emperor  this  prince  said  to 
him :  "  Who  are  you,  evil  spirit,  who  dare  to  violate 
my  orders,  and  to  inspire  others  with  contempt  of 
them  ?  "  Ignatius  replied  :  "  None  but  you,  prince,  ever 
called  Theophorus  (it  was  thus  Ignatius  was  named) 
by  this  insulting  name.  Far  from  that,  it  is  the  evil 
spirits  which  tremble  and  fly  at  the  voice  of  the  servants 
of  the  true  God.  I  know  that  I  am  hateful  to  them, 
which  is  what  you  intended  to  say.  Christ  is  my  King, 
and  I  destroy  their  snares."  "  And  what  is  this  Theo- 
phorus ?  "  said  the  emperor. 

"  It  is  whoever  carries  Jesus  Christ  in  his  heart." 

"  Do  you  think,  then,  that  we  have  not  also  in  our 
hearts  the  gods  who  fight  for  us  ?  " 

"  Gods  ?  You  deceive  yourself,  they  are  only  demons. 
There  is  only  one  God  Who  has  made  heaven  and  earth 
and  all  they  contain  :  and  there  is  only  one  Jesus 
Christ,  the  only  Son  of  God,  of  Whose  love  I  am 
assured." 

"Whom  do  you  say?  What,  this  Jesus  whom 
Pilate  fastened  to  a  cross  ?  " 

*  Supra,  p.  i6i.  "  Lightfoot,  Apostolic  Fathers,  ii.  2,  p.  363. 


WORK  OF  TRADITION  AND  HAGIOGRAPHERS    191 

"  Say,  rather,  that  this  Jesus  Himself  fastened  to  the 
cross  sin  and  its  author,  and  that  He  gave,  since  then,  to 
all  those  who  bear  Him  in  their  breast,  the  power  to  lay 
low  hell  and  its  might." 

"  You  bear,  then,  Jesus  Christ  within  you  ?  " 
"Yes,  assuredly,"  answered  Ignatius;  "because  it  is 
written :  I  will  dwell  in  them  and  will  accompany  all 
their  steps." 

After  the  sentence  and  the  thanksgiving  of  Ignatius,  and 
details  of  the  long  voyage  to  Rome  the  Acts  conclude  : 

All  Rome  had  rushed  to  the  amphitheatre,  and 
drank  with  avidity  the  blood  of  the  martyr  who,  having 
been  given  to  two  lions,  was  in  an  instant  devoured  by 
these  cruel  animals.  They  left  of  his  body  only  the 
largest  bones,  which  were  gathered  up  with  respect  by 
the  faithful,  carried  to  Antioch,  and  placed  in  the  church 
as  an  inestimable  treasure.  .  .  . 

Such  variations  from  the  original  tradition  arise  out  of 
blunders  or  simple  verbosity.  But  there  are  other  and 
more  potent  causes  of  deformation. 

Plagiarisms. — Frequently  the  writer  is  indulging  in 
pure  romance,  for  the  sake  of  imparting  pleasure  or  edifica- 
tion :  he  borrows  incidents  wholesale  from  the  lives  of  other 
saints  to  fill  out  his  own  meagre  story,  and  even  pagan 
myths  find  a  place  in  his  pages.  That  the  results  were 
incoherent  mattered  little,  and  if  at  the  end  he  can  scarcely 
distinguish  fact  from  fiction,  it  is  pretty  certain  his  audience 
will  accept  the  whole  as  fact. 

Variety  of  the  Tradition  and  Conventionality  of  Gesta. 
— The  Gesta  were  compiled  at  a  period  when  the  traditions 
were  living  and  infinitely  varied  in  the  forms  in  which  they 
were  embodied.  The  compiler  was  forced  to  use  those 
which  were  available;  out  of  these  he  always  seems  to 
choose  the  most  commonplace  version.  He  simplified  com- 
plicated historical  facts;  he  obliterated  delicate  psycho- 
logical distinctions  of  character;  he  omitted  those  homely 
details  which  carry  conviction  of  authenticity  ;  he  developed 
the  simple  utterances  of  the  martyrs  into  interminable 
harangues ;  he  fastened  on  the  miraculous  element  and  exag- 


192     HOME  OF  THE  PILGRIMS  AND  MARTYRS 

gerated  it ;  and  finally  produced  those  dreary  documents  in 
which  the  martyrs  have  no  distinctive  personality ;  all  share 
in  the  same  remarkable  antecedents ;  utter  the  same  inter- 
minable platitudes,  by  which  they  convert  innumerable 
multitudes ;  undergo  impossible  tortures  prolonged  by  im- 
probable miracles;  and  frequently  perish  by  the  simple 
expedient  of  having  their  heads  cut  off.  How  far  are  we 
here  from  the  spirit  of  the  genuine  records !  And  it  is, 
unfortunately,  this  type  of  document  that  proved  popular. 
Hence  it  is  always  the  conventional  version  of  a  Passion 
which  is  reproduced  in  numerous  manuscripts,  while  the 
more  characteristic  records,  in  the  rare  cases  when  they 
exist,  are  found  in  a  few  manuscripts  only.^ 

Polemical  Character  of  the  Gesta. — Sometimes  the 
Gesta  are  polemical  or  didactic  in  character.^  The  writers 
are  preoccupied  with  just  those  questions,  doctrinal  and 
disciplinary,  that  are  discussed  in  papal  decretals  and  other 
documents  whose  dates  we  know,  and  which  so  accurately 
reflect  the  spirit  of  some  definite  epoch,  and  indicate  the 
phases  of  some  controversy. 

(1)  Preoccupations  with  Questions  of  Authenticity. — 
For  instance,  the  energy  displayed  by  the  Church  of  the 
fifth  and  sixth  centuries  in  establishing  a  list  of  canonical 
and  authentic  writings^  is  reflected  in  the  anxiety  with 
which  the  compilers  of  the  Gesta  seek  to  gain  confidence  for 
their  work.  Again  and  again  they  insist  on  the  authenticity 
of  the  Gesta,  on  the  edification  to  be  derived  from  reading 
them,  especially  as  a  defence  against  the  activities  of  the 
heretics.  The  writer  states  that  his  work  was  dictated  by 
the  martyr  himself,  or  based  on  one  of  his  letters,  or  on 
original  Acta,  or  on  newly  discovered  documents.  The 
ofilicial  Church,  however,  more  sceptical,  as  often,  than  her 
children,  regarded  these  compilations  with  distrust,  and  the 
Gelasian  edict  *  was  no  doubt  bitterly  resented  by  many  an 
unknown  writer. 

(2)  Heretics  and  the  Deformation  of  the  Gesta. — There 
is  frequent  reference  to  heretics  in  the  Gesta,  many  of  which 

^  See  Catalogue  of  Manuscripts,  published  in  the  Analecta  Bollandiana. 
2  Dufourcq,  op,  cit,  p.  323.  ^  Supra,  p.  181.  *  Supra,  p.  182. 


WORK  OF  TRADITION  AND  HAGIOGRAPHERS    193 

are  permeated  by  the  fierce  controversial  atmosphere  of  the 
period.  Some  are  written  with  the  avowed  purpose  of  com- 
bating heresies  by  spreading  abroad  the  knowledge  of  the 
martyrs.  The  compiler  of  the  Aats  of  Nereus  and  Achilleus 
passionately  deplores  the  zeal  of  heretics,  and  the  lukewarm 
spirit  of  Catholics.  Sometimes  it  is  the  heretics  themselves 
who  compile  the  Gesta^  and  modify  the  tradition  for  their 
own  purposes — as  witness  again  the  Gelasian  decretal.^  We 
have  some  definite  facts  on  this  point  in  the  works  of  the 
learned  Rufinus,^  between  whom  and  S.  Jerome  there  existed 
such  bitter  enmity.     Writing  in  397  he  says : 

Whenever  the  heretics  have  found,  in  any  of  the 
renowned  writers  of  old  days,  a  discussion  of  things 
pertaining  to  the  glory  of  God  .  .  .  they  have  not 
scrupled  to  infuse  into  these  writings  the  poisonous 
taint  of  their  own  false  doctrines. 

After  giving  examples  of  interpolations  made  in  the 
writings  of  Clement  of  Rome,  Clement  of  Alexandria, 
Origen,  and  others,  Rufinus  continues  : 

The  whole  collection  of  letters  of  the  martyr  Cyprian, 
is  usually  found  in  a  single  manuscript  Into  this 
collection  certain  heretics,  who  hold  a  blasphemous 
doctrine  about  the  Holy  Spirit,  inserted  a  treatise  of 
TertuUian  .  .  .  and  from  the  copies  thus  made  they 
wrote  out  a  number  of  others ;  these  they  distributed 
through  Constantinople  at  a  very  low  price. 

The  Catholics  were  not  behindhand  in  furnishing  orthodox 
versions  of  the  legends  by  the  same  methods. 

In  the  ancient  Armenian  version  of  the  Acts  of  Eugenia"^ 

^  Supra,  p.  182. 

2  Epilogue  to  Rufinus'  Translation  of  Pamphilius'  Apology  for  Origetiy 
Wace  and  Schaff,  "Ante-Nicene  Fathers,"  vol.  iii.  p.  421.  We  find  there  a 
further  account  of  an  ingenious  falsification  of  a  word  in  a  manuscript  bearing 
on  a  controversial  question. 

^  P.L.  21,  col.  H05  ;  F.  C.  Conybeare,  in  Monumejits  of  Early  Christianity, 
London,  1894,  for  translation  and  criticisms.  The  nucleus  of  the  story  is  of  the 
third  century,  about  225  ;  the  Armenian  text  about  250  ;  the  Latin  version  about 
400  (by  Rufinus  of  Aquileia  (?)).  Discoveries  in  the  catacombs  have  established  the 
truth  of  parts  of  the  Acts.     Cf,  Dufourcq,  op.  cit.  p.  222. 

13 


194     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

[Dec.  25]  we  read  that  this  saint  chose  as  her  model, 
Thecla,  the  convert  of  S.  Paul.  The  fact,  however,  that 
Thecla,  a  woman,  had  administered  the  rite  of  baptism  was 
unacceptajple  to  Christians  of  a  later  day ;  and  in  the  fourth- 
century  Latin  Acts  of  Eugenia  the  name  of  Thecla  does  not 
appear. 

The  compilers  sometimes  frankly  reveal  their  methods. 
Thus  a  certain  Hilarion,  in  editing  the  Acts  of  Athanagines^ 
a  martyr  of  Nicomedia,  who  was  perhaps  an  Arian,  states 
that  he  has  "  made  orthodox  all  that  was  said." 

Again,  the  various  versions  of  the  Acts  of  Peter  and  the 
Acts  of  Paul^  which  replaced  the  primitive  traditions,  are 
due  to  the  Manichaean  controversy.  This  controversy  also 
explains  that  preoccupation  with  the  question  of  the  volun- 
tary nature  of  martyrdom  which  appears  in  the  Passions  of 
Processus  and  Martinianus^  the  gaolers  of  S.  Peter,  of 
Andrew^  and  of  Thomas,^  and  elsewhere.  The  Catholic 
Passion  of  S.  Cyriacus  [Aug.  8]  appears  to  be  a  romance 
actually  based,  in  a  spirit  of  rivalry,  on  the  story  of  Manes, 
the  founder  of  Manichaeism.  A  clause  in  the  Gelasian 
decretals,  defining  the  orthodox  belief  concerning  the  Apostle 
Paul,  is  implicitly  directed  against  the  Manichaeans.  Thus 
the  Acts  mentioned  above,  and  others  coloured  by  this 
controversy,  may  be  dated  as  of  the  fourth  and  fifth 
centuries. 

(3)  Asceticism  in  the  Gesia, — To  this  epoch  belongs 
that  enthusiasm  for  the  ascetic  life  which  was  filling  the  West 
with  monasteries.  It  is  expressed  in  the  Gesta  by  an  exalta- 
tion of  the  virtue  of  virginity,  at  the  expense  of  historical 
truth  and  the  true  teaching  of  the  Church.  As  examples 
similar  to  many  others  may  be  noted  the  Passion  of  Nereus 
and  Achilleus  [May  12],  which  contains  a  long  attack  on 
marriage,^  and  those  of  5.  Cecilia^  SS.  Chrysanthus  and 
Darias  [Oct.  25],  and    55.  Julian  and  Basilissa  [Jan.  9]. 

^  Lipsius,  Acta  apostolorum  apocrypha,  vol.  i.,  3  vols.  Leipsic,  1891. 
2  A.SS.,  July  2.  ^  Lipsius,  op.  cit.  vol.  ii. 

*  Lipsius,  op.  cit.  vol.  iii. 

'^  Tillemont  criticizes  this  Passion  as  "une  tres  mechante  piece,  digne  des 
Manicheens,  ennemis  dumariage"  {M^moires,  ii.  p.  127). 
^  Mombritius,  Sanctnarium,  i.  p.  332  (ed.  1910). 


WORK  OF  TRADITION  AND  HAGIOGRAPHERS    195 

Here,  too,  the  zeal  of  the  compilers  was  perhaps  spurred  into 
rivalry  by  the  ascetic  virtues  of  the  heretics. 

(4)  Oriental  Influence  on  the  Gesta. — We  may  note,  in 
theology,  politics,  art,  the  potent  influence  of  the  East  upon 
Rome.  Here,  again,  the  Gesta  reflect  the  spirit  of  the  age. 
Many  a  record  of  oriental  martyrs  is  found  among  the 
Roman  Gesta ;  and  their  shrines  are  seen  in  the  catacombs ; 
S.  Anastasia  and  SS.  Cosmas  and  Damian  ^  take  their  place 
beside  Laurence  and  Sebastian  and  Agnes ;  and  a  large 
number  of  Gesta  of  Roman  martyrs  are  full  of  incidents 
which  connect  them  with  the  East. 

Such  are  but  a  few  of  the  influences  which  have  moulded 
the  Gesta. 

Example  of  the  Deformation  of  a  Document :  Passion 
of  S.  Procopius. — Delehaye  has  pointed  out  that  we  have  a 
unique  example  of  the  process  of  the  deformation  of  the 
original  sources,  in  the  various  Passions  of  S.  Procopius ;  ^ 
because  for  this  saint,  by  a  rare  good  fortune,  there  exists 
not  only  the  contemporary  Passion,  but  also  a  series  of 
records,  proving  independently  his  existence  and  very 
early  cult. 

S.  Procopius  [July  8  and  Nov.  23]  was  martyred  at 
Caesarea  in  Palestine,  under  Diocletian ;  and  the  original 
account  of  Eusebius,  an  eye-witness,  in  the  Martyrs  of 
Palestine^  has  been  preserved  for  us  in  a  Latin  Passionary. 
It  is  a  simple,  dignified,  and  very  human  document. 

In  a  Greek  manuscript  in  Paris,  and  in  a  Latin 
Passionary  at  Monte  Cassino,  the  main  outlines  of  the 
story  are  embodied  in  a  version  known  as  the  First 
Legend  of  S.  Procopius.  It  is  seven  times  the  length  of  the 
original ;  full  of  inaccuracies,  of  rhetoric,  and  of  incidents, 
miraculous  and  otherwise,  invented  and  borrowed  from  other 
sources. 

Based  on  this  and  considerably  longer,  is  ^Second  Legend 
— a  fantastic  confusion  of  incidents  from  half-a-dozen  differ- 
ent Passions,  with  scarcely  a  fact  correct.  It  was  well  known 
in  the  eighth  century. 

^  Stipra^  pp.  12,  13. 

2  See  supra,  p.  162  j  Delehaye,  of.  cit.  p.  142. 


196     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Differing  little  from  this  is  the  Third  Legend,  of  which  the 
Greek  version  is  published  in  the  Acta  Sanctorum  of  the 
Bollandists.^  The  account  is  extremely  lengthy,  and 
the  whole  truth  contained  in  it  can  be  summed  up  in  two 
lines :  Procopius  of  Jerusalem  was  martyred  by  the  sword, 
under  Diocletian,  by  the  judge,  Flavianus. 

We  may  add  that  the  writer  of  the  first  legend  was  in 
possession  of  the  original  document  of  Eusebius,  as  is  evident 
from  many  similarities.  If  only  we  had  the  sources  of  the 
later  Passions  of  other  martyrs,  we  might  find  an  equally 
small  residuum  of  truth  in  these;  while,  on  the  other  hand,  if 
we  had  not,  in  this  rare  example,  ample  evidence  to  prove 
the  existence  and  cult  of  S.  Procopius,  the  spurious  character 
of  the  Passion  in  the  Acta  Sanctorum  might  justly  lead  us 
to  doubt  if  he  existed  at  all. 

The  confusion,  first,  between  the  Procopius,  reader  and 
exorcist  of  Eusebius'  record,  and  the  Procopius  wLo  has 
become  a  pagan  convert  and  soldier  in  the  second  legend ; 
and,  secondly,  between  the  Caesarea  in  Palestine  and  that  in 
Cappadocia,  has  caused  endless  confusion  in  the  Oriental 
calendars :  the  least  of  which  is  a  double  entry  for  S. 
Procopius — July  8  for  the  soldier,  and  November  22  for  the 
reader  and  exorcist.^ 

The  Residuum  of  Truth  in  the  Gesta, — We  have  thus 
indicated  in  a  general  manner  the  work  of  tradition  and  of 
the  hagiographer  on  the  historical  facts  relating  to  the 
martyrs.  All  authorities,  from  the  Jesuit  Delehaye,  who 
is  perhaps  the  severest  critic,  to  Leclercq,  Harnack,  and 
Bardenhewer,  who  are  somewhat  more  lenient  in  their  judg- 
ments, agree  that  there  is  some  residuum  of  truth  in  these 
Gesta  of  the  fourth  class  ;  even  if,  as  in  the  case  of  S.  Procopius, 
it  is  only  the  fact  of  the  existence  of  a  saint,  of  his  shrine,  and 
of  his  cult.  We  may  further  note  that  the  legendary  char- 
acter of  the  Gesta  of  any  saint  does  not  necessarily  invalidate 
his  existence ;  and  that,  in  fact,  the  saints  whose  existence  is 
best  authenticated,  and  at  whose  shrines  the  faithful  assembled, 
have  suffered  most  from  the  extravagances  of  tradition. 

^  Synaxarium   ecclesiae    Conslantinopolitanae,    pp.    245,   805,  in  Acta  SS., 
November,  propylaeum  (ed.  Delehaye,  1902). 


WORK  OF  TRADITION  AND  HAGIOGRAPHERS    197 

There  now  remains  the  laborious  and  deh'cate  task  of 
determining  what  is  the  residuum  of  historical  fact  in  the 
Gesta. 

By  bringing  all  our  critical  apparatus — philological, 
historical,  psychological — to  bear  on  each  of  the  Gesta,  we 
can  frequently  approximate  to  a  true  result. 

Le  Blant  and  the  Theory  of  Interpolation. — Certain 
critics  of  these  legends  have,  as  we  have  said,  accepted  im- 
plicitly or  explicitly,  the  Theory  of  Interpolation/  which 
supplies  a  general  principle  of  criticism  applicable  to  all 
Gesta.  Le  Blant,  in  a  work  of  great  learning,  has,  in  fact, 
applied  it  to  over  two  hundred  of  the  Acts  which  are  excluded 
even  from  Ruinart's  Acta  Sincera.  He  attempts  to  show 
that  traces  of  original  documents  may  be  discerned  even 
in  the  most  fictitious  records.  He  perceives  these  traces  in 
passages  which  correctly  reproduce  the  formulae  of  the  pagan 
Acta  Proco7isularia ;  or  in  the  official  names  of  that  com- 
plicated hierarchy  which  assisted  at  the  arrest,  trial,  and  ex- 
ecution of  prisoners  ;  or  in  the  names  of  the  buildings  (theatre, 
circus,  tribunal,  secretarium,  etc.)  where  the  trials  took  place. 
He  catches  a  glimpse  of  early  manuscripts,  in  the  use  of 
words,  phrases,  and  technical  terms  belonging  to  the  first 
three  centuries  ;  in  the  precision  of  certain  indications  of  day, 
date,  month,  and  year ;  and  in  the  knowledge  shown  of  the 
ancient  costume,  and  of  curious  incidents,  social  customs,  and 
details  of  legal  procedure  of  the  period.  He  lays  peculiar 
stress  on  the  exactitude  of  topographical  detail,  especially  in 
the  Roman  Acts. 

Most  modern  authorities  on  the  subject,  as  we  have  seen, 
adopt  this  theory,  though  they  vary  in  the  method  of 
application. 

But,  though  we  were  to  accept  Le  Blant's  conclusions,  the 
grains  of  gold  in  these  legends  are  few  and  hard  to  dis- 
tinguish. Even  granting,  for  the  moment,  the  dependence 
of  these  Gesta  on  earlier  documents,  this  fact  is  of  little  use 
to  us  if  we  remain  in  ignorance  of  the  character  of  these 
authorities :  they  might  well  be  more  ancient  than  the  Gesta 
without  possessing  a  high  degree  of  authenticity. 

^  Supra,  p.  130. 


198     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

But  can  we  accept  all  these  characteristics  which  Le  Blant 
indicates,  as  equally  valid  proofs  of  dependence  on  an  original 
source  ?  If  we  consider  the  anxiety  of  the  writers  of  the  Gesta 
to  gain  credit  for  their  work  as  depending  on  reliable  sources,^ 
and  their  shameless  plagiarism,^  it  seems  natural  to  suspect 
that  in  some  cases  at  least  the  archaisms  are  the  result  of 
deliberate  copying  of  any  older  document  that  came  to  hand. 
Again,  topographical  exactitude^  indicates  nothing  except 
that  the  writer  of  the  Roman  Gesta  in  the  fifth  or  sixth 
century  is  perfectly  well  acquainted  with,  say,  the  shrine  of 
Nereus  and  Achilleus,  or  of  Felicitas  and  her  seven  sons. 
We  have  already  seen  what  errors  arise  from  traditions 
woven  around  shrines.^ 

These  remarks  are  only  intended  to  indicate  that  Le 
Blant's  application  of  the  Theory  of  Interpolation  is  open  to 
criticism.  That  it  sometimes  has  resulted  in  the  discovery 
of  truth  is  equally  certain.  Fitly  to  appraise  the  justice  of 
his  results  would  demand  an  exhaustive  study  of  each  of 
the  two  hundred  and  twenty  Gesta  of  which  he  treats,  and 
the  experimental  application  of  his  theory  to  others,  especi- 
ally in  cases  where  we  possess  some  independent  material 
wherewith  our  conclusions  may  be  checked. 

^  Supra,  p.  192.  2  Supra,  p.  191  ;  Delehaye,  op.  cit.  chap.  iii. 

^  Supra,  p.  186.  *  Supra,  pp.  185  seqq. 


CHAPTER  XV 
ACTS  OF  THE  MARTYRS :  THE  ROMAN  GESTA 

Dates  of  the  Roman  Gesta  :  Internal  evidence — External  evidence  :  references 
to  Gesta  in  Gregory  of  Tours. — Connexion  of  the  Gesia  with  the  Liber  Pontific- 
alisy  with  the  Passionary  of  Gregory  the  Great,  and  with  the  Martyrology  of 
Ado. — An  examination  of  individual  Gesta. 

Bonum  agonem  subituri  estis  in  quo  agonothetes  Deus  vivus  est :  Xystarches 
Spiritus  Sanctus :  Corona  aeternitatis  brabium  angelicae  substantiae,  politia  in 
caelis,  gloria  in  saecula  saeculorum.^ — TertuUian,  Ad  Marty  res. 

Dates  of  the   Roman  Gesta :  Internal  Evidence. — If 

we  now  turn  our  attention  to  certain  of  the  Roman  Gesta,  we 
can  in  some  cases  bring  forward  fresh  evidence  for  ascribing 
them  to  the  fifth  and  sixth  centuries.  If  a  certain  general 
similarity,  philological  and  psychological,  characterizes,  as  we 
have  seen,  the  later  Passions  in  general,  a  yet  closer  relation- 
ship of  form  and  of  spirit  binds  together  many  of  our 
Roman  Gesta, — as  Dufourcq  has  demonstrated  in  his  "  Gesta 
Marty  rum  romains," — and  indicates  that  they  were  compiled 
at  more  or  less  the  same  period.  On  purely  philological 
grounds,  this  period  cannot  be  earlier  than  the  fifth  century ; 
since  the  technical  terms  employed,  especially  those  of 
officials,  belong  to  the  age  subsequent  to  the  division  of  the 
Empire  in  395.2  The  word  Gesta  itself,  as  applied  to  the 
deeds  of  the  martyrs,  appears  first  in  the  fifth  century. 

External  Evidence :  References  to  Gesta  in  Gregory 
of  Tours. — On  the  other  hand,  we  have,  as  we  have  seen, 

^  '*  You  are  about  to  pass  through  a  noble  struggle,  in  which  the  master  of  the 
games  is  the  living  God:  in  which  the  trainer  is  the  Holy  Spirit :  in  which  the 
prize  is  an  eternal  crown  of  angelic  substance,  citizenship  in  heaven,  and  glory  for 
ever  and  ever. ''^ 

2  For  an  analysis  of  these  terms,  and  a  comparison  with  the  Notitia  Dignitatum 
(ed.  Seeck,  Berlin,  1876),  of  the  time  of  Honorius,  see  Dufourcq,  op.  cit,  p.  279. 

199 


200    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

references  in  the  fifth-  and  in  the  sixth-century  writings  to 
Gesta  already  in  existence.^  Gregory  of  Tours  (d.  594),  too, 
in  his  book  Concerning  the  Glory  of  the  Martyrs  ^  {De  gloria 
martyrum)y  mentions  three  Gesta  of  Roman  martyrs, — the 
Gesta  of  Pope  Clement^  [Nov.  23]  {th^fact  of  whose  martyr- 
dom is  dubious),  of  Chysanthus  and  D arias  [Oct.  25],  and 
of  5.  Pancras^  [May  4].  With  regard  to  the  other  Roman 
martyrs  he  says : 

There  are  many  martyrs  of  the  city  of  Rome  whose 
Passions  and  history  have  not  come  down  to  us  entire. 

Connexion  of  the  Gesta  with  the  liber  Pontiflcalis. 
— There  are  ten  Gesta  Martyrum  existing  which  record  the 
passions  of  the  popes  prior  to  the  Peace  of  the  Church, 
namely,  the  Passions  of  Clement,  Alexander^  Callixtus^ 
Urban  (in  the  Passion  of  S.  Cecilia)^  Cornelius^  Stephen^ 
Sixtus  W.}^  Gaius  (in  the  Passion  of  S.  Susanna)}^  Marcellus^^ 
and  EusebiusP  The  Liber  Pontiflcalis  ^*  of  the  sixth  century 
borrows  ^^  from  these  Gesta  for  the  lives  of  Urban  and 
Cornelius,  and  possibly  depends  on  them  for  the  few  in- 
cidents recorded  of  Gaius  and  Marcellus,  while  the  record 
there  of  Sixtus  II.  is  independent  of  the  Gesta.  It  makes  no 
use  of  the  other  Gesta  quoted  above. 

For  certain  popes,  however,  namely,  Pontianus,  Lucius, 
and  Marcellinus,  the  Liber  Pontiflcalis  depends  on  Gesta  now 
lost ;  as  perhaps  also  for  the  mere  fact  of  martyrdom  recorded 
for  the  other  popes. 

^  See  supra,  pp.  76,  182. 

*  De  gloria  martyrum^  c.  35,  38,  39,  40;  in  P.L.  71,  col.  737. 

^  Mombritius,  Sanctuarium,  i.  p.  341,  ed.  1910  ;  P.G.  2,  col.  617  ;  F.  Funk, 
Opera  patrum  apostolicorum,  ii.  p.  29.  This  spurious  passion  was  not  adopted  in 
the  Roman  liturgies  before  the  ninth  century.  The  Clement  venerated  in  the 
Chersonesus  is  not  identical  with  the  pope.     See  supra,  p.  67. 

^  Anal.  Boll.,  1 891,  p.  53. 

^  Confused  with  the  authentic  martyr  of  the  Via  Nomentana.  See  A.SS., 
May  3. 

^  A.SS.,  October  14, 

'Mombritius,  op.  cit.  i.  p.  332,  ed.  1910;  Surius,  De  probatis  sandortim 
historiis,  November  22. 

^  Schelestratus,  Antiquitates  ecclesiae,  i.  p.  188.  *  A.SS.,  August  2. 

i«  A.SS.,  August  6.  "  A.SS  ,  August  11.  ^^  ^^SS.,  January  16. 

"  A.SS.,  September  26.      ^^  Supra,  Chaps.  IV. -VI.       ^^  See  supra,  p.  68. 


THE  ROMAN  GESTA  201 

The  Gesta  and  the  Passionary  of  Gregory  the  Great. — 

The  most  important  indication,  however,  of  the  existence  of 
Roman  Gesta  is  found  in  the  letter,  dated  598,  about  the 
Martyrologies,  of  Gregory  the  Great  to  Eulogius,  Bishop  of 
Alexandria,  referred  to  above.^  In  it  he  mentions  "  a  single 
volume  containing  very  little." 

Dufourcq^  proves,  fairly  conclusively,  that  he  has  dis- 
covered this  volume  in  a  tenth-century  manuscript,  known  as 
the  Codex  Vindobonensis,  in  the  Imperial  Library  in  Vienna. 
Among  other  documents  in  the  Codex,  is  a  copy  of  a 
Passionary  of  Roman  origin  which  Dufourcq  attributes  to  the 
latter  part  of  the  sixth  century  at  latest,  which  he  calls  the 
Passionary  of  Gregory.  It  contains^  the  Gesta  of  twenty-seven 
Roman  martyrs,  five  Umbrian,  and  four  of  other  places, 
arranged  liturgically,  in  fairly  correct  order,  except  in  the  case 
of  the  nine  saints  foreign  to  Rome,  who  are  all  out  of  place, 
and  probably  interpolated  later  at  the  expense  of  some  other 
martyrs.  Internal  evidence  shows  that  the  Passionary  is  an 
incomplete  and  modified  version  of  some  earlier  volume,  as 
yet  undiscovered,  which  Dufourcq  calls  the  Book  of  Martyrs 
{Liber  Martyruni), 

Thus,  from  internal  and  external  evidence,  it  is  clear  that 
there  were  already  some  Gesta  of  Roman  martyrs  in  existence 
in  the  fifth  and  sixth  centuries. 

The  Gesta  and  the  Martyrology  of  Ado. — In  the  ninth- 
century  Martyrology  of  Ado  ^  are  one  hundred  and  seventy- 
eight  Roman  martyrs  or  groups  of  martyrs  :  to  one  hundred 
and  twenty-nine  of  these  are  attached  brief  Lives,  from  four  to 
thirty  lines  in  length,  and  for  seventy-seven  of  these  Lives  Ado 
quotes  various  "  Passions  "  and  "  Gesta  "  as  his  authorities. 
We  may  note  that  about  twelve  of  the  seventy-seven  saints 
mentioned  are  in  the  Philocalian  Calendar,  and  another  twelve 
in  the  Passionary  of  Gregory,  but  that  only  some  four  names 
are  common  to  the  three  lists, — Pope  Callixtus,  Agapitus, 
Alexander,  and  Cyriacus.  We  can  conclude,  then,  that  a 
large  number  of  Gesta  were  in  existence  before  the  ninth 

^  Supra,  p.  183. 

2  Dufourcq,  op.  cit.  p.  77.  ^  por  a  complete  list  see  Appendix  V. 

*  P.L.  123,  col.  139.     For  full  list  see  Appendix  VI. 


202     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

century,  and  that  some  of  them,  as  we  have  shown,  existed 
in  the  fifth  and  sixth. 

An  Examination  of  Individual  Gesta. — A  critical 
examination  of  individual  Gesta  will  enable  us  to  fix  a  more 
definite  date  for  certain  of  them,  and  will  incidentally  afford 
us  illustrations  of  the  action  of  tradition. 

For  example,  the  Gesta  of  S.  Cecilia  are  earlier  than  the 
first  compilation  of  the  Liber  Pontificalis  (5 14-523),  since  the 
latter  uses  these  Gesta.  On  the  other  hand,  they  are  later 
than  Tertullian  (d.  240),  whose  Apology  is  quoted ;  later  than 
the  publication  in  416  of  the  De  Trinitate  of  S.  Augustine; 
and  later  than  the  history  of  the  Vandal  persecution  {de 
persecutione  Vandalicd)}  published  in  486  by  Victor,  Bishop 
of  Vita,  an  eye-witness :  both  works  being  quoted  or  copied  in 
the  Gesta,  The  date,  then,  of  their  compilation  is  between 
486  and  523. 

By  somewhat  similar  methods  we  may  definitely  ascribe 
to  the  fourth  century,  with  developments  in  the  fifth  and  sixth, 
the  Acta  Petri \'^  to  the  fifth  century  the  Gesta  of  the  Greek 
Martyrs}  and  of  5.  Sebastian  [Jan.  20] ;  to  the  early  sixth 
century  those  of  5.  Pancras  [May  4],  5.  Laurence  [Aug.  10],* 
and  vS.  Eusebius  [Sept.  26].  The  Gesta  of  fohn  and  Paul  [June 
25]  were  probably  written  between  498  and  514,  while  the 
Gesta  of  Processus  and  Martianus  [July  2],  and  of  Nereus 
and  Achilleus  [May  12],  are  of  the  sixth  century.^ 

A  further  investigation  on  similar  lines  will  no  doubt 
enable  us  to  fix  the  dates  of  other  individual  Gesta  with 
greater  certainty,  and  perhaps  within  narrower  limits. 

To  criticize  in  detail  the  Gesta  which  concern  the  early 
Roman  martyrs  would  require  volumes  dealing  largely  with 
minute  details  of  monumental,  as  well  as  of  literary,  evidence. 
Dufourcq,  in  his  original  and  enlightening  work,  has  briefly 
discussed  some  seventy  of  them.  As  an  example  of  the 
method  of  criticism  we  may  take  the  Gesta  of  S.  Callixtus,  the 
pope  (217-222). 

1  P.L.  58. 

^  Lipsius,  Acta  Apostolorum  apocrypha,  3  vols.,  Leipsic,  1891-1903. 

^  De  Rossi,  Roma  Sotterranea,  iii.  p.  201. 

*  Surius,  iv.  p.  581.  ^  For  further  details  see  Dufourcq,  op.  cit. 


THE  ROMAN  GESTA  203 

The  story  of  the  martyrdom  of  Callixtus,  condensed  from 
the  Gesta  of  Callixtus  [Oct.  14],  is  as  follows : — 

In  the  time  of  Macrinus  and  Alexander,  the  consul 
Palmatius  accuses  the  Christians  of  burning  a  part 
of  the  Capitol,  and  partly  burning  various  other  places. 
The  soldiers  whom  he  sends  to  seize  Callixtus  in  the 
Trastevere  are  blinded :  a  vestal  virgin,  Juliana,  is 
seized  by  the  devil  on  a  day  of  solemn  sacrifice. 
Palmatius  is  baptized  by  Callixtus  in  the  quarter 
called  Ravenna,  as  well  as  his  wife  and  forty-two 
persons  of  his  house.  Palmatius,  arrested  by  the 
tribune  Torquatus,  confesses  Christ  before  Alexander, 
and  is  handed  over  to  the  Senator  Simplicius.  He  heals 
Blanda,  wife  of  Felix ;  and  converts  Simplicius  and  his 
family,  who  are  baptized  by  the  priest  Calepodius  and 
the  bishop  Callixtus.  Calepodius  is  beheaded  on 
the  first  of  May:  his  body,  thrown  into  the  Tiber,  is 
taken  out  and  buried  in  the  cemetery  which  bears  his 
name,  on  the  tenth  of  May.  Callixtus  hides  in  the  house 
of  Pontianus  in  the  quarter  called  Ravenna:  he  con- 
verts the  soldier  Privatus,  but  is  discovered  and  thrown 
into  a  well.  The  priest  Asterius  buried  him  in  the 
cemetery  of  Calepodius,  on  the  Via  Aurelia,  on  the  eve 
of  the  fifteenth  of  October. 

With  regard  to  these  Gesta  Dufourcq  points  out,  with 
full  references  to  the  original  authorities,  that  the  Church 
of  S.  Callixtus,  still  in  existence,  is  mentioned  in  documents 
as  early  as  352;  that  the  district  Ravenna  is,  in  fact,  in 
the  Trastevere,  and  so  called  because  a  portion  of  the  fleet 
from  Ravenna  was  quartered  there.  F'urther,  the  year, 
day,  and  place  of  burial  are  attested  in  the  Philocalian 
Calendar  (354),  the  Martyrology  of  Jerome,  and  the 
Itineraries.  The  cemetery  of  Calepodius  and  the  ruins 
of  the  cemetery  where  Callixtus  is  stated  to  have  been 
buried  have  been  discovered  on  the  Via  Aurelia.^  The 
manner  of  the  death  of  Callixtus  indicates  rather  the 
vengeance  wreaked  in  a  popular  rising  than  the  execu- 
tion of  a  legal  sentence,  and  the  charge  against  the 
Christians  seems  inspired  by  the  same  feeling :   these  facts 

^  Marucchi,  Le  Catacombe  Romane^  p.  62. 


204     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

are  in  harmony  with  history,  for  CalHxtus  perished  in  the 
reign  of  Alexander  Severus,  who  was  favourable  to  the 
Christians.  The  general  conclusion  is,  therefore,  that  these 
late  Gesta  Callixti  have  preserved  for  us  the  historic 
facts. 


CHAPTER   XVI 

THE   MARTYROLOGY    OF   JEROME:    PLACE    AND 
DATE   OF  COMPILATION 

The  Calendars  in  general. — The  Martyrology  of  Jerome:  The  Codex  of 
Berne,  the  Codex  of  Epternach,  and  others — The  original  compilation  of  the 
Martyrology  at  Auxerre,  in  Burgundy,  in  the  sixth  century,  between  592  and  600 
— Quotation  from  the  Calendar  of  Auxerre — Gallicisms  in  the  terms  used — 
The  contents  of  the  document :  The  prefatory  letters  (Chromatius  and  Heliodorus 
to  Jerome),  etc. — Extract  from  the  Martyrology. — References  by  Cassiodorus  and 
Gregory  the  Great  to  the  Martyrology. — A  North  Italian  version,  between  431 
and  541. 

O  Lector,  vive,  lege,  et  pro  me  ora  .  .  ,  Tuorum,  Domine,  quorum  nomina 
scripsi  sanctorum,  eorum  quaeso  suffragiis  miserum  leva  Laurentium  :  tuque 
idem,  Lector,  ora. 

Laurentius  presbyter  {circ.  705)  in  Martyrologium  Hieronymianwn} 

The  Calendars  in  General. — Every  Church  from  the 
earliest  times  possessed  its  diptychs  and  calendars.  "You 
have,  O  Christian,  your  tables  of  feasts"  {fastos\  says 
Tertullian.  These  primitive  records  formed  the  basis  of 
the  first  Martyrologies,  which  were  compiled  about  the  time 
of  the  Peace  of  the  Church, — the  Roman  Martyrology  of 
312,2  ^\^Q  Greek  Menology  of  the  fourth  century ,2  the  African 
Calendar^  of  about  the  same  date.  These  early  calendars 
were  then  combined  in  various  ways  to  form  a  general 
Martyrology   (^Martyrologium    Universale^,  including   saints 

^  Laurence,  the  priest  and  scholar  and  the  friend  of  the  English  bishop, 
Willibrord,  wrote  this  prayer  at  the  beginning  of  the  manuscript  of  the 
Martyrology  of  Jerome,  which  he  was  transcribing:  "O  Reader,  live,  read, 
and  pray  for  me  ...  Do  Thou,  0  Lord,  by  the  suffrages  of  Thy  saints  whose 
names  I  have  inscribed  here,  lift  up,  I  pray  Thee,  miserable  Laurence :  and 
do  thou  also,  Reader,  pray  for  him^     See  stipra,  p.  38. 

2  Infra,  p.  224.  '^  Infra,  p.  218. 

*  Infra,  p.  219.     For  the  relations  of  the  documents  see  frontispiece. 

305 


206     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

of  all  lands ;  and  were  brought  up  to  date  by  the  addition 
of  the  names  of  later  saints.  The  Martyrology  was  then 
adapted  for  local  use  by  the  addition  of  local  saints,  local 
church  dedications,  translations  of  relics,  and  lists  of 
bishops.  During  the  troubled  centuries  for  Italy  that 
followed,  the  copies  of  these  Martyrologies  disappeared. 
It  is  in  the  libraries  of  France,  Germany,  and  the  British 
Isles  that  we  now  find  manuscripts  of  them,  dating  roughly 
from  the  sixth  century  onward ;  together  with  the  popular 
abbreviated  versions  {Breviarid),  which  are  often  more 
correct,  being  based  on  better  manuscripts,  now  lost,  than 
the  unabbreviated  versions  of  the  Martyrologies  which  we 
possess. 

Those  who  used  the  Martyrologies,  and  especially  the 
monks,  found  they  required  something  more  than  a  mere 
entry  of  the  name  of  the  saint,  and  place  and  date  of  burial. 
Hence,  to  provide  edifying  reading,  passages  from  the 
Gesta  Martyrum  ^  were  often  inserted  into  the  old  Martyr- 
ology and  so  formed  the  historical  Martyrologies  of  Bede, 
Ado,  and  other  ninth-century  compilers. 

Martyrology  of  Jerome:  The  Codex  of  Berne,  of 
Epternach,  and  others. — The  whole  process  is  illustrated 
in  the  great  central  Martyrology  of  the  western  world, 
the  Martyrology  of  Jerome,  which  gathers  up  the  substance 
of  the  most  remote  Calendars,  and  is  the  source  of  all 
later  Martyrologies.  We  will  examine  it  in  detail,  starting 
with  the  latest  form,  when  the  document  has  been  adapted 
for  local  use,  and  tracing  it  back  to  the  earliest  sources, 
when  we  shall  find  it  is  related  as  "  brother "  or  "  cousin  " 
to  some  of  the  ancient  documents  we  have  already 
described. 

The  Martyrology  which  bears  the  name  of  Jerome 
(Martyrologium  Hieronymianuni)  is,  then,  as  we  have 
seen,  a  compilation  from  various  sources,  with  later  addi- 
tions. In  this  it  resembles  the  Liber  Pontificalis  and  the 
Itineraries, 

Forty  of  the  manuscripts  in  which  this  Martyrology  is 
preserved  have  been  described  by  De  Rossi,  and  more  fully 

^  See  infra,  p.  229. 


THE  MARTYROLOGY  OF  JEROME  207 

by  Duchesne  in  his  great  work.^  The  two  most  important 
texts  are  (i)  the  Codex  of  Berne  {Codex  Bernensis)^  discovered 
by  De  Rossi,  and  considered  by  him  to  be  the  most  im- 
portant manuscript  of  all,  owing  to  the  fullness  of  its  topo- 
graphical details — a  point  which  would  especially  appeal 
to  De  Rossi.  It  has  been  published  separately  in  a  con- 
venient little  volume  by  the  BollandistsJ  The  second 
highly  important  manuscript  is  (2)  the  Codex  of  Epternach 
{Codex  Epternacensis).  This  document  is  slightly  abbreviated, 
even  to  the  actual  words,  from  some  other  earlier  text. 
We  owe  this  great  manuscript,  which  Duchesne  considers 
the  best,  to  the  English  bishop,  Willibrord,  the  missionary  of 
the  Frisians,^  and  to  Laurence,  his  friend  and  scribe,  whose 
petition  is  inscribed  at  the  head  of  this  chapter.  It  is  from 
this  Codex  that  quotations  are  usually  made  in  these  pages. 
These  two  manuscripts,  together  with  two  others,  have  been 
published  jointly  by  De  Rossi  and  Duchesne  in  four  parallel 
columns :  no  one  has  as  yet  attempted  a  final  version  of  the 
Martyrology. 

The  other  manuscripts  depend  on  these  two,  and  vary 
greatly  in  general  character,  in  accuracy,  and  in  the  omissions 
and  additions  found  in  them.  We  can  account  for  this  by 
the  fact  that  the  original  compilation,  with  its  primitive  roll 
of  Eastern,  Roman,  and  African  martyrs,^  had  to  be  adapted 
now  for  monastic  use,  now  for  liturgical  use,  in  various 
districts  and  local  churches ;  each  of  which  made  additions 
of  their  own  local  saints.  To  quote  only  two  examples,  the 
Codex  of  Corvie  {Codex  Corbeiensis),  in  France  (Somme), 
contains  a  number  of  local  French  saints  otherwise  unknown. 
Again,  when  the  Martyrology  had  passed  through  the  hands 
of  Bede*  it  appeared  enriched  with  the  names  of  the  English 
saints  of  Canterbury  and  Northumbria, — Augustine,  Paulinus, 
King  Oswald,  Cuthbert,  and  others. 

The  Original  Compilation  of  the  Martyrology ;  Gallic 
in  Origin. — But  beneath  all  these  variations  we  can  discern 

^  See  Bibliography — Martyrology  of  Jerome. 

2  See  supra,  p.  38. 

'  For  a  full  account  of  these  original  sources  see  infra,  pp.  218-228; 

*  Bibliography— Martyrology  of  Jerome, 


2o8     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

one  early  original  common  text  of  the  compilation.  To 
discover  this,  to  describe  its  character,  date,  and  birthplace, 
let  us  turn  for  some  indication  to  the  Calendar  itself,  and 
study  the  lists  added  by  the  local  churches. 

We  are  struck  first  by  the  large  proportion  of  Gallic 
saints :  there  is  scarcely  a  day  on  which  one  name  at  least 
does  not  appear.  Further,  while  the  rest  of  the  Calendar  is 
in  considerable  confusion,  the  notices  of  the  Gallic  saints  are 
accurate  and  sometimes  detailed. 

Of  the  Sixth  Century. — //  is  clear,  then,  that  Gaul  is  the 
birthplace  of  that  compilation  of  the  Calendar  prese7'ved  in  the 
manuscripts  we  now  possess.  Further,  while  for  the  saints  of 
other  lands  the  commemorations  cease  after  the  fifth  century, 
the  notices  of  Galilean  saints  include  those  of  the  sixth 
century.  The  approximate  date^  then,  of  this  Gallic  version  is 
the  sixth  century. 

But  place  and  date  can  be  defined  more  precisely. 

Of  Auxerre  in  Burgundy. — These  Gallic  saints  all  belong 
to  Southern  Gaul,  and  are,  moreover,  very  unequally  distri- 
buted among  the  different  cities.  To  take  a  few  cases  only :  for 
Auxerre  {Autussiodorum)  we  find  thirty  names  in  the  Martyr- 
ology,  for  Autun  (Augustodunum)  twenty-five,  for  Lyons 
twenty-six.^  Then,  with  a  sudden  drop,  eight  for  Vienne, 
the  home  of  so  many  martyrs,^  seven  for  Tours,  and  only 
two  or  three  apiece  (rarely  five  or  six)  for  forty  other  places. 

It  is  clear,  then,  that  the  Martyrology  was  compiled  for 
the  use  of  Auxerre,  or  Autun,  or  Lyons.  Among  these  three, 
Auxerre,  as  we  see,  has  a  pre-eminence  which  is  all  the  more 
remarkable  because  the  local  saints  of  that  town  are  less 
important  than  those  of  Lyons  or  Autun.  Further,  for 
Auxerre  we  have  the  list  of  the  burial  days  {Deposition  of 
her  seventeen  bishops  complete  (with  one  exception),  and  to 
one  bishop,  Germanus  (418-448),^  no  less  than  three  festivals 
are  assigned.     For  this  church,  too,  the  topography  is  exact 

^  For  text  of  this  portion  of  the  Calendar  see  De  Rossi  and  Duchesne,  Martyro- 
logium  Hieronymianum,  in  A.SS.,  Nov.,  p.  xli.  For  information  on  the  Gallic 
bishops  and  saints  see  Duchesne,  Pastes  Episcopaux  de  Vancienne  Gaule,  2  vols., 
Paris,  1900,  and  Gams,  Series  Episcoporum  Ecclesiae  Catholicae,  i  vol.,  Ratisbon, 

1873. 

2  Supra,  p.  162,  ^  Supra,  p.  30;  cf.  p.  210, 


THE  MARTYROLOGY  OF  JEROME  209 

and  there  is  frequent  mention  of  festivals,  of  translations  of 
relics,  and  anniversaries  of  dedications  of  churches,  all  totally 
unimportant  save  locally. 

For  Lyons,  on  the  other  hand,  we  note  that  only  fourteen 
bishops  are  mentioned  and  twelve  are  omitted. 

For  Autun,  though  the  episcopal  records  are  too  mutilated 
to  enable  us  to  check  the  Martyrology  by  them,  the  festivals 
of  that  church  are  obviously  recorded  less  completely  than 
for  Auxerre. 

Auxerre^  then,  is  the  birthplace  of  the  Gallican  version  of  the 
Martyrology. 

Between  592  and  600. — If  we  further  examine  the 
commemorations  for  Auxerre  and  Autun  we  shall  be  able 
to  define  the  date  more  exactly.  It  was  De  Rossi  ^  who 
first  remarked  that  in  the  notices  for  the  bishops  of  Auxerre, 
for  all,  with  one  exception,  the  date  of  burial  {Depositid)  is 
noted  in  the  usual  way  according  to  the  model  of  the 
Depositio  Episcoporum  of  the  Philocalian  Calendar  and 
kindred  documents.  For  Bishop  Aunarius  (or  Aunacharius) 
{c.  561-605),^  however,  the  anniversary  of  his  consecration 
as  bishop  is  mentioned,  and  there  is  no  notice  of  his  death ; 
from  which  we  conclude  that  the  Martyrology  was  compiled 
in  his  lifetime.  Again,  turning  to  the  notices  of  the  bishops 
of  the  neighbouring  town  of  Autun,  we  note  precisely  the 
same  fact  concerning  Bishop  Syagrius,^  who  was  consecrated 
bishop  about  561  and  died  in  600.  Thus  the  evidence  seems 
sufficient  for  affirming  that  the  Martyrology  of  ferome  was 
compiled  at  Auxerre  in  the  sixth  century  in  the  lifetime  of 
Aunarius,  Bishop  of  Auxerre,  and  of  Syagrius^  Bishop  of 
Autun,  i.e.  betzveen  ^60  and  600. 

A  third  series  of  commemorations  of  Gallican  bishops 
confirms  this  fact.     We  read  for  January  21  the  entry: 

XII.  kal.  feb.  .  .  .  Arvernius  depos  [beati]*  aviti 
epi. 

Jan.  21.  ...  In  the  district  of  the  Arverni  {i.e. 
Avergne)  the  burial  of  blessed  Avitus,  bishop. 

^  Rofna  Sotterranea,  ii.  p.  xvi.  ^  Gams,  op.  cit.  p.  50. 

^  Ibid.  p.  499 ;  cf.  Duchesne,  Pastes,  ii.  p.  427. 
*  In  Codex  Bernensis. 

14 


210    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

This  Avitus  was  the  teacher  and  friend  of  Gregory  of 
Tours,  to  whom  the  latter  so  often  refers  in  his  works,  and 
from  whom  we  learn  that  Avitus  was  alive  in  59 1. ^  From 
the  Martyrology  we  learn  that  Avitus  did  not  die  before 
January  21,  592. 

Therefo7'e^  the  Martyrology  is  not  earlier  than  5^2  nor,  as 
we  have  seen,  later  than  600. 

Quotation  from  the  Calendar  of  Auxerre. — A  brief 
quotation  from  that  part  of  the  Calendar  concerning  the 
saints  of  Auxerre  {Kalendarium  Autissiodoj^ense)  which  has 
proved  so  important  for  determining  the  date  and  birthplace 
of  the  Martyrology  is  not  without  interest :  ^ 

April  15. — In  Auxerre  in  Gaul,  the  dedication  of  the 
baptistery,  which  is  near  the  basilica  of  S.  Germanus, 
bishop  and  confessor,  where  are  laid  the  relics  of  S.  John 
the  evangelist.  On  the  same  day  the  dedication  of  the 
altar  of  S.  Julianus,  martyr,  who  came  from  the  district 
of  Brest  \^Brivate\ 

May  I. — In  the  city  of  Auxerre  the  burial  of  S. 
Amator,  bishop. 

May  6. — At  Auxerre  the  burial  of  Valerian,  bishop. 

May  26. — At  Auxerre  the  Passion  of  Priscus. 

June  30. — At  Auxerre  the  burial  of  S.  Germanus, 
bishop  and  confessor,  and  the  anniversary  of  Aunarius, 
bishop. 

Sept.  22. — xA.t  Auxerre,  Germanus,  bishop :  in  Gaul,  in 
the  city  of  Auxerre,  the  arrival  and  reception  of  the 
body  of  S.  Germanus,  bishop  and  confessor,  from  Italy. 

Oct.  I. — In  Gaul,  in  the  city  of  Auxerre,  the  burial  of 
S.  Germanus,  bishop  and  confessor. 

Gallicisms  in  the  Terms  used   for   the  Festivals. — 

^  Gregorius  Turonensis,  Hts^.  Franc,  x.  6,  m  P.L.  71. 

*  See  also  Martyrologium  insignis  ecclesiae  Autissiodorensis  (of  tenth  century), 
in  P.L.  138,  col.  1209. 


THE  MARTYROI.OGY  OF  JEROME  211 

Further,  as  Duchesne  points  out,^  the  very  names  of  the  feast 
days  are  Gallican,  and  certain  feasts  are  either  absent  from  the 
Roman  Calendar  or  found  there  under  another  name.  For 
example,  the  entry  of  the  Martyrology  of  Jerome 

KL.  JAN.  [LAETANIAS   INDICENDAS]^  CIRCUCISIO  DNI 

[nri  ihu  xri  secd  carne]. 

Jan.  I. — Litanies  to  be  sung.     The  Circumcision  of 
our  Lord  Jesus  Christ  according  to  the  flesh. 

is  known  in  the  Roman  Calendars  as  the  octa  vum  domini, 
that  is  the  Octave  of  Christmas  Day. 

The  following  entry  is  unknown  to  the  Roman  Calendars, 
at  least  on  the  day  indicated  : — 

XV  kl.  feb  depos  scae  mariae  ^  et  cath  petri  in  roma.* 
Jan.  18. — The  burial  of  S.  Mary  [the  Virgin]  and  the 
Chair  of  Peter  in  Rome. 

The  following   entries   are  altogether   unknown    in   the 
early  Roman  Calendar ; — 

VIII  k  ap  hieros  dns  crucifixus  est. 

VI  k  ap  resurf  dni  ni  ihu  hieros. 
V  nofi  m[ai]  in  hierosolima  inventio  scae   crucis 
[dni  nri  ihii   xi-i  ab  helena  regina  in  monte  golgotha 
post  passione  dni  anno  ducentissimo  XXXIII  regnante 
Constantino  imperatore]. 

IV  k  Sep  passio  sci  ioh  babtis. 

VI  k  jafi  adsumpto  sci  ioh  evang  apud  ephesu  et 
ordinatio  episcopatus  sci  Jacobi  ff  diii  qui  ab  apostolis 
primus  ex  Judaeis  hierosolimis  est  aepiscopus  ordinatus 
et  in  medio  paschae  martyrio  coronatus  hierosol  cuius 
pas  VIII  k  ap. 

March  25. — At  Jerusalem  the  Lord  was  crucified. 
March  27. — Resurrection    of    the     Lord    Jesus     at 
Jerusalem. 

^  The  brief  assertions  made  here  are  proved  by  many  references  to  other 
calendars  given  in  Duchesne,  op.  cit.  p.  xl. 

2  The  passages  in  brackets  are  from  the  Codex  Bernensis  in  all  the  quotations 
which  follow. 

'  Unknown  also  in  the  African  Calendars. 

*  This  feast  of  S.  Peter  was  kept  in  Rome  on  February  22,  as  we  see  from 
the  Philocalian  Calendar  (fourth  century). 


212     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

May  3. — At  Jerusalem  the  Finding  of  the  holy  Cross 
[of  our  Lord  Jesus  Christ  by  Helena  the  queen  on 
Mount  Golgotha  in  the  two  hundred  and  thirty-third 
year  after  the  Passion  of  the  Lord  in  the  reign  of 
Constantine  the  emperor]. 

Aug-.  29. — The  Passion  of  S.  John  the  Baptist. 

Dec.  27. — The  Assumption  of  S.  John  the  Evangelist 
at  Ephesus,  and  the  ordination  as  bishop  of  S.  James 
the  brother  of  our  Lord  who,  first  of  the  apostles,  was 
ordained  bishop  by  the  Jews  at  Jerusalem,  and  in  the 
middle  of  Easter  was  crowned  with  martyrdom  at 
Jerusalem,  whose  Passion  is  March  25. 

The    Notices    of    Monthly    Litanies    a    Gallicism. — 

Another  Gallicism  in  this  Calendar  is  the  rubric  at  the 
beginning  of  each  month :  laetanias  indicendas,  i.e.  that 
litanies  were  to  be  sung.  From  the  earliest  times  at  Rome 
and  elsewhere  litanies  were  universally  recited  on  certain 
days  of  the  year,  as  we  learn  from  many  liturgical  documents 
and  edicts  bearing  on  them.  But  the  recitations  of  monthly 
litanies  is  characteristic  of  Auxerre,  as  we  see  from  the 
decree  ^  of  Bishop  Aunacharius  (Aunarius)  {c.  561-605),  "  that 
every  month  on  the  first  of  the  month  a  litany  is  to  be 
celebrated  "  at  one  of  the  twelve  (stational)  urban  basilicas 
(which  he  enumerates),  and  "  on  other  days  of  the  months  as 
above." 

Having  thus  determined  the  date  and  place  of  origin  of 
the  earliest  compilation  that  we  possess,  let  us  turn  to  the 
document  itself,  and  examine  it  in  its  entirety. 

The  Contents  of  the  Document: — (1)  The  Prefatory 
Letters  of  Chromatins  and  Heliodorus  to  Jerome,  with 
Reply  of  Jerome. — According  to  a  common  custom  of  the 
time,  one  of  the  earliest  compilers  commended  his  work  to 
the  public  by  two  prefatory  letters  which  claimed  to  be 
the  correspondence  with  Jerome  of  two  bishops  of  North 
Italy, — of  Chromatius  of  Aquileia,  the  friend  of  Ambrose, 
and  of  Heliodorus  of  Altinum.     Chromatius  and  Heliodorus 

^  De  Gestis  episcoporum  AuHssiodorensium,  pars  prima^  cap.  xix.,  in  P.L. 
138,  col.  234.  For  texts  of  some  tenth-century  litanies  (based  on  earlier  docu- 
ments) see  P.L.  138,  col.  885.  There  are  to  be  found  in  these  Gesta  some 
interesting  details  on  the  history  of  the  diocese  of  Auxerre. 


THE  MARTYROLOGY  OF  .JEROME  213 

write  that  in  a  council  of  bishops  held  at  Milan,  at  the 
summons  of  "the  august  and  most  religious"  Emperor 
Theodosius, 

We  all  unanimously  determined  to  write  to  your 
Charity  {ad  tuam  Caritateni)  to  ask  you  to  examine 
in  the  archives  the  most  famous  Ferial  of  Eusebius, 
priest  of  Caesarea  in  Palestine,  and  to  send  us  notes  of 
the  feast  days  of  the  martyrs ;  that  the  Office  of  the 
martyrs  may  be  performed  better  and  more  perfectly 
through  your  holy  industry. 

The  reply  of  Jerome  is  as  follows : 

Jerome,  priest,  to  Chromatius  and  Heliodorus,  bishops. 
It  is  well  established  that  our  Lord  receives  daily  (in 
the  liturgy)  the  triumphs  of  His  martyrs  whose  passions 
we  have  found,  written  by  saint  Eusebius  of  Caesarea. 
For  when  the  Emperor  Constantius  entered  Caesarea, 
and  bade  the  bishop  ask  for  some  favour  for  the  church 
at  Caesarea,  Eusebius  is  said  to  have  answered  .  .  . 
that  he  was  possessed  by  an  earnest  desire,  that  what- 
ever action  in  the  Roman  state  had  been  taken  with 
regard  to  the  saints  of  God  throughout  the  whole 
Roman  world,  as  one  judge  succeeded  another,  should 
be  sought  and  examined  by  a  careful  scrutiny  of  all  the 
public  monuments;  and  that,  by  the  royal  command, 
notices  taken  from  the  archives  should  be  sent  to 
Eusebius  himself,  concerning  the  names  of  the  martyrs, 
under  what  judge  they  suffered,  in  what  province  or 
state,  on  what  day,  and  by  what  manner  of  death  they 
won  the  palm  of  perseverance.^ 

After  describing  how  Eusebius'  petition  was  granted,  and 
how  he  compiled  his  history  of  the  martyrs  from  the 
documents  so  provided,  Jerome  continues  : 

And  since,  offering  the  sacrifice  daily  to  God,  you 
desire  to  remember  the  names  of  those  who  on  that  day 
on  which  the  sacrifice  is  offered  stood  up  as  victors  over 
the  devil,  and  glorious  and  shouting  for  joy  with  the 
triumph  of  their  martyrdom  reached  the  presence  of 
Christ  their  King — for  this  reason  we  have  arranged  the 
feast  days  month  by  month,  and  day  by  day  as  you 
deigned  to  command  me,  saying  that  there  would  be  an 

^  Cf.  supra,  p.  179. 


214     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

everlasting  commemoration  of  our  humble  self  when 
the  feast  day  of  the  names  of  the  saints  is  celebrated  on 
all  the  days  through  the  spaces  of  the  years. 

He  then  explains  that,  since  for  each  day  of  the  year  there 
are,  from  all  lands,  at  least  five  hundred  martyrs,  he  has 
abbreviated  the  Calendar  for  fear  of  wearying  his  readers. 
Further,  that  he  has  arranged  all  together  at  the  beginning, 
out  of  the  due  order  of  the  months,  the  feast  days  of  the 
apostles. 

(2)  Prefatory  Notices  of  the  Apostles. — Thus  the 
compiler  prefaced  the  work,  and  though  the  letters  appear 
to  be  apocryphal,  we  shall  see  that  the  facts  contained  in 
them  are  true. 

The  Calendar  opens,  as  stated  in  the  letter,  with  a  brief 
biographical  notice  of  each  of  the  apostles,  including  Judas, 
Paul  and  Matthias.  There  follows  a  notice  of  ten  feast  days 
dedicated  to  them,  from  which  a  few  quotations  may  be 
made:  ^ 

June  29. — The  anniversary  of  the  apostles  Peter  and 
Paul  in  Rome. 

Nov.  30. — The  anniversary  of  Andrew  the  apostle  in 
the  city  of  Patras  in  the  province  Achaia. 

Dec.  27. — The  anniversaries  of  the  apostles  S.  James 
the  brother  of  our  Lord  and  of  John  the  evangelist. 

June  24. — The  anniversary  of  the  falling  asleep 
idormitid)  of  John,  the  apostle  and  evangelist,  in 
Ephesus. 

(3)  Some  Extracts  from  the  Martyrology. — Then 
begins  the  Calendar  proper  at  December  25.  For  each 
day  of  the  year  there  are  a  large  number  of  saints:  their 
country  is  usually  indicated,  and  for  some,  more  minute 
topographical  details  are  given.  A  brief  extract  will  show 
the  general  character  of  the  document.  Preference  has  been 
given  to  those  days  which  contain  some  details  on  Roman 
martyrs : 

Dec.  25. — In  Bethlehem  the  birth  of  our  Saviour  the 
Lord  Jesus  Christ  according  to  the  flesh.     At  Rome, 

*  Codex  Be7'fiensis. 


THE  MARTYROLOGY  OF  JEROME  215 

Jovinus  Pastor  Victoriana  Agellius  Euticetus  Sim- 
phroniana  Saturninus  Timedus  Ignatius  Cyriacus  Gagus 
Januaria  Dativus.  And  in  the  cemetery  of  Apronianus 
on  the  Via  Latina  at  Rome,  the  passion  of  S.  Eugenia 
Virgin.^  Sirmius  and  Anastasia.  At  Milan,  Felicitas, 
and  in  Pergamos,  Saturninus.  At  Constantinople,  S. 
Anastasius,  virgin. 

Jan.  16. — At  Rome  on  the  Via  Salaria  in  the  cemetery 
of  Priscilla  the  burial  {depositid)  of  S.  Marcellus,  pope 
and  confessor;  and  on  the  Via  Appia  in  the  cemetery 
of  Callixtus,  the  passion  of  S.  Martha.  Audeinus, 
martyr.  On  the  Via  Corniva  (?  Cornelia)  in  the  cemetery, 
nine  soldiers,  and  another  thirteen  whose  names  are  pre- 
served written  in  the  book  of  life.  In  Africa,  Saturninus, 
Faustinus,  Fravianus  and  six  others.  At  Aries  the 
burial  of  S.  Honoratus,  bishop. 

•  ••..••• 

June  1 1. — At  Rome  on  the  Via  Salaria  the  anniversary 
of  Saint  Basilla.  Also  on  the  Via  Nomentana,  at  the 
seventh  milestone  from  the  city,  the  anniversary  of  S. 
Crispolius,  Restitutus  and  elsewhere  the  translation 
of  the  body  of  Fortunatus,  bishop  and  martyr.  In 
Aquileia,  Emeritus  Aritus  Victorianus  Victor,  and 
elsewhere  the  anniversary  of  Nabor  and  Felix. 

References  to  the  Martyrology  by  Cassiodorus  and 
Gregory  the  Great. — Some  earlier  version  of  this  work 
was  known  to  Cassiodorus  (469-562),  the  minister  of 
Theodoric,  and  the  founder  of  the  Monastery  of  Vivarium. 
He  writes  to  his  monks  in  about  541  urging  them  to  read 
constantly* 

The  Passions  of  the  martyrs,  which  you  will  certainly 
find  among  other  things  in  the  letter  of  S.  Jerome 
to  Chromatius  and  Heliodorus — those  martyrs  who 
flourished  all  over  the  world  ;  that  their  holy  invitations 
pricking  you  on,  may  lead  you  to  the  heavenly 
kingdoms. 

This  work   is  again  referred    to  in   a   famous  letter  of 

^  Supra,  p.  193. 

^  De  institutione  divinarnm  Utteraruni,  c.  32,  in  P.L.  70,  col.  1147. 


2i6     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Gregory  the  Great/  which  is  important  also  for  the  references 
it  contains  to  other  works.  Eulogius,  Bishop  of  Alexandria, 
had  written  to  him,  asking  for  the  well-known  volume  of 
Eusebius,  A  Collection  of  Ancient  Martyrdoms.  Gregory 
writes,  in  answer,  in  598,  that  he  knows  nothing  of  this 
work,  and  then  continues  : 

Except  whatwe  read  in  the  books  of  this  same  Eusebius 
{i.e.  in  the  Ecclesiastical  History)  concerning  the  deeds 
{gesta)  of  the  martyrs,  I  know  of  nothing,  either  in 
our  own  archives,  nor  in  the  libraries  of  the  city  of 
Rome  (except  a  few  things  collected  in  a  single  volume, 
i.e.  Passionary  of  Gregory).  But  we  have  collected  into 
a  single  volume  {i.e.  Martyrology  of  Jerome)  the  names 
of  nearly  all  the  martyrs  with  a  separate  passion  for 
each  day,  and  on  all  these  days  we  celebrate  the 
Mass  in  honour  of  them.  But  what  each  one  suffered 
is  not  related  in  the  same  volume,  but  only  the  name, 
the  place  and  the  date  of  the  passion  is  given.  .  .  . 

The  last  part  of  this  letter  describes  a  document  so  closely 
resembling  the  Martyrology  of  Jerome  that  there  can  be 
little  doubt  as  to  the  correctness  of  Duchesne's  identification. 
Gregory  seems  to  have  in  his  mind,  too,  the  contents  of  the 
prefatory  letters. 

This  Version  was  an  Earlier  Compilation  than  the 
Gallican,  and  made  in  North  Italy  between  431  and  541. — 
Is  it  possible  to  discover  traces  in  our  Gallican  edition  of 
that  earlier  compilation  know  to  Cassiodorus  ? 

Setting  aside  the  Gallican  additions,  of  which  we  have 
given  an  account,  and  also  the  fundamental  portions  derived 
from  very  ancient  Roman,  Eastern  and  African  Calendars, 
which  we  will  discuss  in  detail  presently,  what  remains? 
We  may  note  in  passing  a  few  Spanish  saints  from  Cordova, 
Tarragona  (Fructuosus,^  Augurius  and  Eulogius),  Valentia. 

^  Gregorii  Magni  Epistolae,  viii.  29,  in  P.L.  77,  col.  930,  or  in  Jaffe,  Regesta 
pontificum  Romanortmi,  No.  15 1 7.  Many  older  scholars,  as  well  as  Duchesne 
and  nearly  all  modern  scholars,  have  so  identified  the  work  referred  to  by 
Cassiodorus  and  Gregory  (see  supra,  p.  201).  It  is  to  Dufourcq,  Etudes  sur  les 
Gesta  Martyrum  rojnains,  that  we  owe  the  identification  of  the  Passionary  of 
Gregory  referred  to  in  this  letter  (see  supra,  p.  201,  and  Appendix  V.). 

^January  21  {XII.  kal.  Feb.).     For  authentic  Acts  see  supra,  p.  157. 


THE  MARTYROLOGY  OF  JEROME  217 

Also  a  few  from  Dalmatia,  Pannonia  (S.  Quirinus), 
Rhaetia  and  the  neighbouring  districts.  Except  in  local 
calendars,  S.  Alban  is  the  only  English  saint  whose  name 
appears  in  the  Martyrology.  We  note,  however,  a  very 
large  number  of  saints  from  various  cities  of  Italy  and  Sicily 
— from  Milan,  Aquileia,  Ravenna,  Verona,  Placentia,  Perugia, 
Spoleto  ;  and  in  the  south  from  Capua,  Naples,  Nola,  Puteoli, 
Baiae,  Beneventum,  Catana,  Syracuse.  The  entries  are 
correct,  and  the  topography  detailed.  The  feast  days  too,  of 
their  bishops,  as  late  as  the  fourth  century,  appear — Ambrose 
(d.  397),  Paulinus  of  Nola  (d.  431)  and  others.  It  is  for 
Northern  Italy  that  we  have  the  greatest  number  of  names 
— for  Milan,  Aquileia,  Ravenna — and  it  is  precisely  for  North 
Italy,  too,  that  feasts  of  translations  of  relics,  dedications, 
etc.,  of  purely  local  interest,  are  inserted. 

All  these  facts  point  to  an  earlier  North  Italian  version 
of  the  Martyrology.  This  version  it  is  to  which  Cassiodorus 
refers,  and  which  must  have  been  compiled  betweeen  431, 
as  it  records  the  death  of  Paulinus  of  Nola,  and  541, 
the  date  of  Cassiodorus'  letter.  Cassiodorus,  as  we  have 
seen,  knew  the  version  when  it  was  already  prefaced  with 
the  correspondence  of  Chromatius  and  Heliodorus  with 
Jerome.  Yet  again  we  find  that  these  apocryphal  letters 
preserve  something  of  historical  truth,  when  they  make  the 
request  for  a  version  of  the  Martyrology  emanate  from  two 
northern  bishops  (Aquileia  and  Altinum)  sitting  in  council 
at  Milan. 


CHAPTER   XVII 

THE  MARTYROLOGY  OF  JEROME:  THE 
AxNCIENT  SOURCES 

The  ultimate  sources  of  the  Martyrology  and  their  combination:  (l)  Greek 
Menology  of  the  fourth  century,  and  Syriac  abridgment  of  412,  (2)  African  Calendar 
of  the  fourth  or  fifth  century  and  Carthaginian  Calendar  of  the  sixth,  (3)  The 
Roman  portion  of  the  Martyrology  :  Quotation  of  papal  entries — Similarity  with 
the  Philocalian  Calendar. — Four  papal  ordinations  indicate  four  periods  of  com- 
pilation of  Martyrology. — The  original  Roman  Calendar  of  312  and  subsequent 
revisions — Other  double  papal  entries — An  analysis  of  the  entries  for  the 
Roman  martyrs, — Views  of  Krusch  on  the  date  and  place  of  compilation  of  the 
Martyrology  ;  Luxeuil,  seventh  century. — Later  Martyrologies. 

Nos  insensati  vitam  illorum  aestimabamus  insaniam,  et  finem  illoriim  sine 
honore  :  ecce  quomodo  computati  sunt  inter  filios  Dei,  et  inter  sanctos  sors 
illorum  est. — Commune  Mai'tyrum  {Liber  Sapientiae,  iii.).^ 

The  Ultimate  Sources  of  the  Martyrology  and  their 
Combination. — We  have  described  in  the  last  chapter  the 
local  additions  to  the  Martyrology,  and  have  thereby  been 
enabled  to  trace  something  of  its  history. 

We  now  come  down  to  the  fundamental  portion  ;  which 
consists  of  the  feasts  of  martyrs  of  (i)  the  East,  (2)  of 
Africa,  (3)  of  Rome.  We  shall  find  that  the  sources  of 
these  entries  can  be  traced  back  to  very  early  national 
Calendars.  There  are,  moreover,  a  few  saints  common  to 
two,  or  even  to  all  three  of  the  Calendars,  as  SS.  Peter  and 
Paul,  the  martyred  Pope  Sixtus  II.,  Cyprian  of  Carthage, 
Perpetua  of  Africa. 

(1)  Greek  Menology  of  the  Fourth  Century  and  the 
Syriac  Abridgment  of  it  in  412. — Let  us  consider  first 
the  sources  of  the  Oriental  portion  of  the  Martyrology,  which 
is  accurate,  and  abounds  in  topographical  detail. 

^  "  We  fools  accounted  their  lives  madness,  and  their  end  without  honour :  now 
are  they  numbered  atnong  the  sons  of  God,  and  their  lot  is  among  the  saint s,^^ 

2l8 


THE  ANCIENT  SOURCES  219 

There  is  in  existence  a  Syriac  Martyrology  of  the  year 
412.1  Comparing  this  document  with  the  Martyrology  of 
Jerome  we  find  the  two  so  similar  that  it  is  clear  they 
are  derived  from  a  common  source.  The  Martyrology  of 
Jerome  is,  however,  a  good  deal  fuller  in  detail.  The 
original  source  of  both  these  documents  is  some  Greek 
Menology  (Martyrology)  of  Asia  Minor,  compiled  probably 
at  Nicomedia  in  the  fom'th  century,  and  itself  depending 
on  earlier  Calendars  (of  Antioch,  Alexandria,  etc.)  and  the 
works  of  Eusebius.  Duchesne  thinks  the  Syriac  abridg- 
ment of  412  was  probably  made  from  the  Martyrology  ol 
Jerome,  though  others  believe  it  may  have  been  derived 
direct  from  the  Greek  Menology. 

The  arrangement  of  this  Syriac  version  is  interesting. 
The  saints  in  it  are  divided  into  two  classes :  (i)  the  martyrs 
of  the  Eastern  Roman  Empire,  (2)  the  martyrs  of  the  Far  East 
— of  Babylon  and  Persia — all  arranged,  not  in  the  order  of  the 
Calendar,  but  according  to  their  position  in  the  hierarchy. 

Here  again  we  note  the  correctness  of  the  facts  recorded 
in  the  prefatory  letters  which  make  the  works  of  Eusebius 
one  of  the  sources  of  our  Martyrology. 

(2)  The  African  Calendar  of  the  Fourth  or  Fifth  Cen- 
tury and  a  Carthaginian  Calendar  of  the  Sixth  Century. 
— The  African  Calendars  have  the  peculiarity  of  referring 
to  their  saints,  at  times,  not  by  their  names,  but  by  the 
name  of  the  town  or  district  to  which  they  belong: 
^vS".  Scillitanorum,  SS.  Maxilitanorum,  SS.  Turburbitanorum 
(the  Scillitan  martyrs  .  .  .  ).  The  roll  of  African  saints 
appears  in  the  Martyrology  of  Jerome  with,  as  a  rule,  the 
single  topographical  indication  "  In  Africa." 

This  portion  of  our  Calendar  may  be  compared  with  a 
well-known  Martyrology  of  Carthage  of  the  sixth  century.^ 

^  The  most  ancient  manuscript  is  preserved  in  the  British  Museum.  It  has 
been  published,  with  an  English  translation,  where  it  can  easily  be  studied,  by 
W.  V^n^i,  Journal  of  Sacred  Literahtre,  t.  viii.  (new  series),  1866,  pp.  45,  423, 
and  re-edited  by  Graffin,  A.SS.,  November.  Fuller  details  of  the  Eastern 
Calendar  are  found  in  Duchesne,  in  Melanges  (Tarchiologie,  1S85,  quoted  in 
Bibliography — Martyrology  of  Jerome. 

2  Mabillon,  Vetera  Analecta,  iii.  398  ;  Ruinart,  Acta  Sincera,  at  the  end  ;  and 
Duchesne,  A.SS.,  Nov.,  p.  Ixxi. 


220     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

The  two  documents  (of  which  the  Martyrology  of  Jerome  is 
the  fuller)  are  closely  alike,  and  depend  on  those  numerous 
and  accurate  early  Calendars  for  which  Africa  was  famous.^ 
The  immediate  source  of  this  Carthaginian  Martyrology 
was  a  Calendar  compiled  before  the  Vandal  invasion,  since 
the  names  of  none  of  those  martyrs  who  perished  at  that 
period  are  found  in  it.  It  is  therefore  of  the  fourth  or  fifth 
century.^ 

(3)  The  Roman  Portion  of  the  Martyrology. — We 
now  come  to  the  study  in  the  Martyrology  of  Jerome  of 
the  Roman  martyrs  with  whom  we  are  especially  concerned. 
We  note  first  the  accuracy  of  the  topographical  details  given, 
— the  information  as  to  basilicas  and  stational  churches,  the 
precision  with  which  the  locality  of  shrines  on  the  suburban 
roads  are  noted.  These  topographical  notices  should  be 
compared  with  those  given  in  the  Liber  Pontificalis^ 
the  Itineraries,  and  the  Gesta  Martyrum.  To  illustrate 
this  part  of  the  Calendar,  we  will  extract  those  portions 
referring  to  the  bishops  of  Rome.  Such  an  extract  will 
illustrate  all  the  general  characteristics  referred  to  above ; 
it  possesses,  moreover,  a  peculiar  historic  interest,  and  will 
furnish  facts  for  determining  some  important  dates.  For 
this  series  of  entries,  too,  there  exists  ample  collateral 
evidence,  documentary  and  monumental.  We  will  further 
note  certain  errors  that  have  crept  in,  which  will  be  of 
assistance  in  forming  a  critical  estimate  of  the  document : 

The  Papal  Entries  in  the  Martyrology.^ 

January 

(3rd)  III    non  Jan. — Rom(se)  Antheri  pap(a)?. 
(lOth)  nil  id  Jan. — Rom   in    Cimiter(io)    Via   Appia 

^  Stipra,  p.  178. 

^  Achelis,  Die  Martyrologien,  ihre  Geschichte  und  ihr  Wert,  1900  (see  Bibl.), 
believes  the  document  to  be  of  Catholic  origin,  not,  as  some  hold,  a  Donatist 
compilation. 

^  The  text  following  is  taken  almost  entirely  from  the  Codex  Bernensis. 
There  is  a  further  discussion  of  some  of  the  details  on  pp.  223-226.  I  have 
added  in  brackets  the  letters  which  complete  the  contracted  forms,  and  some- 
times the  correct  form  of  a  name,  for  the  assistance  of  the  reader. 


THE  ANCIENT  SOURCES  221 

Caelesti  (Callixti)  (depositio)  Melchiades  ^  (sic) 

epi  (scopi). 
(i6th)  XVII    kl.  febs. — Rom  Via  Salaria  in   cimiterio 

Prescelle   (Priscillae)   depos(itio)   Sci  Marcelli 

papae  et  conf(essonss).^ 
(20th)  XIII  kalfeb, — Rom(a)e  Via  Appia  in  Cim(iterio 

Callisti)  Fabiani  ^  epi. 

March 

(4th)   I  III  non  mar. — Rome  in  Cimiterio  Calesti  Via 
Appia  depos  Julii  epi(scopi).* 
(i2th)  II 1 1  id  mart. — Rome  depositio  Sci  Innocenti  epi.*^ 
(i4tb)  pi'id  id  mar. — Rome  Leonis  epi  et  martyris  .  .  .^ 
Innocenti''  epi. 

April 

(nth)  III  id aprael — Rome  Leonis  pap?. 

(i2th)  pridi  id  apl.  —  Rome   in    Cimit   Calepodi   Via 

Aurelia  tertio  miliario  depos  Juli  epi. 
(22nd)  X  kl  mai. — Roma(e)  in  cimit  Calesti  Via  Appia 

Sci  Gagi  (Gaii)  pap?. 

May 

(17th)   XVI   kl  jun. — Rome   Via   Salaria   Vetere  .  .  . 

depositio  Liberi  epi.^ 
(25th)  VIII  kl  jun. — Via    Nomentana    miliario    VIII 

natal(is)  Urbani  epi.^ 

^  Correct.  See  VI.  non.  Jul.  (July  2),  which  is  the  day  of  the  ordination, 
not  of  burial.  Translation  :  ^^  At  Rome  on  the  Via  Appia  in  the  cemetery  of 
Callixtus  the  burial  day  of  Melchiades,  bishop. ''  The  other  passages  can  be 
readily  translated  from  this  example. 

^  There  is  the  second  (and  incorrect)  entry  for  Marcellus  ;  cf.  Non.  Oct. 
(Oct.  7).     The  na?ne  here  should  be  Marcellinus,  who  is  omitted  altogether. 

^  Among  martyrs  {Dep.  Mart.)  in  Phil.  Cal. 

*  The  name  Jtdii  is  a  mistake  for  Ltccii  (see  Phil.  Cal.)  ;  the  correct  entry 
for  Julius  is  o\\  prid.  id.  Apr.  (April  12),  as  in  Phil.  Cal. 

^  Correct.  See  XII.  kal.  Jan.  (Dec.  21)  for  day  of  ordination.  The  entry 
ioxprid.  id.  Mart.  (March  14)  is  a  mistake  (?). 

^  The  single  example  of  the  subsequent  addition  of  a  pope  later  than  Boniface 
(418-422).     The  entry  for  the  following  day  is  that  of  his  translation. 

'  A  mistake  (?).     This  is  the  third  entry  for  Innocent.     See  note  5  above. 

^  For  day  of  burial  see  VIII.  kal.  Oct.  (Sep.  24).  This  is  day  of 
ordination. 

^  Topographically  incorrect :  not  in  Phil.  Cal. 


222     ROME  OF  THE  PILGRIMS  AND  MARTVHS 


July 

(2nd)  VI  non  jul. — Romae.  In  cimitef  Damasi  .  .  . 
Via  Appia  in  cimiterio  Calesti  natal(is)  Eutici 
et  depos  Melc(h)iadis  (Miltiadis)  pape.^ 

August 

(2nd)  II II    non   ags. —  Komae   in    cimit    Calesti    Via 

Appia  sci  Stefani  epi  et  mar. 
(6th)  VIII  id  ags. — Rome  in  cimit  Calesti  Via  Appia 

nat(a)l(is)  Sixti  ^  epi. 
(9th)  V  id  ags, — Rome  in  cimiterio  Calesti  Via  Appia 

depositio  Dionisi  ^  epi. 
(13th)  Id  a{u)gustas. — In   Via   Appia  Calesti   Scorum 

Pontiani  epi.^  .  .  . 


September 

(4th)  prid  no  sep, — Rome  in  cimit  Maximi  Via  Salaria 

Bonifaci  epi. 
(14th)  XVIII  kl  Oct. — Romae  Via  Appia   in  cimiterio 

Calesti  Cornili  epi  et  Dionisi  epi.* 
(24th)  VIII  >^  oc{f).  —  Rom  depos  Liberi  epi.^ 
(26th)  VI  kl  Oct. — Rome  Via  Appia   in  cimitr  Calesti 

depos  sci  Eusebii  epi. 


October 

(7th)  notias  Oct. — Rome  Via  Appia  depositio  Marcelli 
epi  et  Marci  epi. 
(14th)  pi'id  id   oct. — Rome   Via   Aurelia   in   cimiterio 
Calepodi  Calesti  epi.^ 

^  A  mistake  :  this  is  the  day  of  his  ordination.  See  ////.  id.  Jan.  (Jan.  10) 
footnote. 

'^  In  Dep.  Mart,  of  Phil.  Cal. 

'  Day  of  translation  :  for  day  of  burial  see  VII.  kal,  Jan.  (Dec.  26).  Cf. 
XVIII.  kal.  Oct.  (Sep.  14). 

^  Cornelius  is  not  in  the  Phil.  Cal.  This  is  the  third  entry  for  Dionysius.  Is 
it  a  mistake?  For  burial  see  VII*  kal.  Jan.  (Dec.  26)  and  translation  V.  id, 
Aug.  (Aug.  9). 

"  Not  in  Codex  Bern,  but  in  Codex  Eptern      Cf.  XVI.  kal.  Jun.  (May  17). 

•  In  Depos.  Mart,  of  Phil.  Cal, 


THE  ANCIENT  SOURCES  223 

December 

(8th)  VI  id  dec.  Rom  depos  Euticiani  epi.^ 
(lOth)    IIII    id  dec.  —  'Kom    .  .  .  Pontiani^  .  .  .  Rom 

Damasi  epi.^ 
(nth)  III  id  dec.  Rom  depos  Damasi.^ 
(20th)  XIII  k  jafi. — Rom  depos  Zephirini  epi.^ 
(21th)  XII  kl Jan. — Rome  dep  Sci  Innocenti  epi.* 
(26th)  VII  kl  janu{a)r. — Rom  deps  Sci  Dionisi.^ 
(29th)  IIII     kl   jamiar. — Rom  .  .  .  Bonefatii    epi    de 

ordinatione. 
(30th)  III  kl januar. — Rom  Felicis  epi. 
(31st)  pr  kl  jan  Rom  .  .  .  depos  SCi  Silvestri  epi. 

Similarity  with  the  Philocalian  Calendar. — We  note 
at  once  a  close  resemblance  between  these  entries  in  the 
Martyrology,  and  the  papal  list  compiled  from  the  Dcpositio 
Episcoporum  and  Depositio  Martyrum  of  the  Philocalian 
Calendar.^  The  formula  of  entry — name,  date,  place  of 
burial — is  the  same.  Both  documents  really  begin  with 
Pope  Lucius  (253-254),  any  earlier  bishops  who  are  given 
in  either,  being  martyrs,  namely,  Callixtus  (217-222), 
Pontianus  (230-235),  Fabianus  (236-250)  and  Cornelius 
(25I-253)-' 

^  Not  in  Codex  Bcrnensis. 

^  Not  in  Codex  Bernensis.  This  entry  is  the  date  of  the  translation  of  his 
relics  from  abroad,  where  he  died  a  martyr  :  he  is  in  Depos.  Mart,  of  the  Phil. 
Cal. 

3  Not  in  Phil.  Cal. 

^  This  entry  is  a  mistake  :  it  is  the  day  of  the  ordination  of  Innocent.  For 
day  of  burial  see  IV.  ides  Mart.  (March  12).     Cf.  Prid.  id.  Mart.  (March  14). 

f^Cf.  XVIII.  kl.  Oct.  (Sep.  14);  also  V.  id.  Aug.  (Aug.  9)  for 
translation. 

^  Infra,  Appendix  III. 

'  The  last  pope  is  omitted  from  the  Depositio  Martyrum  of  the  Philocalian 
Calendar,  probably  by  a  copyist's  error.  It  is  curious,  however,  that  we  find  in 
the  Martyrology  the  names  of  the  earlier  popes,  Zephyrinus  (199-217)  and 
Anteros  (235-236),  who  were  not  martyrs.  The  third  name,  Urban,  for  May  25 
(  VIII.  kal.  Jun)  is  probably  not  the  pope  (227-233)  at  all,  but  that  Bishop 
Urban  who  played  a  part  in  the  martyrdom  of  S.  Cecilia  (p.  69).  Further,  while 
Marcellus  (304-309)  is  omitted  from  the  Philocalian  Calendar,  perhaps  because 
he  was  not  recognized  by  the  Government  (p.' 71),  he  appears  correctly  in  the 
Martyrology  on  October  7  {non.  Oct. ),  while  Marcellinus  (296-304)  is  wrongly 
entered  as  Marcellus  in  the  Martyrology  on  January  16  {XVII.  kal.  Feb.). 


224     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Both  the  Calendars,  too,  in  reality  end  at  Julius  (337-352). 
It  is  true  that  the  Martyrology  carries  the  list  down  to  Boni- 
face (418-422),  but  there  is  a  complete  cessation  of  all  topo- 
graphical details  for  the  popes  between  Julius  and  Boniface 
(i.e.  for  Liberius,  Felix  II.,  Damasus,  Siricius,  Anastasius, 
Innocent  I.,  Zosimus)  till  we  come  to  Boniface  himself 
The  name  of  Leo  the  Great  (440-461)  on  March  14 
{prid.  id.  Mart)  is  the  only  pope  later  than  Boniface  who 
appears  in  the  Martyrology.  He  is,  of  course,  added  by  a 
later  hand. 

We  thus  see  the  close  resemblance  between  the  Philo- 
calian  Calendar  and  the  Martyrology.  It  is  true  that  the 
latter,  being  designed  for  ecclesiastical  and  liturgical  use, 
contains  more  details  than  the  Philocalian  Calendar,  which 
was  an  almanac  of  secular  information. 

Four  Papal  Ordinations  as  Indication  of  Date. — 
There  is,  moreover,  an  entry  peculiar  to  the  Martyrology, 
namely,  the  feast  of  the  ordination  (de  ordinatione)  of  four 
popes:  (i)  For  Miltiades  (or  Melchiades).  For  this  pope 
there  are  two  entries  of  deposition :  January  i  o  (////.  id. 
Jan),  which  is  correct,  and  July  2  (  VI .  non.  Jul),  which  is  a 
mistake,  and  is  in  reality  the  day  of  his  ordination,  as  we 
know  from  other  sources.  (2)  For  Liberius  (352-366)  the 
day  of  his  death  is  marked  September  24  (  VIII.  kal.  Oct), 
which  is  correct,  and  May  17  {XVI.  kal.  Jun),  which  is 
a  mistake,  and  is  really  the  day  of  ordination.  (3)  For 
Innocent  (401-417)  March  12  {IV.  idus  Mart)  is  correctly 
given  as  the  day  of  burial;  December  21  {XII.  kal. 
Jan)  is  the  day  of  his  ordination.  (4)  For  Boniface 
(418-422)  alone  are  both  entries  correct,  namely, 
December  29  (////.  kal.  Jan)  as  the  day  of  ordination 
{de  ordinatione)  and  September  4  {prid.  non.  Sep)  as  day 
of  deposition. 

The  Original  Roman  Calendar  of  312  and  Subse- 
quent Revisions. — Since  the  days  of  consecration  of  the 
bishops  were  observed  only  in  their  lifetime,  and,  as  soon 
as  they  were  dead,  the  commemoration  of  their  day  of 
burial  was  substituted,  it  follows  that  the  original  Roman 
Calendar  was  completed  under  Miltiades,  about  312,  and 


THE  ANCIENT  SOURCES  225 

subsequently  revised  three  times, — under  Liberius,  Innocent 
and  Boniface.^  Boniface,  as  we  have  seen,  is  the  last  of  the 
popes  mentioned  in  the  Calendar,  with  the  exception  of 
Leo  the  Great  (440-461)  March  14, — an  addition  by  a  later 
hand. 

We  remark,  further,  that  though  no  dedications  of  churches 
in  Rome  are  noted  as  a  rule,  there  are  no  less  than  four 
such  entries  for  churches  dedicated  under  Sixtus  ill.  (432- 
440),  namely,  the  Baptistery  of  the  Lateran,  on  June  29 
{III.  kal.  Jul.)^  S.  Peter-in-Chains  on  August  i  {kal.  Aug:\ 
S.  Maria  Maggiore  on  August  5  (non.  Aug),  and  the  churches 
of  SS.  Sixtus  (II.),  Hippolytus,  and  Laurence  on  November  2 
{IV.  non.  Nov.).  These  notices  seem  to  be  added  to  the 
Martyrology  by  a  contemporary,  and  to  be  the  latest  revision 
which  we  can  trace. 

It  is  on  this  Calendar  of  312,  too,  as  we  have  already 
shown,  that  the  Philocalian  Calendar  depends :  this  fact 
accounts  for  the  close  similarity  between  the  Philocalian 
Calendar  and  the  Martyrology, — two  documents  independ- 
ent of  each  other, — and  further  accounts  for  the  fact  that  the 
paschal  table  of  the  Philocalian  Calendar  begins  at  the 
arbitrary  date  of  312. 

Hence  the  ultimate  source  of  the  Roman  portion  of  the 
Martyrology  of  Jerome  is  the  so-called  Calendar  of  Miltiades 
of  about  the  year  312,  which  was  completed  only  some  dozen 
years  later  than  the  last  persecution,  and  composed  at  the 
first  moment  the  Church  enjoyed  peace.  The  martyrs' 
graves,  sealed  and  inscribed,  were  as  yet  untouched  by 
barbarian  invasions.  We  can,  then,  with  very  few  excep- 
tions, rely  on  the  Martyrology  as  topographically  correct, 
especially  when  we  note  the  agreement  between  this  docu- 
ment and  the  Itineraries  compiled  on  the  spot  with  the 
actual  tombs  before  the  writers'  eyes.  The  anniversaries, 
too,  are  usually  reliable.  In  the  actual  names  themselves 
there  are  occasional  blunders,  which  are  not  surprising 
when  we  consider  how  difficult  is  accuracy  in  this  respect, 

^  It  is  so  that  the  date  of  the  compilation  of  the  sixth-century  Gallican  version 
was  determined  by  the  entries  of  the  days  of  ordination  of  Aunacharius  and 
Syagrius.     See  supra,  p.  209. 

15 


226     ROME  OF  THE  PILGRIMS  AND  MARTYRS 


and  through  how  many  copyists'  hands  this  ancient  Martyr- 
ology  has  passed.^ 

Other  Double  Papal  Entries. — In  addition  to  the  four 
double  papal  entries  noted  above,  we  remark  the  same  double 
entries  for  several  other  popes.  In  some  cases  it  is  obviously 
a  mistake, — sometimes  merely  a  mistake  of  one  day,  result- 
ing, possibly,  from  a  copyist's  error  (it  is  so  easy  to  write 
////  for  ///,  or  X  VII  for  X  VIII ^  or  copy  a  line  twice  over !) ; 
or  possibly  from  a  confusion  of  the  day  of  death,  and  day  of 
burial.  Sometimes,  also,  it  can  be  explained,  as  Dufourcq 
has  pointed  out,  by  the  fact  that  the  second  date  is  the  day 
of  translation  of  relics. 

A  list  of  these  nine  double  (or  sometimes  treble) 
entries  may  be  useful  for  reference.^ 


Depositio. 

Pontianus    . 
Dionysius    . 
Marcellus    . 

Miltiades     . 
Julius     .     . 

Liberius 

Damasus     . 

Innocent     . 

Boniface     . 

Leo  .     .     . 

id.  aug.  (Aug.  13th). 

VII  kal.  Jan.  (Dec.  26th). 
non.  oct.  (Oct.  7th). 

IV  id.  Jan.  (Jan.  loth). 
prid.  id.  apr.  (April  1 2th). 

VIII  kal.     oct.     (Sept. 
24th). 

IV  id.  dec.  (Dec.  loth). 

IV id  mart  (March  12th). 
prid.  non.  sep.  (Sept.  4th). 
prid.  id.  mart.  (March  14th) 

IV  id.  dec.  (Dec.  loth)  (translation). 

V  id.  aug.  (Aug.  9th)  (translation). 
XVII  kal.  feb.  (Jan.  i6th).    Name 

should  be  MarcelUnus. 

VI  non  Jul.  (July  2nd)  (ordination).' 
IV non.  mart.  ( March  4th).     (Name 

should  be  Lucius. ) 

XVI  kal.jun.  (May  17th)  (ordina- 
tion). 

///  id.  dec.  (Dec.  9th).  (Surely  a 
mistake.  )* 

XII  kal.  Jan.  (Dec.  2ist)  (ordina- 
tion), prid.  id.  Mart,  (a  mistake  (?)). 

////  kal.  Jan.  (Dec.  29th)  (ordina- 
tion). 

///.  id.  april{A^.  nth)  (translation). 

*  We  may  quote  a  single  example   of  such  an   error.     In  three  different 
codices  of  the  Martyrology  we  read  : 

prid.  id.  Jan.     {Cod.  Bern.)    .     .     .     Romae  .  .  .  Basilledis Tribuli  Nagesi  (?) 

Magdaletis. 

{Cod.  Epter.) Tripoli  Magdaletis  Rom  Basilis. 

( Cod.   Wissenb. )    .     .     Romae  Baseledis  Tripoli  Macidaletis. 
June  12. — At  Rome,  Basillis  ;  in  Tripoli,  Magdales. 

In  the  versions  of  the  Middle  Ages,  however,  we  find  the  reading, 

Romae,  Baselidis  Tripodis  Magalis, 
where  the  place-name  Tripoli  has  become  a  saint  Tripos. 
2  For  further  criticisms  see  Duchesne,  Lib.  Pont,  under  respective  popes. 
'  So  Duchesne  :  not  here  translation,  as  Dufourcq.     See  £tudes  sur  les  Gesta 
Martyrum  romains,  p.  95,  and  following  pages  for  Martyrology  of  Jerome. 

*  Dufourcq,  op.  cit.j  says  this  is  the  day  of  translation.     Cf.  July  2nd,  supra, 
p.  222. 


THE  ANCIENT  SOURCES  227 

These  double  papal  entries  require  more  minute  investiga- 
tion than  we  have  been  able  to  give  them  here,  but  are  quoted 
as  the  kind  of  errors  that  appear  in  the  Calendar. 

Analysis  of  the  Entries  of  the  Roman  Martyrs. — The 
Martyrology  is  obviously  somewhat  more  detailed,  even  in 
the  papal  entries,  than  the  Philocalian  Calendar,  and  the 
notices  of  the  saints  are  incomparably  fuller.  For  while  in 
the  earlier  Calendar  we  have  but  47  Roman  saints,  or  groups 
of  saints,  there  appear  in  the  Martyrology  213  saints,  or  groups 
of  purely  Roman  saints,  according  to  Dufourcq's  ^  most  useful 
and  laborious  reckoning.  Of  these,  as  he  points  out,  86  have 
no  topographical  indication  except  "  Rome."  Among  these 
S6  are  found  some  of  the  most  famous  names, — some  of  the 
popes,  S.  Agnes  (Jan.  21st  :  X/I K  fed.),  SS.  John  and  Paul 
(June  26th :  VIK./u/.),  S.  Cecilia  (Sep.  i6th  and  Nov.  22nd  : 
XVI.  K.  Oct.  and  X  K.  dec),  etc.  For  the  remaining  127, 
different  places  of  burial  are  given  for  11.  For  40  out  of 
the  entire  213  more  than  one  day  of  deposition  is  noted. 
For  about  20  of  these  40,  however,  the  fact  of  a  translation 
or  papal  ordination  can  explain  the  discrepancy;  but  the 
facts  of  each  case  require  most  careful  investigation  on  its 
own  merits. 

If  we  compare  the  names  of  martyrs  inscribed  in  the 
Martyrology  with  our  information  from  other  sources, — Gesta, 
actual  tombs,  epigraphy, — we  shall  find  some  curious  omis- 
sions.2  Where  are  Clement  the  Consul  and  his  wife  Flavia 
Domitilla,  both  relations  of  the  Emperor  Domitian  ;  Acilius 
Glabrio,  of  a  noble  patrician  family,  who  had  served  the 
state  for  generations,  and  whose  first-century  tomb  forms  the 
nucleus  of  the  catacomb  of  S.  Priscilla ;  Justin  Martyr,^  and 
many  another  less  well  known  ? 

Dufourcq  has  analysed  the  number  of  martyrs  and  the 
topographical  indications  found  in  the  Calendar,  and  in  the 
Gesta  respectively,  and  notes  that  for  each  great  cemetery- 
lined  road  of  Rome,  from  two  to  fifteen  martyrs  are  peculiar 

^  Dufourcq,  op.  cit.  p.  1 8.  The  total  number,  of  course,  is  much  higher.  For 
instance,  "  Parthenius  and  Calocerus,"  or  "John  and  Paul,"  is  each  counted  as 
'•  one  group." 

2  See  Dufourcq,  op.  cit.  p.  95.  ^  Supra,  p.  153. 


228     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

to  the  Gesta  and  absent  from  the  Calendar.  The  general 
conclusion  would  seem  to  be  that  the  two  sets  of  documents 
are  independent,  and  that  the  Gesta  derive  their  information 
from  oral  tradition  and  other  sources.^ 

Such  is  the  history  of  the  Marty rology,  according  to  De 
Rossi,  and  to  Duchesne,  who  has  devoted  twenty  years  to  the 
study  of  it.  In  practical  agreement  with  them  are  Achelis, 
Harnack,  Mommsen,  Urbain,  Dufourcq,  and  other  scholars.^ 

This  account  of  the  Martyrology,  however,  has  not  passed 
quite  unchallenged. 

Views  of  Krusch  :  Martyrology  compiled  at  Luxeuil 
in  the  Seventh  Century.  Duchesne's  Theory  carries  Con- 
viction.— Krusch,^  who  has  had  the  advantage  of  studying 
Duchesne's  great  work,  while  he  agrees  with  Duchesne  on 
the  difficult  question  of  the  classification  of  the  manuscripts, 
and  the  construction  of  the  Martyrology,  believes  that 
the  document  was  compiled,  (i)  not  at  Auxerre,  but  at 
Luxeuil,  (2)  nor  yet  in  the  sixth  century,  but  about  627. 
Of  the  Italian  version  he  will  hear  nothing;  and  further 
denies  that  Cassiodorus  and  Gregory  the  Great  are  referring 
to  this  work  in  the  passages  quoted  above ;  and  holds  that  the 
apocryphal  introductory  letters  belong  to  the  original  com- 
pilation. It  would  be  too  long  to  enter  minutely  into  this 
controversy,  and  both  parties  to  it  are  in  agreement  as  to  the 
composition  of  the  document :  as  to  its  Gallican  origin — 
both  Luxeuil  and  Auxerre  being  in  Burgundy — and  even 
to  its  date  within  about  forty  years.  To  most  students  the 
replies  of  Duchesne  to  Krusch  will  appear  to  vindicate  amply 
the  correctness  of  Duchesne's  conclusions.* 

Later  Martyrologies :   (1)  Bede  (Eighth  Century). — 
We  may  complete  this  account  of  the  Martyrology  of  Jerome 

^  SuprUy  p.  185. 

2  Harnack,  Theologische  Literaturzeitung^  1888,  p.  351,  Leipsic;  Mommsen, 
Gestorum  Pontificum  Romanorum^  vol.  i.  p.  xi,  note,  and  p.  xix,  in  series 
Monument  a  Germaniae  Histo7-ica,  Berlin,  1898  ;  Dufourcq,  £.tude  sur  les  Gesta 
Martyrum  romains,  p«  77  ;  Achelis,  Die  Martyrologien  .  .  .  {op.  cit.). 

'  See  Bibliography — Martyrology  of  Jerome. 

*  The  whole  controversy  is  found  in  the  pages  of  the  Bulletin  Critique^ 
Analeda  Bollandiana^  and  the  N'eties  Archiv,  quoted  in  the  Bibliography— 
Martyrology  of  Jerome. 


THE  ANCIENT  SOURCES  229 

by  a  brief  note  of  later  Martyrologies  depending  mainly 
on  it.  They  are  all  what  we  may  call  historical  Martyr- 
ologies/ with  biographies,  more  or  less  detailed,  of  the  saints 
included  in  them. 

First  and  foremost  is  the  so-called  Martyrology  of  Bede'^ 
of  the  early  eighth  century,  based  on  the  Martyrology  of 
Jerome,  on  the  Liber  Pontificalis^  and  on  other  works.  It 
was  in  use  in  the  north  of  England,  at  Yarrow,  Wearmouth, 
lona,  and  Bangor. 

(2)  Little  Roman  Martyrology  (Eighth  Century). — 
Probably  contemporary  with  this  is  the  Little  Roman  Martyr- 
ology (^M artyrologium  Romanum  Parvtnn),  compiled  at  Rome 
in  the  eighth  century. 

(3)  Of  Rabanus  Maurus,  850. — To  the  ninth  century, 
about  859,  belong  the  Martyrology  of  Rabanus  Maurus  and 
that  of  Florus  of  Lyons. 

(4)  Of  Ado  (Ninth  Century). — The  most  important  of 
all  these  Martyrologies  is  that  of  Ado^  composed  at  Lyons 
before  he  was  Archbishop  of  Vienne,  between  860  and  874. 
Ado  makes  use  of  all  the  earlier  Martyrologies,  except  that 
of  Maurus.  It  is  much  fuller  in  the  biographical  details  than 
previous  works.  Notices  are  given  of  178  Roman  saints, 
or  groups  of  saints,  and  to  129  of  these  are  attached  little 
biographies,  varying  in  length  from  five  lines  to  several 
pages,  derived  from  various  Gesta  and  Passiones.  There  is 
also  an  allusion  in  it  to  '*  A  very  ancient  Martyrology  "  which 
Ado  saw  at  Ravenna.  This  most  interesting  document  has 
not  been  identified,  but  from  the  entries  from  it  in  Ado  it  can 
be  shown  to  be  quite  distinct  from  the  Martyrology  of 
Jerome.  Wherever  the  statements  of  Ado  can  be  checked 
by  other  sources  of  information,  he  is  found  to  be  following 
ancient  and  authentic  documents. 

(5)  Of  Usuard  (875) :  Roman  Martyrology. — Another 
Martyrology  was  compiled  by  Usuard,  a  monk  of  S.  Germain 
des  Pres,  in  875,  who  dedicated  it  to  Charles  the  Bold.  From 
it  is  directly  derived  the  Roman  Mai'tyi'ology  at  present  in  use. 

^  Supra^  p.  206.     Cf.  Quentin,  Martyrologes  historiques  du  moyen  age,  1908. 

"^  For  texts  of  the  Martyrologies  following  see  Bibliography. 

^  See  Bibliography  and  Dufourcq,  op.  cit,  p.  31,  and  infra,  p.  343. 


CHAPTER   XVIII 

THE   SYLLOGAE:  THEIR  SOURCES   AND 
LITERARY   STYLE 

Inscriptions,  secular  and  religious. — Syllogae  of  the  sixth  and  seventh  centuries. 
—  Syllogae  of  the  Carolingian  epoch  :  influence  of  Alcuin. — The  c)s\\&i  Syllogae  and 
the  geographical  distribution  of  the  manuscripts  :  (i)  Northern  French  group — 
(2)  S.  Gall  group. — Inscriptions  in  anthologies. — The  subject-matter  of  the 
Syllogae  and  the  original  topographical  arrangement. — The  manuscripts  and  their 
deformation. — Date  and  literary  style. — The  authors. — Imitations  from  the 
classics. — Paganism  of  some  Christian  epitaphs. — Plagiarism  in  inscriptions. — 
Historical  value  of  the  inscriptions. 

Inscriptions,  Secular  and  Religious. — A  considerable 
part  of  the  history  of  Rome  is  written  in  the  numerous 
inscriptions  on  the  monuments,  secular  and  religious.  Of 
the  originals  scarcely  one-fifth  remain,  but  a  certain  number 
have  been  preserved  in  the  collections  known  as  Syllogae. 
We  must  confine  ourselves  here  to  the  study  of  those 
Syllogae  concerning  Christian  Rome  which  are  earlier  than 
the  tenth  century.^ 

Syllogae  of  the  Sixth  and  Seventh  Centuries. — Syllogae 
of  Christian  inscriptions  were  compiled  as  early  as  the  sixth 
and  seventh  centuries,  and  were  thus  contemporary  with  some 
of  the  Itineraries,  to  which  they  are  in  some  respects  akin. 
The  inscriptions  contained  in  these  Syllogae  were  taken  down 
direct  from  the  monuments,  and  arranged  in  topographical 
order  with  indications  of  locality  affixed.  Though  none  of 
these  original  Syllogae  now  exist,  these  facts  can  be  deduced 
from  the  analysis  of  the  later  Syllogae  depending  on  them.^ 

^  There  are  many  interesting  local  Syllogae  (Milan,  Nola,  Tours,  etc.),  as  well 
as  mediaeval  Syllogae  of  the  twelfth  century  and  later,  such  as  those  of  Peter 
Mallius  (twelfth  century),  Nicholas  Laurentius  (fourteenth  century),  and  others. 

2  See  Chaps.  XIX.,  XX.  For  texts  and  full  details  see  De  Rossi,  Inscrip- 
tiones  Christianae  Urbis  Romae,  t.  ii.  (**  I.C.^^)  (All  the  inscriptions  quoted  are 
found  in  this  second  volume  of  De  Rossi 

23c 


THE  SYLLOGAE:  THEIR  SOURCES  AND  STYLE  231 

The  authors  of  the  Syllogae  are  unknown.  Perhaps  they 
were  members  of  the  lower  orders  of  clergy,  perhaps  scholars 
from  the  monasteries,  perhaps  those  professional  guides  who 
are  known  to  have  existed  in  the  great  cities  of  the  Roman 
Empire. 

The  interest  in  the  Roman  inscriptions  spread  far,  and  was 
especially  keen  in  England,  a  real  home  of  learning  at  that 
date.  In  the  poetical  works  ^  of  Aldhelm,  Abbot  of  Malmes- 
bury,  and,  later.  Bishop  of  Sherbourne,  are  found  inscriptions 
either  derived  from  th^Syllogae^  or  copied  from  the  monuments 
themselves  by  Aldhelm  when  summoned  to  Rome  by  Pope 
Sergius.  Aldhelm  himself,  when  there,  composed  some  verses 
in  honour  of  SS.  Peter  and  Paul,^  which  appear  to  have  been 
used  as  inscriptions  for  S.  Andrew's  on  the  Vatican.^ 

Bede,  too,  quotes  the  epitaph  of  Cad  walla,*  the  Saxon  king, 
and  of  Gregory  the  Great ;  ^  and  the  epitaph  of  Pope  Boniface 
II.  (530-532)^  was  borrowed  for  the  English  bishop,  Boniface 
(d.  755),  the  apostle  of  the  Germans.  Turning  far  in  the  other 
direction,  we  find  that  Roman  inscriptions  are  imitated  in 
African  basilicas,''  and,  nearer  at  home,  in  the  cities  of  Italy. 

Syllogae  of  the  Carolingian  Epoch  (Eighth  and  Ninth 
Centuries) :  Influence  of  Alcuin  (735-800). — At  the  close  of 
the  eighth  century  came  the  revival  of  learning,  under  the 
patronage  of  Charlemagne,  due  directly  to  the  efforts  of 
Alcuin  and  the  band  of  scholars  who  were  his  pupils.  One 
of  the  aspects  of  this  many-sided  movement  was  the  interest 
taken  in  the  inscriptions  of  Rome  and  in  the  ancient 
Syllogae  and  Itineraries,  which  resulted  in  new  compilations 
based  on  the  earlier  documents. 

The  poems  of  Alcuin  himself^  consist  largely  of  inscrip- 

1  P.L.  89,  col.  291.  2  jijI^^  col.  297. 

'  Cf.  De  Rossi,  Inscriptiones  Chrisiianae  Urbis  Romae,  p.  257,  Nos.  i,  2, 
with  P.L.  89,  col.  291  (ii,),  293  (iv.).  Aldhelm  also  quotes  Virgo  Maria 
tibi  (see  infra^  p.  282)  in  his  De  re  gramniatica  et  metrica  (Mai,  Classicorum 
auctorum  t.  v.  p.  539). 

^  Hist.  Eccles.  v.  c.  7  ;  /.  C.  p.  70,  No.  40. 

^  Op.  cit.  ii,  c.  I  ;  LC.  p.  112,  No.  73. 

*  I.e.  126,  No.  2.  '  Infra^  p.  310. 

^  P.L.  loi,  col.  738;  DUmmler,  Poetae  latini  aevi  Carolingi,  t.  i.  pp.  169- 
351,  in  Mon.  Germ.  Hist.  ;  I.C.  p.  285. 


232     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

tions — some  original,  some  borrowed  ^  either  from  the  older 
Syllogae  or  from  the  monuments  themselves.  If  we  follow  in 
the  track  of  his  labours,^  extending  to  the  length  and  breadth 
of  Charlemagne's  kingdom,  we  find  that  at  every  place  with 
which  he  was  connected  he  left  some  monument  of  learning ; 
and  among  these  are  to  be  found  some  of  the  Syllogae, 
Alcuin  was  educated  at  York  in  the  traditions  of  Bede; 
probably  took  the  tonsure,  and  then  migrated  to  the  Court 
of  Charlemagne,  where  he  gathered  round  him  a  band  of 
scholars,  of  whom  a  large  proportion  were  English.  He 
spent  his  days  in  spreading  abroad  learning  and  piety,  and 
in  the  reorganization  of  the  monasteries.  He  became  him- 
self Abbot  of  S.  Martin's  at  Tours. 

The  Chief  Syllogae  and  the  Geographical  Distri- 
bution of  the  Manuscripts. — Turning  to  the  Syllogae^ 
we  find  they  originate  mainly  in  two  distinct  districts — in 
N.  France  (and  mainly  in  the  N.E.)  and  in  the  monasteries 
more  or  less  within  the  sphere  of  influence  of  S.  Gall,  near 
Lake  Constance,  namely,  at  Reichenau  and  Einsiedeln. 

(1)  Northern  French  Group  of  Syllogae. — Among  the 
French  Syllogae,  the  Sylloge  Turonensis  came  from  the  actual 
monastery  of  which  Alcuin  was  abbot.  The  Sylloge  Centu- 
lensis  (or  Corbeiensis)  was  compiled  by  the  Englishman  Angil- 
bert,  a  pupil  of  Alcuin  and  abbot  of  the  Monastery  of  S. 
Richarius,  Centula  (modern  S.  Riquier,  dep.  Somme) ;  later 
the  manuscript  was  sold  to  the  neighbouring  Monastery  of 
Corvie,*  whose  abbot,  in  earlier  days,  had  been  Adalard, 
also  a  pupil  of  Alcuin.  These  two  Syllogae,  then,  depend 
directly  on  the  influence  of  Alcuin.  Further,  the  best  manu- 
script of  the  Sylloge  of  Vatican  Inscriptions  {Inscriptiones 
Vaticanae)  is  found  in  Paris.  To  this  group  must  be  added 
the  Sylloge  Virdunensis,  from  Verdun  (dep.  Meuse),  though 
this,  as  far  as  we  know,  has  no  connexion  with  Alcuin. 

^  e.g.  His  solidata  fides  .  .  .  (Diimmler,  <?/.  cit.  i.  p.  345,  No.  III.)  which 
Alcuin  copied  from  the  inscription  in  S.  Peter  ad  Vincula  in  Rome  {LC.  p.  IIO, 
No.  64),  which  is  itself  copied  from  Arator,  De  acHs  apostolorum,  i.  1070. 
Many  other  examples  might  be  given.     Cf.  /.  C.  p.  liv. 

^  De  Vita  Alcuini,  P.L.  loi,  especially  cols.  52,  57,  59. 

^  For  the  history  and  analysis  of  each  Sylloge  see  Chaps.  XIX. ,  XX. 

*  It  is  now  in  the  library  of  S.  Petersburg. 


THE  SYLLOGAE :  THEIR  SOURCES  AND  STYLE   233 

(2)  S.  Gall  Group. — From  the  S.  Gall  ^  district,  around 
Lake  Constance  where,  tradition  says,  Alcuin  himself 
taught,  comes  the  Sylloge  Einsiedlensis  (or  Reichenavensis)y 
compiled  at  the  monastery  of  Reichenau,  and  now  preserved 
in  the  Benedictine  monastery  of  Einsiedeln  in  Switzerland. 
The  Sylloge  Laureshamensis  comes  from  Lorsch  (Lauriacum), 
south-west  Germany,  not  far  from  Einsiedeln.  It  was  com- 
piled in  the  ninth  century  by  a  monk  of  Lorsch,  of  which 
the  Abbot  was  Samuel,  another  pupil  of  Alcuin.  The  little 
Sylloge  Wirceburgensis  from  Wiirzburg  (Germany),  not  far 
east  of  Lorsch,  belongs  geographically  to  this  group.  Our 
list  of  Syllogae  will  be  complete  if  we  add  the  Sylloge  of 
Cambjndge}  preserved  in  the  University  Library  of  that  town. 

The  Vetus  Meinbrana  Scaligerif  though  it  contains  but 
a  single  Roman  inscription,  must  be  mentioned  on  account 
of  its  antiquity  and  fame.  It  is  perhaps  the  oldest  of  the 
Syllogae,  and  consists  of  a  mere  fragment,  probably  of  the 
sixth  century.  It  was  discovered  in  a  French  monastery 
by  Pithou  in  the  seventeenth  century,  and  the  single  copy 
existing  was  made  by  Scaliger,  and  is  now  in  the  Vatican 
Library.  It  contains  fourteen  inscriptions  in  prose,  secular 
and  religious :  of  the  cities  of  Rome  (one  only),  Ravenna 
(four),  Ariminum  (Rimini)  (one)  and  Treviri  (Triers)  in  the 
Rhine  district  (eight),  arranged  in  groups.  The  most  ancient 
inscription  is  that  at  Ravenna  (No.  2),  relating  how  Theodoric 
(493-526)  drained  the  marshes  and  wrought  other  improve- 
ments in  that  city. 

Inscriptions  in  Anthologies. — Inscriptions,  too,  are 
sometimes  found  in  the  collected  works  of  the  poets  who 
composed  them.*  They  are  also  preserved  by  being  quoted 
in  histories,  as  in  that  of  Bede.^  They  are  found  in  collec- 
tions of  anthologies,^  such  as  the  Anthologia  Salmasiana, 
derived  from  a  sixth-century  source,  preserved  in  a  Paris 
manuscript  of  the  seventh  century;  the  Anthologia  Carmi- 

^  This  monastery  was  a  centre  of  learning  for  many  centuries  ;  it  was  peopled 
largely  by  English  and  Irish  monks.  Under  Abbot  Angilbert  (924-933)  the 
valuable  library  of  manuscripts  was  taken  to  Reichenau  on  account  of  the 
threatened  invasion  by  the  Huns. 

2  Chap.  XX.  3  jQ^  p^  2.  *  Supra,  pp.  231,  232. 

»  Stipra,  p.  231.  6  I.e.  p.  238. 


234     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

mim  in  Codice  Parisino  8071  of  the  eighth  century,  pre- 
served in  a  manuscript  of  the  tenth  or  eleventh  ;  the 
Anthologia  Isidoriana  of  the  seventh  century,  forming 
part  of  the  manuscript  of  the  Sylloge  of  Tours ;  and  many 
others. 

The  Subject-Matter  of  the  Syllogae  and  Original 
Topographical  Arrangement. — The  contents  of  these 
Syllogae  consist  mainly  of  Roman  inscriptions  covering  the 
period  from  the  fourth  to  the  ninth  century.  The  subject- 
matter  of  each  Sylloge  has  been  analysed  by  De  Rossi 
according  to  the  original  sources  which  compose  it.  The 
Syllogae  are  then  seen  to  contain  much  in  common.  They 
all  contain  some  at  least  of  the  inscriptions  of  S.  Peter's, 
derived  from  a  sixth-century  document  of  Vatican  inscrip- 
tions {Inscriptiones  Vaticanae).  All  alike,  too,  contain 
inscriptions  of  suburban  churches,  and  of  the  crypts  of  the 
catacombs,  derived  from  some  Itinerary  of  the  seventh 
century.  The  third  element  common  to  all  the  Syllogae  is 
inscriptions  of  other  basilicas  and  churches  within  the  city, 
derived,  too,  from  early  sources.  Other  inscriptions  belong  to 
secular  monuments  (which  often  bear  Christian  inscriptions), 
and  to  cities  other  than  Rome  (Spoleto,  Ravenna,  Ticino) ; 
and  sometimes  to  the  monasteries  which  possessed  the  manu- 
scripts (as  Tours  and  S.  Riquier  (Centula)).^ 

From  this  analysis  it  is  further  evident  that,  in  the  pro- 
totypes from  which  the  Syllogae  were  compiled,  indications 
of  locality  were  appended  to  the  inscriptions ;  and  that  they 
were  arranged,  as  were  the  Itineraries,  in  the  topographical 
order  in  which  the  pilgrims  made  their  journey.  It  is  prob- 
able, also,  that  these  prototypes  were  complete  in  themselves. 
For  example,  in  the  Inscriptiones  Vaticanae  if  complete, 
the  list  would  proceed  methodically  from  atrium,  font,  and 
portico  by  way  of  side  chapels,  tombs,  and  shrines  on  to  the 
triumphal  arch,  the  apse  and  the  altar.  A  similar  method 
would  be  followed  in  the  collection  of  inscriptions  of  the 
urban  stationaP  basilicas  and  other  churches.  It  is  certain, 
too,  that  the  inscriptions  from  the  catacombs  and  suburban 
shrines  would  be  at  least  as  complete  as   the    Itineraries, 

1  Infra,  pp.  248,  250.  ^  Supra,  pp.  13,  14. 


THE  SYLLOGAE :  THEIR  SOURCES  AND  STYLE   235 

and  include  a//  the  great  roads  filled  with  sepulchres  along 
which  the  pilgrim  passed. 

The  Manuscripts  of  the  Syl/ogae;  their  Deformation. — 
Such  were  the  prototypes  on  which  the  Syllogae  were 
based. 

These  prototypes  passed  through  the  hands  of  the  eighth- 
century  compilers,  thence  through  the  hands  of  various 
copyists,  till  they  reached  us,  much  changed  from  the 
originals,  in  manuscripts  of  the  tenth,  eleventh  and  twelfth 
centuries.  The  texts  themselves  of  these  manuscripts  are 
faulty:  not  infrequently  a  few  lines  from  one  inscription 
are  accidentally  appended  to  another  on  a  totally  different 
subject.  The  indications  of  locality  are  often  entirely 
lacking,  and  the  inscriptions  run  on  without  any  break. 
The  original  topographical  order  has  been  confused  in 
many  places.  Moreover,  any  given  portion  of  a  Sylloge 
is  usually  incomplete.  Many  inscriptions  of  the  urban 
basilicas  are  entirely  omitted,  a  few  only  are  given  from 
S.  Peter's,  and  the  inscriptions  of  the  suburban  roads  are 
frequently  confined  to  two  or  three  out  of  at  least  twenty — 
usually  the  Via  Salaria  and  the  Via  Nomentana  being 
chosen. 

It  is  difficult  to  tell  exactly  how  far  the  compilers  and 
copyists  are  responsible  for  these  errors.  They  are  some- 
times obviously  using  incomplete  originals,  and  the  constant 
omission  of  the  roads  with  which  the  pilgrims'  way  opened 
and  closed,  namely,  the  Via  Flaminia  and  the  Via  Cornelia, 
suggests  that  these  venerable  guide-books  had  become  worn 
in  the  pilgrims'  hands,  and  had  lost  their  first  and  last 
pages.  Sometimes  the  scribe  is  using  two  incomplete 
versions  which  he  has  unskilfully  pieced  together,  with 
repetitions  and  overlapping.  On  many  of  the  manuscripts 
are  corrections  and  notes ;  some  by  hands  contemporary 
with  the  documents,  or  nearly  so,  and  some  as  late  as  the 
seventeenth  century. 

Yet  with  all  their  defects  the  Syllogae  have  preserved  a 
large  number  of  inscriptions  otherwise  lost,  and  many  traces 
of  the  original  documents ;  for,  in  spite  of  omissions,  there 
are  still  many  topographical  indications  remaining,  and  even 


236     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

in  the  most  confused  Syllogae  are  found  groups  of  inscrip- 
tions arranged  in  topographical  order. 

Further,  the  Syllogae  mutually  supply  each  other's 
defects — each  gives  some  epitaph  omitted  in  others,  some 
place-name,  or  correct  reading.  From  a  variety  of  other 
sources,  literary  and  monumental,  light  is  thrown  on  these 
documents.  There  still  remain,  however,  inscriptions  not 
yet  identified,  which  form  the  subject  of  many  studies  and 
of  wide  diversity  of  opinion  among  scholars.^ 

Date  and  Literary  Style  of  the  Inscriptions. — The 
inscriptions  of  the  Syllogae  are  nearly  all  in  verse — hexa- 
meters or  elegiacs — and  consist  of  two  lines  or  more,  the 
commonest  length  being  of  six  or  eight  lines.  They  cover 
a  period  of  six  centuries,  from  the  fourth  to  the  ninth; 
and  alike  in  contents  and  style  reflect  the  vicissitudes  of 
the  ages  in  which  they  were  composed.  There  is  a  note 
of  exaltation  in  the  early  days  of  the  triumph  of  the  Church. 
Compare  Constantine's  conception  of  "^4  world  rising 
triumphant  to  the  stars  under  the  leadership  of  Christ "  ^  with 
the  misery  revealed  in  verses  of  the  succeeding  centuries, 
with  their  perpetual  prayer  for  peace  amid  the  successive 
invasions  of  Goth,  Greek  and  Lombard.^  And  again  we 
can  trace  in  the  inscriptions  a  short  period  of  revived  hopes 
under  the  rule  of  Theodoric  and  Justinian. 

The  Authors. — The  style  of  the  verses  is  as  varied  as 
the  contents.  The  best  of  the  inscriptions  retain  something 
of  classic  beauty,  and  are  sometimes  the  work  of  well-known 
poets— of  Paulinus,  Bishop  of  Nola  (353-431),  of  Ambrose 
of  Milan  (340-397),  of  Jerome,  of  Publius  Optatianus  Por- 
phyrins of  the  court  of  Constantine,  of  Sidonius  Apollinaris 
(431-489),  Bishop  of  Clermont  in  Auvergne,  of  Prudentius 
the  Spaniard  (b.  438),  of  Anicius  Bassus,  consul  in  408  and 
in  431,  who  wrote  the  epitaph  of  Monica  (d.  387),  mother  of 
S.  Augustine.* 

To  the  majority  of  the  inscriptions  the  name  of  some 
pope  is  attached,  and  often  he  was  actually  the  maker  of  the 
verses,  as  well   as   of  the   buildings   referred   to   in   them. 

1  See  Chap.  XX.  ^  /„y^^^  p,  278. 

»  /n/ra,  p.  281.  ■*  Anthol.  hid.,  No.  2,  in  I.C.  p.  252. 


THE  SYLLOGAE :  THEIR  SOURCES  AND  STYLE   237 

Damasus  (366-384)^  wrote  nearly  all  the  epitaphs  of  the 
catacombs,  and  many  others  as  well ;  Boniface  I.  (418-423) 
those  to  S.  Felicitas ;  ^  and  various  monuments  once  recorded 
the  names  of  Celestinus  (422-432),  Sixtus  (433-414),  Sym- 
machus  (498-514)  and  Honorius  (625-640).^ 

Imitation  from  the  Classics. — As  in  art,  ritual  and 
philosophy,  Christianity  has  ever  embraced  what  seemed 
good,  or  at  worst  indifferent,  in  paganism,  so  in  the  inscrip- 
tions are  found  whole  lines  and  phrases  inspired  directly  by 
pagan  sources,  and  especially  by  the  poet  Virgil.  Sometimes 
the  effect  is  happy  ;  sometimes  the  verses  read  like  a  parody. 
Damasus'  version  * 

Tityre  tu  fido  recubans  sub  tegmine  Christi 
Divinos  apices  sacro  modularis  in  ore 

of  the  familiar  lines  of  Virgil  ^ 

Tityre  tu  patulae  recubans  sub  tegmine  fagi 
Silvestrem  tenui  Musam  meditaris  avena 

is  scarcely  successful. 

Paganism  of  Christian  Inscriptions. — Some  of  the 
epitaphs  indeed, — usually  those  of  obscure  or  unknown 
persons, — bear  no  signs  of  Christianity,  though  some  at  least 
are  known  to  belong  to  graves  of  Christians.  Most  of  these 
are  of  quite  remarkable  beauty.  As  examples  among  many 
similar  may  be  noted  a  group  of  five  on  the  Via  Salaria,^  and 
another  three  on  the  Via  Tiburtina,^  all  found  in  the  Sylloge 
Centulensis ;  the  last  (No.  6^^  being  the  epitaph  of  an  actor. 
In  the  Sylloge  Laureshamensis  IV.  is  the  epitaph  of  Diony- 
sius,  a  pious  deacon  and  also  a  doctor,  quite  un-Christian  in 
sentiment ;  followed  by  the  exquisite  inscription  made  by 
Dionysius  himself  to  his  wife  Rhodine;^  and  in  the  same 

^  For  collected  poems  see  Daniasi  epigrammatai  ed.  Ihm,  in  series  Antho- 
logia  Latina  :  I-eipsic,  1895. 

2  Infra,  p.  293.  ^  Infra,  pp.  280-288. 

^  Epigram,  No.  3.  ^  Bucolica,  i.  i. 

8  Sylloge  Centulemis  ("  Cent.''),  Nos.  50-54  (in  I.C.  p.  90). 

'  Nos.  65-67  (in  I.C.  p.  93). 

^  Sylloge  Laureshamensis  (**  Laur.'")  IV.,  Nos.  49,  50  and  54  (forming  one 
epitaph)  (in  I.C.  p.  106);  cf.  in  €ame  Sylloge  Nos.  76,  77,  78>  86,  90,  94,  loi, 

102. 


238     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

collection  are  the  inscriptions  of  a  senator,  and  of  an 
unknown  person,  both  buried  in  S.  Peter's,  and  equally 
devoid  of  all  pious  sentiments. 

Plagiarism  in  Inscriptions. — Not  only  were  inscrip- 
tions borrowed^  from  the  poets,  pagan  or  Christian,  but 
certain  phrases  and  lines  seem  common  property  of  all 
writers  of  such  verses,  and  occur  again  and  again  :  they  were, 
in  fact,  useful  "  tags  "  in  an  age  when  verse-writing  did  not 
come  easy.  Sometimes  entire  inscriptions  were  borrowed 
ft-om  one  building  to  serve  for  another,  and  were  slightly 
modified  or  enlarged  to  adapt  them  to  the  new  situation. 
It  was  not  unknown  for  a  pope  to  add  a  line  or  two  to  an 
old  inscription,  claiming  the  honour  of  the  work  executed, 
or  to  substitute  his  own  name  for  that  of  a  predecessor — 
sometimes  often  with  disastrous  metrical  effects.  These 
borrowed  inscriptions  often  travelled  far.  An  inscription  of 
the  Vatican,  Justitiae  sedes^  and  an  inscription  of  S.  Peter 
ad  Vincula,  composed  by  Sixtus  III.  (432-440),  Cede  prius^ 
are  both  found  in  a  sixth-century  inscription  of  a  basilica 
at  T€q^s,s2.  {Theveste)  in  Numidia,  North  Africa;*  and  the 
English  Boniface,  we  have  seen,  lay  at  rest  beneath  the 
borrowed  papal  epitaph  of  his  namesake.^ 

If  some  of  the  inscriptions  are  of  rare  beauty,  the 
majority  are  somewhat  commonplace,  and  frequently  obscure 
in  sense  and  defective  in  grammar  and  metre.  Some  of 
these,  however,  are  inspired  by  a  religious  fervour  which 
almost  redeems  their  banality.  The  examples  of  inscriptions 
given  in  a  subsequent  chapter  ^  will  illustrate  the  diversity  of 
style  and  subject-matter. 

Historical  Value  of  the  Inscriptions. — Historically 
these  inscriptions  are  of  the  highest  importance.  Often  the 
entire  history  of  the  fabric  of  a  church  can  be  read  in  the 
verses  of  successive  centuries  affixed  to  its  walls.    The  papal 

*  Many  examples  of  plagiarism  will  be  found  in  the  next  three  chapters, 
a  I.e.  p.  55,  No.  8. 

^  I.e.  p.  no,  No.  67. 

*  Bull.  arch,  crist.y  1878,  p.  7  ;   1879,  p.  163  (see  infra,  p.  310). 
5  Supra,  p.  231. 

®  Chap.  XXI.     The  translations  there  attempted  are  as  literal  as  possible, 
and,  like  their  originals,  sometimes  fail  in  respect  of  sense  and  beauty. 


THE  SYLLOGAE :  THEIR  SOURCES  AND  STYLE   239 

inscriptions,  extending  over  a  period  of  four  centuries,^ 
frequently  yield  a  complete  biography:  and  a  papal  bio- 
graphy is  a  summary  of  the  history  of  the  Church — of  her 
discipline,  struggle  with  heretics,  relation  with  the  civil 
powers,  internal  strife,  architecture  and  ritual.  A  history  of 
dogma  can  be  compiled  from  the  dedicatory  inscriptions  for 
churches,  baptisteries,  altars  and  votive  offerings.  The 
history  of  many  a  martyr  and  of  his  cult  can  be  traced  from 
the  inscription  on  the  catacomb  where  he  lay  first,  to  that 
in  the  suburban  church  raised  over  him ;  and  thence  to  that 
in  the  urban  basilica  to  which  his  body  was  transferred ;  and 
finally  the  successive  dedications  of  a  single  church  reveal 
the  ebb  and  flow  of  his  popularity.  Here,  too,  in  the 
epitaphs  can  be  read  the  story  of  many  a  stranger  and 
pilgrim,  great  or  obscure,  who  came  to  Rome  and  never 
returned  :  of  Cadwalla  the  Saxon  king  who  "  purified  by  the 
grace  of  Christ  in  the  water  of  regeneration  straightway 
passed  to  heaven,  still  in  his  white  baptismal  robe,"  or  of 
Elpis,  the  Sicilian  woman  "whom  love  for  her  husband  drove 
far  from  her  fatherland." 

^  Exclusive  of  the  brief  epitaphs  of  the  earlier  popes  (see  I'n/ra,  p.  300  e(  seq.). 


CHAPTER   XIX 
THE  SYLLOGAE:  ANALYSES 

History,  place  of  compilation,  date,  analysis  of  contents  of  the  following  : — 
Sylloge  Einsiedlensis  {Reickenavensis),  Sylloge  Laureshamensis,  Sylloge  Vir- 
dunensis,  Sylloge  Turonensis,  Sylloge  Centulensis  {Corheiensts)  Inscriptiones 
Basilicae   Vaticanae,  Sylloge  Wirceburgensis, 

It  remains  to  consider  briefly  the  sources,  date  and  birth- 
place of  the  more  important  Syllogae,  The  Analyses  will 
show  their  contents  and  their  topographical  arrangement. 
From  a  comparison  of  these  analyses,  all  inscriptions  re- 
ferring to  any  given  church,  shrine  or  locality  which  are 
found  in  two  or  more  of  the  eight  Syllogae  in  question 
could  be  grouped  together  for  purposes  of  any  special 
investigation. 

Sylloge  Einsiedlensis: — (a)  the  Manuscript  Eighth  or 
Ninth  Century. — The  Sylloge  Einsiedlensis^  (or  Sylloge 
Reichenavensis)  came  originally  from  the  monastery  of 
Reichenau  to  the  Benedictine  monastery  at  Einsiedeln,  and 
belongs  to  the  Carolingian  epoch — eighth  or  early  ninth 
century.  It  exists,  in  a  manuscript  of  the  ninth  or  tenth 
century,  as  an  appendix  to  the  Itinerariuni  Einsiedlense}  It 
is  followed  by  an  exact  liturgical  description  of  the  cere- 
monies of  Holy  Week,  as  the  author  saw  them  performed  by 
the  pope  in  Rome — a  document  of  the  highest  value — and 
by  a  Latin  anthology  of  no  topographical  interest.  In  De 
Rossi's  opinion  these  sections  of  the  manuscript  are  of  the 
same  age,  by  the  same  hand,  and  compiled  at  Reichenau. 
A  very  few  leaves  are  missing. 

^  /.  C.  p.  9.  The  text  is  also  printed  with  the  Itinerary  in  Uhrlichs,  Codex 
urbis  Rontae  Topographicus^  1871.  Cf.  also  Jordan,  Topographic  der  Stadt  Rom 
im  Alterthum,  vol.  ii.  pp.  156,  330  :  Berlin,  1871. 

2  Supra,  p.  119. 

240 


THE  SYLLOGAE:   ANALYSES  241 

(d)  Character  of  the  Sylloge. — The  Sylloge  contains 
eighty-two  entries,  nearly  all  concerning  Rome,  each  with 
definite  topographical  heading.  As  the  Itinerary  of  Ein- 
siedeln  differed  in  some  respects  from  the  other  Itineraries, 
— in  arrangement,  in  the  interest  shown  in  secular  as  well  as 
sacred  monuments,  and  in  the  precision  of  topographical 
detail,  —  so  the  Sylloge  possesses  some  of  the  peculiar 
characteristics  of  the  Itinerary  to  which  it  is  appended. 
In  the  first  and  second  portions  (Nos.  1-7 1)  there  is  even 
a  preponderance  of  secular  over  religious  inscriptions.  In 
the  brief  third  portion  (No.  71-77)  half  the  inscriptions  (J,e. 
Nos.  73a,  73b,  74a)  are  taken  straight  from  some  Itinerary, 
and  are  a  mere  topographical  list  of  names.  Jordan,  indeed, 
believed  that  both  Itinerary  and  Sylloge  were  derived  from 
a  common  source.  De  Rossi,  however,  pointing  out  marked 
differences  in  the  topographical  terms,  and  in  other  respects, 
between  the  documents,  believes  them  to  be  derived  from 
different  originals. 

Many  of  the  inscriptions  recorded  in  this  Sylloge  are 
peculiar  to  it. 

(c)  Analysis  of  Component  Parts. — It  can  be  divided 
into  four  parts,  bearing  traces  of  four  distinct  earlier  sources, 
probably  of  the  seventh  century. 

ANALYSIS  OF  THE  SYLLOGE  EINSIEDLENSIS 

I.  Secular  and  Religious  (mainly  Urban) 

1-60. — Secular  inscriptions  for  bridges,  aqueducts, 
columns,  theatres,  tombs,  etc.  Among  them 
certain  Christian  inscriptions  for  the  churches 
of  S.  Peter  (Nos.  6,  10,  11),  S.  Paul  (Nos.  52, 
53),  SS.  John  and  Paul  (No.  51),  S.  Anastasia 
(No.  25),  S.  Sabina  (No.  27),  S.  Pancras  (No. 
28),  S.  Sebastian  (No.  34),  The  Library  of 
Gregory  the  Great  (No.  55). 

II.  Set  of  Inscriptions  for  the  Tomb  of  Hadrian 

61-71. — -Of  these,  61,  62,  63  are  found  in  the  preceding 
portion  (Nos.  4,  5,  6). 

None  of  these  seventy-one  inscriptions  are 
later  than  the  sixth  century. 
16 


242     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

III.  Catacomb  Inscriptions  (except  No.  75) 

72-77,— {a)  Via  Pincia  (72,  73),  with  a  passage  (73a) 
quoted  from  an  Itinerary  of  the  district ;  {b) 
Via  Appia  (73b)  being  a  portion  of  an  Itin- 
erary, (74) ;  (c)  Road  from  Porta  S.  Petri 
to  S.  Paul's  (74a),  from  an  Itinerary;  {d) 
Via  Ostiensis  (75  a  pagan  Greek  epitaph) 
(76);  {e)  Via  Appia  again  (S.  Sebastian,  77). 

IV.  Inscriptions  of  Papias  in  North  Italy 

78-82. — Three  inscriptions  to  Emperors,  one  to  a  flamen 
and  one,  in  Greek,  for  the  base  of  a  bronze 
statue  of  S.  Peter  in  the  basilica  of  Ticinum 
(Ticino),  North  Italy. 

Corporis  Laureshamensis  Syllogce:  Four  Component  Parts. 

— The  composite  document  renamed  by  De  Rossi  Corporis 
Laureshamensis  Syllogce^  is  found  in  a  Codex  of  the  Vatican 
known  as  the  Palatine,  whence  its  old  name  Codex  Palatinus. 
It  can  be  analysed  into  four  component  parts : 

I.  Qorp,  Laur.  Sylloge  /.,  Ninth  Century :  Thirty-Four 
Inscriptions  of  Churches,  many  Urban. — In  the  ninth  cen- 
tury a  certain  monk  from  the  monasteryof  Lauriacum(Lorsch) 
in  south-west  Germany,  made  a  collection  of  thirty-four  inscrip- 
tions taken  direct  from  Roman  churches,  ^.^.  S.  Peter's  (10  in 
number),  S.  John  Lateran  (6),  S.  Anastasia  (2),  SS.  John  and 
Paul  (2),  S.  Maria  in  Trastevere  (i),  S.  Cecilia  (i),  S.  Laurence 
in  Dainaso  (3),  S.  Chrysogonus  (i),  SS.  Cosmas  and  Damian 
(i),  S.  Stephen  (6),  and  S.  Laurence  on  the  Via  Tiburtina  (i). 
The  document  is  earlier  than  846,  in  which  year  various 
treasures,  here  described  as  existing,  were  destroyed  by  the 
Saracens.  The  topographical  indications  at  the  head  of  the 
inscriptions  were  probably  added  by  a  later  hand. 

This  forms  the  first  of  the  elements  of  the  Corporis  Laure- 
shamensis ^  and  is  called  by  De  Rossi  Corporis  Laureshamensis 
Sylloge  I? 

II.  Corp,  laur,  Sylloge  II. ,  Seventh  Century  :  Pontifical 
Epitaphs  of  S.  Peter's. — To  complete  his  collection,  the 

1  Nos.  VIIL,  XL,  XIIL,  XVL,  in  IX,  2  Nq,  xIIL,  in  I,C.  p.  142. 


THE  SYLLOGAE:   ANALYSES  243 

monk  of  Lorsch  incorporated  with  it  three  other  older 
Syllogae.  The  second  element,  then,  in  our  document  is 
the  Corporis  Laureshamensis  Sylloge  II.}  a  seventh-century 
document  containing  thirteen  of  the  pontifical  epitaphs  in 
S.  Peter's,  from  Anastasius  (496-498)  to  John  V.  (684-686). 
Nine  out  of  these  thirteen  inscriptions  are  of  the  seventh 
century.  Most  of  them  bear  the  heading  Epyt  {epitaphiunt). 
They  are  not  arranged  in  strict  order  of  date.  Arranged 
chronologically,  the  numbers  of  the  inscriptions  should 
run— IV.,  III.,  II.,  v.,  VI.,  I.,  IX.,  VII.,  X.,  VIII.,  XL, 
XII.,  XIII. 

III.  Qorp,  Laur,  Sylloge  III. :  North  Italian  Epitaphs. — 
The  third  contribution,  the  Corporis  LaureslLamensis 
Sylloge  III^  is  a  local  collection  of  thirty-six  inscriptions  of 
the  Subalpine  district  and  Po  Valley  {Sylloge  Circumpadana 
et  Subalpind).  These  inscriptions  do  not  concern  us  here, 
but  some  of  the  epitaphs  are  of  great  poetic  beauty. 

IV.  Corp.  Laur.  Sylloge  11/.,  Seventh  Century :  Urban 
and  Suburban  Epitaphs. — The  most  important  element 
is  the  Corporis  Laureshamensis  Sylloge  IV,^  a  collection  of 
the  seventh  century,  containing  one  hundred  and  four  in- 
scriptions, secular,  religious,  and  purely  pagan,  of  basilicas, 
suburban  tombs  and  other  monuments.  This  list  is  ex- 
tremely confused  topographically,  and  there  are  very  few 
indications  of  locality  appended  to  the  inscriptions.  There 
are,  however,  traces  of  a  certain  order  that  once  existed. 
The  following  analysis  will  give  some  idea  of  the  contents, 
and  the  precise  degree  of  disorder.  It  appears  to  be  incom- 
plete ;  whether  we  consider  the  inscriptions  of  the  great 
churches, — of  which  three  only  are  mentioned, — or  of  the 
catacomb  shrines,  of  which  few  are  given  beyond  those  of 
the  Via  Salaria  and  Via  Nomentana,  or  of  the  inscriptions, 
few  in  number  and  mostly  unidentified,  within  the  city. 

1  No.  XL,  in  I.C,  p.  124.  2  j^o.  XVI.,  in  I.C,  p.  159. 

3  No.  VIII.,  mix.  p.  95. 


fi3- 

-19; 

21- 

-28; 

30; 

33- 

-39; 

Ui 

244    ROME  OF  THE  PILGRIMS  AND  MARTYRS 


ANALYSIS   OF   THE    CORPORIS  LAURESHAMENSIS 
SYLLOGE  IV. 

I.  Basilicas 

Nos. 

1-3.  S.  Peter's,  Vatican.     4,  5.  S.  Paul's.     6.  S.  Maria 
Maggiore. 

II.  Suburban  Tombs 

Nos. 
7-12.  Neighbourhood  of  S.  Peter's. 

~20.  Via  Ardeatina]    .         .         ."iNos.  13-41. 

29.  Via  Labicana]      .  .  .     Via  Salaria  and  the 

:3i.  ViaAppia.  32  ViaOstiensis]      ^^-le^ni 

40.  Via  Ostiensisj       .  .  .         (except  those  in 

j      brackets). 

42-45.  Via  Ardeatina  and  adjoining  Via  Appia. 
46-54.  S.  Laurence  in  Agro  Verano,  i.e.  Via  Tiburtina, 

and  adjacent  Via  Labicana. 
55-56;  [57?  58.  Via  Salaria],  59-62;  [63  ?].  Via  Appia 

and  Via  Ardeatina. 


la.  Basilicas  and  Churches 

Nos. 

64-68.  S.  Peter  ad  Vincula\  [69?  70?].     71  S.  Sabina. 
72-73.  Tombs  near  S.  Peter's,  Vatican  ;  [74-78  ?]. 
79-82.  Inscriptions  of  S.  Peter's,  Spoleto.^ 

I  la.  Suburban  Tombs 

Nos. 
r83-88  ;  [89.  S.  Vitalis,  Ravenna]    .         .  Uria   Salaria   and 

\oO— 99  /     Via  Nomentana. 

100-103.  Probably  S.  Laurence  in  Via  Tiburtina. 
104.  Via  Nomentana. 

Sylloge  l/lrdunensls,  Eighth  Century: — (a)  Date. — The 

Sylloge    Virdunensis'^   contains    thirty-two    inscriptions,    of 
which   many   are   peculiar   to  it.     Internal  evidence  shows 

1  For  the  collocation  of  inscriptions  from  three  different  churches  of  S.  Peter 
see  infra,  p.  252, 

2  No.  Xn.,in/.C.  p.  131. 


THE  SYLLOGAE:   ANALYSES  245 

that  it  was  written  at  a  period  when  the  bodies  of  the 
martyrs  were  still  in  their  catacomb  tombs,  i.e.  before  817.^ 
It  was  written,  however,  after  Paul  I.  had  removed  the  body 
of  Pope  Silvester  from  the  catacomb  church  which  bears  his 
name,  in  S.  Priscilla,  to  the  urban  monastery  of  5.  Sihestro 
in  Capite'^  in  761;  for  the  heading  in  the  Sylloge  to  the 
inscription  of  Silvester  (No.  21)  reads  : 

AD  SCM  SILVESTRUM   UBI  ANTE  PAUSAVIT  SUPER 
ILLO  ALTARE 

i.e.  (the  inscriptions)  above  the  altar  of  the  church  of 
S.  Silvester  where  that  pope  formerly  lay. 

The  latest  of  the  inscriptions  is  that  of  Leo  the  Great 
(440-461),  made  by  Sergius  I.  in  688. 

{b)  The  Manuscript. — The  Sylloge  has  been  preserved 
in  a  manuscript  of  the  tenth  century  in  the  Monastery  of 
S.  Vito,  Verdun :  it  is  now  in  the  Library.  It  has  been 
annotated  by  a  later,  though  early,  hand.  In  the  original 
Sylloge  there  were  full  and  accurate  topographical  indica- 
tions, many  of  which  are  now  lost.  We  can,  however,  dis- 
cern very  clear  traces  of  a  topographical  arrangement  in  the 
document  as  we  have  it;  though  it  is  true,  as  Bonavenia^ 
remarks,  that  many  of  the  inscriptions  are  in  wrong  order, 
and  that  the  headings  {i.e.  the  name  of  the  church  or  of 
the  martyr)  would  often  be  misleading  if  we  could  not 
correct  or  supplement  them  from  other  sources.  It  is 
obviously  incomplete  as  regards  the  list  of  cemeteries  and 
the  basilica  inscriptions. 


ANALYSIS   OF  THE   SYLLOGE    VIRDUNENSIS 
I.  Inscriptions  of  Urban  Churches 

Nos. 

I,  2,  3.  S.  Peter  ad  Vincula. 

4.  SS.  Cosmas  and  Damian. 
5,  6,  7.  S.  Laurence  in  Dainaso. 

^  Supra ^  p.  17. 

2  The  church  for  English-speaking  Catholics  in  modern  times. 

^  La  Sylloge  di  Verdun  :  Rome,  1903. 


246    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

II.  Inscriptions  of  Suburban  Cemeteries 

Nos. 

8-16.  Via  Sal  aria. 
17,  18,  [19?]  Via  Nomentana. 
20-24.  Via  Salaria. 
[25  and  26?]  Via  Salaria. 

la.  Urban  Churches  (probably  a  portion  of  Part  I.) 

Nos. 

27.  The  Apostles  (SS.  James  and  Philip). 

28.  S.  Maria  Maggiore. 

29.  Lateran  Basilica. 

III. 

After  a  heading,  *'We  found  these  epitaphs  in  the 
church  of  S.  Peter's,"  follows  the  beginning  only  of  a  list 
of  papal  epitaphs, — namely,  three  (Nos.  30,  31,  32)  in 
S.  Peter's, — followed  by  the  words,  "  For  the  rest  of  this 
catalogue  see  the  book  of  Hegesippus  the  historian." 
The  heading  suggests  that  the  compiler  of  the  Sylloge 
took  down  these  inscriptions  himself. 

(c)  Value  of  Topographical  Indications. — The  precise 
degree  of  topographical  accuracy  of  this  Sylloge  can  best 
be  gauged  by  putting  in  their  correct  order,  as  the  pilgrim 
would  walk,  the  epitaphs  of  the  Via  Salaria  and  Via 
Nomentana : 

Vm  Salaria 

12,  13,  13a,  14,  15. — S.  Felicitas  group,^  i  mile  N.  of  the 

city. 
8,  9,  10,  16. — Chrysanthus  and  Darias  group,  2  miles  N. 

of  the  city. 
II. — Saturninus'  tomb,^  quite  near  the  last. 
20. — Tomb  of  Alexander,^  2\  miles  from  the  city. 
21,  22,  23,  24. — Church  of  S.  Silvester,^  3  miles  from  the 

city. 

^'  '      *  Via  Nomentana 

17,  18,  19. — S.  Agnes  in  Via  Nomentana,  ij  miles  from 
city. 

^  In  Coemeterium  Maximi  (see  Index  Coemiterioru7n,  supra,  p.  98,  and 
Appendix  IV. ). 

2  In  Coem.  Thrasonis.         ^  In  Coem.  Jordanorum.         *  In  Coem.  Priscillae. 


THE  SYLLOGAE:   ANALYSES  247 

As  the  locality  of  the  inscriptions  Nos.  25  and  26  form 
the  subject  of  a  lively  controversy,  whose  main  outlines  will 
be  indicated  later,^  an  analysis  is  appended  here  of  that 
portion  of  the  document.  It  is  interesting  in  itself  as  an 
example  of  a  connected  portion  of  a  Sylloge. 


DETAILED  ANALYSIS   OF   PART   OF  THE 
SYLLOGE  OF  VERDUN ?• 

21. — Ad  Sanctum  Silvestrum  ubi   ante  pausavit  super  illo 
altare. 

[S.  Silvester,  in  the  Catacomb  of  S.  Priscilla.] 
(10  lines,  epitaph  of  Pope  Siricius.) 

22. — Epitaphium  Marcelli  papae. 

[S.  Silvester,  in  the  Catacomb  of  S.  Priscilla.] 
(8  lines,  epitaph  of  Pope  Marcellus.) 

23. — Epitaphium  Sanctorum  Felicis  et  Philippi  Martyrum. 
[S.  Silvester,  in  the  Catacomb  of  S.  Priscilla.] 

QUI  NATUM  PASSUMQUE  DEUM  REPETISSE  PATERNAS 
SEDES  ATQUE  ITERUM  VENTURUM  EX  AETHERE  CREDIT 
JUDICET  ET  VIVOS  REDIENS  PARITERQUE  SEPULTOS 
MARTYRIBUS  SANCTIS  PATEAT  QUOD  REGIA  COELI 
RESPICIT  INTERIOR  SEQUITUR  SI  PRAEMIA  CHRISTI 

[S.  Silvester,  in  the  Catacomb  of  S.  Priscilla.] 

2\? — CULTORES  DOMINI  FELIX  PARITERQUE  PHILIPPUS 
HINC  VIRTUTE  PARES  CONTEMPTO  PRINCIPE  MUNDI 
AETERNAM  PETIERE  DOMUM  REGNUMQUE  PIORUM 
SANGUINE  QUOD  PROPRIO  CHRISTI  MERUERE  CORONAS 
HIC  DAMASUS  SUPPLEX  VOLUIT  SUA  REDDERE  VOTA 

25. — Isti  versiculi  scripti  sunt  ad  fontes: 

SUMITE  PERPETUAM  SANCTO  DE  GURGITE  VITAM 
CURSUS  HIC  EST  FIDEI  MORS  UBI  SOLA  PERIT 

ROBORAT  HIC  ANIMOS  DIVINO  FONTE  LAVACRUM 

ET  DUM  MEMBRA  MADENT  MENS  SOLIDATUR  AQUIS 

^  Infra,  p.  270  et  seq.  ^  For  translations  see  mfra,  pp.  270-272. 

^  De  Rossi  first  saw  that  2j  and  24  were  two  distinct  inscriptions. 


248     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

AUXIT  APOSTOLICAE  GEMINATUM  SEDIS  HONOREM 
CHRISTUS  ET^  AD  CAELOS  HANG  DEBIT  ESSE  VIAM 

NAM  GUI  SIDEREI  GOMMISIT  LUMINA^  REGNI 

HIC  HABET  IN  AMPLIS  ^  ALTERA  GLAUSTRA  POLI 

26. — Isti    versiculi    script!     sunt     ubi    pontifex    consignat 
infantes : 

ISTIG  INSONTES  GAELESTI  FLUMINE  LOTAS 
PASTORIS  SUMMI  DEXTERA  SIGN  AT  OVES 

HUG  UNDIS  GENERATE  VENI  QUO  SANGTUS  AD  UNUM 
SPIRITUS  UT  GAPIAS  TE  SUA  DONA  VOGAT 

TU  GRUGE  SUSGEPTA  MUNDI  VITARE  PROGELLAS 
DISGE  MAGIS  MONITUS  HAG  RATIONE  LOGI 

27. — Isti     versiculi     scripti     sunt     ad     Apostolos     insuper 
liminare : 

(Distich  of  Pelagius.) 

28. — Isti     versiculi     scripti     sunt     ad     Sanctam     Mariam 
Majorem.* 

VIRGO  MARIA  TIBI  .... 

[Here  follow  inscriptions  of  the  Lateran, 

S.  Peter's,  etc.] 

Sylloge  Turonensis  :—{a)  Place  and  Date. — Two  local  and 
dated  inscriptions  in  the  Sylloge  Turonensis  ^  give  us  the  place 
and  date  of  compilation  of  this  Sylloge.^  Both  inscriptions 
belong  to  Tours :  the  second  (No.  39)  is  an  inscription  on  a 
votive  tablet  placed  by  lonatus,  otherwise  unknown,  "  On 
a  lofty  mountain  hanging  over  the  greater  monastery  of 
S.  Martin,  patron  of  Tours  "  {i£.  in  the  famous  monastery  of 
Marmoutier),  "while  Bishop  Chrodobertus  ruled  gloriously 
over   it."      As   Chrodobertus  was   Bishop   of  Tours   about 

^  MS.  is  Xps  .  ,  .  ad  caelos.  (The  /  of  Xps  is  a  mistake  from  confusion 
with  Greek  Xp. )  De  Rossi  and  Marucchi  read  Christus  et  ad  .  .  .  ;  Bonavenia 
reads  Christus  tit  ad.  .  ,  . 

2  De  Rossi  and  Marucchi  emend  to  limina. 

3  De  Rossi  and  Marucchi  emend  to  templis.  ■*  See  infra^  p.  282. 
^  No.  VI.,  in  I.e.  p.  58.  «  Supra,  p.  234. 


THE  SYLLOGAE:   ANALYSES  249 

6yo-6y6,  the  Sylloge  was  compiled  at  Tours  in  the  seventh 
century. 

(d)  Manuscripts.  —  The  Sylloge  is  preserved  in  two 
manuscripts  of  the  eleventh  or  twelfth  century,  one  at 
Klosterneuburg,  near  Vienna,  and  one  in  the  Abbey  of 
Gottvvei  in  S.  Austria. 

(c)  Contents. — It  contains  forty-two  inscriptions.  With 
the  exception  of  those  of  Tours  (Nos.  38,  39)  and  five  from 
basilicas  (Nos.  18,  19,  40,  41,  42),  derived  from  a  sixth- 
century  source,  these  are  all  taken  from  the  suburban 
cemeteries,  and  with  few  exceptions  are  of  the  fourth  century, 
by  Damasus.  Very  few  of  these  are  still  in  existence.  The 
document  depends  on  some  seventh-century  Itinerary. 
Though  there  are  but  three  indications  of  locality  (Nos.  15, 
20,  29)  in  the  whole  of  this  portion,  nearly  all  the  epitaphs 
have  been  identified,  and  are  found  to  be  arranged  in  strict 
topographical  order,  proceeding,  as  in  the  case  of  the  Itiner- 
aries,^ in  a  clockwise  direction,  beginning  with  the  Via  Salaria 
Nova,  thence  by  the  Viae  Nomentana,  Tiburtina  .  .  .  round 
to  S.  Paul's  on  the  Via  Ostiensis.  Certain  roads  are  missing 
in  the  list — namely,  the  Viae  Flaminia  and  Salaria  Vetus 
at  one  end,  which  were  the  usual  starting-points,  and  the 
Viae  Portuensis,  Aurelia,  Cornelia,  with  S.  Peter's,  at  the  other 
end.  The  copyist  was  evidently  using  a  version  of  which 
the  first  and  last  pages  were  missing.  The  following 
analysis  will  show  the  topographical  arrangement. 


ANALYSIS   OF  THE   SYLLOGE  TURONENSIS 
I.  Suburban  Epitaphs 

Nos. 
1-4.  Via  Salaria  Nova. 

5,  6.  Via  Nomentana  : — Basilica  of  S.  Agnes. 
7-10.  Via  Tiburtina  : — S.  Laurence  in  Agro  Veraiio. 
11-15.  Via  Labicana  and  near  it. 
16-17.  Via  Latina. 

[18,  19.  Misplaced:  within  the  city,  the  basilica  of  SS. 
Philip  and  James.] 

1  Supra,  Chaps.  VII.,  VIII.,  pp.  93-126. 


250    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Nos. 
20-27.  Via  Appia: — S.    Sebastian   (20,   21)  and    the 
Catacomb  of  S.  Callixtus  (22-27). 
28.  Via  Ardeatina. 
29-37.  Via  Ostiensis  and  S.  Paul's. 


II.  Local  Inscriptions  of  Tours 

38, 39. 

III.  Basilicas 

40.  Vatican    (epitaph    of    Cad  walla,   Saxon   king) 

added  later. 
[40a.  Misplaced :  " in  praise  of  the  island  of  Lerinum  " 
(L^rins).i] 

41.  SS.  Cosmas  and  Damian. 

42.  S.  Maria  Maggiore. 

Sylloge  Centulensis :  (a)  Place  and  Date  of  Compilation. 

— In  the  Sylloge  Centulensis^-  as  in  the  Sylloge  Turonensis^ 
an  inscription  in  the  Sylloge  (No.  68)  gives  the  place  and 
date  of  compilation,  and,  moreover,  the  probable  author. 
This  inscription,  a  century  later  than  any  other  in  the 
Sylloge,  is  the  epitaph  of  a  Scotch  priest,  Caidocus,  buried 
in  the  Monastery  of  S.  Richarius  in  Centula  (S.  Riquier). 
Tomb  and  inscription  were  made  by  Angilbert  (740-814), 
his  fellow-countryman,  the  friend  and  pupil  of  Alcuin,  and 
Abbot  of  S.  Richarius.  At  this  period  "Scotch"  often 
referred  to  an  Irishman.     The  inscription  is  as  follows : — 

MOLE  SUB  HAC  TEGITUR  CAIDOCUS  JURE  SACERDOS 

SCOTIA  QUEM  GENUIT  GALLICA  TERRA  TEGIT 
HIC  DOMINI  CHRISTI  GAUDENS  PRECEPTA  SECUTUS 

CONTEMPSIT  PATRIS  MENTE  BEATUS  OPES 
HINC  SIBI  CONCREVIT  CENTENA  COPIA  FRUCTUS 

ET  METIT  AETHERII  PRAEMIA  LARGA  SOLI 
HUIC  ANGILBERTUS  FRETUS  PIETATE  MAGISTRA 

ET  TUMULO  CARMEN  CONDIDIT   ET   TUMULUM 

^  An  island  off  Provence.  The  monastery,  founded  here  by  Honoratus, 
Bishop  of  Aries,  in  the  fifth  century,  was  famous  for  its  learning  till  the  seventh. 
The  inscription  was  written  by  Dynamius  (d.  6oi),  a  correspondent  of  Gregory 
the  Great.     Cf.  supra,  p.  30. 

2  No.  VII.  in  I.e.  p.  72.  Cf.  De  Rossi  in  Bull.  arch,  crist.,  i88r,  p.  5  ;  also 
1890,  p.  123;  and  1883,  p.  7. 


THE  SYLLOGAE:   ANALYSES  251 

Beneath  this  monument  is  buried  Caidocus,  lawful 
priest,^  whom  the  Scottish  land  bore,  and  the  earth  of 
Gaul  covers.  He  rejoiced  to  follow  the  precepts  of  Christ 
the  Lord;  and,  blessed  in  spirit,  despised  the  wealth  of  his 
father.  Hence  there  increased  for  him  fruit  a  hundredfold, 
and  he  reaps  a  rich  reward  in  the  harvest  fields  of  heaven. 
For  him  Angilbert  made  the  epitaph  on  the  tomb  and 
also  the  tomb,  trusting  to  be  helped  by  his  goodness. 

The  Sylloge,  then,  is  of  the  eighth  or  early  ninth  century, 
and  was  probably  compiled  by  Angilbert  at  Centula. 

The  library  of  this  monastery  was  famous.  Angilbert  was 
at  least  four  times  in  Rome  (once  engaged  in  collecting  relics 
for  Alcuin),  and  from  thence  perhaps  brought  back  some  of 
the  two  hundred  codices  which  he  presented  to  the  monastery, 
among  them  no  doubt  some  of  the  sources  of  this  Sylloge. 

(d)  The  Manuscript. — The  manuscript  is  in  Lombard 
characters  of  the  same  period.  It  was  long  preserved  at  the 
neighbouring  monastery  of  S.  Peter  at  Corvie,  and  is  now 
in  S.  Petersburg,  whence  it  was  sent,  on  loan,  to  De  Rossi  by 
the  Czar  Alexander  II.  in  1881.  The  document  is  anno- 
tated by  a  contemporary  hand. 

(c)  Contents. — The  Sylloge  contains  sixty-eight  inscrip- 
tions, the  latest  being  of  the  time  of  Pope  Honorius  (625-638), 
concerning  whom  there  are  no  less  than  five,  all  made  in  his 
lifetime ;  and  it  is  certain  that  the  sources  of  the  eighth-century 
compilation  belonged  to  the  reign  of  this  pope.  The  in- 
scriptions are  incomplete,  without  local  indications,  and 
topographically  confused.  It  seems  as  if  the  copyist  had 
before  him  two  imperfect  versions  of  the  document  and  was 
endeavouring,  somewhat  unsuccessfully,  to  piece  them 
together.     The  Sylloge  consists  of  two  parts  : 

I.  Inscriptions  of  the  Vatican  Basilica 

(Nos.  1-9),  depending  on  the  Inscriptiones  Vaticanae  of 
the  seventh  century.     There  follow  three  inscriptions  (10-12) 

^  Sacerdos  is  frequently  used  for  a  bishop,  which  is  the  probable  meaning  here. 
Cf.  infra,  p.  289,  note  i.  The  difficult  phrase,  Fretus pietate  magistral conjidens 
auxilio  pietatis.  I  am  indebted  to  the  kindness  of  Prof.  Marucchi  for  this  and 
other  interpretations. 


252    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

of  S.  Peter's  at  Spoleto,  out  of  place,  but  inserted  here  on 
account  of  the  connexion  between  the  two  churches.^ 

II.  Suburban  Inscriptons  (Seventh  Century). 

A  series  of  suburban  inscriptions  (21-67),  of  which  most 
belong  to  the  Via  Salaria.  It  is  obviously  incomplete  and 
curiously  confused.  Though  inferior  in  accuracy,  it  resembles 
portions  of  the  Sylloge  Laureshamensis  and  the  Sylloge 
Turonensis^ — all  three  depending  on  the  same  seventh-century 
suburban  Itinerary. 

ANALYSIS  OF  THE  SYLLOGE  CENTULENSIS 
I.  Inscriptions  of  S.  Peter's 

Nos. 

1-9.  S.  Peter's.  [10-12]  S.  Peter's,  Spoleto. 

II.  Suburban  Inscriptions 

13-20.  Via  Ostiensis  and  S.  Paul's. 
21—22.  Via  Tiburtina  and  S.  Laurence. 
21-43  [?44]-  Via  Salaria  and  Via  Nomentana. 
45,46.  Via  Appia. 
47,  48.  Via  Labicana. 

49.  Via  Latina. 
50-54  [55  Ravenna].  Via  Salaria. 
56-67  (rather  doubtful).  S.  Laurence,  Via  Tiburtina. 

/nscriptiones  Basi/lcae  Vaticanae  (Seventh  Century). — 
Derived  from  some  original  document  of  the  seventh  century, 
and  preserved  in  a  mutilated  manuscript  of  the  Vatican 
of  the  fifteenth  century,  we  have  twelve  inscriptions  of  the 
Vatican  Basilica,  named  by  De  Rossi  Inscriptiones  Basilicae 
Vaticanae^  {e  codice  Pal.  Vat.  591).  Unlike  every  other 
Sylloge,  these  are  correctly  arranged.  They  are  all  earlier 
than  the  seventh  century,  except  four  (Nos.  1-4),  which 
belong  to  that  century,  of  which  the  latest  is  the  epitaph 
(No.  2)  of  Pope  Agatho  {6'jZ-6'^2). 

^  Supra,  p.  244.  Cf.  Corp.  Latir.  IV.,  Nos.  79-82  of  S.  Peter's  at  Spoleto, 
appended  to  S.  Peter's  of  the  Vatican  (72,  73)  and  to  S.  Peter  ad  Vincula 
(64-68). 

2  No.  V.  in  /.  C.  p.  52. 


THE  SYLLOGAE:   ANALYSES  253 

A  Paris  manuscript  of  the  ninth  century  has  supplied 
another  seven  inscriptions  of  the  Vatican  Basilica,  Appendix 
Inscriptionum  Basilicae  Vaticanae  (e  codice  ParisinOy  8071).^ 

Sylloge  Wirceburgensis  of  Ninth  Century. — Another 
series  of  ten  inscriptions  of  basilicas  is  found  in  the  small 
Sylloge  Wirceburgensis^  of  Wiirzburg.  It  is  of  the  ninth 
century,  and  added  by  a  later  hand  on  a  spare  leaf  of 
Cicero's  De  Arte  Rhetorica.  The  inscriptions  must  be 
taken  from  some  larger  work.  Nos.  1-5  bear  indications 
of  locality : 

ANALYSIS   OF  THE   SYLLOGE    WLRCEBURGENSIS 

No.  I.  S.  Paul's.  2.  S.  Sabina.  3  (and  9).  S.  Laur- 
ence in  Agro  Verano  (?).  4  (and  7  and  8).  S.  Peter's. 
5.  S.  Pancras.  6.  S.  Cecilia  [7  and  8.  S.  Peter's]. 
[9.  S.  Laurence.]     10.  S.  Peter  ad  Vincula. 

1  No.  V.  in  LC.  p.  56.  »  No.  XIV.  in  LC.  p.  155. 


CHAPTER   XX 

THE  NEW  SYLLOGE  OF  CAMBRIDGE :   THE 
SUMITE  CONTROVERSY 

The  Sylloge  of  Cambridge,  forming  part  of  the  Liber  Pontifualis :  the 
manuscript  and  the  sources. — Analysis  of  the  Sylloge,  with  quotations. — 
Peculiarities  of  the  Sylloge  :  (a)  Topographical  errors,  mainly  in  the  Symmachus 
inscriptions  :  analysis  of  the  subjects  and  localities  of  the  inscriptions  (/;)  Textual 
peculiarities,  mainly  in  the  same  :  ascriptions  to  Symmachus. — Conclusions  from 
the  analysis. — Explanation  of  false  attributions. — The  discussion  concerning  ^'wwzV^ 
and  Istic  inscriptions  :  {a)  Interpretations  of  the  text  of  the  Verdun  Codex  (3)  The 
locality,  according  to  the  Sylloge  of  Verdun  (i)  Via  Salaria  or  Via  Nomentana? 
(2)  S.  Peter's  or  S.  Priscilla? — (r)  The  locality,  according  to  the  Sylloge  of  Cam- 
bridge: (i)  S.  Michael's  or  (2)  S.  Priscilla,  and  then  S.  Michael,  or  {3)  S.  Peter's? 

Sylloge  of  Cambridge,  forming  Part  of  the  Uber 
Pontiflcalis.  In  1910  Dr.  Levison  drew  attention  to  the 
Sylloge  of  Cambridge,  which  forms  part  of  a  version  of  the 
Liber  Pontiflcalis  contained  in  a  twelfth-century  codex^  of 
the  University  Library  of  Cambridge.  The  codex  contains 
also  other  documents,  some  of  the  twelfth  century  and  some 
earlier. 

This  new  text  of  the  Liber  Pontiflcalis  presents  no 
particular  features  of  interest.  It  records  the  deeds  {Gestci) 
of  the  popes  from  Peter  to  Gelasius  II.  (1118-1119).  A 
few  pages  are  missing,  among  them  those  containing  the 
Gesta  Sixti  (ill.). 

The  special  characteristics  of  this  manuscript  is  the  in- 
sertion, in  the  text  of  certain  Gesta,  of  the  inscriptions  set  up 
on  the  buildings,  tombs,  votive  offerings,  etc.,  connected 
with  their  heroes.  These  inscriptions  are  found  in  the  Lives 
of  several  popes  from  Damasus  (366-384)  to  John  Vll. 
(705-708),  whose   epitaph   is   the   latest   inscription  in  the 

'  KK.  IV.  6.  Most  of  the  Sylloge  has  been  transcribed  by  I^evison,  by 
Duchesne,  and  by  Marucchi :  See  Bibliography— Sylloge  OF  CAMBRIDGE. 

254 


THE  NEW  SYLLOGE  OF  CAMBRIDGE        2$ 5 

collection.  The  inscriptions  are  generally  inserted  im- 
mediately after  the  passage  in  the  Liber  Pontificalis 
describing  the  erection  of  the  monument. 

The  Manuscript. — The  manuscript  is  not  very  accurate, 
and  some  twelfth-century  hand  has  constantly  erased  words 
and  substituted  others ;  the  original  words  being  often 
distinctly  legible. 

The  Sources. — It  is  unknown  from  what  source  the 
twelfth-century  scribe  copied  these  inscriptions  into  his 
version  of  the  Liber  Pontificalis-.  what  was  its  scope, 
what  the  method  of  arrangement,  —  topographical  or 
biographical, — and  in  what  fashion  the  copyist  adapted 
the  inscriptions  to  his  work.^  The  date  of  the  source  is 
certainly  of  the  eighth  century,  since  the  latest  inscrip- 
tion is  that  of  John  vil.  (705-708),  whilst  the  fact 
that  the  history  of  the  Liber  Po7itificalis  is  brought  up 
to  the  year  11 19,  i.e.  to  Gelasius  (1118-1119),  proves  the 
whole  composite  document  to  be  of  the  twelfth  century. 

Analysis  of  the  Sylloge. — The  criticisms  concerning 
these  inscriptions  will  bear  on  the  questions  of  (i)  topo- 
graphical attributions  and  (2)  peculiarities  of  the  text ;  and 
will  be  more  easily  appreciated  after  an  analysis  of  the 
Sylloge  and  some  quotations  of  the  inscriptions.^  The 
short  quotation  from  the  passage  of  the  Liber  Pontificalis 
which  precedes  each  inscription,  or  set  of  inscriptions,  will 
show  the  context  of  the  latter.  To  the  ordinary  text  of 
the  Liber  Pontificalis  the  author  of  the  Sylloge  of  Cambridge 
frequently  adds  (i)  words  to  introduce  the  inscriptions, 
and  (2)  headings  to  the  inscriptions  themselves.  There  are 
also  (3)  some  extraordinary  divergencies  from  the  readings 
of  the  same  inscriptions  which  we  find  in  the  other 
Syllogae} 

1  Infra^  p.  269.  2  j^fra^  pp.  256-262. 

^  These  three  variations  from  the  ordinary  texts  are  all  indicated  by  italics 
in  the  following  quotations.  Passages  of  the  original  omitted  in  the  quotations 
are  marked  by  dots.  I  have  added  in  brackets  the  locality  ascribed  to  each 
inscription  in  the  Sylloge  of  Cambridge  :  these  ascriptions  are  frequently  incorrect. 
The  inscriptions  already  familiar  will  be  found  in  the  Inscriptiones  Christianae  II. 
of  De  Rossi :  some  are  quoted  in  this  book,  Chap.  XXI.  and  elsewhere.  I  have 
numbered  the  inscriptions  and  lines  for  purposes  of  reference. 


256     ROME  OF  THE  PILGRIMS  AND  MARTYRS 


ANALYSIS     OF    THE    NEW    SYLLOGE   OF 
CAMBRIDGE 


Gesta  Damasi 

...  In    quo     loco    platonam     ipsam,    ubi    jacuerunt 
corpora  sancta,  versibus  exornavit  ^ 
Versus  Damasi  papae. 

[S.  Sebastian  on  the  Via  Appia  is  implied.] 

1.  CINGEBANT  LATICES  ^  .  .  . 

.  .  .  Qui  etiam   sepultus  est  Via  Ardeatina  in  basilica 
sua  .  .  .  et  cessavit  episcopatum  dies  XXXI.^ 
Epitaphium  Damasi 

[Via  Ardeatina,  in  his  own  basilica.] 

2.  QUI  GRADIENS  PELAGI  *  .  .  . 

(There  are  no  inscriptions  for  the  next  seven  popes  after 
Damasus.) 

Gesta  Leonis 


.  .  .  Qui  etiam  sepultus  est  in  basilica  beati  Petri,  III. 
id  April;  et  cessavit  episcopatum  dies  VII.  Hujus  corpus 
tempore  Sei'gii  papae  de  abdito  inferioris  secretarii  trans- 
latum  et  in  loco  eminentiori  est  positum  et  super  eum  hoc 
epitaphium  scriptum :  ^ 

Epitaphium  Leonis  papae  [in  S.  Peter's]. 

3.  HUJUS  APOSTOLICI^  .  .  . 

(There  are  no  inscriptions  for  the  four  popes  after  Leo.) 

*  In  that  place  (S.  Sebastian)  Damasus  adorned  with  verses  the  platonia 
where  the  holy  bodies  (of  SS.  Peter  and  Paul)  once  lay. 

2  CiNGEBANT,  sce  infra^  p.  279. 

^  He  was  buried  on  the  Via  Ardeatina  in  his  own  basilica  .  .  .  and  the 
bishopric  was  vacant  31  days, 

*  Infra,  p.  290. 

^  He  was  buried  in  the  basilica  of  blessed  Peter,  April  11,  and  the 
bishopric  was  vacant  7  days.  In  the  time  of  Sergius  the  pope  his  body  was 
removed  from  the  lower  chamber  and  put  in  a  higher  place,  and  above  him  this 
epitaph  is  written. 

«/.C.  p.  98,  No.  I. 


THE  NEW  SYLLOGE  OF  CAMBRIDGE        257 


Gesta  Anastasii 

.  .  .  Qui  sepultus  est  apud  beatum  Petrum  in  Vati- 
canum  Xlll.  kal.  Dec.  et  cessavit  episcopatum  dies  IV.  et  hoc 
epitaphium  in  tumba  ejus  est  scriptum. 

Epitaphium  ejus.  [in  S.  Peter's]. 

4.   LIMINA    NUNC  SERVO  ^   .   .   . 


Gesta  Symmachi 

Hie  fecit  basilicam  Sancti  Andreae  apostoli  apud 
beatum  Petrum  ubi  fecit  .  .  .  arcus  argenteos  IV.  singulos 
pensantes  LX.^ 

5.   INGREDERIS   QUISQUAM   RADIANTIS^  .   .   . 

[S.  Andrew  on  the  Vatican], 
(of  which  the  concluding  distich  is)  : 

(5)  ORNAVIT  PRAESUL  VENERANDUS  SYMMACHUS  AEDES 

(6)  PRISCAQUE  CESSERUNT  MAGNO  NOVITATIS  HONORE 

Oratorium  Sancti  Thomae  apostolae  .  ,  .  arcum  argen- 
teum  qui  pensat  lib.  XVI. 

6.   QUISQUIS  AD   AETERNAM*  .   .   . 

[Chapel  of  S.  Thomas  in  S.  Andrew's]. 

6a ^  SYMMACHUS  HAS  ARCES  CULTU  MELIORE  NOVAVIT 
MARMOREIS   TITULIS   NOBILITATE   FIDE 
NIL  FORMIDO  VALET  MORSUS  CESSERE  LUPORUM 
PASTORIS  PROPRIUM  CONTINET  AULA  GREGEM 

Confessionem  Sancti  Cassiani  et  Sanctorum  Proti  et 
Hyacinthi  .  .  . 

^  I.e.  p.  126,  No.  4. 

^  Symmachus  built  the  basilica  of  S,  Andrezv  the  apostle  near  S,  Peter's,  and 
made  there  .  .  .  four  silver  arches  each  weighing  60  pounds. 

3  /.  C.  p.  53,  No.  5.  4  1.  C.  p.  57,  No.  19. 

^  Symmachus  has  arces  .  .  .  is  an  inscription  quite  distinct  in  subject  (and 
metre)  from  QuiSQUis  ad  aeternam,  though  the  two  are  written  as  one  in  the 
codex.  Symmachus  restored  and  adorned  these  arches  with  marble  inscriptions, 
nobility,  and  faith  :  there  is  no  more  fear  (from  schismatics);  the  biting  of  the 
wolves  (sc.  the  followers  of  the  antipope  Laurence)  have  ceased ;  this  temple 
enfolds  the  true  sheep  of  the  Shepherd.  This  inscription  is  new  :  the  contents 
show  the  date  to  be  about  507,  the  year  of  the  restoration  of  peace. 

17 


258     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Item  basilicam  SS.  martyrum  Proti  et  Jacinthi  ubi  fecit 
hos  versus 

[for  the  "basilica"  {i.e.  Confession)  of  SS.  Protus  and 
Jacinthus  in  S.  Andrew's  on  the  Vatican]. 

7.  TEMPLA   MICANT^   .   .   . 

(closing  with  distich) 

(7)  SYMMACHE  QUAPROPTER  VIVAX  JAM  FAMA  PER  AEVUM 

(8)  NARRABIT   TITULIS   AMPLIFICATA   PUS 

7a.  O  LAETA  JUCUNDA^  .  .   . 

(ending  with  the  distich) 

(5)  SYMMACHUS  ANTISTES  TANTI  SACRATOR  HONORIS 

(6)  HAEC  FECIT  TITULIS  COMMEMORANDA  SUIS 

Item  ad  fontem  in  basilica  Sancti  Petri  apostoli  .  .  . 
crucem  ex  auro  cum  gemmis,  ubi  includit  lignum  dominicum 
ubi  scripti  sunt  hi  versus? 

8.  FORTIS  AD  INFIRMOS   .  .  . 

[Baptistery  of  S.  Peter's]. 

Intra  civitatem  romanam,  basilicam  sanctorum  Silvestri 
et  Martini  a  fundamento  construxit.  .  .  .  Ad  beatum 
Johannen  et  Paulum  fecit  gradus  post  absidam  ubi  super 
picturas  veteris  et  novi  testamenti  hos  versus  fecit.^ 

[SS.  John  and  Paul], 

9.  TEMPLUM   INGENS   DOMINO   .   .  . 

(lines  1-9  known,  lines  10-17  are  new) 

Item  ad  archangelum  Micaelem  basilicam  ampliavit  et 
gradus  fecit,  et  aquam  introduxit  ad  baptisterium  cum  his 
versibus} 

[Baptistery  of  S.  Michael]. 

i/.C.  p.  246,  No.  8. 

2  The  last  four  lines  of  a  familiar  inscription,  /.  C.  p.  246,  No.  8a.  This, 
again,  is  quite  distinct  from  the  Templa  micant  .  .  .  which  precedes. 

'  Also  in  the  baptistery  of  the  basilica  of  S.  Peter  the  apostle  .  .  .  he  made  a 
gold  cross  set  with  gems,  and  enclosed  in  it  a  relic  of  the  Lord's  cross ^  and  wrote 
on  it  these  verses.     See  infra,  p.  285.     This  inscription  is  new. 

*  Within  the  city  of  Rome  he  built  the  basilica  of  SS.  Silvester  and  Martin 
and  raised  it  from  the  foundations.  .  .  .  At  the  church  of  blessed  John  and  Patil 
he  made  steps  behind  the  apse,  where,  above  the  pictures  of  the  Old  and  New  Testa- 
ments, he  made  these  verses.     See  I.C.  p.  150,  No.  21. 

^  Also  he  enlarged  the  basilica  of  the  archangel  Michael,  and  made  steps,  and 
conveyed  water  to  the  baptistery  with  these  verses.  See  ittfra,  pp.  270-277,  fov 
translations  and  discussion,  and  stipra,  pp.  247,  248. 


THE  NEW  SYLLOGE  OF  CAMBRIDGE        259 

10.  SUMITE   PERPETUAM   ... 

(lines  1-4  as  usual) 

(5)  AUXIT  APOSTOLICAE  GEMINATUM  SEDIS  HONOREM  ^ 

(6)  CHRISTUS  ET  AD  CAELOS  HANC  ^  DEDIT  ESSE  VIAM  ^ 

(7)  NAM  4  GUI  SIDEREI  COMMISIT  LIMINA  [LUMINA]  ^  REGNI 

(8)  HIC  HABET  IN  TERRIS  ALTERA  REGNA  POLI  [POLIS]  ^ 

(9)  S  VMM  A  CHUS  HUNC  STA  TUIT  SA  CRI  BAPTISM  A  TIS  USUM 

(10)  SUB  QUO  Q  UIDQ  UID  ERA  T  INC  I  PIT  ESSE  NO  VUM 

11.  ISTIC   INSONTES   CAELESTI   FLUMINE  LOTAS 

(2)  PASTORIS   SUMMI   DEXTERA  SIGNAT   OVES 

(3)  HUG  UNDIS  GENERANDE  VENI  QUO  SANCTUS  AD  UNUM 

(4)  SPIRITUS^  UT  CAPIAS  TE  SUA  DONA  VOCAT 

(5)  TU  CRUCE  SUSCEPTA  MUNDI  VITARE  PROCELLAS 

(6)  DISGE  MAGIS  MONITUS   HAG   RATIONE  LOCI 

Item  versus  de  eodem  ^  [Baptistery  of  S.  Michael]. 

12.  HAEG  DOMUS   EST   FIDEI ».   .   . 

Ite7n  ad  S.  Mariam  ^^  [S.  Maria]. 

13.  JUSTICIAE  SEDES   .   .    . 

(As  usual — with  a  new  distich) 

(5)  SYMMACHUS  ISTA  TIBI  PERSOLVIT  VOTA  SACERDOS 

(6)  UT  BENE  QUOD  MERUIT  REDDERET  IPSE  DECUS^^ 

Item  sub  clipeo  argenteo  in  arcu  argenteo  qiiem  fecit  in 
medio presbiterio^'^  [In  choir  of  S.  Maria  (?)]. 

^  Codex  amorein. 

^  Codex  hinc. 

^  Codex  vitam. 

*  Codex /a  w. 

^  The  original  lumina  of  the  Codex  has  been  erased  and  Ihnina  substituted. 

®  The  original  s  oi polls  has  been  erased,  zxA  poll  is  the  reading. 

'  Codex  Christus. 

^  sc.  baptisierio. 

^  LC.  p.  68,  No.  31. 

^"  sc.  Majorem.     See  /.  C,  p.  55,  No.  8. 

"  Symmachus  the  priest  {  =  bishop)  has  made  this  offering  to  thee,  and  renders 
(to  this  monument)  the  glory  which  is  due  to  it. 

^^  Also  on  the  silver  shield  on  the  silver  arch  which  he  made  in  the  middle  of 
the  choir  (?  of  S.  Maria  Maggiore).  These  seven  lines  of  verse  are  new  and  form 
two  inscriptions  :  the  first  is  for  a  votive  offering  of  a  silver  shield  :  the  second 
refers  to  the  ctiling  of  S.  Peter's, 


26o    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

14.  VOTORUM  COMPOS  LAETUS  TIBI  MUNERA  SOLVO 

PARVA  SALUTIFERAE  REDDENS  NUNC  PRAEMIA  LEGIS 
SUSCIPE  DONA  PRECOR  MENTIS  PIA  PIGNORA  NOSTRAE 

14a.  SEDIS  APOSTOLICAE  PULCHRUM  ET  SUBLIME  LACUNAR 
ANTIQUAM  SPECIEM  VINCIT  HONORE  SUO 

SYMMACHUS  HOC  PRAESTAT  VENERANDUS  IN  URBE  SACERDOS 
NE   POSSIT   TEMPLO   LONGA   NOCERE  DIES  ^ 


Item  in  Oratorio  Salvatoris  de  Nominibus  Ejus  ^ 

[Oratory  of  Our  Saviour]. 
15.  SPES,  RATIO  .  .  . 

(the  last  line  is  new) 

(8)  SYMMACHUS  ISTA  TIBI  PIE  JESU NOMINA  LUSIT 


Item  supra  portam  urbis  quae  dicitur  Porta  Sancti  Petri 
quam  ipse  ornavit  [The  city  gate  called  S.  Peter's]. 

16.   INNOVAT^  ANTIQUUM   ... 

(lines    1-4   in   elegiacs,   already   known ;   3   and  4  are 
new) 

(3)  ANTISTES  PORTAM  RENOVAVIT  SYMMACHUS  I  ST  AM 

(4)  UT  ROMA  PER  EUM  NIHIL  ESSET  NON  RENOVATUM 


Item  in  lamina  argentea  regiae  Sancti  Petri  quam  ipse 
fecit.^  [The  great  silver  doors  of  S.  Peter's]. 

17.   LUX   ARCANA   DEI   .   .   . 

(lines  I -1 7  as  usual) 


^  (14)  Having  won  an  answer  to  my  prayers^  joyfi^^  I  offer  gifts  to  Thee, 
making  now  a  little  return  for  Thy  law  of  salvatiojt.  I  pray  Thee  receive  these 
gifts,  the  token  of  the  gratitude  of  our  heart.  (14a)  The  fair  and  lofty  ceiling  of 
the  seat  of  the  Apostle  (S.  Peter's)  surpasses  the  ancient  beauty  by  its  splendour. 
Symmachus  the  priest,  honoured  in  the  city,  made  this,  that  the  passing  of  time 
might  not  injure  the  temple.  (Should  not  the  reading  be  jure  sacerdos  instead  of 
in  urbe  sacerdos}     Cf.  stipra,  p.  250,  "  Caidocus  jure  sacerdos.") 

2  Also  in  the  Oratory  of  Our  Saviour  (?  in  S.  Mary)  concerning  the  Holy 
Name.     For  the  inscription  see  infra,  p.  286. 

^  Codex  invocat.     For  inscription  see  /.  C.  p.  99,  No.  9. 

*  Infra,  p.  282 ;  /.  C,  p.  53,  No.  3. 


THE  NEW  SYLLOGE  OF  CAMBRIDGE        261 

(18)  SED  BONUS  ANTISTES  DUX  PLEBIS  SYMMACHUS  ARMIS  (?) 
(lines  19-24  as  usual) 

Item  ad  sanctam  Mariani^  Oratorium  Sanctorum 
Cosmae  et  Damiani  a  fundamento  construxit  (and  so  on, 
the  usual  text  of  the  Liber  Pontificalis). 


Gesta  Hormisdadis 

Eodem  tempore  fecit  papa  Hormisdas  apud  beatum 
Petrum  apostolum  trabem  .  .  .  in  quo  hi  versus  scripti  sunt. 

[S.  Peter's]. 

18.  QUAMVIS   PRAECIPUIS   .   .   . 

(inscription  of  8  lines  hitherto  unknown) 

(The  remaining  inscriptions  are  all  correctly  placed  : 

19.  Inscription  of  Felix  iv.  in  SS.  Cosmas  and  Damian.^ 
The  next  ten  are  all  papal  epitaphs,  found  at  the  end  of  the 
reign  of  each  pope.     The  inscriptions  are  all  known. 

[S.  Peter's]. 

Epitaphs  of  Felix  iv.  (20):  Boniface  il  (21):  John  ii.^ 

(22):  John  hi.  (23):  John  l  (?)  (24):  Benedict  l  (25): 

Gregory  l  (26) :  Boniface  hi.  (27) :  Boniface  iv.  (28) : 

Deusdedit  (29) :  Boniface  v.  (30).) 


Gesta  Honorii 

.    .   .    Fecit   absida   ejusdem    basilicae   (S.   Agnes)   ex 
musibo  (mosaic)  ubi  etiam  et  multa  dona  obtulit. 

[S.  Agnes,  Via  Nomentana]. 

31.  VIRGINIS  AULA  MICAT  VARUS  DECORATA  METALLIS  * 
SED  PLUS  EST  MERITIS  SPLENDIDA   VIRGINEIS 

^  These  words  of  the  Liber  Pontificalis  are  repeated  a  second  time,  as  the 
passage  was  broken  here  to  insert  the  inscriptions  13-17  (see  above). 

2  Infra ^  p.  287. 

^  Four  popes  have  no  inscriptions  recorded  here — Agapetus,  Silverius, 
Vigilius,  Pelagius  I.  :  Pelagius  ii.  is  omitted  after  Benedict  I.,  and  Sabinian 
after  Gregory. 

^  Infra,  p.  288. 


262     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

31a.  AUREA  CONCISIS  SURGIT  PICTURA  METALLIS^ 

ET  COMPLEXA  SIMUL  CLAUDITUR  IPSA  DIES 
FONTIBUS  E  NIVEIS  AURORA  SUB/RE   VIDETUR 

DISCUTIENS  NUBES  RORIBUS  ARVA  RIGANS 
VEL  QUALEM  LUCEM  PER  NEBULA  PERVEHIT  IRIS 

VEL  QUI  PUR  PUR  EO  PA  VO  NITORE  NITET 
QUI  POTUIT  NOCTI  LUCEM  PRAESTARE  PROFUNDAE 

MARTIRIS  E  BUSTIS  REPPULIT  ILLE  CHAOS 
VIRGINIS  AGNETIS  MAG  NO  DEVOTUS  HONOR  I 

PRAESUL  HONORIUS  HAEC  VOTA  DICATA  DEBIT 
VESTIBUS  ET  FACTIS  SIGNANTUR  PRAESULIS  ORA 

LUCET  ET  ASPECTU  LUCIDA  CORDA  GERENS 

32.  Epitaph  of  Agatho  :  33.  of  JOHN  V. :  34.  of  JOHN  VII.2 

Peculiarities  of  the  Sylloge  :  (a)  Topographical  Errors 
in  the  Following  Inscriptions. — We  have  then,  scattered 
about  in  the  text  of  the  Liber  Pontificalis,  a  Sylloge 
of  thirty-eight  inscriptions.^  Of  these,  six  are  hitherto 
unknown,  namely,  Nos.  6a,  8,  14,  14a,  all  of  Symmachus ; 
No.  18  (of  Hormisdas);  and  No.  34  (the  epitaph  of 
John  VII.). 

Of  these  thirty-eight  inscriptions,  nearly  half,  namely,  six- 
teen, belong  to  Symmachus,  and  it  is  among  these  that  nearly 
all  the  peculiarities  of  the  Sylloge  are  seen. 

Gingebant  (No.  i). — The  topographical  errors  are  entirely 
confined  to  the  Symmachus  inscriptions  (Nos.  5  to  17),  with 
the  exception  of  a  single  inscription  of  Damasus,  Cingebant 
(No.  i).  This  familiar  inscription  is  in  reality  a  dedication 
for  the  Baptistery  of  the  Vatican,  made  by  Damasus.     There 

^  I.C,  p.  89,  No.  42.  See  hifra,  p.  287,  note  3.  Her  picture  arises  all  golden 
amid  the  cut  mosaics,  and  seems  to  hold  the  very  day  itself.  From  the  snowy 
sources  the  daivn  seems  to  rise,  and,  scattering  the  clouds,  to  water  the  fields  zuith 
its  dew,  like  the  rainbow  lights  that  Iris  dratvs  across  the  heavens,  or  as  a  peacock 
shines  in  glowing  splendour.  He  Who  could  spread  light  over  the  deep  darkness 
of  night.  He  has  saved  from  ruin  the  shrine  of  the  martyr.  The  Pope  Honorius 
with  deep  devotion  has  consecrated  these  offerings  to  the  glory  of  the  Virgin, 
Agnes.  In  (pontifical)  robes,  bearing  (a  basilica  in  his  hand)  a  sign  of  what  he 
has  wrought,  his  image  gleams  as  bright  as  the  joy  in  his  heart. 

"^  There  are  no  inscriptions  inserted  for  the  nine  popes  before  Agatho,  nor  for 
the  two  after  Agatho,  nor  for  the  three  before  John  vii. 

^  Always  counting  as  two  inscriptions  these  which  are  in  reality  distinct, 
though  written  as  one,  e.g.  6  and  6a,  7  and  7a,  14  and  14a,  31  and  31a. 


THE  NEW  SYLLOGE  OF  CAMBRIDGE        263 

is  no  mention  of  this  baptistery  to  introduce  the  quotation 
in  the  Gesta  Dainasi  of  the  Liber  Pontificalis  ;  and  so,  in  the 
Sylloge  of  Cambridge,  the  inscription  has  been  inserted  at 
random,  and  happens  to  follow  the  passage  in  the  Liber 
Pontificalis  describing  the  Catacomb  of  S.  Sebastian  on  the 
Via  Appia. 

Symmachus  Inscriptions:  (Nos.  5-17). — Coming  to 
the  Symmachus  inscriptions  (5-17),  there  are  at  least  seven 
attributions  definitely  wrong,  and  three  more  probably  so, 
but  so  vaguely  indicated  in  the  Sylloge  of  Cambridge  as  to 
be  unidentifiable. 

Ingrederis  (5),  Quisquis  (6). — The  first  two  in  reality  be- 
long to  the  atrium  of  S.  Peter's,  i.e.  Ingrederis  (5),  a  dedica- 
tion, and  Quisquis  (6),  the  epitaph  of  John  I.  They  should 
properly  have  been  inserted  after  the  portion  of  the  text  of 
the  Liber  Pontificalis  describing  the  improvements  executed 
in  S.  Peter's  by  Symmachus.  Instead  of  that  they  follow 
the  description  of  building  executed  in  the  Church  of 
S.  Andrew's  on  the  Vatican. 

Templa  (7)  and  0  Laeta  (7a). — Of  the  next  two,  Templa 
micant  (7)  and  O  Laeta  (7a)  are  correctly  indicated  as  being 
in  S.  Andrew's  on  the  Vatican.  There  is  a  mistake  here, 
however.  The  verses  (7)  and  (7a),  given  as  one  inscription, 
form  two\  one  (7)  belongs,  as  indicated,  to  the  shrine  of 
Protus  and  Jacinthus,  the  other  (7a)  to  that  of  S.  Sossius : 
the  latter  (7a)  is  therefore  misplaced,  and  should  come  a  few 
lines  down  after  the  reference  to  Sossius  in  the  text  of  the 
I^iber  Pontificalis.  We  may  note  also  that  in  the  headline 
to  the  verses  inserted  by  the  scribe  the  shrine  is  described 
as  "  a  basilica,"  instead  of  an  "  oratory  "  (oratorium,  i.e.  side 
chapel),  or  "  confession  "  (confessionem) — the  correct  word 
used  in  the  Liber  Pontificalis. 

Sumite  ( i  o)  and  Istic  (11);  Haeo  Domus  ( 1 2). — The  follow- 
ing three  inscriptions,  i.e.  Sumite  (10),  Istic  (11), — a  distinct 
inscription  from  (10)  though  written  all  together, — and 
Haec  Domus  (12)  all  belong  to  baptisteries,  and  are  as- 
cribed here  to  a  church  of  S.  Michael ;  probably  meaning 
S.  Michael  in  the  Via  Urbana,  near  S.  Pudentiana,  since  the 
other  four  churches  of  S.  Michael  in  existence  at  the  time  of 


264     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Symmachus  are  excluded  for  various  reasons.^  The  true 
position  of  Smnite  and  Istic  is  a  matter  of  dispute ;  ^  Haec 
Domus  belongs  to  the  baptistery  of  S.  Paul's. 

Justiciae  Sedes  (13). — To  insert  the  next  inscription, 
Justiciae  sedes  (13),  the  text  of  the  Liber  Pontificalis  is  inter- 
rupted in  the  middle  of  a  sentence,  and  the  lines  placed 
after  the  words  ad  Sanctam  Maj-iam  (apparently  S.  Maria 
Maggiore).  Whatever  may  be  the  church  intended,  the  true 
locality  is  S.  Peter's. 

Symmachus  Has  (6a)^  l/otorum  (14),  Sedes  Apostolicae 
(14a),  Spes  Ratio  (15). — The  new  inscription  Symmachus 
Jias  (6a)  probably  belongs  to  the  rest  of  that  group  in  the 
Vatican.  It  is  not  clear  what  position  the  writer  of  the 
Sylloge  of  Cambridge  intends  to  attribute  to  the  following 
inscriptions — Votorum  (14),  for  a  votive  offering,  Sedis  apos- 
tolicae (14a),  which  certainly  belongs  to  S.  Peter's,  as  the 
verses  indicate,  and  Spes  Ratio^  {i^)-.  they  might  well  all 
form  a  group  with  the  last  inscription,  Justiciae  sedes  (13), 
falsely  ascribed  to  S.  Maria. 

Analysis  of  the  Subjects  and  Localities  of  the  In- 
scriptions.— The  local  ascriptions  for  the  rest  of  the 
Sylloge  are  correct.  Having  discovered,  then,  the  correct 
ascriptions  of  locality  we  find  that,  out  of  a  total  of  thirty- 
eight  inscriptions,  no  less  than  twenty-one  certainly  belong 
to  S.  Peter's,  or  places  on  the  Vatican  immediately  connected 
with  it.  The  sixteen  remaining  include  the  epitaph  of 
Damasus  (2)  on  the  Via  Ardeatina,  and  inscriptions  of 
SS.  John  and  Paul  (9),  S.  Paul  (12),  SS.  Cosmas  and 
Damian  (19),  S.  Agnes  (31  and  31a) — all  most  important 
churches  which  find  a  place  in  almost  any  collection.  Of 
the  rest  it  is  almost  certain  that  (6a)  and  (8)  also  belong  to 
S.  Peter,  and  extremely  probable  that  some  at  least  of 
certain  others,  i.e.  Nos.   10  and  11,  14,   14a,  15,  do  so  too. 

^  (a)  A  very  ancient  church  on  the  Via  Salaria,  seven  miles  from  the  city ; 
{b)  S.  Michael  in  Fagana,  near  Tivoli  {L.P.  ii.  40) ;  [c]  near  the  Vatican,  with  a 
baptistery  since  the  time  of  Damasus  ;  {d)  S.  Michael  ad  Porticum  Ottavium 
(called  S.  Paul  till  770). 

^  Infra,  p.  270  et  seqq. 

^  There  was  an  Oratory  of  Our  Saviour  in  S.  Petronilla,  one  of  the  group  of 
Vatican  churches,  but  it  did  not  exist  earlier  than  757. 


THE  NEW  SYLLOGE  OF  CAMBRIDGE        265 

Among  these  thirty-eight  inscriptions  there  are  no  less  than 
fourteen  papal  epitaphs,  all  of  S.  Peter's,  except  that  of 
Damasus.  It  almost  seems  as  if  the  source  of  the  compila- 
tion were  a  Collection  of  Vatican  Inscriptions,^  or  of  Papal 
Epitaphs. 

{d)  Textual  Peculiarities  :  in  the  Following : — As  re- 
gards peculiarities  of  the  text,  the  readings  of  the  Sylloge  of 
Cambridge  often  differ  considerably  from  those  of  the  older 
Syllogae.  Since  the  familiar  reading  is  often  represented, 
without  any  important  variations,  in  several  of  the  older 
Syllogae,  we  may  conclude  that  the  readings  of  the  latter 
represent  more  truly  the  original  inscription,  as  it  stood  on 
the  actual  building,  than  does  the  text  of  the  Sylloge  of 
Cambridge. 

In  Aurea  Concisis  (31a). — Turning,  for  an  example,  to  the 
familiar  inscription  Aurea  Concisis  (sia),^  put  up  by  Honorius 
(625-640)  in  the  basilica  of  S.  Agnes,  Via  Nomentana,  we 
see  from  the  lines  in  italics  the  considerable  differences 
between  the  text  of  the  Sylloge  of  Cambridge  and  that  of 
the  three  older  versions  of  the  Sylloge  Centulensis^  Sylloge 
Laureshamensis,  and  Sylloge  Virdunensis. 

It  is  true  that  the  Cambridge  version  is  an  improvement  on 
the  original — it  makes  sense,  and  it  is  poetical ;  it  is,  in  fact, 
like  a  set  of  boy's  verses  touched  up  by  a  master,  and  is 
probably  the  work  of  the  twelfth- century  copyist.  But,  by 
good  fortune,  the  actual  inscription  can  be  read  on  the 
golden  mosaic  of  the  apse  of  S.  Agnes — and  it  is  in  the 
older  Syllogae  that  it  is  faithfully  reproduced. 

In  Papal  Epitaphs. — The  papal  epitaphs  are,  on  the 
whole,  more  correct  in  reading,  but  there  are  considerable 
variations  in  some  of  them,  as  well  as  a  false  attribution  to 
Benedict  I.  of  the  epitaph  of  Benedict  II. 

Several  of  the  papal  epitaphs  have  been  curtailed, 
namely,  those  of  Boniface  III.  (No.  27  in  Sylloge  of 
Cambridge),  Postquani  mors  Christi)  of  Deusdedit  (29),  Cur 
titulata  diu  ;  of  Boniface  V.  (30),  Da  mecuni  gemitum.  That 
of  Boniface  IV.  (28),  Vita  hominum  brevis^  has  been  almost 
rewritten. 

^  Supi-a,  p.  252.  2  SuprUy  p.  262. 


266     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

In  Ascriptions  to  Symmachus  :  (1)  in  Verses  already 
known  (5,  7,  7a)  or  occurring  in  New  Inscriptions  (6a,  14a). 
— Returning  again  to  the  Symmachus  inscriptions,  we  find 
some  peculiarities  in  the  text.  No  less  than  ten  of  these  in- 
scriptions contain  a  line,  or  lines,  naming  Symmachus  as 
the  author  of  the  work  described.  Of  these,  two  inscriptions 
(6a,  14a)  are  entirely  new;  three  (5,  7,  7a)  are  familiar 
inscriptions  which  already  contained  the  Symmachus  lines. 

(2)  In  Verses  newly  added  to  Familiar  Texts. — 
To  the  remaining  five  inscriptions  already  familiar 
(10,  13,  15,  16,  17)  new  lines  have  been  added  attributing 
the  inscriptions  to  Symmachus.  Are  these  attributions 
correct?  Whether  correct  or  not,  how  did  they  come  to 
be  inserted? 

Sumite  (10). — Of  this  group  of  five  familiar  inscriptions 
with  Symmachus  additions,  the  first  is  Sumite  (10),  known 
hitherto  only  in  the  Syllogeof  Verdun.  The  whole  question 
of  the  date  and  locality  of  this  inscription  will  be  discussed 
elsewhere.^ 

Justitiae  (13). — In  Justitiae  (i  3),  though  the  Symmachus 
couplet  is  an  addition,  yet  the  couplet  itself  (not  the  inscrip- 
tion) appears  incorrectly,  in  the  Sylloge  Centulensis,  as  belong- 
ing to  the  basilica  of  S.  Paul's,  in  the  following  form :  ^ — 

Haec  tibi  Honorius  persolvit  vota  sacerdos 
Ut  bene  quod  meruit  redderet  ipse  decus. 

It  may  be  noted  that  the  inscription  Justitiae  really 
belongs  to  S.  Peter's  (though  ascribed  in  the  Sylloge  of 
Cambridge  to  S.  Maria).  We  may  suppose  either  that  the 
compiler,  wishing  to  attribute  this  inscription  to  Symmachus 
(perhaps  correctly),  has  borrowed,  altered  and  added  the 
Honorius  couplet  in  S.  Peter's.  (It  is  true  that  Honorius 
does  not  scan,  but  verse  was  loosely  written  in  those  days.) 
Or,  on  the  other  hand,  Honorius  himself  may,  at  some  time, 
have  borrowed  the  convenient  Symmachus  couplet.  At  all 
events,  the  couplet  does  not  properly  belong  to  the  inscription 
Justitiae,  though  it  may  belong  to  Symmachus.  That  the 
compiler  was  in  truth  guilty  of  the  offence  suggested  in  the 

1  Infra,  p.  270.  =  LC.  p.  81,  No.  18. 


THE  NEW  SYLLOGE  OF  CAMBRIDGE        267 

former  hypothesis,  is  amply  proved  in  the  case  of  the  Lux 
arcana  (17)  inscription. 

Lux  Arcana  (17). — This  inscription  was  made  by  Honorius 
(626-638)  for  the  great  silver  doors  of  S.  Peter's  :  it  celebrates 
the  Incarnation,  and  gives  a  history  of  the  successful  suppres- 
sion in  628  of  the  heresy  in  Istria  which  opposed  that  dogma. 
The  name  of  Honorius  occurs  in  line  18 — Sed  bonus  antistes 
dux plebis  Honorius  alinus.  In  the  Sylloge  of  Cambridge  we 
find  the  whole  inscription  under  Symmachus  (496-514),  with 
the  words  Symmachtis  armis  (?)  substituted  for  Honorius  almus. 
It  may  be  noted  that  the  inscription  gives  an  account  of  the 
suppression  of  a  heresy  which  arose  more  than  a  century 
later  than  the  death  of  Symmachus. 

In  this  case,  then,  it  is  perfectly  clear  that  the  compiler 
has  inserted  under  Symmachus  the  inscription  of  a  pope 
living  more  than  a  century  later,  and  has  falsified  the  in- 
scription by  changing  the  name  Honorius  to  Symmachus. 

Innovat  (16). — Innovat{\6)  is  correctly  attributed  to  that 
gate  of  the  city  known  as  the  Porta  S.  Petri.  The 
Symmachus  distich  (which  seems  an  echo  of  that  in  Sumite 
(10))  is  in  hexameters,  the  rest  of  the  poem  being  in  elegiacs. 
This  in  itself  suggests  a  later  addition.  Moreover,  it  does 
not  seem  very  likely  that  Symmachus  performed  the  repairs 
mentioned,  which  in  his  time,  under  Theodoric  the  Goth, 
were  the  office  of  the  State.^  Under  Justinian,  the  Church 
became  responsible,  and  the  inscription  very  probably 
belongs  to  a  pope  later  than  Symmachus,  but  has  been 
adopted  again  for  Symmachus  by  the  compiler. 

Spes  Ratio  (i  5). — The  curious  verses  Spes  Ratio  {i^)  were 
already  known  and  attributed  to  "  Severus,"  ^  and  elsewhere 
to  "Silvius."^  In  the  Sylloge  of  Cambridge  they  are  attri- 
buted (in  an  extra  line)  to  Symmachus,  and  said  to  be  in 
the  "  Oratory  of  Our  Saviour  "  :  from  the  context  this  oratory 
would  appear  to  be  in  S.  Maria. 

Bonavenia  is  of  opinion   that  the   name  of  the  author 

^  Duchesne,  Melanges,  1910,  Nov.-Dec,  p.  301. 

"  Fabricius,  Poetarum  veierum  ecdesiasticonun  opera  Christiana,  p.  774,  and 
p.  430;  of  Commentary  :  Bale,  1564. 

^  Reise,  Anthologia  Latina,  ii,  p.  162,  No.  689  :  Leipsic,  1906. 


268     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

had  been  forgotten ;  that  the  true  author  was  in  fact 
Symmachus,  and  that  in  lapse  of  time  his  name,  beginning 
with  an  S,  was  wrongly  changed  into  Silverius  and  Severus. 
It  seems  a  little  difficult  to  accept  this  explanation :  and  the 
words  Silvius  and  Severus  appended  to  the  original  poem 
may  look  much  alike  in  manuscript,  and  one  may  be  a 
mistake  for  the  other.  Further,  Bonavenia's  explanation 
does  not  account  for  the  additional  line  Sytfwiachus  ista  in 
this  poem.  Here,  again,  it  looks  as  if  the  twelfth-century 
scribe  had  adapted  the  inscription  to  Symmachus. 

(3)  Two  Inscriptions  (6,  12)  without  Symmachus' 
Verses  found  under  "Symmachus." — All  these  inscriptions 
contain  the  Symmachus  lines.  There  are  two,  however, 
without  them  found  under  Symmachus'  reign,  which  must  be 
excluded  from  the  inscriptions  which  belong  to  this  pope : 
Quisquis  ad  aeternam  (6),  which  is  the  epitaph  of  John  I. 
(523-526),  who  began  to  reign  nine  years  after  the  death  of 
Symmachus,  and  Haec  domus  est  (12)  of  the  Baptistery  of 
S.  Paul's. 

Conclusions  from  the  Analysis. — To  sum  up,  then,  the 
results  of  this  investigation  of  the  Symmachus  inscriptions, 
we  find  that  topographically  only  three  inscriptions  (7,  9,  16) 
out  of  sixteen  are  known  to  be  correct,  though  there  are 
seven  more  (6a,  8,  10  with  11,  14,  14a,  15)  which  may  possibly 
be  so ;  the  remaining  six  are  certainly  incorrect,  namely, 
Nos.  5>6,  7a,  12,  13,  17. 

Concerning  the  attributions  of  the  sixteen  inscriptions 
attributed  to  Symmachus  by  the  fact  of  inclusion  under  his 
reign,  and  also,  generally,  by  the  addition  of  the  Symmachus 
verses,  five  attributions  are  certainly  correct,  namely,  Nos.  5, 
6a,  7,  7a,  9;  seven  are  doubtful,  namely,  Nos.  8,  10  and  11, 
12,  13,  14,  14a,  16;    four  are   certainly  wrong,  Nos.  6,  13, 

15,  17. 

Most  of  the  Symmachus  inscriptions  are  inaccurate  in 
both  respects,  and  only  about  half  the  inscriptions  are  correct 
either  topographically  or  in  respect  of  the  Symmachus 
attributions. 

To  explain  these  false  attributions  of  place  and  persons 
two  theories  have  been  propounded  : 


THE  NEW  SYLLOGE  OF  CAMBRIDGE        269 

Explanation  of  the  False  Attributions : — (a)  Transfer- 
ence of  Inscriptions. — The  new  attributions  are  to  be 
explained  by  the  fact  that  inscriptions  were  common  pro- 
perty, and  were  freely  borrowed  for  different  buildings,  and 
sometimes  altered  a  little  to  adapt  them  to  the  new  situation  ; 
and  that  Symmachus  did,  in  fact,  borrow  all  these  inscriptions. 
If  this  be  so,  Symmachus  must  have  been  a  greater  plagiarist 
than  even  most  of  his  contemporaries ;  whilst  in  the  one 
case,  Lux  arcana  (17),  where  the  facts  are  really  known,  this 
explanation  does  not  hold  good. 

{b)  The  Work  of  the  Twelfth-Century  Scribe. — 
The  alternative  explanation  is  that  the  twelfth-century  scribe 
has  inserted  his  inscriptions  carelessly,  probably  taking  them 
from  some  document  which  is  arranged  topographically.  This 
would  account  for  the  fact  that  a  whole  group  (Nos.  5,  6,  and 
perhaps  6a,  7, 7a,  8)  are  approximately  correct,  topographically  \ 
in  that  they  all  belong,  in  fact,  to  churches  on  the  Vatican, 
and  are  attributed  in  the  Sylloge  to  this  region.  If  this  be 
true,  the  blunder  of  inserting  the  epitaph  of  John  I.  (6)  under 
Symmachus  is  quite  natural,  since  that  epitaph  was  in  the 
Atrium  of  S.  Peter's,  as  was  inscription  (5),  and  possibly  (6a). 
Not  content,  however,  with  these  random  insertions,  the 
scribe  seems  to  have  freely  touched  up  the  verses,  and  to 
have  deliberately  added  the  Symmachus  verses  to  inscriptions 
which  did  not  possess  them.  The  case  of  Lux  arcana^  (17) 
supports  this  view.  Yet  these  alterations  and  insertions  in 
the  twelfth  century  seem  strangely  purposeless.  Had  they 
been  made  at  the  beginning  of  the  sixth  century,  an  explana- 
tion might  have  been  found  in  the  strong  partisan  feeling  for 
Symmachus  in  opposition  to  his  rival,  the  anti-pope  Laurence, 
a  struggle  indeed  recorded  in  one  of  the  inscriptions  (6a). 
At  this  period  there  did  exist  a  fragment  of  a  Liber  Ponti- 
ficalis  showing  anti-papal  feeling,  and  known  as  the  Laur- 
entian  fragment?  It  is  possible  to  imagine  the  existence  of 
a  Synimachan  fragment  \  but  there  is  absolutely  no  evidence 
of  this,  and  the  date  of  the  inscriptions  of  the  Sylloge,  namely, 
of  the  fourth  to  the  eighth  century,  about  which  there  can 
be  no  doubt,  precludes  the  supposition.     The  problem  can- 

^  Supra,  p.  267.  ^  Supra,  p.  54. 


270    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

not  really  be  solved  by  a  single  explanation  including  all  the 
inscriptions.  Each  case  requires  the  most  minute  investiga- 
tion on  its  own  merits,  and  even  then  enough  material  is 
hardly  forthcoming  to  provide  an  answer. 

The  Discussion  concerning  Sumite  (i8)  and  /stic  (i  i). 
— Such  a  minute  investigation  has,  however,  been  applied  to 
the  two  inscriptions  Sumite  (lo)  and  I  stic  (i  i).  Perhaps  it  is 
worth  while  to  indicate  the  main  features  ^  of  the  controversy 
concerning  the  interpretation,  date  and  locality  of  these 
verses,  as  an  example  both  of  the  method  of  using  these 
documents,  and  of  the  application,  to  the  solution  of  a  single 
problem,  of  various  branches  of  knowledge,  not  excluding 
some  new  information  contributed  by  excavation. 

The  question  had  already  been  discussed  long  before  the 
discovery  of  the  Sylloge  of  Cambridge,  the  inscriptions  being 
found  in  the  Sylloge  of  Verdun.^ 

(a)  The  Interpretation  of  the  Text  of  the  Verdun  Codex. 
— The  first  question  that  arises  is  that  of  the  interpretation 
of  the  text  of  the  Sylloge. 

It  is  evident  at  once  from  the  heading  and  contents  that 
Sumite  (25)  is  an  inscription  for  a  baptistery,  I  stic  (26)  for  a 
consignatorium? 

The  translation  of  Sumite  as  it  stands  in  the  Codex  is : 

For  the  Baptisteiy.  Put  on  everlasting  life  from 
this  holy  stream  :  this  is  the  way  of  faith  by  which  alone 
death  perishes.  The  washing  here  in  the  divine  spring 
strengthens  our  souls,  and  with  the  wetting  of  our  limbs 
our  spirits  are  made  strong  by  the  water.  Christ 
increased  the  twofold  honour  of  the  apostolic  seat  when 
He  granted  this  to  be  the  way  to  the  heavens.  For  he 
to  whom  Christ  committed  the  lights  of  the  starry  realm, 
has  other  habitations  in  the  wide  spaces  of  heaven. 

The  sense  of  the  last  four  lines  is  not  very  clear. 

^  For  full  details  of  the  various  points  raised  see  Bibliography — Syllogae 
Dy  and  especially,  for  the  new  material,  literary  and  monumental,  Marucchi 
{Nuovo  Bulhttino)  and  Bonavenia  [Osservatore  Romajto). 

2  Supra,  p.  245  and  pp.  247-248  for  text.  Except  in  cases  of  obvious  copyist's 
blunders  the  text  of  the  Codex  has  been  given  ;  other  readings  and  emendations 
are  added  in  the  footnotes. 

^  Infra,  p.  284, 


THE  NEW  SYLLOGE  OF  CAMBRIDGE        271 

The  somewhat  violent  emendations  of  De  Rossi,  accepted 
by  most  scholars,  do  not  entirely  elucidate  matters,  nor  do 
the  numerous  alternative  interpretations  offered  by  them.  A 
suggestion  of  Marucchi,  accepted  by  Bonavenia  (who  on 
other  matters  is  in  disagreement  with  him),  is  helpful ;  he 
interprets  claustra  as  meaning,  not,  as  usual,  "  habitations," 
but  as  the  pozver  of  the  keys  conferred  on  Peter.^  The  last 
four  lines  with  De  Rossi's  reading,  and  Marucchi's  interpreta- 
tions appear  to  mean : 

Christ  increased  the  twofold  honour  of  the  Apostolic 
seat  and  granted  this  {i.e.  baptism)  to  be  the  way  to 
heaven.  For  he  (Peter)  to  whom  He  committed  the  care 
of  the  threshold  (limina)  of  the  starry  realms,  has  here 
in  this  temple  {templis)  (built  in  his  honour)  other  keys 
to  the  heavens  (by  way  of  baptism  and  confirmation). 

There  are  still  problems  to  elucidate.  Does  the  Honorem 
geminatum  mean  the  double  gift  to  the  convert  of  baptism 
and  confirmation  ?  or  does  it  refer  to  Peter,  and  mean  either 
the  double  honour  he  enjoys  on  earth  in  his  church,  and 
above,  in  the  regions  of  heaven ;  or  the  double  power  of  the 
keys  to  bind  and  loose ;  or  the  power  to  open  the  way  to 
heaven  by  baptism  and  penance  ?  And  how  is  the  twofold 
honour  increased  ? 

It  seems  very  probable  that  between  confusion  of 
thought,  and  the  inability  to  express  so  much  dogma  in  so 
few  lines  the  writer  himself  did  not  know  exactly  what  he 
meant. 

The  meaning  of  Istic  (26)  is  simpler : 

TJiese  verses  are  written  where  the  pope  confirms 
the  children.  Here  the  right  hand  of  the  chief  shepherd 
signs  the  sheep,  washed  pure  in  the  divine  stream  ;  Come 
hither,  O  thou  born  of  water,  to  where  the  Holy  Spirit 
calls  each  one,  that  thou  mayst  receive  his  gifts.    Taking 

^  For  a  similar  use  of  claustra  compare  the  lines  in  the  inscription  made  by- 
Achilles,  Bishop  of  Spoleto  in  419,  for  the  local  church  of  S.  Peter's — Dixit 
enim  tu  es  magno  mihi  nomine  Petrus  Et  tibi  caelorum  fortia  claustra  dedi  [Laur, 
iv.,  No.  80,  in  I.C.  viii.  p.  114) ;  and  those  in  the  inscription  for  the  baptistery  of 
the  Lateran  of  almost  the  same  date — Petrus  regia  claustra  tenens{Laur.  i.  15,  in 
I.C.  xiii.  p.  148).  For  the  Spoleto  inscription  see  Bull.  arch,  crist.,  1871, 
117. 


272    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

up  thy  cross  learn  to  escape  the  storms  of  this  world 
admonished  by  the  teaching  of  this  place. 

(b)  The  Locality  of  Sumite—lst/c  according  to  theSylloge 
of  Verdun. — Whatever  is  the  precise  meaning  of  Sumite, 
it  is  quite  clear,  as  we  have  seen,  that  these  inscriptions  are 
for  a  Baptistery  and  Consignatorium  respectively.  While 
the  cryptic  references  to  the  power  of  Peter  would  be  quite 
in  place  in  any  baptistery — where  the  adult  convert  had 
to  do  penance  for  his  sins,  and  make  a  profession  of  faith 
previous  to  receiving  the  sacrament — they  would  yet  be 
peculiarly  appropriate  to  a  church  dedicated  to,  or  con- 
nected with,  Peter.  What  further  indications  have  we  as 
to  locality  ? 

Turning  first  to  the  Sylloge  of  Verdun  ^  it  will  be  seen 
that  Sumite  (25)  and  Istic  (26)  come  at  the  end  of  a  series 
of  suburban  inscriptions,  all  of  the  Via  Salaria  or  Via 
Nomentana.  Of  those  closely  preceding  Sumite^  Nos.  17-19 
are  of  the  Via  Nomentana,  No.  20  Via  Salaria,  also  Nos. 
21-24,  of  S.  Silvester  in  the  catacomb  of  S.  Priscilla.^ 
Sumite  and  Istic  are  followed  by  inscriptions  of  the  churches 
of  the  Apostles  (SS.  James  and  Philip)  (27),  S.  Maria 
Maggiore  (28)  and  others  within  the  city. 

(1)  On  Via  Salaria  or  Via  Nomentana? — We  have 
already  noted  ^  that  no  absolute  reliance  can  be  placed  on 
the  topographical  indications  of  this  Sylloge.  At  the  same 
time,  they  are  sometimes  correct.  Looking  at  the  position 
of  Sumite^  it  seems  probable  that  it  belongs  to  the  previous 
group,  that  is,  to  the  Via  Nomentana-Salaria  group,  and 
possibly  even  to  S.  Silvester  itself.  It  might  also  belong 
to  the  following  group  of  churches  within  the  city.     Con- 

'^  Supra ^  p.  245. 

^  There  is  practically  no  doubt  that  No.  23  does  in  truth  belong  here.  It  is 
closely  attached  to  No.  22,  as  also  in  the  Sylloge  of  Tours  {I.C.  p.  62,  No.  23). 
It  forms  a  portion  of  a  creed  due  to  that  Pope  Celestinus  (423-432)  who  summoned 
the  Council  of  Ephesus  to  combat  Nestorianism.  Celestinus  was  buried  in  this 
church  of  S.  Silvester  in  S.  Priscilla  (for  his  epitaph  see  Sylloge  of  Tours,  I.C. 
vi.  I,  p.  63),  and  it  would  be  very  suitable  to  inscribe  the  creed  near  his  grave. 
The  translation  is  :  And  he  believes  that  God  was  born  and  suffered  and  sought 
again  His  Father  s  hojne :  and  that  He  will  come  again  from  heaven  to  judge 
both  the  quick  and  the  dead,  etc. 

^  Supra,  p.  245. 


THE  NEW  SYLLOGE  OF  CAMBRIDGE        273 

sidering  purely  literary  evidence,  the  heading  AD  FONTES 
would  support  the  former  supposition,  since  this  phrase  is 
constantly  used  to  indicate  the  inscriptions  of  a  baptistery 
of  a  church  whose  other  inscriptions  have  just  been  quoted.^ 
On  the  other  hand,  the  eighth-century  compiler  may  have 
been  using  a  mutilated  copy,  or  be  copying  carelessly,  and 
the  heading  may  have  lost  the  name  of  the  basilica.  To 
what  actual  baptistery  within  or  without  the  city  could 
these  inscriptions  refer? 

Before  approaching  this  question,  the  date  of  the  in- 
scriptions must  be  determined, — a  somewhat  difficult  matter 
in  the  absence  of  the  original  stone.  They  have  usually 
been  attributed  to  the  fourth  century.  Bonavenia,  however 
{before  the  discovery  of  the  Sylloge  of  Cambridge),  judging 
from  the  inferior  Latin,  and  the  peculiar  use  of  claustra  (if 
it  is  so  used  here  is  a  matter  not  finally  decided),  attributed 
them  both  to  the  fifth  century  and  to  the  reign  of 
Symmachus. 

What  baptisteries  were  there  in  the  fourth  and  fifth 
centuries?     What  identifications  have  scholars  made? 

(2)  The  Baptistery  of  S.  Peter  or  the  Catacombs  of 
S.  Priscilla. — Before  the  recent  excavations  in  S.  Priscilla, 
which  he  did  not  live  to  see,  De  Rossi  attributed  these 
inscriptions  to  S.  Peter's  on  the  Vatican;  remarking  that 
the  position  of  the  inscriptions  in  the  Sylloge  indicated  a 
building  on  the  Via  Nomentana  or  Via  Salaria,  but  that 
there  was  no  baptistery  there.  If  the  inscriptions  belong  to 
S.  Peter's,  the  complete  heading  should  read,  Ad  fontes 
Basilicae  Sancti  Petri. 

Since  then,  Marucchi  has  discovered,  in  the  Catacomb 
of  Priscilla,  on  the  Via  Salaria,  a  portion  of  a  building 
which  is  undoubtedly  a  baptistery ;  it  is  to  this  building 
that  he  would  ascribe  the  two  epitaphs,  which  do  in  fact 
close  a  series  belonging  mainly  to  the  Via  Salaria,  and 
come  immediately  after  a  series  of  epitaphs  (21-24)  actually 

^  Cf.  inscriptions  for  the  baptisteries  of  the  Vatican,  infra^  p.  279  (/.  C, 
p.   147,   No.    10);    S.  Paul's    {I.e.,    p.    28,    No.    53;  cf.    p.   68,   No.    31); 
S.  Laurence  in  Damaso,  infra,  p.  283  (/.C,    p.   135,  No.  6);    S.  Anastasia 
(/.C,  p.  ISO,  No.  19). 
18 


574    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

in  the  church  of  S.  Silvester,  in  S.  Priscilla.  Moreover,  the 
use  oi  Ad  Pontes  supports  this  identification,  as  does  the 
possibiUty  of  the  close  connexion  of  Peter  with  S.  Priscilla 
through  the  family  of  Pudens,  some  of  u^hom  are  buried 
there.^ 

Marucchi's  hypothesis  seems  at  first  sight  convincing. 
The  question,  however,  arises,  did  the  popes  go  out  to  the 
Catacomb  of  S.  Priscilla  two  miles  outside  the  city  to 
baptize  and  confirm  in  the  fourth  or  fifth  centuries? 

It  would  take  too  long  to  examine  in  detail  this  point, 
but  the  general  results  of  research  seem  to  indicate  that 
they  did  not  do  so  habitually  at  that  date,  and  that  therefore 
these  inscriptions  did  not  stand  here.  This  does  not,  of 
course,  disprove  the  use  of  the  Baptistery  of  S.  Priscilla  in 
primitive  times. 

(c)  Locality  of  Sumlte  and  Istio  in  the  Sylloge  of  Cam- 
bridge :  New  Readings  and  Attributions. — Bonavenia,  al- 
ways sceptical  with  regard  to  the  topographical  indications  of 
the  Sylloge,  still  adhered  to  De  Rossi's  theory  that  S.  Peter's 
is  the  baptistery  in  question.  The  discussion  had  reached 
this  point  when  Dr.  Levison  drew  attention  to  the  Sylloge 
of  Cambridge.2  jj^  this  document  (i)  Suniite  (No.  lo)  and 
Istic  (No.  ii)  are  written  as  one  inscription,  instead  of  two; 

(2)  they  are  attributed  to  the  baptistery  of  S.  Michael ;  and 

(3)  Sumite  ends  with  two  additional  lines  ascribing  the  work 
to  Symmachus.  There  are  further,  some  differences  in  the 
readings.  In  this  Codex,  as  in  that  of  Verdun,  the  original 
word  is  lumina  (in  line  7  of  Sumite).  Modern  scholars^ 
changed  this  to  limina  in  the  Verdun,  and  the  twelfth- 
century  scribe  also  erased  lumina^  and  substituted  limina 
in  the  Sylloge  of  Cambridge.*  In  line  6  the  new  Sylloge 
reads  terris  .  .  .  regna  in  place  of  the  Verdun  amplis  .  .  . 
claustra. 

^See  Nuovo  Bullettino,  1901,  1902,  1903,  1906,  1907,  1908,1  910  for  a  full 
description  of  excavations.  It  may  be  added  that  the  Istic  inscription  is  found 
in  close  connexion  with  what  is  supposed  to  be  a  portion  of  the  epitaph  to  a 
certain  Eucharis  (which  stood  in  S.  Priscilla)  in  the  Anthologia  e  Codice  Parisino, 
8071  {I.e.  p.  247,  No.  11).  This  proximity  of  text  may  possibly  indicate  the 
proximity  of  the  originals,  and  so  supports  Marucchi's  attribution. 

2  Supra,  p.  254  et  seqq.  ^  Supra,  p.  248,  notes.  *  Supra,  p.  259. 


THE  NEW  SYLLOGE  OF  CAMBRIDGE        275 

Do  Sumite—lstic  belong:  (1)  to  S. Michael's, Via  Urbana? 

— As  to  the  attribution  of  these  inscriptions  to  the  Baptistery 
of  S.  Michael's,  identified  as  S.  Michael  of  the  Via  Urbana,^ 
nearly  all  authorities — Levison,  Marucchi,  Grisar  and  Bona- 
venia — are  agreed  that  the  inscriptions  did,  in  fact,  stand 
here;  they  are  also  agreed  as  to  the  identification  of  the 
church.  If  this  conclusion  is  correct,  does  not  the  text  of 
the  Sylloge  of  Cambridge  refer  to  S.  Michael — "to  whom 
were  committed  the  li^^kfs  {lumind)  of  heaven,  and  who  had 
on  earth  (in  his  church)  another  heavenly  dwelling  {regna 
poll)  " — rather  than  to  S.  Peter  ? 

Then  arises  the  question — what  of  the  different  readings 
and  different  local  attributions?  Here  Marucchi  and  Bona- 
venia  take  different  views. 

Bonavenia  already,  as  we  have  seen,  before  the  discovery 
of  the  Cambridge  Sylloge,  attributed  Smnite  and  Istic 
to  the  time  of  Symmachus,  and  never  accepted  the  Priscilla 
attribution.  The  new  Sylloge  appears  to  confirm  his 
conjecture.  He  holds  that  it  was  composed  for  the  church 
of  S.  Michael  by  Symmachus.  He  accounts  for  the  varia- 
tions of  reading  by  copyist's  mistakes,  and  thinks  that  the 
Sylloge  of  Verdun  is  mutilated — hence  the  absence  of  the 
Symmachus  distich — and  that  the  heading  there  is  also 
incomplete,  and  should  read,  Ad  Fontes  Basilicae  S. 
MiCHAELIS. 

The  difficulty  in  accepting  the  latter  part  of  the  explana- 
tion is  that  it  contradicts  the  facts  as  we  know  them  in  the 
case  of  the  other  Symmachus  inscriptions.  It  is  these  in- 
scriptions whose  text  is  deliberately  changed,  and  to  these 
inscriptions  that  the  Symmachus  lines  are  always  added. 
Bonavenia  appears  to  accept  this  explanation  for  all  the 
other  inscriptions.^  As  a  further  point  against  the  authen- 
ticity of  this  attribution  to  S.  Michael's,  it  may  be  noted  that 

^  On  the  identification,  see  supra,  p.  264,  note  i.  It  is  perhaps  just  worth 
noting,  that  both  in  the  Sylloge  of  Verdun  and  of  Cambridge,  this  inscription 
is  quite  close  to  an  inscription  ascribed  to  S.  Maria  Maggiore,  which  stands 
very  near  the  church  of  S.  Michael  in  question  : — Verdun  :  Sumite  No.  25,  Istic 
No.  26  (S.  Maria  Maggiore  283) ;  and  Cambridge  :  Sumite  No.  10,  Istic  No.  il 
(S.  Maria  13). 

'  Except  Spes,  ratio  (15),  see  supra,  p.  267. 


276    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

the  information  as  to  the  building  of  a  Baptistery  of  S.  Michael 
is  peculiar  to  the  Cambridge  manuscript.  In  the  ordinary- 
text  of  the  Liber  Pontificalis  it  is  merely  recorded  that  water 
was  laid  on  to  the  basilica. 

(2)  Or  to  S.  Priscilla  originally,  and  then  S.  Michael's  ? 
— Marucchi  still  believes  that  the  inscriptions  Sumite  and 
Istic  stood  originally  in  the  baptistery  and  consignatorium 
recently  discovered  in  S.  Priscilla;  and  that  when  Symmachus 
built  his  Baptistery  of  S.  Michael,  which  had  to  serve  too,  as 
a  consignatoritim,  he  took  the  ancient  inscriptions,  combined 
them  into  one,  and  inserted  the  distich  about  himself.  Various 
facts  support  this  conclusion.  There  was  a  close  connection 
between  the  church  of  S.  Pudentiana,  in  whose  parish 
S.  Michael's  stood,  and  the  catacomb  of  S.  Priscilla;  indeed, 
in  the  Middle  Ages  the  crypts  of  S.  Pudentiana  were  called 
Coemeterium  S.  Priscillae.  Moreover,  the  difference  of  text 
in  the  Sylloge  of  Verdun  and  that  of  Cambridge  could  be 
accounted  for  by  the  fact  that  the  two  copyists  were  using 
two  different  originals.  It  was  also  quite  in  harmony  with 
the  practice  of  the  time  to  borrow  inscriptions.  The 
thought,  too,  suggests  itself  that  if  Marucchi  is  correct 
in  his  hypothesis,  perhaps  the  word  claustra  and  limina 
stood  in  the  Priscilla  buildings  with  their  association 
with  Peter,  and  that  regna  and  lumina  stood  in  S.  Michael's, 
as  a  happy  adaptation  in  honour  of  the  patron  of  the 
baptistery. 

(3)  Or  to  S.  Peter's  ? — Duchesne  recognizes  the  number 
of  false  attributions  in  the  Sylloge  of  Cambridge,  and  the 
fact  of  the  addition  of  the  Symmachus  lines  by  the  twelfth- 
century  compiler.  He  includes  among  false  ascriptions 
the  local  attribution  to  S.  Michael  of  Sumite  and  Istic,  and 
holds  that  the  inscriptions  should  be  ascribed  to  S.  Peter's 
baptistery  on  the  Vatican,  which  Symmachus  did  in  fact 
repair. 

In  that  case,  apparently,  the  Symmachus  lines  would  be 
genuine?  If  so,  why  do  they  not  appear  in  the  Verdun 
version?  It  may,  of  course,  as  Bonavenia  holds,  be 
mutilated. 

There  are  difficulties  whichever  explanation  we  adopt, 


THE  NEW  SYLLOGE  OF  CAMBRIDGE        277 

and  the  material  is  not  sufficient  to  form  a  final  opinion;^ 
but  the  investigation  itself  is  valuable  as  an  example  of 
method,  of  the  precise  weaknesses  of  the  Syllogae,  and  of 
the  wide  divergence  of  view  among  scholars  on  all  such 
matters. 

^  Is  it  just  possible  that  the  inscriptions  belong  to  S.  Michael,  7  miles  N. 
of  Rome  on  the  Via  Salaria  ?  If  so,  the  heading  of  the  Verdun  Sylloge  should 
be  Ad  Pontes  S.  Michaelis,  and  the  inscription  would  then  stand  in  correct 
position  in  the  Sylloge,  namely,  just  after  the  inscriptions  of  S.  Silvester,  on  the 
Via  Salaria,  2  miles  N.  of  Rome.  The  fact  that  Sumite  occurs  in  the  Sylloge  of 
Cambridge  among  a  set  which  are  **  within  the  city  "  {Intra  civitatem)  does  not 
carry  much  weight  in  such  a  document. 


CHAPTER   XXI 

THE   SYLLOGAE:    SOME   EXAMPLES   OF 
INSCRIPTIONS 

Inscriptions  mainly  Urban  :  S.  Peter  (Nos.  1-6) — on  papal  authority, 
baptism,  the  Incarnation,  etc.  ;  S.  Maria  Maggiore  (No.  7) — on  the  Incarna- 
tion ;  S.  Laurence  in  Damaso  (8)  and  S.  Priscilla  (?)  (No.  9)  and  an 
African  Church  (10) — on  baptism  and  confirmation;  the  Oratory  of  the 
Cross  in  the  Baptistery  of  S.  Peter's  (?)  (11)— on  the  Redemption  and  the 
Eucharist;  Oratory  of  the  Saviour,  S.  Peter's  (?)  (12)— on  the  Holy 
Name;  S.  Paul  (13) — for  a  cantharus ;  SS.  Cosmas  and  Damian  (14);  S. 
Agnes  {1$).— Inscriptions  for  secular  buildings:  Archives  of  S.  Laurence  in 
Damaso  (16);  the  Library  of  Gregory  the  Great  {i^j).— Inscriptions  from 
suburban  tombs,  mainly  by  Damasus -.  Epitaph  ON  HIMSELF  (18);  in  the 
PAPAL  crypt  OF  S.  Callixtus  (19,  2o) ;  of  Gordianus,  near  Via  Labicana 
(21) ;  of  Tiburtius  on  Via  Tiburtina  (22)  ;  Epitaphs  by  Boniface  on  S.  Felicitas, 
Via  Salaria  (23,  24) ;  Inscription  of  Vigilius  on  the  Via  Salaria  (25). — 
Relics  in  S.  Stephen  on  the  Vatican,  and  in  S.  Silvester  in  Capite  (26). 

Inscriptions  mainly  Urban:  S.  Peter's. — As  might  be 
expected,  it  is  in  the  Basilica  of  S.  Peter's  that  the  inscriptions 
are  most  abundant  and  varied  in  character. 

1.  Of  Constantine  on  the  Triumphal  Arch  (Fourth 
Century). — The  earliest  of  all  is  that  of  Constantine  ^  over 
the  triumphal  arch  of  the  basilica  he  had  just  erected  on  the 
site  of  the  little  memorial  chapel  of  Pope  Anacletus  : 

I.  In  Arcu  Sancti  Petri. 

QUOD  DUCE  TE  MUNDUS  SURREXIT  IN  ASTRA  TRIUMPHANS 
HANC  CONSTANTINUS  VICTOR   TIBI   CONDIDIT   AULAM 

Because  under  Thy  leadership  the  world  arose 
triumphant  to  the  stars,  Constantine  the  victor 
(sc.  over  his  enemies  at  the  Mulvian  Bridge)  has 
founded  this  temple  to  Thee. 

^  Sylloge  Einsiedlensis  (in  /.  C.  p.  20,  No.  6). 
278 


SYLLOGAE:  EXAMPLES  OF  LNSCRIPTIONS     279 

2  and  3.  Damasus  for  the  Baptistery  (Fourth  Century). 

— In  the  crypt  of  S.  Peter's  is  still  to  be  seen  the  inscription 
of  Damasus/  recording  the  discovery  of  the  spring  on  the 
Vatican  Hill  destined  to  supply  the  new  baptistery  with 
water  : 

2.   CINGEBANT   LATICES   MONTEM   TENEROQUE    MEATU 

CORPORA   MULTORUM    CINERES   ATQUE   OSSA   RIGABANT 
NON   TULIT   HOC   DAMASUS   COMMUNI   LEGE  SEPVLTOS 
POST  REQUIEM  TRISTES   ITERUM   PERSOLVERE   POENAS 
PROTINUS   ADGRESSUS   MAGNUM   SUPERARE  LABOREM 
AGGERIS   IMMENSI   DEJECIT   CULMINA   MONTIS 
INTIMA  SOLLICITE   SCRUTATUS   VISCERA   TERRAE 
SICCAVIT   TOTUM   QUIDQUID   MADEFECERAT    HUMOR 
INVENIT   FONTEM   PRAEBET   QUI   DONA   SALUTIS 
HOC  CURAVIT   MERCURIUS  LEVITA   FIDELIS 

Streams  of  water  surrounded  the  (Vatican)  hill,  and, 
gently  winding,  drenched  the  bodies,  bones  and 
ashes  of  many.  Damasus  could  not  endure 
that  thus  buried  indiscriminately  they  should 
again  suffer  grievous  pains  when  they  had  won 
peace.  So  at  once  venturing  on  the  great  toil, 
he  laid  low  the  summit  of  the  immense  hill. 
Carefully  scrutinising  the  inmost  depths  of  the 
earth,  he  dried  everything  which  the  water  had 
made  sodden.  Then  he  discovered  a  spring 
which  brings  us  the  gift  of  salvation  (sc.  water 
for  baptism).  Mercurius,  the  faithful  deacon, 
executed  this  work. 

For  the   baptistery  itself  Damasus  wrote  the   following 
lines  :^ 

3.  Ad  Pontes. 

NON   HAEC   HUMANIS   OPIBUS   NON   ARTE   MAGISTRA 

(line  missing) 
SED   PRAESTANTE   PETRO   CUI   TRADITA  JANUA    CAELI    EST 

ANTISTES   CHRISTI   COMPOSUIT   DAMASUS 

^  Inscriptio7tes  Vaticanae  (in  /.  C.  p.  56,  No.  14)  ;  for  a  reproduction  of  the 
original,  see  P.  Dionysius,  Vaticanae  Basilicae  Cryptae  Monumenta^  p.  61,  pi. 
xxvii.,  Rome,  1773. 

^  Sylloge  Laureshamensis  (in  I.C.  p.  147,  No.  iq), 


28o    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

UNA  PETRI  SEDES  UNUM  VERUMQUE  LAVACRUM 
VINCULA  NULLA  TENENT  quem  lavat  iste  liquor. 

For  the  baptistery. 

This  is  not  the  work  of  worldly  wealth,  nor  of  a 
master's  art  (but  the  work  of  God,  .  .  .  ) ;  but 
relying  on  Peter,  to  whom  has  been  committed 
the  gate  of  heaven,  Damasus  the  representative 
of  Christ,  composed  these  lines.  There  is  one 
seat  of  Peter,  one  true  baptism,  and  no  chains 
bind  him  whom  this  water  has  washed. 

There  are  several  more  inscriptions  for  baptisteries  with 
which  that  of  the  Vatican  may  be  compared — for  S.  Laurence 
in  Darnaso}  written  by  Damasus ;  for  S.  Paul,  the  Lateran, 
S.  Anastasia  and  others.^ 

4.  Simplicius  on  the  Papal  Power  (Fifth  Century). — 
The  idea  of  Damasus  concerning  the  *•'  one  seat  of  Peter,"  and 
himself  as  the  representative  of  Christ,  is  developed  in  the 
inscription  ^  of  Simplicius  (468-483),  which  stood  over  the 
entrance  doors  of  S.  Peter's,  and  shows  the  conception  that  a 
fifth-century  pope  held  of  his  office  : 

4.  Super  limina  in  introitu  ecclesiae  (S.  Petri) 

QUI   REGNI   CLAVES   ET   CURAM   TRADIT   OVILIS 
QUI  CAELI  TERRAEQUE  PETRO  COMMISIT  HABENAS 
UT  RESERET  CLAUSIS  UT  SOLVAT  VINCLA  LIGATIS 
SIMPLICIO   NUNC   IPSE  DEDIT   SACRA  JURA  TENERE 
PRAESULI  QUO  CULTUS  VENERANDAE  CRESCERET  AULAE 

Above  the  threshold  at  the  entry  of  the  Church. 

He  Who  handed  over  the  keys  of  the  kingdom 
and  the  care  of  the  sheepfold;  He  Who  committed 
to  Peter  the  reins  of  heaven  and  earth,  that  he 
should  open  to  those  imprisoned,  and  loose  the 
chains  of  those  who  are  bound  ;  has  now  Himself 
granted  to  Simplicius  as  ruler  to  wield  the 
sacred  rights,  that  the  worship  in  these  holy 
courts  might  increase. 

^  Infra^  p.  283. 

2  For  other  churches,  see  infra^  pp.  283,  284. 

^  Laur,  i.  (/.  C.  p.  144,  No.  ^). 


SYLLOGAE:   EXAMPLES  OF  INSCRIPTIONS     281 

5.  Pelagius  i.  on  the  Incarnation  (Sixth  Century). — 

The  doctrine  of  the  Incarnation  is  expounded,  in  opposition 
to  Nestorianism  and  kindred  heresies,  in  an  inscription  of 
Pelagius  I.  (5  5  S— 559)^  which  stood,  suitably  enough,  on  some 
part  of  the  altar.  The  last  verses  throw  light  on  the  troubles 
of  the  times : 

5.  In  Altare  Beati  Petri. 

vox  ARCANA  PATRIS  CAELI  QUIBUS  AEQUA  POTESTAS 

DESCENDIT  TERRAS  LUCE  REPLERE  SUA 
HAEC  DEUS  HUMANAM  SUMENS  DE  VIRGINE  FORMAM 

DISCIPULOS  MUNDO  PRAECIPIENDA  DOCET 
QUAE  MODO  PELAGIUS  PRAESUL  CUM  PLEBE  FIDELIS 

EXERCENS  OFFERT  MUNERA  SACRA  DEO 
UT  ROMANA  MANU  CAELESTI  SCEPTRA  REGANTUR 

SIT  QUORUM  IMPERIO  LIBERA  VERA  FIDES 
PRO  QUIBUS  ANTISTES  REDDENS  HAEC  VOTA  PRECATUR 

SAECULA  PRINCIPIBUS  PACIFICATA  DARI 
HOSTIBUS  UT  DOMITIS  PETRI  VIRTUTE  PER  ORBEM 

GENTIBUS  AC  POPULIS  PAX  SIT  ET  ISTA  FIDES 

On  the  altar  of  blessed  Peter. 

The  hidden  Word  of  the  Father,  to  Whom  (sc.  to 
the  Word  and  the  Father)  is  equal  power  in 
heaven,  came  down  to  fill  earth  with  His  light. 
God,  the  Word,  taking  on  Him  human  form  from 
a  Virgin,  taught  His  disciples  what  they  were  to 
teach  to  the  world.  The  faithful  Pelagius,  now 
performing  these  instructions,  as  ruler,  together 
with  the  people,  offers  these  holy  gifts  to  God ; 
(and  prays)  that  the  Roman  sceptre  may  be 
wielded  by  a  Divine  hand,  and  that  under  that  rule 
the  true  faith  may  be  free.  For  our  princes,  the 
representative  (of  God)  offering  up  these  petitions, 
prays  that  they  may  be  granted  a  time  of  peace, 
and  that  all  enemies,  being  overcome  through- 
out the  world  by  the  power  of  Peter,  to  all 
the  peoples  there  may  be  peace  and  this  faith 
(sc.  in  the  Incarnation). 

6.  Honorius  on  the  Incarnation  (Seventh  Century). — 

These  lines  were  evidently  in  the  mind  of  Honorius  (626-638) 

^  ^aur.  i.  (/.C  p.  145,  No.  7). 


282     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

when  he  put  up   his   inscription  ^  directed   against   similar 
heresies  on  the  great  silver  doors  of  S.  Peter's  : 

6.  Item  in  ostia  majore  Sancti  Petri. 

LUX  ARCANA  DEI  VER13UM  SAPIENTIA  LUCIS 

ATQUE  CORUSCANTIS  SPLENDIDA  IMAGO  PATRIS 

AD  NOS  DESCENDIT  NEC  QUO  FUIT  ESSE  RECESSIT 
UT  CAECAS  MENTES  ERUERET  TENEBRIS 

PLENUS  HOMO  IN  NOSTRIS  ET  VERUS  NASCITUR  ISDEM 
VIRGINIS  EX  UTERO  TOTUS  UBIQUI  DEUS 

On  the  great  door  of  S.  Peter. 

The  hidden  light  of  God,  the  Word,  the  Wisdom, 
and  the  resplendent  Image  of  the  dazzling  light 
of  the  Father,  came  down  to  us,  yet  ceased 
not  to  be  where  ^  He  was  before  :  that  He 
might  deliver  our  blind  spirits  from  darkness ; 
He  is  born  perfect  man  among  us,  and  like- 
wise, from  the  womb  of  a  Virgin,  perfect  all- 
present  God. 

There  follows  a  passage  concerning  the  power  of  Peter, 
an  account  of  "  The  seven  and  tenfold  pestilential  schism  " 
which  arose  in  Istria,  and  was  put  down  by  Honorius,  and  the 
inscription  concludes  with  a  prayer  to  Peter,  "the  gentle 
guardian  of  the  gates  of  heaven,"  to  give  quiet  times  to  his 
flock. 

7.  S.  Maria  Maggiore :  Sixtus  iii.  on  the  Incarnation 
(Fifth  Century).  — The  same  idea  is  expressed  in  an  inscrip- 
tion of  Sixtus  III.  (432-440).^  He  beautified  the  basilica  built 
by  Liberius  (352-356),  and  dedicated  it  to  S.  Mary,  as  a 
memorial  of  the  victory  over  Nestorianism  at  the  Council 
of  Ephesus  held  under  Celestinus  (423-432). 

7.  In  basilica  Sanctae  Mariae  Majore. 

VIRGO  MARIA  TIBI  SIXTUS  NOVA  TEMPLA  DICAVI 
DIGNA  SALUTIFERO   MUNERA  VENTRE  TUO 

*  Ins.  Vat.  {I.e.  p.  53,  No.  3). 

2  Or,  quod—*^  He  ceased  not  to  be  what  He  was  before,  i.e.  God." 
'  Sylloge  Turonensis  (/.  C.  p.  71,  No.  42).    For  another  inscription  on  the  same 
subject  see  Laur.  iv.  (/.  C.  p.  109,  No.  63),  probably  set  up  in  the  palace  of  the 
widow  of  Boethius  ;  also  an  inscription  of  the  fifth  or  sixth  century  in  the  palace 
of  the  Vandal  king  of  Carthage,  Qualiter  intacta  .  .  .  (/.C.  p.  241,  No.  6). 


SYLLOGAE:  EXAMPLES  OF  INSCRIPTIONS     283 

TE  GENETRIX  IGNARA  VIRI  TE  DENIQUE  FETA 
VISCERIBUS  SALVIS  EDITA  NOSTRA  SALUS 

ECCE  TUI  TESTES  UTERI  TIBI  PRAEMIA  PORTANT 
SUB  PEDIBUSQUE  JACET  PASSIO  CUIQUE  SUA 

FERRUM  FLAMMA  FERUS  FLUVIUS  SAEVUMQUE  VENENUM 
TOT  TAMEN  HAS  MORTES  UNA  CORONA  MANET 

O  Virgin  Mary,  I,  Sixtus,  have  dedicated  a  new 
temple  to  thee,  an  offering  worthy  of  the  womb 
that  brought  us  salvation.  Thou,  a  virgin,  didst 
bear,  a  maiden  didst  thou  bring  forth  our  Salva- 
tion. Behold  these  martyrs,  witnesses  to  Him 
Who  was  the  fruit  of  thy  womb,  bear  to  thee 
their  crowns  of  victory,  and  beneath  their  feet 
lie  the  instruments  of  their  passion, — sword, 
flame,  wild  beast,  river,  and  cruel  poison:  one 
crown  alike  awaits  these  divers  deaths. 

The  latter  part  of  the  inscription  refers  evidently  to  a 
representation  of  martyrs  offering  up  their  victorious  crowns  ; 
depicted,  probably  in  mosaic,  round  the  walls  of  the  church.^ 

8.  S.  Laurence  in  Damaso:  Damasus  for  the  Baptistery 
(Fourth  Century). — Another  inscription  2  for  a  baptistery, 
also  by  Damasus,  existed  in  S.  Laurence  in  Damaso, 

8.  Item  ad  fontem  (S.  Laurentii  in  Damaso). 

ISTE  SALUTARES  FONS  CONTINET  INCLITUS  UNDAS 

ET  SOLET  HUMANAM  PURIFICARE  LUEM 
MUNIA  SACRATI  QUAE  SINT  VIS  SCIRE  LIQUORIS 

DANT  REGNATRICEM  FLUMINA  SANCTA  FIDEM 
ABLUE  FONTE  SACRO  VETERIS  CONTAGIA  VITAE 

O  NIMIUM  FELIX  VIVE  RENATUS  AQUA 
HUNG  FONTEM  QUICUMQUE  PETIT  TERRENA  RELINQUIT 

SUBJECIT  ET  PEDIBUS  CAECA  MINISTERIA 

This  glorious  spring  contains  the  waters  of  salva- 
tion, and  purifies  human  guilt;  if  you  wish  to 
know  what  are  the  gifts  of  the  sacred  stream, 
this  holy  river  gives  a  triumphant  faith.  Wash 
away  in  the  holy  spring  the  stains  of  your  old 

^  There  are  many  examples  of  such  representations  still  existing  in  churches 
and  on  sarcophagi  in  Rome,  Ravenna,  and  elsewhere. 

2  Sylloge  Virdunensis  {I.C.  p,  135,  No.  6).     See  supra,  p.  247. 


284     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

life;  O  thrice  happy  man,  live,  born  again  of 
water.  Whoever  seeks  this  spring  forsakes 
earthly  things,  and  tramples  under  foot  the 
works  of  darkness. 

9.  S.  Priscilla  :  Baptistery  and  Consignatorlum  (?  Fifth 
Century).  —  We  possess  another  inscription  for  a  bap- 
tistery, followed  i  mmediately  by  one  for  a  ccnsignato 
I'ium  (or  place  of  confirmation)  in  the  Sylloge  of  Verdun.^ 
The  locality  of  these  inscriptions  is,  as  we  have  seen,  a 
subject  of  some  discussion. 

The  rite  of  confirmation,  or  sealing  {consignatio)  with  the 
sign  of  the  cross  with  holy  oil  {crismd),  was  administered  to 
the  neophyte  immediately  after  baptism ;  both  rites  being 
performed  by  the  bishop — in  Rome  by  the  pope — sitting  in 
the  episcopal  chair.  Sometimes  the  neophyte  passed  from 
the  font  to  the  side  of  the  baptistery ;  sometimes  the  rite 
was  performed  in  a  distinct  building,  the  consignatoriuni? 
There  were  consignatoria  at  the  Vatican  in  the  time  of 
Symmachus  (498-514),  and  in  the  Lateran  in  the  time 
of  Hilarius  (461-468),  both  dedicated  to  the  Holy  Cross. 

10.  An  African  Church:  for  a  Conslgnatorium  (Fifth 
Century). — Of  about  the  same  date  are  two  inscriptions,  for 
baptistery  and  consignatorlum  respectively,  for  an  African 
church  unknown.  This  consignatoriuni  also  is  dedicated 
to  the  Holy  Cross,  and  the  inscription  ^  is  as  follows : 

10.  Versus  Sanctae  Crucis. 

HINC  CRUX  SANCTA  POTENS  COELO  SUCCESSIT  ET  ASTRIS 

DUM  RETINET  CORPUS  MISIT  IN  ASTRA  DEUM 
QUI  FUGIS  INSIDIAS  MUNDI  CRUCIS  UTERE  SIGNIS 

HAC  ARMATA  FIDES  PROTEGIT  OMNE  MALUM 
CRUX  DOMINI  MECUM  CRUX  EST  QUAM  SEMPER  ADORO 

CRUX  MIHI  REFUGIUM  CRUX  MIHI  CERTA  SALUS 
VIRTUTUM  GENETRIX  TONS  VITAE  JANUA  CAELI 

CRUX  CHRISTI  TOTUM  DISTRUIT  HOSTIS  OPUS 

^  For  text  and  general  discussion  see  supra,  pp.  247,  270  et  seqq. 
2  The    whole   ceremony   can   be   seen   in   Westminster   Cathedral  on  Holy 
Saturday  if  there  happens  to  be  an  adult  baptism. 
^  Anthologia  Salmasi'ana  (in  I.C.  p.  241,  No.  5). 


SYLLOGAE:  EXAMPLES  OF  INSCRIPTIONS     285 

The  Holy  Cross  has  risen  mighty  to  the  stars  of 
heaven.  While  it  retained  the  body  (of  our 
Lord)  it  set  free  God  to  return  to  the  stars. 
Thou  who  dost  flee  the  snares  of  this  world, 
use  the  sign  of  the  Cross.  Armed  with  this, 
faith  protects  against  all  evil.  The  Cross  of  the 
Lord  is  with  me,  it  is  the  Cross  which  I  ever 
adore ;  the  Cross  is  my  refuge,  the  Cross  is  my 
assured  salvation.  Parent  of  virtues,  fountain 
of  life,  gate  of  heaven,  the  Cross  of  Christ  has 
utterly  destroyed  the  work  of  the  enemy. 

11.  Oratory  of  the  Holy  Cross  in  the  Baptistery  of  S. 
Peter's  (?) :  by  Symmachus :  (498-514)  on  the  Redemption 
and  Eucharist. — It  was  probably  for  the  chapel  of  the 
Holy  Cross  in  the  baptistery  of  S.  Peter's  that  Symmachus 
(498-514)  put  up  the  following  inscription^  concerning  the 
Redemption  and  the  Eucharist.  The  last  two  lines  are 
familiar  from  the  office  of  the  Exaltation  of  the  Cross.^ 

II.   FORTIS  AD  INFIRMOS  DESCENDENS  PANIS  ALENDOS 
HOC  FRACTUS  LIGNO  EST  UT  POTUISSET  EDI 

HIC  AGNI  MEMBRIS  PROPRIO  MORS  DENTE  LIGATA  EST 
ET  PRAEDAM  PRAEDAE  JAM  GEMIT  ESSE  SUAE 

O  MAGNUM  PIETATIS  OPUS  MORS  MORTUA  TUNC  EST 
QUANDO  HOC  IN  LIGNO  MORTUA  VITA  FUIT 

The  Strong  One  came  down  to  the  weak ;  and, 
Bread  to  those  who  need  food,  He  was  broken 
on  the  wood  of  the  Cross,  that  we  might  feed  on 
Him.  On  this  Cross  the  limbs  of  the  Lamb 
bound  death  with  his  own  bonds, — death  which 
now  groans  that  it  is  preyed  upon  by  its  Prey. 
O  great  work  of  love  1  then  death  died  when  on 
this  Cross  our  Life  hung  dead. 

12.  Oratory  of  our  Saviour,  S.  Peter's  (?):  by  Sym- 
machus, in  honour  of  the  Holy  Name.  — The  new  Sylloge  ^ 
contains  the  inscription  consisting  of  a  series  of  invocations 
to  the  name  of  Jesus,  a  model,  doubtless,  for   the  "  Litany 

1  MSS.  KK.  IV.  6,  at  Cambridge.     See  supra,  p.  254. 

2  Roman  Breviary,  Sept.  14th.  ^  ^gS.  KK.  IV.  6,  Cambridge. 


286    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

of  the  Holy  Name"  and  similar  later  compositions.  It  is 
here  ascribed  to  Symmachus  for  "  The  Oratory  of  our 
Saviour."  The  poem  was  already  known  without  the  last 
line  and  attributed  to  a  certain  Silvius,  or  Severus.^ 

12.  Item  in  Oratorio  Salvatoris  de  nominibus  Ejusdem. 

SPES  RATIO  VIA  VITA  SALUS  SAPIENTIA  MENS  MONS 

JUDEX  PORTA  GIGAS  REX  GEMMA  PROPHETA  SACERDOS 

MESSIAS  SABBAOT  RABBI  SPONSUS  MEDIATOR 

VIRGA  COLUMBA  PETRA  FILIUS  EMMANUELQUE 

VINEA  PASTOR  OVIS  PAX  RADIX  VITIS  OLIVA 

FONS  AGNUS  PANIS  ARIES  VITULUS  LEO  JESUS 

VERBUM  HOMO  RETE  LAPIS  TECTUM  DOMUS  OMNIA  CHRISTUS 

SIMMACHUS  1ST  A  TIB  I  PIE  JESU  NOMINA  LUSIT 

Hope.  Reason.  The  Way.  Life.  Salvation. 
Wisdom.  Mind.  Mountain.  Judge.  Door. 
Giant.  King.  Jewel.  Prophet.  Priest.  Messiah. 
Sabbaoth.  Rabbi.  Bridegroom.  Mediator.  Rod. 
Dove.  Rock.  Son  and  Emmanuel.  Vineyard. 
Shepherd.  Sheep.  Peace.  Root.  Vine.  Olive. 
Fountain.  Lamb.  Bread.  Ram.  Calf.  Lion. 
Jesus.  Word.  Man.  Net.  Stone.  Covering. 
House.  All  things  Christ.  Symmachus  made 
this  play  on  Thy  Names,  O  gentle  Jesus. 

13.  S.  Paul :  Leo  i.  for  a  Cantharus  (Fifth  Century). — In 

the  Basilica  of  S.  Paul  is  an  example  by  Leo  L  (440-461)  of 
an  inscription  2  for  the  basin  of  the  fountain  {cantharus) 
which  stood  in  the  centre  of  the  atrium.  It  was  here 
that  the  pilgrims  would  wash  before  actually  entering 
the  church. 

13.  Isti  versiculi  in  atrio  Sancti  Pauli  scripti  sunt. 

PERDIDERAT  LATICUM  LONGAEVA  INCURIA  CURSUS 
QUOS  TIBI  NUNC  PLENO  CANTARUS  ORE  VOMIT 

PROVIDA  PASTORIS  PRAE  TOTUM  CURA  LEONIS 
HAEC  OVIBUS  CHRISTI  LARGA  FLUENTA  DEDIT 

UNDE  LAV  AT  CARNIS  MACULAS  SED  CRIMINA  PURGAT 
PURIFICATQUE  ANIMAS  MUNDIOR  AMNE  FIDES 

*  Supra,  p.  267.  *  Sylloge  Centulensis  {I.C.  p.  80,  No.  13). 


SYLLOGAE:  EXAMPLES  OF  INSCRIPTIONS    287 

QUISQUIS  SUIS  MERITIS  VENERANDA  SACRARIA  PAULI 
INGREDERIS  SUPPLEX  ABLUE  FONTE  MANUS 

Through  the  neglect  of  ages  the  stream  of  waters 
had  been  lost  which  now  the  full-mouthed 
fountain  pours  forth  for  thee.  The  provident 
care  in  all  things  of  your  shepherd,  Leo,  gave 
these  broad  streams  to  the  flock  of  Christ  where- 
with to  wash  away  the  stains  of  the  body.  But 
faith,  purer  than  this  water,  cleanses  from  guilt 
and  purifies  our  souls.  Whoever  thou  art  who 
enterest  as  a  suppliant  to  the  shrine  of  Paul, 
made  holy  by  his  merits, — wash  thy  hands  in 
this  fountain. 

14.  SS.  Cosmas  and  Damian:  by  Felix  iv.  (Sixth 
Century). — The  Greek  saints  Cosmas  and  Damian  were 
extremely  popular  in  Rome.  The  inscription  ^  on  the  apse 
of  their  basilica  composed  by  Felix  (526—530)  is  still  in 
existence.  The  first  two  lines  seem  to  have  been  suggested 
by  the  opening  words  of  an  inscription  ^  of  Symmachus 
(498-514)  for  an  altar  in  S.  Andrew  on  the  Vatican  con- 
taining relics  of  Protus  and  Jacinthus  : 

TEMPLA  MICANT  PLUS  COMPTA  FIDE  QUAM  LUCE  METALLI 

Temples  shine  more  glorious  adorned  with  faith 
than  with  the  light  of  precious  metals.^ 

The  verses  of  SS.  Cosmas  and  Damian  are  as  follows  : 
14.  In  Basilica  Cosmae  et  Damiani. 

AULA  DEI  CLARIS  RADIAT  SPECIOSA  METALLIS 
IN  QUA  PLUS  FIDEI  LUX  PRETIOSA  MICAT 

MARTYRIBUS  MEDICIS  POPULO  SPES  CERTA  SALUTIS 
VENIT  ET  EX  SACRO  CREVIT  HONORE  LOCUS 

OBTULIT  HOC  DOMINO  FELIX  ANTISTITE  DIGNUM 
MUNUS  UT  AETHERIA  VIVAT  IN  ARCE  POLI 

The  temple  of  God   shines   glorious   with   bright 

1  Tur.  {/.C.  p.  71,  No.  41). 

^  Anthol.  Cod.  Paris  {I.C.  p.  246  and  note).     Cf.  supra,  p.  258. 

^  The  word  inetallis  seems  to  be  of  somewhat  general  significance,  including 
marbles,  metal- work,  and  referring  especially  to  mosaics.  Cf.  supra,  pp.  261, 
262. 


288     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

metals ;  but  the  precious  light  of  faith  shines 
here  more  splendid.  A  certain  hope  of  safety 
came  to  the  people  in  their  martyred  physicians, 
and  the  church  arose  from  the  holy  reverence 
paid  them.  Felix  offered  this  gift  worthy  of  its 
patron  saint,  that  he  himself  might  live  in  the 
heavenly  city  above. 

15.  S.  Agnes  :  by  Honorius  (Seventh  Century). — These 
verses  again  certainly  inspired  Honorius  (625—640)  in  his 
distich  ^  for  the  arch  of  S.  Agnes  in  Via  Nomentana. 

15.  Item  in  arcu. 

VIRGINIS  AULA  MICAT  VARUS  DECORATA  METALLIS 

SED  PLUS  NAMQUE  ^  NITET  MERITIS  FULGENTIOR  AMPLIS 

The  Court  of  the  Virgin  gleams  adorned  with 
divers  precious  metals :  but  she  herself  shines 
more  glorious  with  her  great  merits. 

Somewhat  similar  are  the  opening  words  of  another 
inscription  ^  in  the  apse  of  S.  Agnes  : 

Sanctae  Agnae  {sic)  Martyris. 

AUREA  CONCISIS  SURGIT  PICTURA  METALLIS 

Her  image  rises  all  in  gold  among  the  cut  mosaics. 

16.  Inscriptions  for  Secular  Buildings:  Archives  of  S. 
Laurence  in  Damaso,  by  Damasus  (Fourth  Century). — The 

secular  buildings,  too,  had  their  full  share  of  inscriptions. 
As  an  example  we  may  give  the  inscription  Damasus  set  up 
in  the  portico  adjoining  the  church  of  S.  Laurence  in  Damaso 
where  the  ecclesiastical  archives  were  kept.* 

16.  In  Ecclesia  beati  Laurentii  Martyris  in  qua  requiescit 
Sanctus  Damasus  papa. 

1  Tur.  {LC.  p.  63,  No.  6).     Cf.  supra,  p.  261. 

2  Is  this  word  correct  ? 

2  Laur.  iv.  (/.  C.  viii.  p.  104,  No.  36).     Cf.  stipra,  p.  262. 

^  Latir.  i.  (in  /.  C,  p.  151,  No,  23).  The  body  of  Damasus  was  translated  from 
the  Via  Ardeatina  to  S.  Laurence  in  Da?naso  by  Hadrian  I.  (772-795) ;  see 
Lib.  Pont. 


SYLLOGAE:  EXAMPLES  OF  INSCRIPTIONS     289 

HINC  PATER  ^   EXCEPTOR  LECTOR  LEVITA  SACERDOS 
CREVERAT  HINC  MERITIS  QUONIAM  MELIORIBUS  ACTIS 
HINC  MHil  PROVECTO  CHRISTUS  CUI  SUMMA  POTESTAS 
SEDIS  APOSTOLICAE  VOLUIT  CONCEDERE  HONOREM 
ARCHIBIS  FATEOR  VOLUI  NOVA  CONDERE  TECTA 
ADDERE  PRAETEREA  DEXTRA  LAEVAQUE  COLUMN  AS 
QUAE  DAMASI  TENEANT  PROPRIUM  PER  SAECULA  NOMEN 

In  the  church  of  blessed  Laurence  the  martyr, 
where  rests  S.  Damasus,  pope. 

Here  my  father  grew  up.  He  was  clerk,  reader, 
deacon,  priest  (probably  bishof).  Here  he  grew 
in  grace  through  his  good  deeds.  Here,  as  I 
grew  old,  Christ,  in  whom  is  the  supreme  power, 
willed  to  grant  me  glory  of  the  apostolic  seat  {i.e. 
he  became  pope).  I  confess  I  wished  to  erect 
a  new  building  for  the  archives,  and  to  add 
columns  on  the  left  and  right  {i.e.  make  a 
portico),  which  should  bear  as  their  own  the  name 
of  Damasus  through  the  ages. 

17.  Library  of  Gregory  the  Great,  by  Agapetus  (Sixth 
Century). — Another  inscription  for  a  library  is  that  over  the 
library  of  Gregory  the  Great  on  the  Coelian  Hill.^  It  had 
been  built  by  Pope  Agapetus  (535-536),  and  adorned  with 
representations  of  the  Fathers  of  the  Church,  with  Agapetus 
among  them. 

17.  In  bibliotheca  Sancti  Gregorii  qui  est  in  Monasterio 
Clitauri  ubi  ipse  dialogorum  (sc.  libros)  scripsit. 

SANCTORUM  VENERANDA  COHORS  SEDET  ORDINE  longO 
DIVINAE  LEGIS  MYSTICA  DICTA  DOCENS 

^  This  reading,  rather  than  the  alternative  puer^  is  accepted  as  correct  by 
most  scholars, — so  the  verses  would  apply  to  iht  father  of  Damasus.  If  puer  is 
read,  the  whole  inscription  becomes  autobiographical  (see  pp.  311  et  seqq.  for  a 
discussion  on  the  life  of  Damasus).  The  word  sacerdos  (priest)  is  frequently 
used  by  Damasus  of  a  bishop ;  see  his  reference  to  himself  (No.  42,  ed.  Ihm  : 
reddit  sua  vota  sacerdos)',  and  to  the  popes  Miltiades  (No.  12:  pace  sacerdos), 
Siricius  (No.  93  :  magnus  sacerdos)  and  others.  It  is  used  by  other  popes  in 
their  inscriptions  of  themselves  r—ywr^  Sacerdos  =^x\^\Sx!\  bishop,  or  pope.  Cf. 
supra,  pp.  250,  260 ;  cf  p.  290. 

2  Eins.  (in  I.C.  p.  28,  No.  55). 

19 


290    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

HOS   INTER   RESIDENS   AGAPETUS   JURE  SACERDOS 
CODICIBUS  PULCHRUM  CONDIDIT  ARTE  LOCUM 

GRATIA  PAR  CUNCTIS  SANCTUS  ^  LABOR  OMNIBUS  UNUS 
DISSONA  VERBA  QUIDEM  SED  TAMEN  UNA  FIDES 

For  the  library  of  Saint  Gregory,  which  is  in  the 
Monastery  on  the  slope  of  Clitaurus,  where  he 
wrote  his  Dialogues. 

A  noble  band  of  the  saints  is  ranged  around, 
teaching  the  mystic  words  of  the  divine 
law.  Among  these  sits  Agapetus,  the  lawful 
bishop;  he  fashioned  with  skill  this  fair  place 
for  the  manuscripts.  Equal  is  our  gratitude 
to  all  these,  even  as  the  holy  toil  of  each 
was  the  same.  For  divers  were  their  voices,  but 
one  their  faith. 

Inscriptions  for  Suburban  Tombs  (Damasus,  etc.). — By 
far  the  largest  number  of  inscriptions  were  written  by 
Damasus,  and  destined  to  adorn  the  martyrs'  tombs.  Some, 
however,  as  we  have  seen,  were  for  churches.^  Later,  we 
will  consider  the  group  of  his  own  family  epitaphs  from 
which  we  gather  some  facts  about  his  life.^ 

Among  the  surburban  inscriptions,  however,  we  note 
the  epitaph  of  Damasus*  himself.  It  once  stood,  together 
with  that  of  his  mother  Laurentia,  and  his  sister  Irene, 
in  the  basilica  which  he  built  for  himself  on  the  Via 
Ardeatina,  where  the  three  lay  side  by  side. 

18.  Epitaph  on  Damasus  by  Himself  (Fourth  Century), 
Via  Ardeatina. 

1 8.  Epitaphium  papae  Damasi  quod  sibi  edidit  ipse. 

QUI  GRADIENS  PELAGI  FLUCTUS  COMPRESSIT  AMAROS 
VIVERE  QUI  PRAESTAT  MORIENTIA  SEMINA  TERRAE 
SOLVERE  QUI  POTUIT  LETALIA  VINCULA  MORTIS 

^  Or  Sanctis?  ^  Supra,  pp.  279,  283. 

•  On  the  epigrams  of  Damasus,  see  Bull.  Arch.  Crist,,  1884,  p.  7.  On 
other  inscriptions  and  details  of  his  life,  see  infra,  p.  311  et  seqq, 

*  Anthol.  hidor,  (in  /.  C  p.  252,  No.  i).  Many  lines  of  this  epitaph  have 
been  borrowed  for  other  inscriptions;  see  I.C.  p.  170,  No.  27  ;  p.  323,  No.  5. 


SYLLOGAE:  EXAMPLES  OF  INSCRIPTIONS    291 

POST  TENEBRAS  FRATREM  POST  TERTIA  LUMINA  SOUS 

AD  SUPEROS  ITERUM  MARTAE  DONARE  SORORI 

POST  CINERES  DAMASUM  FACIET  QUIA  SURGERE  CREDO 

He  Who  walking  on  the  waves  could  calm  the 
bitter  waters,  and  Who  grants  life  to  the  dying 
seeds  of  the  earth ;  He  Who  could  loose  the  mortal 
chains  of  Death  ;  Who,  after  the  darkness,  could 
bring  back  to  the  upper  world  again,  on  the 
third  day,  the  brother  for  his  sister  Martha :  I 
believe  He  will  make  Damasus  rise  again  from 
his  ashes. 

19.  Papal  Crypt,  S.  Callixtus ;  by  Damasus. — Turning 
to  the  martyrs'  tombs,  the  epitaph  which  stood  in  the  papal 
crypt  of  S.  Callixtus  ^  strikes,  as  it  were,  the  keynote  of  the 
whole  series : 

19.  HIC  CONGESTA  JACET  QUAERIS  SI  TURBA  PIORUM 

CORPORA  SANCTORUM  RETINENT  VENERANDA  SEPULCRA 
SUBLIMES  ANIMAS  RAPUIT  SIBI  REGIA  CAELI 
HIC  COMITES  SIXTI  PORTANT  QUI  EX  HOSTE  TROPEA 
HIC  NUMERUS  PROCERUM  SERVAT  QUI  ALTARIA  CHRISTI 
HIC  POSITUS  LONGA  VIXIT  QUI  IN  PACE  SACERDOS 
HIC  CONFESSORES  CHRISTI  QUOS  GRAECIA  MISIT 
HICJUVENESPUERIQUESENES  CASTIQUE  NEPOTES 
QUIS  MAGE  VIRGINEUM  PLACUIT  RETINERE  PUDOREM 
HIC  FATEOR  DAMASUS  VOLUI  MEA  CONDERE  MEMBRA 
SED  CINERES  TIMUI  SANCTOS  VEXARE  PIORUM 

If  thou  seekest  them,  here  lies  in  little  space 
a  throng  of  holy  ones.  Their  honoured 
sepulchres  hold  the  bodies  of  the  saints, 
but  the  realms  of  heaven  have  rapt  away 
their  lofty  spirits.  Here  are  the  comrades 
(Laurence  and  his  fellow  deacons)  of  Sixtus 
(the  martyred  pope),  who  wrested  victory 
from  the  enemy;  here  the  band  of  our  leaders 
who  serve  the  altars  of  Christ  (i.e.  bishops 
of  Rome).  Here  is  laid  the  priest  (Miltiades, 
311-314)  who  lived  long  days  in  peace;  here 
are  the  confessors  of  Christ  whom  Greece  sent 

1  Twr.  (/.C.  p.  66,  No.  23). 


292     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

forth  (the  Greek  martyrs  Hippolytus,  Adrias, 
Neo,  etc.).  Here  are  young  men  and  boys, 
old  men  and  children,  whose  will  it  was 
to  preserve  their  virgin  purity.  I  confess 
that  I,  Damasus,  would  fain  have  laid  my 
limbs  here,  but  I  feared  to  trouble  the  holy 
ashes  of  the  saints. 

20.  The  Papal  Crypt:  List  of  Popes. — In  this  same 
crypt  was  a  marble  slab  put  up  by  Sixtus  III.  (432- 
440),  inscribed^  with  the  list  of  popes  and  others  buried 
here: 

20.  SIXTUS  (II.),  DIONYSIUS,  CORNELIUS,  FELIX,  PONTIANUS, 

FABIANUS,  GAIUS,  EUSEBIUS,  MELCHIADES,  STEPHANUS, 
URBANUS,  LUCIUS,  MANNUS  (?),  ANTEROS,  NUMIDIANUS, 
LADICEUS,  JULIANUS,  POLYCARPUS,  OPTATUS. 

21.  Gordianus,  Martyr,  near  Via  Labicana :  by 
Damasus. — One  of  the  most  beautiful  of  the  epitaphs  ^ 
is  that  of  the  youthful  martyr  Gordianus,  buried  between 
the  Via  Labicana  and  Via  Latina : 

21.  In  Metropi  (sic)  Via. 

HAEC  QUICUMQUE  VIDES  NIMIO  PERFECTA  LABORE 
DESINE  MIRARI  MINUS  EST  QUAM  ^  MARTYR  HABETUR 
HIC  AETATE  PUER  RUDIBUS  JAM  VICTOR  IN  ANNIS 
TEMPORE  SUB  PAUCO  MATURA  LAUDE  TRIUMPHANS 
ASPERA  INNOCUO  MACULAVIT  TELA  CRUORE 
ET  SITIENS  TENERO  SUXIT  SIBI  SANGUINE  PRAEDO 
SIC  VICTOR  SUPERAS  AURAS  REGNUMQUE  PETIVIT 
ET  NOS  CAELESTI  PLACIDOS  DE  SEDE  REVISIT 
NOMINE  GORDIANUS  CHRISTI  QUEM  PALMA  CORONAT 
MARMORE  CONCLUDENS  ARCHAM  CINERESQUE  BEATOS 
PRESBYTER  ORNAVIT  RENOVANS  VINCENTIUS  ULTRO 

You  who  look  upon  this  grave,  perfected  with  so 
great  a  labour,  cease  to  wonder:  it  is  less 
wondrous  than  the  martyr  it  enshrines.  He, 
a  boy  in  age,  a  victor  in  his  youthful  years, 
in    a    little    space   triumphed,    ripe    for    glory. 

*  Tur.  [J.  C.  p.  66,  No.  24).     The  names  are  in  the  genitive  in  the  text. 
2  Tur,  {I.e.  p.  64,  No.  15).  3  De  Rossi  emends  to  ^uia. 


SYLLOGAE:  EXAMPLES  OF  INSCRIPTIONS     293 

He  stained  the  cruel  weapons  with  his  innocent 
blood :  his  murderer  thirstily  drank  up  the 
blood  of  the  tender  prey.  Thus  victorious 
he  sought  a  supernal  kingdom  and  from 
his  heavenly  dwelling  visits  us  who  enjoy 
peace.  His  name  is  Gordianus,  whom  the 
palm  of  Christ  crowned.  The  priest  Vincentius 
adorned  and  repaired  the  tomb  at  his  own 
expense,  enclosing  the  chest  and  the  blessed 
ashes  in  marble. 

22.  Tiburtius,  Via  Tiburtina :  by  Damasus. — Another 
well  known  inscription^  is  that  of  Tiburtius  on  the  Via 
Tiburtina : 

22.  TEMPORE  QUO  GLADIUS  SECUIT  PIA  VISCERA  MATRIS 
EGREGIUS  MARTYR  CONTEMPTO  PRINCIPE  MUNDI 
AETHERIS  ALTA  PETIT  CHRISTO  COMITANTE  BEATUS 

HIC  TIBI  SANCTUS  HONOR  SEMPER  LAUDESQUE  MANEBUNT 
CARE  DEO  UT  FOVEAS  DAMASUM  PRECOR  ALME  TIBURTI 

At  the  time  when  the  sword  was  piercing  the 
heart  of  our  holy  mother  (the  Church),  this 
glorious  martyr,  despising  the  prince  of  this 
world,  sought,  blessed  one,  with  Christ  as  com- 
panion, the  heights  of  heaven.  Here  (at  the 
tomb)  for  ever  shall  be  holy  honour  and  praise 
to  thee.  O  gentle  Tiburtius,  dear  to  God,  I 
pray  thee  cherish  Damasus. 

23,  24.  Epitaphs  on  S.  Felicitas,  Via  Salaria ;  by  Boni- 
face (Fifth  Century). — Boniface  i.  (418-423)  is  the  author 
of  two  epitaphs  ^  to  S.  Felicitas  for  her  church  on  the  Via 
Salaria.  The  first  represents  her  standing  before  the 
judge : 

23.  Epitaphium  Sanctae  Felicitatis. 

DISCITE  QUID  MERITI  PRAESTET  PRO  REGE  FERIRI 
FEMINA  NON  TIMUIT  GLADIUM  CUM  NATIS  OBIVIT 
CONFESSA    CHRISTUM  MERUIT  PER  SAECULA  NOMEN 

^  Tur.  [I.e.  p.  64,  No.  12).    The  first  line  is  repeated  in  two  other  epitaphs 
of  Damasus,  both  on  the  Via  Salaria  {I.C.  pp.  loi  and  103,  Nos.  21,  34a). 
^  l'i7'd.  {I.e.  p.  136,  Nos.  12,  13,  13a), 


294     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Learn  how  great  a  merit  it  is,  to  be  slain  for 
Christ  the  King.  A  woman  feared  not  the 
sword :  she  perished  with  her  sons :  having 
confessed  Christ,  she  earned  for  ever  her  name 
(Felicitas). 

In  the  second  inscription,  at  the  entrance  to  the  church, 
she  is  enjoying  a  somewhat  Virgilian  paradise  : 

24.  Iste  versiculi  sunt  scripti  in  introitu  ecclesiae. 

CORPOREIS  RESOLUTA  MALIS  DUCE   PRAEDITA  CHRISTO 
AETHERIS  ALMA  PARENS  ATRIA  CELSA  PETIT 
INSONTES  PUEROS  SEQUITUR  PER  AMOENA  VIRECTA 
TEMPORA  VICTRICIS  FLOREA  SERTA  LIGANT 
PURPUREAM  RAPIUNT  ANIMAM  CAELESTIA  REGNA 
SANGUINE  LOTA  SUO  MEMBRA  TENET  TUMULUS 
SI  TUMULUM  QUAERIS  MERITUM  DE  NOMINE  SIGNAT 
NE  OPPRIMEREr  bello  dux  FUIT  ISTA  MIHI 


Freed  from  the  pains  of  the  body,  with  Christ  as  her 
leader,  the  gentle  mother  seeks  the  lofty  dwell- 
ings of  the  heavens.  Through  green  meadows 
she  follows  her  innocent  sons,  and  flowery 
wreaths  bind  her  victorious  temples.  The 
realms  of  heaven  have  rapt  away  her  shining 
spirit :  the  tomb  contains  her  limbs  washed 
in  her  own  blood.  If  you  seek  her  tomb,  it  is 
marked  with  the  name  (Felicitas)  she  earned. 
To  me  (who  made  the  epitaph)  she  has  been 
a  (leader  in  conflict?)  that  I  should  not  be 
overcome. 

25.  S.  Vitalis,  Via  Salaria :  by  Vigilius  (Sixth  Century). 

— An  inscription^  of  Pope  Vigilius  (537-555)  for  the  tombs 
of  SS.  Vitalis,  Martialis  and  Alexander  on  the  Via  Salaria 
describes  the  restorations  made  after  the  Gothic  devastation 
of  the  northern  suburbs  : 

25.  Sancti  Vitalis  Martyris  et  Sancti  Martialis  et  Sancti 
Alexandri. 

^  Laur.  iv.  {I.C.  p.  lOO,  No.  18). 


SYLLOGAE:  EXAMPLES  OF  INSCRIPTIONS    295 

DUM  PERITURA  GETAE  POSUISSENT  CASTRA  SUB  URBE 

MOVERUNT  SANCTIS  BELLA  NEFANDA  PRIUS 
ISTAQUE  SACRILEGO  VERTERUNT  CORDE  SEPULCRA 

MARTYRIBUS  QUONDAM  RITE  SACRATA  PUS 
QUOS  MONSTRANTE  DEO  DAMASUS  SIBI  PAPA  PROBATOS 

AFFIXO  MONUIT  CARMINE  JURE  COLI 
SED  PERIIT  TITULUS  CONFRACTO  MARMORE  SANCTUS 

NEC  TAMEN  HIS  ITERUM  POSSE  LATERE  FUIT 
DIRUTA  VIGILIUS  NAM  MOX  HAEC  PAPA  GEMISCENS 

HOSTIBUS  EXPULSIS  OMNE  NOVAVIT  OPUS 

When  the  Goths  set  their  camps,  destined  to 
perish,  against  the  city,  they  first  waged  a 
shameful  war  on  the  saints  ;  and  with  sacrilegious 
hearts  rifled  those  sepulchres  once  solemnly  con- 
secrated to  the  holy  martyrs.  For  pope  Dama- 
sus,  under  the  divine  guidance,  had  proved  them 
to  be  martyrs;  and  he  put  up  inscriptions  to 
them  and  commanded  that  they  should  be  duly 
honoured.  But  the  marble  was  broken,  the 
sacred  inscriptions  perished ;  and  a  second  time 
they  could  not  escape  the  eyes  of  the  foe. 
Vigilius  the  pope,  lamenting  over  these  ruins^ 
after  the  enemy  was  expelled,  restored  all 
things. 

26.  Relics  in  S.  Stephen's  and  S.  Silvester  In  Oapite : 
by  Leo  III.,  Paul  I.  (Eighth  Century). — Inscriptions,  too, 
are  found  in  honour  of  the  bodies  of  martyrs,  or  of  their 
relics,  which  have  been  translated  to  churches  within  the 
city. 

A  prose  inscription^  by  Leo  (795-816)  was  set  up  over 
an  altar  containing  the  relics  of  the  martyred  deacons 
Stephen  and  Laurence  in  the  monastic  church  of  S.  Stephen 
on  the  Vatican. 

26.  SERVANTUR  IN  HAC  ARA  RELIQUIAE  SANCTORUM 
MARTYRUM  ATQUE  LEVITARUM  STEPHANI  ET 
LAURENTII 

Preserved  in   this   altar   are   the  relics   of  the   holy 
martyrs  and  deacons  Stephen  and  Laurence. 

Sometimes  the  inscription  takes  the  form   of  a   list   of 

'  Excerpta  ex  anthol.  var.,  I.C.  p.  275,  No.  7. 


296     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

names  of  such  saints  or  relics.     Such  a  one,  of  the  eighth 
century,  exists  in  the  crypts  of  the  Vatican  Basilica.^ 

In  the  church  of  S.  Silvestro  in  Capite  there  can  still  be 
seen  a  calendar  of  saints  ^  whose  bodies  were  brought  here 
from  the  catacombs  by  Paul  I.  (757-768).  Similar  inscrip- 
tions are  found  in  S.  Praxed,  S.  Martin,  and  S.  CeciHa^  as 
well  as  in  the  provincial  cities  of  Italy. 

^  Mai,  Script.  Vet.  Nov.  V.,  pp.  44,  56  ;  Dionysius,  Vat.  Bas.  Crypt.  Mon.y 
p.  10 1,  pi.  xxxix. 

*  Mai,  op.  cit.  pp.  38,  46,  48. 


PLAN    IV.— THE    AREAS    OF    S.    CALLIXTUS,   VIA  APPIA 
Based  on  plans  by  Wilpert,  Schneider,  Scaglia,  and  Marucchi 

From  the  Jottrnal  of  Roman  Studies,   i.,  i.  191 1  (London) 


C,  Crypts  of  Lucina  with  tomb  of  Cornelius.  F,  S.  Callixtus  proper  with  papal  crypt  and  shrine 
of  S.  Cecilia.  E,  Shrine  of  Eusebius  and  area  of  Parthenius  and  Calocerus.  H,  Arenarium  of 
Hippolytus.  W,  Area  of  S.  Soteris  (?).  L,  Ruins.  M,  Basilica  of  S.  Mark  and  S.  Balbina  (?). 
A,  Crypt  of  the! Apostles  (?  Shrine  of  Damasus).  B,  Crypt  of  the  Columns  (?  SS.  Marcus  and 
Marcellianus).  Pj  Crypt  of  Laurentia's epitaph.  S,  Ancient  stairs  to  A  and  B.  G,  Basilica  called 
S.  Sixtus  and  S.  Cecilia  (?S.  Zephyrinus).  D,  Basilica  called  S.  Soteris  (?  Basilica  of  SS.  Marcus 
and  Marcellianus).     ■.'.'.'.'.'.','.'.■.  ancient  road  discovered  by  Schneider  {N-uovo  Buliettino,  1910). 


CHAPTER   XXII 
DOCUMENT  AND  MONUMENT 

Document  and  monument. — Itineraries  as  the  key  to  the  monuments  :  Vz'a 
Appia  and  the  identifications  of  the  three  cemeteries  :  (a)  S.  Callixtus  (Crypts 
of  the  popes,  S.  Cecilia,  etc.):  {b)  Praetextatus  (S.  Januarius) :  {c)  Ad 
Catacumbas  (SS.  Peter  and  Paul,  S.  Sebastian). — Syllogae  as  key  to  the 
monuments  :  Via  Ardeatina,  Domitilla  (SS.  Nereus  and  Achilleus  and 
S.  Petronilla) :  North  Africa,  an  inscription. — Combination  of  documentary  and 
monumental  evidence  applied  to  the  life  of  Damasus  (family  epitaphs,  etc.). — 
The  tradition  of  S.  Cecilia  and  the  excavations. 

Nobis  quoque  peccatoribus  famulis  tuis,  de  multitudine  miserationum  tuarum 
sperantibus,  partem  aliquam  et  societatem  donare  digneris  cum  tuis  Sanctis 
Apostolis  et  Martyribus  :  cum  Joanne,  Stephano,  Matthia,  Barnaba,  Ignatio, 
Alexandro,  MarcelHno,  Petro,  Felicitate,  Perpetua,  Agatha,  Lucia,  Agnete, 
Caecilia,  Anastasia  et  omnibus  Sanctis.-^ — Canon  Missae. 

Document  and  Monument. — In  the  attempt  to  establish 
certain  facts  in  the  history  of  Christian  Rome  of  the  first  three 
centuries  there  are  innumerable  ways,  and  combinations  of 
ways,  in  which  the  documents  throw  light  on  the  monuments, 
and  vice  versa.  The  interpretations  of  the  evidence,  however, 
sometimes  give  rise  to  considerable  variety  of  opinion,  as  we 
have  seen  in  the  minute  discussion  of  the  difficult  questions 
raised  in  the  attempts  to  determine  the  localities  of  the  "  Chair 
of  Peter  "  by  means  of  the  Papyrus  of  Monza  ;  ^  and  of  the 
Sumite  inscription  by  means  of  the  two  Syllogae,  Verdun 
and  Cambridge;^  and  the  true  number  of  the  Roman 
cemeteries  in  connexion  with  the  Index  Coeniiterioi'um} 

In  the  majority  of  cases,  however,  the  relations  between 

\_Continued p.  300. 

•^  *'  Ti?  us  loo,  sinners,  Thy  servants,  hoping  in  the  multitude  of  Thy  mercies, 
deign  to  give  some  part  and  share  luith  Thy  holy  apostles  and  martyrs :  with 
John,  Stephen,^^  etc. 

'  Supra,  p.  no.  '  Supra,  p.  270.  ■*  Appendix  IV.  p.  340. 

297 


TABLE   OF  SHRINES 

FROM  THE 


INDEX 

Coemeteriorum' 

from 

Notitia 
Regionum  xiv. 


INDICES  OLEORUM 
[of  Monza].^ 


PITTACIA. 


INDEX 
OLEORUM. 


ITINERARIUM 
SALISBURGENSE.8 


Coemeterium 

Praetextati 

ad 

s.  Januarium 
via  Appia. 


Coemeterium 

Catacumbas 

ad 

s.  Sebastianum 

via  Appia. 


Coemeterium 

Calisti 

ad  s.  Xystum 

via  Appia. 


[Label  iv.] 

.  .  .  Sea  Sapi- 
entia,  sea  Spes, 
sea  Fides, 
sea  Caritas, 
sea  Caeeilia, 
ses  Tarsicius, 
ses  Cornelius 
et  multa  milia 
sanetorum. 


[Label  viil] 
Sci  Sebastiani 
Ses  Eutycius 
Ses  Quirinus 
Ses  Valerianus 
Ses  Tiburtius 
Ses  Maximus 
Ses  Urbanus 
Ses  Januarius 


See  Sotheris 
See  Sapientiae 
See  Spei 
See  Fides 
See  Caritatis 
See  Ceeiliae 
Sei  Tarsieii 
Sei  Cornilii 
et  multa  milia 
sanetorum. 


Here  follow 
names  from 
the  two  Viae 
Salaria. 


Sei  Sebastiani 
Sei  Eutyeii 
Sei  Quirini 
Sei  Valeriani 
Sci  Tiburti 
Sei  Maximi 
Sei  Urbani 
Sei  Januari 


Postea  pervenies  via  Appia  ad  s. 
Sebastianum  martyrem,  cujus  eorpus 
jaeet  in  inferiore  loeo,  et  ibi  sunt 
sepulehra  apostolorum  Petri  et  PauH, 
in  quibus  XL  annorum  requies- 
eebant.  Et  in  oeeidentali  parte 
eeelesiae  per  gradus  descendis  ubi 
s.  Cyrinus  papa  et  martyr  pausat. 
Et  eadem  via  ad  aquilonem  ad  ss. 
martyres  Tiburtium  et  Valerianura 
et  Maximum.  Ibi  intrabis  in  spe- 
luncam  magnam  et  ibi  invenies  s. 
Urbanum  episeopum  et  confessorem, 
et  in  altero  loco  Felieissimum  et 
Agapitum  martyres  et  diaconos 
Syxti,  et  in  tertio  loeo  Cyrinum 
martyrem,  et  quarto  Januarium 
martyrem.  Et  in  tertia  ecclesia 
rursum  s.  Synon  [Zeno]  martyr  re- 
quiescit.  Eadem  via  ad  s.  Cae- 
eiliam,  ibi  innumerabilis  multitude 
martyrum.  Primus  Syxtus  papa  et 
martyr,  Dionisius  papa  et  martyr, 
Julianus  (?)  papa  et  martyr,  Flavi- 
anus  [Fabianus]  martyr,  s.  Caeeilia 
virgo  et  martyr,  LXXX  martyres 
ibi  requiescunt  deorsum.  Geferinus 
[Zephyrinus]  papa  et  confessor  sur- 
sum  quiescit.  Eusebius  papa  et 
martyr  longe  in  antro  quiescit. 
Cornelius  papa  et  martyr  longe  in 
antro  altero  quiescit.  Postea  per- 
venies ad  s.  virginem  Soterem  et 
martyrem :  eadem  via  venis  ad 
eeelesiam  parvam  ubi  deeollatus  est 
s.  Xystus  cum  diaeonibus  suis,  cujus 
eorpus  jaeet  ad  Aquilonem. 


1  Supra,  page  98. 


2  Supra,  page  105. 
298 


^  Supra,  page  112. 


ON   THE  VIA  APPIA 

ITINERARIES 


EPITOME  LIBRI 

DE  LOCIS  SANCTIS 
MARTYRUM.^ 


ITINERARIUM 
MALMESBURIENSE.5 

(Notitia  Portarum  .  .  .  ) 


ITINERARIUM 
EINSIEDLENSE.« 


Juxta  viam  Appiam  in  orient- 
ali  parte  civitatis  ecclesia  est 
s.  Suteris  [Soteris]  martyris, 
ubi  ipsa  cum  multis  martyribus 
jacet,  et  juxta  eandem  viam 
ecclesia  est  s.  Syxti  papae  ubi 
ipse  dormit.  Ibi  quoque  et 
Caecilia  virgo  pausat,  et  ibi 
s.  Tarsicius  et  s.  Geferinus 
[Zephyrinus]  in  uno  tumulo 
jacent  et  ibi  s.  Eusebius  et  s. 
Calocerus  et  s.  Parthenius  per 
se  singuli  jacent  et  DCCC  mar- 
tyres  ibidem  requiescunt.  Inde 
haud  procul  in  coemeterio  Cal- 
isti,  Cornelius  et  Cyprianus  in 
ecclesia  dormiunt.  Juxta  ean- 
dem viam  quoque  ecclesia  est 
multorum  sanctorum,  id  est 
Januarii  qui  fuit  de  septem  filiis 
Felicitatis  major  natu,  Urbani, 
Agapiti,  Felicissimi,  Cyrini, 
Zenonis,  fratris  Valentini,  Ti- 
burtii,  Valeriani  et  Maximi  et 
multi  martyres  ibi  requiescunt. 
Et  juxta  eandem  viam  ecclesia 
est  s.  Sebastiani  martyris  ubi 
ipse  dormit  ubi  sunt  sepulturae 
apostolorum  in  quibus  XL 
annos  quieverunt.  Ibi  quoque 
et  Cyrinus  martyr  est  sepultus. 


Undecima  porta  et  via  dici- 
tur  Appia.  Ibi  requiescunt  s. 
Sebastianus  et  Quirinus,  et  olim 
ibi  requieverunt  apostolorum 
corpora.  Et  paulo  propius  Ro- 
man sunt  martyres  Januarius, 
Urbanus,  Xenon,  Quirinus,  A- 
gapitus,  Felicissimus.  Et  in 
altera  ecclesia  Tiburtius,  Vale- 
rianus,  Maximus,  nee  longe  ec- 
clesia s.  Ceciliae  martyris ;  et 
ibi  reconditi  sunt  Stephanus, 
Sixtus,  Zefferinus,  Eusebius, 
Melchiades,  Marcellus,  Euti- 
chianus,  Dionysius,  Antheros, 
Pontianus,  Lucius  papa,  Op- 
tatus,  Julianus  (?),  Calocerus, 
Parthenius,  Tharsitius,  Poli- 
camus,  martyres.  Ibidem  ec- 
clesia s.  Cornelii  et  corpus. 
Et  in  altera  ecclesia  sancta 
Soteris,  et  non  longe  pausant 
martyres  Hippolitus,  Adrianus, 
Eusebius,  Maria,  Martha,  Pau- 
lina, Valeria,  Marcellus ;  et 
prope  papa  Marcus  in  sua 
ecclesia 


On  Route  8  from 
De  Septem  Viis  to 
Porta  Metrovia : — 
In  via  Latina  in  dex- 
tera  : '  Sci  Januarii, 
oratorium  Sci  Syxti. 


On  Route  g  from 
S.  Paul's  via  Osti- 
ensis,  down  the  via 
Ardeatina :  Inde  ad 
Scum.  Soterum.  Inde 
ad  sanctum  Sixtum. 
Ibietscus.  Favianus 
et  Antheros  et  Mil- 
tiades.  Inde  ad 
scum.  Cornelium; 
inde  ad  scum.  Sebas- 
tianum.  Inde  rever- 
tendo  per  viam  Ap- 
piam ad  ecclesiam 
ubi  scs.  Syxtus  cum 
suis  diaconibus  de- 
collatus  est,  inde  ad 
portam  Appiam. 


[^Isolated  names  are 
found  in  other 
routes. "X 


*  Supra,  page  115. 

'  Porta  Metrovia  is  S.E.  of  Rome. 


5  Supra,  page  117.  ^  Supra,  page  119. 

The  ' '  In  Via  Latina  in  dextera  "  is  the  /^j?-hand  side  of  the  Via  Appia. 

299 


300     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

document  and  monument  have  been  definitely  determined ; 
and  a  consideration  of  a  few  typical  examples  will  be  a 
sufficient  indication  of  method. 

Itineraries  as  the  Key  to  the  Monuments. — One  of 
the  most  obvious  methods  of  investigation,  is  to  take  the 
Itineraries,  and  excavate  all  along  the  routes  indicated  by 
them.  Each  martyr  should  then  be  looked  up  in  the 
Philocalian  Calendar  and  the  Martyrology  of  Jerome:  his 
Acts  should  be  studied,  his  inscription  sought  in  the 
Syllogae,  and  any  possible  reference  in  the  Liber  Ponti- 
ficalis  to  himself  or  his  shrine  noted.  The  sum  of  this 
evidence  should  establish  some  facts  concerning  the 
martyrs. 

This  task  of  excavation  was  first  attempted  by  De  Rossi 
in  the  days  when  the  greater  part  of  the  catacombs  was 
unknown.^ 

Via  Appia  and  the  Identification  of  the  Three  Ceme- 
teries.— As  an  illustration  of  this  method  of  research  we  will 
select  for  examination  an  area  familiar  to  all  visitors  to 
Rome,  one  which  has  been  extensively  excavated,  and  where 
new  discoveries  are  being  made  yearly,  namely,  the  Via 
Appia;  and  compare  the  written  records  with  the  actual 
monuments. 

The  Itineraries  ^  record  many  shrines  on  this  road :  the 
Index  Coemitei'ioruin  ^  mentions  three  distinct  cemeteries,  as 
does  the  Philocalian  Calendar*  in  the  Depositio  Marty  rum: 
"XIII.  kal.  febr.  Fabiani  in  Calisti,  et  Sebastiani  in  Cata- 
cumbas  .  .  .  VIII.  id.  augusti  Xysti  in  Calisti,  et  in 
Praetextati,  Agapiti  et  Felicissimi." 

{a),  S.  Callixtus  :  (1)  Cornelius  in  the  Crypt  of  Lucina. 

^  For  the  catacombs,  see  Bibliography — Archaeology  :  Catacombs.  Aa 
immense  and  somewhat  controversial  literature  concerning  the  sites  of  the 
shrines  of  S.  Callixtus  has  just  grown  up,  stimulated  by  the  discoveries  there, 
chiefly  in  1903,  1908,  and  1910.  For  a  summary  of  the  whole  question,  and 
a  complete  bibliography,  see  E.  Barker,  "The  Topography  of  the  Catacombs 
of  S.  Callixtus,"  \Xi  Journal  of  Ro?nan  Studies  {J.R.S.),  vol.  i.  pt.  i.,  London, 
1911. 

2  Supra,  pp.  93  et  seqq.  and  298,  299.  It  would  take  too  long  to  collate  here 
the  Itineraries  with  the  other  documents. 

'  Supra,  pp.  98,  99.  *  Appendix  III.  p.  337. 


DOCUiMENT  AND  MONUMENT  301 

— The  first  step  in  the  identification  of  these  three  areas  was 
taken  by  De    Rossi.     In    1849  he  discovered  on  the  Via 
Appia,  on  a  property  known  as  the  Vigna  Ammendola,  a 
fragment  of  an  inscription  which  read — 
.    .  .   NELIUS   MARTYR 

This  he  recognized  as  a  portion  of  the  epitaph  of  Pope 
Cornelius  who,  as  the  documents  tell  us,  was  buried  in  the 
Crypt  of  Lucina  [C  on  Plan  IV.]  on  the  Via  Appia.  Around 
this  crypt  grew  the  cemetery  known  later  as  S.  Callixtus. 

Excavating  here  in  1852,  the  remaining  portion  of  the 
inscription  was  discovered  : 

COR  ... 
EP 

i.e,  Cox{nelius)  Bishop.  It  was  found  in  a  crypt  adorned 
with  a  remarkable  series  of  frescoes,  some  Pompeian  in  char- 
acter, some  Eucharistic  in  significance,  all  of  the  first  or 
second  century.     Here  assuredly  was  the  Crypt  of  Lucina. 

(2)  Crypt  of  S.  Cecilia. — In  1854,  with  the  discovery 
of  a  large  crypt  [F']  containing  a  series  of  papal  epitaphs,  and 
of  the  adjoining  crypt,  decorated  with  frescoes  of  S.  Cecilia 
of  the  fifth  to  the  seventh  century,  the  identification  of 
"  Calisti  ad Xy stum  " — situated  on  the  right  (west)  side  of  the 
Via  Appia,  about  one  mile  from  the  Porta  Appia  in  the 
Aurelian  Wall — was  complete.^ 

(3)  Papal  Crypt. — Not  only  was  the  cemetery  identified, 
but  nearly  every  shrine  mentioned  in  the  Itineraries,  the 
Liber  PontificaliSy  and  the  epigrams  of  Damasus  (preserved 
in  the  Syllogae  and  in  other  documents),  has  been  discovered. 
From  these  we  learn  that  all  the  fifteen  popes  of  the  third 
century,  with  two  exceptions,^  and  two  of  the  fourth  were 
buried  here.     Of  these  fifteen  popes  in  S.  Callixtus,  ten  lay 

^  i.e.  as  the  name  was  applied  in  the  time  of  the  pilgrims.  **  S.  Callixtus" 
now  indicates  an  agglomeration  of  these,  and  various  other  centres,  known  in 
those  days  under  different  names. 

'^  Callixtus  (221-227)  himself  perished  in  a  riot  in  the  Trastevere,  and  was 
buried  in  the  cemetery  Calepodius :  Marcellinus  (296-304)  (and  several  of  the 
succeeding  popes)  lay  in  S.  Priscilla.  The  name  of  Pope  Soter  Q  175-182)  in 
the  Itineraries  is  probably  a  mistake,  owing  to  confusion  with  Soteris,  a  woman 
martyr  who  was  buried  in  S.  Callixtus  [W  ?] :  Soicr  was  buried  in  the  Vatican. 
The  name  Mmxellus  is  aUo  a  mistake  :  he  was  buried  in  PriscjUa, 


302     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

actually  in  the  papal  crypt ;  we  have  the  epitaphs  of  six  of 
them  inscribed  on  their  tombs.  These  epitaphs,  except  that 
of  Cornelius,  are  all  in  Greek,  and  of  the  form  : 

LUCIUS  "EViiscopus). 

The  inscriptions  of  the  two  martyred  popes  read  : 

FABIANUS  l£.Vl{scopus)  u{ar)T{y)K, 
and 

PONTIANUS  EPISC(^/^J)  U{ar)T(j)K} 

Though  the  epitaphs  of  some  of  the  popes  have  been  lost, 
the  names  are  all  given  on  the  inscription  put  up  in  the 
papal  chamber  by  Sixtus  lll.^  (432-440);  and  for  Sixtus  11., 
though  no  epitaph  is  forthcoming,  there  are  numerous 
pilgrims'  graffiti^  to  prove  his  burial  here.  The  five  popes 
who  lie  in  other  parts  of  the  catacomb  are  (i)  Zephyrinus 
(199-217),  who  built  and  adorned  the  papal  crypt,  and  at  the 
time  of  the  pilgrims  lay  quite  near  it  in  a  chapel  above 
ground, — probably  that  known  as  S.  Sixtus  and  S.  Cecilia  [G], 
though  the  point  is  disputed;  (2)  Cornelius  (251-253),  the 
discovery  of  whose  tomb  in  the  crypt  of  Lucina  [C]has  been 
described  above;  (3)  Eusebius  (309-311),  whose  shrine  [E] 
lies  in  the  region  to  which  he  gave  his  name;  (4)  Gaius 
(283-296),  fragments  of  whose  inscription  have  been  found 
near  the  tomb  of  Eusebius  ;  (5)  Miltiades  (31 1-3 12),  whose 
shrine  has  not  been  identified.  The  following  table  will 
elucidate  monument  and  Itinerary : — 

Popes  of  the  Third  Century  in  S.  Callixtus,  etc. 

I.      .         .      (i)     Zephyrinus  (?  203-231)     .     Buried  near  the  papal  crypt  in 

a  chapel  above  ground :   not 
certainly  identified, 
in  Calepodius.] 
Inscribed  tomb  in  papal  crypt. 


"2 

.     Callixtus . 

3      . 

.     Urban      . 

4      • 

.     Pontianus 

5      . 

.     Anteros   . 

6      . 

.     Fabianus 

^  For  the  abbreviations  of  Martyr  in  both  these  inscriptions,  and  its  possible 
later  addition — also  for  an  account  of  the  discovery  of  the  Pontianus  inscription 
in  iQioby  Mgr.  Wilpert,  and  for  a  reproduction  of  it,  see/.J^.S.,  loc.  cit. 

2  Su^a,  p.  2^2.  '  Supra^  pp.  39,  40. 


DOCUMENT  AND  MONUMENT 


303 


(2)  Cornelius 

.  Lucius 

.  Stephen  . 

.  Sixtus  II. 

.  Dionysius 

.  Felix  I. 

.  Eutychianus 

(3)  Gaius 


.  Marcellinus  (296-308) 

.  Marcellus  ^  (308-309) 

(4)  Eusebius  (309-311)  . 

(5)  Miltiades^  (311-314) 


Inscribed    tomb    in    crypt    of 

Lucina,  S.  Callixtus. 
Inscribed  tomb  in  papal  crypt, 
(name  appears  in  Sixtus   iii.'s 

inscription  in  papal  crypt.) 
,,  ,,  and  pilgrims' 

graffiti. 
name  in  Sixtus  iii.'s  inscription 

))  >i  )> 

Inscribed  tomb  in  papal  crypt, 
fragmentary  inscription  in  region 

of  Eusebius,  S.  Callixtus. 
in  Priscilla.] 
in  Priscilla.] 
in  S.  Callixtus  in  the  *'  Region 

of  Eusebius." 
in  S.  Callixtus,   not  identified, 

but  there  is  an  inscription  of 

Damasus. 


[Cyprian  and  Optatus]. — We  find  in  the  Itineraries 
the  name  of  Cyprian^  the  martyred  bishop  of  Carthage, 
connected  with  that  of  CorneHus;  and  that  of  another 
African  bishop,  Optatus^  with  the  papal  crypt.  The  reason 
of  the  mistake  is  that  these  bishops  are  depicted  together 
with  Cornelius  and  Sixtus  II.  in  the  Byzantine  frescoes 
with  which  the  crypt  of  Cornelius  was  adorned  in  the  sixth 
century ;  perhaps  as  examples  of  bishops  who  worthily 
performed  their  office.  All  except  Optatus  were  martyrs. 
According  to  the  Passion  of  Cornelius}  Cyprian  and 
Cornelius  wrote  to  each  other.  None  of  the  three  were 
buried  with  Cornelius.  But  the  festival  day  of  S.  Cyprian 
on  September  14th  was  kept  in  this  crypt  in  the  fourth 
century,  as  we  see  from  the  Philocalian  Calendar. 

(4)  Parthenius  and  Calocerus. — Other  martyrs  men- 
tioned in  the  Itineraries  are  Parthenius  and  Calocerus,  whose 
names  the  pilgrims  have  scrawled  all  over  the  wall  in  the 
region  of  Eusebius  [E  on  Plan  IV]. 

(5)  Tarsicius. — The  grave  of  the  boy  martyr  Tarsicius 
has  not  been  positively  identified ;  but  very  possibly  he  was 

^  Supra^  P-  71- 

2  The  possible  grave  of  Miltiades  (oj  Melchiades)  has  been  discovered  in  a  great 
sarcophagus  not  far  from  the  region  of  Eusebius.  ^ 

^  Supra,  p.  69. 


304     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

ultimately  placed  with  Zephyrinus  in  the  great  grave  of 
the  basilica  called  S.  Sixtus  and  S.  Cecilia  [G].  The 
existence  of  the  grave  is  proved  by  the  epitaph  of  Damasus. 

(6)  "An  innumerable  multitude  of  Martyrs." — "The 
innumerable  multitude  of  martyrs,"  "The  eight  hundred 
martyrs,"  and  such  expressions  in  several  Itineraries  might 
well  refer  to  the  great  collection  of  skeletons  found  in  recent 
excavations  under  the  Crypt  of  S.  Cecilia,  and  other  similar 
ossuaria  found  elsewhere  in  the  catacomb.  These  are 
probably  not  the  bones  of  martyrs. 

(7)  Pope  Mark. — The  foundation  of  the  basilica  of 
Pope  Mark  [M  on  Plan  IVJ  has  been  identified  beneath  the 
garden  of  the  present  Trappist  Monastery. 

(8)  Hippolytus,  Paulina,  etc. — The  names  of  Maria,  Neo, 
and  the  following  Greek  martyrs — Hippolytus,  Adrias  and 
Paulina — occur  in  two  epitaphs  said  to  be  by  Damasus. 

(9)  Fides,  Spes,  Caritas. — A  fragment  of  inscription 
has  been  found  near  the  crypt  of  S.  Cecilia  bearing  the 
words  PISTIS  (Greek  form  of  Fides)  SPES  .  .  .^ 

{b).  Praetextatus ;  (1)  Shrine  of  Januarius. — Leaving 
now  the  shrines  of  Callixtus,  where  is  the  Coemeterium  Prae- 
textati  ad  S.  Januarium  ?  Excavating  near  the  road  almost 
opposite  S.  Callixtus,  De  Rossi  discovered  in  1863  a  great 
crypt,  adorned  with  lovely  frescoes  of  the  earliest  period, 
representing  the  seasons.  The  wall  was  covered  with  the 
graffiti  of  the  pilgrims,  a  trifle  misspelt :  Give  us  refreshment^ 
Januarius^  Agatopus  (Agapitus),  Felicissimum  (Felicissimus) 
Martyrs.  The  shrine  is  certainly  that  of  Januarius,  son 
of  S.  Felicitas,  martyred  with  his  mother  in  162. 

(2)  Spelunca  Magna,  with  Felicissimus  and  Agapitus. — 
The  Spelunca  Magna  of  the  Itineraries  has  been  discovered 
in  the  great  main  artery  of  the  catacomb,  which  begins 
at  the  modern  entrance ;  and  the  walls  covered  with  the 
pilgrims'  inscriptions  (^graffiti)  bear  witness  to  the  presence 
of  revered  shrines.  Among  the  graffiti  here  may  be  read 
again  the  names  Felicissimus  and  Agapitus,  the  deacons 
of  Pope  Sixtus  II.  and  colleagues  of  S.  Laurence,  all 
martyred  with  the  pope  on  the  Via  Appia  in  258.     Frag- 

^  Supra,  p.  109. 


DOCUMENT  AND  MONUMENT  305 

ments   also   of  the   epitaph   of  Damasus   in  their  honour, 
already  known  from  the  Syllogae^  have  been  found  here. 

(3)  Quirinus  (Cyrinus). — An  inscription  of  the  fourth 
or  fifth  century  bears  the  names  of  the  last-mentioned 
saints  associated  with  that  of  Quirinus  ;  and  another,  of 
the  third  century,  bears  the  name  Yacinthus  (Hyacinthus) 
Martyr,  who  is  not  mentioned  in  any  of  the  Itineraries 
as  being  on  the  Via  Appia.^ 

A  ruined  crypt  near  the  Spelunca  Magna,  might  be  the 
shrine  of  Quirinus,  martyred  under  Hadrian. 

(4)  Urban,  Bishop. — The  tomb  of  the  Bishop  Urban 
(not  the  pope),  connected  with  S.  Cecilia,  may  be  revealed 
by  further  excavations  but  is  at  present  unknown. 

(5)  ?  S.  Zeno :  also  the  Family  of  Cecilia. — Above  the 
cemeteries  are  remains  of  little  chapels  in  one  of  which  perhaps 
S.  Zeno,  a  martyr  of  the  third  century,  lay ;  and  doubtless 
in  one  of  them  the  husband  and  relatives  of  S.  Cecilia — 
Tiburtius,  Valerianus,  and  Maximus.  An  inscription  bearing 
the  name  of  the  Caecilii  shows  that  the  family  of  S.  Cecilia 
was  connected  with  the  cemetery. 

(^.)  Ad  Catacumbas:  Shrines  of  (1)  SS.  Peter  and  Paul. — 
The  third  of  the  cemeteries  is  found  quite  near,  on  the  west 
side  of  the  Via  Appia ;  namely,  the  cemetery  Ad  Catacumbas, 
of  the  first  century,  situated  beneath  the  Church  of  S. 
Sebastian,  originally  built  in  the  fourth  century.  These 
catacombs  are  now  called  S.  Sebastian.  Here  has  been 
discovered  a  sepulchral  chamber  known  as  the  Platonia. 
It  serves  as  a  confessional  to  the  church  above.  In  the 
middle  of  the  Platonia  is  a  great  double  compartment 
divided  in  the  centre  by  a  slab  of  marble,  and  capable  of 
holding  two  sarcophagi.  This  discovery,  together  with 
various  literary  evidence,  including  that  of  an  epitaph  of 
Damasus  preserved  in  a  manuscript,  leaves  little  doubt 
that  the  bodies  of  Peter  and  of  Paul  did  indeed  rest  here,  for 
a  period,  in  258,  after  being  removed  from  their  own  famous 
cemeteries  in  the  Vatican  and  on  the  Via  Ostiensis  to  an 

^  The  names  Hyacinthus  and  Protus  are  found  in  the  Itineraries  for 
the  Via  Salaria  Vetus :  inscriptions  to  both  these  martyrs  have  been  found 
there. 

20 


3o6    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

obscure  burial-place  during   the   confiscation    and   possible 
desecration  of  the  cemeteries  under  Valerian.^ 

(2)  Quirinus  (Cyrinus),  Bishop  of  Siscia. — Here  also  has 
been  found  the  long  inscription  of  the  beginning  of  the 
fifth  century  of  Cyrinus,  the  martyred  Bishop  of  Siscia  in 
Pannonia. 

(3)  S.  Sebastian. — Under  the  altar  in  the  crypt 
of  the  church  has  been  identified  the  place  of  burial 
of  S.  Sebastian,  the  soldier,  martyred  under  Diocletian 
about  290. 

(4)  Eutychius. — An  inscription  of  Damasus  com- 
memorates the  martyr  Eutychius,  whose  tomb  further 
excavations  may  bring  to  light. 

The  Syllogse,  as  a  Key  to  the  Monuments ;  Via 
Ardeatina :  Domitilla. — Nearly  all  the  documents,  and 
especially  the  Syllogae,  are  used  in  identifying  the  position 
of  the  Coemiterium  Domitillae  Nerei  et  Achillei  ad  S. 
Petronellam  Via  Ardeatina  mentioned  in  the  Index  and 
referred  to  in  the  Itineraries  under  the  last  three  names  only.^ 
As  to  Flavia  Domitilla,  history  relates  that  she  was  wife 
of  Clement,  the  consul  (95),  who  was  nephew  of  Vespasian ; 
and  she  herself  was  a  near  relation  of  three  emperors. 
Clement  was  executed  in  96,  and  Flavia  banished  to  the 
Isle  of  Pandataria  (in  the  Pontian  group  near  Capua  and 
Terracina),  both  on  a  charge  of  atheism.^ 

The  name  of  Flavia  Domitilla  is  omitted  from  the 
Martyrology  of  Jerome,  but  those  of  Nereus  and  Achilleus 
are  found  there — May  12,  At  Rome:  the  anniversary  of 
Nereus  and  Achilleus ; — and  there  is  an  inscription  to  them 
in  the  Sylloge  of  Einsiedeln.* 

^  Barnes,  S.  Peter  in  Rome.  The  period  was  probably  just  over  a  year, 
and  not  forty  years,  as  the  Itineraries  state. 

^  It  is  worth  noting  that  in  this  fourth-century  Index  the  primitive  name, 
of  the  owner,  is  given,  while  it  is  omitted  in  all  the  Itineraries.  See  supra, 
p.  102.     For  Nereus  and  Achilleus  see  pp.  307  et  seqq. 

^  A  charge  of  "  atheism  "  certainly  indicates  that  Clement  and  his  wife  were 
Christians.  In  spite  of  the  division  between  scholars  as  to  the  identity  of  Flavia 
Domitilla,  and  the  supposition  of  two  martyrs  of  the  name  (arising  out  of  various 
confusions  and  later  legends),  there  is  little  doubt,  I  think,  that  there  was  but 
one  Flavia  Domitilla.     On  the  whole  question  see  Bibliography — Catacombs. 

••/.C.  p.  31,  No.  74. 


DOCUMENT  AND  MONUMENT      307 

Finally,  the  Gesta  Nerei  et  Achillei  [May  12],  of  the 
sixth  century,  relate, — amidst  a  wealth  of  imaginative  detail 
as  to  Flavia  Domitilla,  Petronilla,  and  others, — that  Nereus 
and  Achilleus,  servants  of  Flavia  Domitilla,  were  exiled 
with  her  to  the  Pontian  islands,  and  executed  under  Trajan 
at  Terracina ;  and  that  Auspicius,  servant  of  Flavia  Domitilla, 
brought  them  home  by  ship  and  "buried  them  in  the 
property  of  Domitilla  in  the  sand  pits  {crypta  arenaria)  on 
the  Via  Ardeatina,  one  mile  and  a  half  from  the  city,  near 
the  sepulchre  in  which  was  buried  Petronella,  daughter  of 
S.  Peter.  This  information,"  the  writer  adds,  "  we  obtained 
from  Auspicius  himself!" 

What  corroboration  is  there  of  these  statements  in  the 
facts  revealed  by  excavation  ? 

Excavations  in  Domitilla. — A  small  portion  of  a 
cemetery  on  the  Via  Ardeatina  was  already  known  to  Bosio, 
in  the  seventeenth  century,  and  believed  by  him  to  be  part 
of  Callixtus. 

(1)  Inscriptions  of  Flavia  Domitilla. — Inscriptions, 
however,  found  here  in  the  beginning  of  the  nineteenth 
century,  bearing  the  name  of  Flavia  Domitilla,  niece  of 
Vespasian,  and  referring  to  rights  of  burial  granted  by  her, 
made  it  clear  that  in  this  catacomb  was  the  Coemiterium 
Domitillae^  distinct  from  Callixtus. 

(2)  Vestibule  of  the  Flavii. — Excavations  here  in 
1 864-1 865  revealed  the  noble,  classic  Vestibule  of  the  Flavii^ 
built,  as  might  have  been  expected,  in  the  style  of  the 
first  century,  adorned  with  Pompeian  frescoes,  and  containing 
remains  of  sarcophagi.  De  Rossi  then  began  to  search 
for  the  shrine  of  Nereus  and  Achilleus. 

(3)  Basilica  of  Nereus  and  Achilleus. — In  1873,  built 
over  a  catacomb  of  the  end  of  the  first  century  (the  date  given 
for  the  martyrdom  of  Nereus  and  Achilleus),  was  discovered 
a  basilica  of  the  fourth  century.  Was  this  the  required 
basilica?  Two  fragments^  of  an  inscription  were  dis- 
covered, and  De  Rossi  instantly  identified  them  as  forming 
part  of  the  epitaph  preserved  in  the  Sylloge  of  Einsiedeln  * 

^  Indicated  by  capitals  in  the  quotation  following. 
8/.C.  p.  31,  No.  74. 


308     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

(and  in  other  Syllogae)  and  attributed  there  to  the  graves 
of  Nereus  and  Achilleus  : 

In  Sepulchro  Nerei  et  Achillei  in  Via  Appia. 

militiae  nomen  dederant  saeVumque  gerebant 
officium  pariter  spectantes  jussA  TYranni 
praeceptis  pulsante  metu  serviRE  PARati 
mira  fides  rerum  subito  posueRE  FURORem 
CONversi  fugiunt  duels  impia  castrA  RELlNQUUNt 
PROliciunt  clypeos  phaleras  telAQ  .  CRUENTA 
CONFESS!  gaudent  Christi  portarE  TRIUMFOS 
CREDITE  Per  Damasum  possit  quid  GLORIA  CHRISTI 

The  verses  relate  how  Nereus  and  Achilleus,  soldiers 
and  servants  of  the  emperor,  flung  down  their  arms  and 
confessed  the  faith  of  Christ. 

The  basilica  was  therefore  identified  beyond  doubt  as 
that  of  Nereus  and  Achilleus,  built,  as  we  learn  in  the  Liber 
Pontificalis,  by  Pope  Siricius  between  390  and  395.  But 
still  further  proof  of  identity  was  forthcoming.  On  a  little 
broken  column,  probably  belonging  to  the  ciborium,  was 
a  sculptured  relief  of  an  execution  bearing  the  name 
ACILLEUS.  No  doubt  there  was  a  similar  column  with  the 
name  NEREUS. 

(4)  Fresco  of  Petronilla. — Just  behind  the  apse  was 
a  crypt  painted  with  the  figure  of  a  woman  leading  another 
into  Paradise.  Over  the  former  is  inscribed  the  name  of 
the  saint  mentioned  in  the  Itineraries,  petronella  mart(yr), 
over  the  latter,  veneranda  dep  vii.  idus  januarias 
(Veneranda,  buried  January  7). 

(5)  Actual  Graves  of  Nereus,  Achilleus,  and  Petro- 
nilla.— Excavations  undertaken  here  in  May  1910^  have 
revealed  what  appear  to  be  traces  of  the  original  tombs  of 
Nereus  and  Achilleus,  and  of  Petronilla,  in  a  cubicle  cut  out 
of  the  tufa.  In  the  same  cemetery  have  been  found  a  group 
of  first-century  epitaphs  of  Narcissus — possibly  the  Narcissus 
mentioned  in  S.  Paul's  letter  (Rom.  xvi.  11) — and  others. 
A  "  Nereus  "  is  also  mentioned  in  that  epistle  (ver.  1 5).  Can 
this  be  the  martyred  Nereus  ? 

1  Nuovo  Bullettino,  191 1,  p.  82  ;  1912,  p.  iii.     For  further  details  we  await 
Marucchi's  book,  to  be  published  some  time  in  1913. 


DOCUMENT  AND  MONUMENT  309 

It  has  been  suggested,^  however,  that  Nereus  and  Achilleus 
may,  in  reality,  have  had  no  connexion  with  Domitilla  herself, 
and  that  they  probably  perished  in  Diocletian's  persecution, 
which  fell  very  heavily  on  soldiers.  This  would  account 
for  the  fact  that  their  names  are  remembered,  while  those  of 
earlier  martyrs  are  forgotten.  The  epitaphs  seem  quite  in 
harmony  with  this  supposition. 

Authenticity  of  the  Traditions  of  SS.  Nereus  and 
Achilleus. — The  excavations  then  show  that  in  the  first 
century  there  was  on  the  Via  Ardeatina  a  cemetery  of 
Flavia  Domitilla,  and  that  in  the  fourth  century  there  was 
a  cult  of  Nereus  and  Achilleus,  reputed  to  be  martyrs,  of 
sufficient  strength  to  cause  the  erection  of  a  basilica  over  the 
supposed  site  of  burial.  There  seems  little  reason  to  doubt 
the  existence  of  these  martyrs,  or  that  their  bodies  lay 
in  the  catacomb.  Gregory  the  Great  once  preached  a  festival 
sermon  in  their  honour  in  this  chapel,  and  it  was  just  about 
that  period,  two  centuries  later  than  the  erection  of  the 
basilica,  that  the  Gesta  were  compiled.  These  may  have 
depended  on  an  earlier  tradition,  or  they  may  have 
grown  up  under  the  inspiration  of  the  monument  of  the 
fourth  century;  but  if  the  sculpture  and  fresco  of  the  basilica 
were  inspired  by  a  true  tradition,  as  seems  not  unlikely,  the 
Gesta  may  contain  considerable  elements  of  truth.  There 
seems  every  probability,  however,  that  Aurelia  Petronilla,  as 
a  kinswoman  of  the  Aurelii  and  Flavii,  derived  her  second 
name  from  the  Flavii,  several  of  whom  bore  the  cognomen 
Peti'o.  There  is  no  proof  of  the  truth  of  the  assertion  in  the 
Gesta  that  she  was  a  daughter  (either  natural  or  spiritual)  of 
Peter,  and  probably  her  name  misled  the  writer.^ 

Thus,  by  document  and  monument,  we  have  established 
the  existence  of  many  primitive  martyrs,  the  position  of 
their  graves,  and  the  fact  of  a  very  primitive  cult. 

We  have  once  or  twice  used  the  Syllogae  in  the 
investigations  of  the  monuments. 

^  Sttidi  e  Testis  1909,  fasc.  3,  p.  43  (with  bibliography). 

2  In  the  Vatican  is  the  sarcophagus  brought  from  here  by  Pascal  I.  (817-824) 
with  the  inscription  To  Aztrelia  Petronilla  dearest  inaiden.  See  Bull,  arch, 
crist.^  1879,  P'  5- 


310    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

Syllogae  as  a  Key  to  a  North  African  Inscription. — An 
example  of  the  identification  or  elucidation  of  inscriptions 
by  means  of  the  Syllogae  is  afforded  by  excavations  under- 
taken in  1877  by  Bosredon  in  Tebessa,  in  North  Africa.  In 
a  church  there  he  found,^  among  other  things,  seven  fragments 
of  inscriptions  of  the  sixth  century,  which  we  give  below  as 
first  published.  Some  of  the  letters  were  scarcely  decipher- 
able, but  the  discovery  of  the  key  has  made  it  possible  to 
supply  them  correctly. 


.  .  .   EMUNUS  +  AECLESIA 

ABET  UNA  FIDES -f- DON 
ET  CURA  PROBANTI  +  TIST 


VITATI  CEDEVET 
OTADICARECLI 
E  SEDES  CRISTO 


CEDE  PRIUS  NOMEN 
REGIALI  TANTI   .   .   RV 
HAEC  PETRI  PAULI  QU 


RESUNUM  DUO 
OR  CELIBRE  .  . 
V   .   .   ENMICO 


5 

UDIU   .   .   .   VES 

.   .   .   U    .    .   .    NUS  M 

.   .   C  S  P   .   .   . 


USTAS 

ET 

LIBENTE  RESURGIT 


EX  OFFICINA  DI 
DONATI  ET  SIC 
IVISV 


Bosredon  was  quite  unable  to  interpret  these  inscriptions. 
De  Rossi,  however,  perceived  that  they  formed  part  of  an 
inscription  2  (preserved  in  the  Syllogae)  which  once  stood  in 
S.  Peter's  ad  Vincula,  and  was  written  in  honour  of  the  chains 
of  S.  Peter.  The  fragments,  after  the  correction  of  errors, 
rearranged  in  the  order  3,  2,  6,  5,  4,  i,  are  indicated  below  in 
capital  letters  and  the  omissions  supplied.  It  will  be  seen  that 
the  text  so  formed  varies  somewhat  from  that  of  the  Syllogae. 


^  Bull.  arch,  crist.,  1878,  p.  7. 


I.e.  67,  p.  no,  No.  67. 


DOCUMENT  AND  MONUMENT  311 


3  2 

CEDE  PRIUS  NOMEN^^OVITATI  CEDE  VET 
REGIA  LAETANTER  V  OTA        DICARE        LI 
HAEC  PETRI  PAULIQUE     SEDES     CRISTO 


USTAS 

BET 

LIBENTE  RESURGIT  ^ 


I 

SUmitE  MUNUS 

UOS  /^ABET  UNA  FIDES 

ET  CURA  PROBANTI  2 


5  4 

UNUW  ^UES^/<2RES      UNUM      DUO 

UNUS  H<?«OR        CELIBRE/        q 

pr^'Si^yteri tanm'^  hic  opus  est 

7  (and  end  of  i) 

probably  gives  the  names  of  the  donor  of  the  church,  of  the  con- 
secrating bishop  {antistes)  and  of  the  stonemason's  yard  {pfficina).^ 

Combination  of  Documentary  and  Monumentary 
Evidence:  Life  of  Damasus  (1)  in  the  Liber  Pontificalis.— 
Finally,  as  an  illustration  of  the  method  of  vi^riting  history 
from  the  combined  evidence  of  document  and  monument, 
we  will  attempt  to  establish  a  few  facts  as  to  the  life  of 
Pope  Damasus*  in  addition  to  those  recorded  in  the  brief 
biography  of  the  Liber  Pontificalis. 

(2)  In  the  Epigram mata  Dam asi.— Of  the  numerous 
inscriptions  made  by  Damasus,^  one  or  two  are  of  an  auto- 
biographical character. 

(3)  Inscription  referring  to  Damasus'  Father. — Several 
facts  about  his  father  are  recorded  in  an  inscription^ 
which  Damasus  composed  for  the  portico  adjoining 
the  Church  of  S.  Laurence  in  Damaso  (near  the  Theatre 

^  This  line  has  been  expanded  in  the  African  version  in  a  manner  disastrous 
to  the  metre,  and  the  following  pentameter  line  of  the  Roman  version,  referring  to 
Pope  Sixtus  in.,  entirely  omitted  for  obvious  reasons. 

2  The  name  of  Probantius,  author  of  the  African  work,  is  substituted  for 
Philippus  of  the  Roman  inscription. 

^  In  the  same  district  were  found  some  more  fragmentary  inscriptions,  which, 
correctly  pieced  together,  formed  the  well-known  lines  (preserved  in  the 
Syllogae^  I.C.  p.  145,  No.  6),  Jtistitiae  Sedes,  which  stood  in  the  apse  of 
S.  Peter's:  Bull.  arch,  crist.,  1879,  p.  163. 

^  The  facts  of  Damasus'  life  are  still  obscure,  and  the  evidence,  literary 
and  monumental,  a  subject  of  lively  discussion.  For  a  summary  of  the  whole 
question  see  E.  Barker,  S.  CalHxHis  .  .  .  in  Journal  of  Roman  Studies,  i.  pt.  i., 
191 1.  See  especially  Ntiovo  Bullettino,  1903,  p.  59;  also  Bull.  arch,  crist., 
1881  (p.  48),  1883  (62),  1884-5  ;  Rade,  Damasus  Bischofvon  Rom.,  1882. 

5  Supra,  pp.  279,  280,  283,  288-293,  301,  306. 

«  Quoted  above,  p.  289  {I.C.  p.  151,  No.  23). 


312     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

of  Pompey),  which  was  built  by  him  on  the  probable 
site  of  his  father's  house.  In  the  time  of  Hadrian  I. 
(772-795)  the  body  of  Damasus  himself  was  removed  to 
this  church,  as  is  recorded  in  the  Liber  Pontificalis. 

Previous  to  this,  as  all  the  documents  record,  he  was 
buried,  together  with  his  mother  and  sister,  on  the  Via 
Ardeatina,  in  a  basilica  which  he  had  himself  built. 

(4)  Epitaph  to  Himself. — For  himself  he  wrote  the 
beautiful  inscription  recording  his  belief  in  the  resurrection, 
which  has  been  preserved  in  the  Syllogae} 

(5)  Epitaph  to  his  Mother,  Laurentia. — The  name  of 
his  mother,  and  the  inscription  to  her,  were  unknown  till 
in  1902-3  Mgr.  Wilpert  discovered,  exactly  on  the  spot 
indicated  by  the  Itineraries  as  the  burial-place  of  Damasus 
[P,  on  Plan  IV.],  the  impression  on  a  great  slab  of  what 
proved  to  be  the  lost  epitaph. 

HIC  DAMASI  MATER  POSUIT  LAURentia  membra 

QUAE  FUIT  IN  TERRIS  CENTUM  MINUS  OCto  per  annos 
SEXAGINTA  DEO  VIXIT  POST  FOEdera  sancta 
PROGENIE  QUARTA  VIDIT  QUAE  laeta  nepotes 

From  this  we  gather  that  Laurentia,  the  mother  of 
Damasus,  lived  to  be  ninety-two  ;  that  she  dedicated  herself  to 
God,  i.e.  lived  as  a  widow  or  virgin  for  sixty  years  after  taking 
holy  vows  (of  virginity) ;  that  one  of  her  children  at  least 
(exclusive  of  Damasus,  and,  as  we  shall  see,  of  her  daughter 
Irene)  had  grandchildren.  At  her  great  age,  also,  she  must 
have  lived  to  see  her  son  pope,  and  probably  survived  her 
husband.  It  is  clear  that  she  died  before  Damasus  (who,  as  we 
know,  lived  to  be  nearly  eighty),  since  he  wrote  her  epitaph. 

Further,  at  a  few  yards  from  this  spot,  was  discovered  a 
fragmentary  inscription  of  four  letters  : 

A 

NOS 

Comparing  this  with  the  impressed  inscription,  Mgr. 
Wilpert  saw  that  this  fragment  was  a  piece  of  the  original 

^  Supra,  p.  290.  The  reference  there  to  Martae  .  .  .  sorori  (sc.  of  Lazarus) 
has  led  to  a  mistake  in  the  Itinerary  De  Locis  Sanctorum  Martyium,  where  we 
r?ad  :  Prope  (  Viaju  Ardeatinam)  Datuasus papadepositus  est  et  soror  euis  Marth^. 


DOCUMENT  AND  MONUMENT       313 

inscription,  fitting  in  at  the  end  of  the  first  two  lines  (membrA, 
anNOS). 

So  much  for  the  mother  of  Damasus.  But  we  can  learn 
something  more  about  his  family. 

(6)  And  to  his  Sister,  Irene. — Through  the  destruction 
of  monuments,  and  the  removal  of  material  for  building 
purposes,  and  for  other  reasons,  many  inscriptions  have  been 
discovered  far  from  their  original  locality.  It  is  in  the  Church 
of  SS.  Cosmas  and  Damian  in  the  Roman  Forum  that 
Marucchi  discovered,  in  1880,  a  minute  fragment  of  an 
inscription^  (indicated  in  capitals  in  the  following  quotation), 
identified — thanks  again  to  the  Syllogae^  where  it  had  been 
preserved — as  forming  part  of  the  inscription  of  Irene,  the 
sister  of  Damasus,  which  once  stood  on  the  Via  Ardeatina : 

hoc  tumulo  sacrata  DEO  Nunc  membra  quiescunt 
hie  soror  est  Damasi  noMEN  SI  QUAeris  Irene 
voverat  haec  sese  christo  CUM  vita  MAneret 
virginis  ut  meritum  sanCTUS  PUDOR  iPSe  probaret 
bis  denas  hiemes  necdum  complevERAT  aetas  .  .  . 

In  this  tomb  now  lie  her  limbs,  consecrated  to  God : 
here  is  the  sister  of  Damasus  :  her  name  was  Irene.  As 
long  as  life  lasted  she  vowed  herself  to  Christ,  that  her 
holy  purity  should  bring  her  the  merit  of  virginity.  Her 
days  had  not  yet  reached  to  twice  ten  winters  (sc.  she 
was  not  yet  twenty)  .  .  . 

The  rest  is  a  eulogy  of  Irene. 

Hence  Actual  Identification  of  Damasus'  Father  with 
Leo,  the  Bishop. — It  is  the  double  source  (i)  of  the 
Syllogae  which  enable  us  to  interpret  the  fragmentary 
inscriptions  we  are  about  to  discuss,  and  (2)  the  sum  of  the 
knowledge  concerning  Damasus,  derived  from  the  inscrip- 
tions quoted  above,  which  will  enable  us  to  identify  the 
subject  of  another  inscription,  and  so  fill  up  some  lacunae  in 
the  life  of  Damasus. 

There  existed,  in  the  Syllogae^  an  inscription  of  Damasus,^ 

^  Ntiovo  Bullettino,  1903,  p.  82.  ^  /.  C.  p.  104,  No.  42. 

^  /.  C.  p.  92,  No.  62.     The  capitals  in  the  following  quotation  indicate  the 
actual  inscription. 


314     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

of  which  \}i\^  first  half  of  nearly  every  line  was  missing.  In 
1 88 1  in  the  Agro  Verano,  near  S.  Laurence  on  the  Via 
Tiburtina,  was  found  an  inscription  in  which  the  last  half  of 
the  lines  was  missing:  these  two  fragmentary  inscriptions 
were  fitted  together,  and  the  whole  now  reads : 

OMNIA  QUAEQue  vides  proprio  quaesita  labore 
CUM  MIHI  GENTILis  jamdudum  vita  maneret 
INSTITUI  CUPIENS  CENSUM  COgnoscere  mundi 
JUDICIO   POST   MULTA   DEI   MELIora  secUTUS 
CONTEMPTIS   OPIBUS  MALui   COgnoSCERE  CHRIStum 
HAEC   MIHI   CURA   FUIT   NUDOs   vestIRE   PETENTES 
FUNDERE  PAUPERIBUS  QUIDQuid  COncESSERAT  ANNUS 

Immediately  after  these  lines  in  the  Syllogae,  and 
forming  part  of  the  same  inscription,  were  the  lines  following, 
of  which  also  the  original  inscription  had  been  found  in  1857 
in  the  same  place  as  the  inscription  Omnia  quaeque,  to  which 
it  belongs : 

PSALLERE  ET  IN  POPULIS  VOLUI  Modulante  PROPHETA 
SIC    MERUI   PLEBEM   CHRISTI   RETIneRE  SACERDOS 
HUNC  MIHI  COMPOSUIT  TUMULUM  LAURENTIA  CONJUX 
MORIBUS   APTA   MEIS   SEMPER   VENERANDA   FIDELIS 
INVIDIA   INFELIX   TANDEM   COMPRESSA   QUIESCIT 
OCTOGINTA   LEO   TRANSCENDIT   EPISCOPUS   ANNOS 
DEP.   DIE   PRID.   IDUS   MARTIAS 

Translated,  the  two  inscriptions  ran  : 

Everything  which  you  see  was  acquired  by  my  own  toil 
while  my  life  was  that  of  a  pagan  (?  gentilis).  At  first 
I  desired  to  know  the  ways  of  the  world :  after  much 
experience,  by  the  judgment  of  God,  I  pursued  worthier 
objects,  and  despising  wealth  chose  rather  to  know 
Christ.  My  care  was  to  clothe  the  naked  who  asked, 
to  lavish  on  the  poor  whatever  the  year  had  yielded.  I 
desired  to  perform  the  office  of  chanter  and  reader 
before  the  people.  So  as  a  priest  I  deserved  to  govern 
the  people  of  Christ.  My  wife  Laurentia  made  this 
tomb  for  me :  her  way  of  life  was  in  harmony  with 
mine :  she  was  honourable  and  faithful.  Cruel  envy  at 
length  lies  crushed  and  still.  Leo  the  bishop  lived  over 
eighty  years  and  was  buried  March  14. 

If  we  compare  this  epitaph  with  that  to  Laurentia,  mother 


DOCUMENT  AND  MONUMENT      315 

of  Damasus;  and  with  the  inscription  {Hinc pater  exceptor)^ 
referring  to  his  unnamed  father ;  the  thought  at  once 
arises  that  Leo,  the  bishop  of  the  Omnia  quaeque  epitaph,  is 
none  other  than  the  father  of  Damasus.  The  biography  of 
Leo  the  bishop,  as  here  given,  closely  resembles  that  of 
Damasus'  father.  They  both  "chose  the  better  way"  (cf. 
melioribus  actis  with  meliora  secutus).  It  was  evidently  in 
fulfilment  of  his  office  as  reader  {lector)  and  deacon  {levita)  that 
Leo,  as  also  the  father  of  Damasus,  chanted  in  church,  cared 
for  the  poor,  and  looked  after  the  accounts  {quidquid  conces- 
serat  annus).  Both,  too,  are  called  sacerdos,  a  word  often 
used  of  a  bishops  and  Leo  is  actually  called  bishop  as  well. 
Each,  too,  had  a  wife  Laurentia.  These  similarities  seem 
sufficient  proof  of  the  identity  of  Damasus'  father  with  Leo 
the  bishop.^ 

If  this  identification  is  correct — and  if  then  Leo  died  at 
over  eighty  and  Laurentia  at  ninety-two,  it  is  clear  that  the 
words  of  Laurentia's  epitaph  deo  vixit  .  .  .  sexaginta  annas 
.  .  .  post  foedera  sacra  refer,  not  to  widowhood,  but  to  a 
state  of  virginity.  Does  not  the  moribus  apta  meis  of  Leo's 
epitaph  refer  to  this  fact?  And  is  not  the  reason  for  it 
supplied  in  the  fact  that  "bishops,  priests  {presbyteri)  and 
deacons  {diacones)  and  all  clerks"  were  compelled  to 
separate  from  their  wives  by  a  canon  of  the  Council  of 
Elvira  in  306?*  Again,  the  invidia  infelix  appears  to  refer 
to  the  calumnies  to  which  Damasus  was  subject  even  before 
his  accession  to  the  papacy.^ 

The  Tradition  of  S.  Cecilia  and  the  Excavations. — 
In  dealing  with  the  Gesta  and  the  traditions  of  the  martyrs 
it  has  often  been  noted  that  even  documents  of  little  or  no 
historical  value — such  as  the  Acta  Petri^  the  Passions  of 
Procopius,^  Pope  Cornelius,^  Nereus  and  Achilleus,  Sebastian 

^  Supra,  pp.  288-289.  See  Marucchi,  Nuovo  Bullettino,  1903,  for  this 
identification. 

2  Supra,  p.  289,  note  i . 

^  It  is  true  that  the  name  of  Damasus'  father  is  given  as  Antonius  in  the  Liber 
Pontificalis.  This,  however,  is  the  name  of  the  gens,  while  Leo  is  either  the 
cognomen,  or  the  new  name  adopted  by  the  convert  on  baptism. 

•*  Labb6,  Concilia,  i.  col.  123 1,  canon  33.  '"  Lib.  Pont,  {sub  Damaso), 

^  Supra,  pp.  194,  202.  "'  Supra,  p.  195.  ^  Supra,  pp.  69,  200. 


3i6     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

— are  usually  correct  as  to  the  existence  of  a  martyr  and 
the  place  of  his  shrine  ;  as  has  been  repeatedly  shown  by 
excavation  and  other  sources  of  information.  It  is  seldom, 
of  course,  that  the  actual  body  of  the  saint  has  been  seen  in 
comparatively  modern  times.  There  is,  however,  this  proof 
of  the  truth  of  the  tradition  of  S.  Cecilia,^  whose  story,  as 
told  in  her  apocryphal  Acts,  has  already  been  substantiated 
in  some  points  by  the  monuments. 

The  Passion  relates  that  Cecilia,  after  her  martyrdom  in 
her  private  house  in  the  Trastevere,  was  buried  in  the  crypt 
of  the  Caecilii  in  S.  Callixtus.  The  house  was  excavated 
by  Cardinal  Rampolla  in  1900.  The  crypt  was  long  an 
object  of  pilgrimage  in  primitive  times. 

In  the  ninth  century,  during  the  removal  of  the  bodies 
of  the  martyrs  from  the  Catacombs  to  the  urban  churches, 
Pope  Pascal  sought  in  vain  for  that  of  S.  Cecilia,  which 
should  have  been  near  the  papal  crypt  of  S.  Callixtus.  We 
read  in  the  "  false  diploma  of  Pascal  I.,"  and  also  in  the 
Liber  Pontificalis  (with  slight  variations  of  detail),  how 
Pascal  fell  asleep  in  S.  Peter's  during  Matins — sung  usually 
soon  after  midnight — and  dreamed  that  S.  Cecilia  appeared 
to  him,  and  told  him  that  he  had  already  been  so  near  her 
body  that  she  might  have  spoken  to  him.  Pascal,  searching 
again,  found  the  sarcophagus;  which,  as  excavations  have 
revealed,  was  blocked  up  by  a  wall  raised  to  conceal  it  from 
the  Lombards.  He  opened  it,  and  found  within  the  body 
of  the  martyr,  "robed  in  gold  tissue  with  linen  clothes 
steeped  in  blood  at  her  feet."  The  body  was  placed  in 
S.  Cecilia  in  the  Trastevere,  a  church  built  over  her  house, 
dating  from  the  fourth  century,  and  rebuilt  by  this  same 
Pascal  I. 

in  1599,  oil  the  occasion  of  again  rebuilding  S.  Cecilia's 
Church,  Sfondrati,  its  titular  Cardinal  opened  the  sarco- 
phagus. In  it  was  found  the  embalmed  body  of  S.  Cecilia, 
wrapt  in  cloth  of  gold  with  the  blood-stained  garments 
at  her  feet.  "  She  was  not  lying  upon  her  back  like  a 
body  in    a   tomb,  but  upon  the  right  side  like  a  virgin  in 

^  There  is  an  excellent  account  of  the  entire  subject  in  Cabrol,  Diet.  Arch. 
ChrH. 


DOCUMENT  AND  MONUMENT  317 

her   bed,   with    her    knees    modestly   drawn    together,   and 
seemingly  asleep." 

Pope  Clement  VIII.  and  all  Rome  flocked  to  see  the  body ; 
and  before  the  tomb  was  closed  again  Maderno  sculptured 
the  marble  portrait  which  now  stands  over  her  grave,  and 
inscribed  it  with  the  words  :  "  Behold  the  body  of  the  most 
holy  virgin  Cecilia,  whom  I  myself  saw  lying  incorrupt  in 
her  tomb.  In  this  marble  I  have  made  for  you  the  image 
of  that  saint,  in  the  very  posture  in  which  I  saw  her." 

In  Fes  to  Omnium  Sanctorum.     jgi2. 


dratia  par  ruttttxs,  aattrhta  labor  omntbua  unua 
&iaa0na  herlra  quitrem  ^zh  tamett  una  fttiea. 


FINIS. 


PART   II.— APPENDICES 


ABBREVIATIONS 


Acta  Apost.  Apoc.  , 
Anal.  Boll.    . 

A.S 

A.SS. 

Bull.  Arch.  Crist, 

Cabrol,  Dict.. 

Corp.  Script.  Lat.  , 

Funk 

H.E. . 

I.e.    . 

L.P.  . 

MiGNE 
MOMBRITIUS       . 

MON.  Germ.  Hist. 
N.B.  . 

Neues  Archiv 


P.G.  . 
P.L.  . 
PP.  Apost. 
Rom.  Quart. 
R.S.  . 

SURIUS 


Lipsius,  Acta  Apostolorum  Apocrypha. 

Analecta  Bollandiana. 

Ruinart,  Acta  Sincera. 

Acta  Sanctorum  of  the  Bollandists. 

Bullettino  di  archeologia  cristiana. 

Cabrol,  Dictionnaire  d'arch^ologie  chritienne  et  de  liturgie. 

Corpus  Scriptorum  Ecclesiasticorum  Latinorum. 

See  PP.  Apost. 

His  tori  a  Ecclesiastica. 

De  Rossi,  I nscriptiones  Christianae,  vol.  ii. 

Liber  Pontijicalis,  ed.  Duchesne. 

See  P.G.  and  P.L. 

Mombritius,  Sanctuarium. 

Monumenta  Germaniae  Historica. 

Nuovo  bullettino  di  archeologia  cristiana. 

Neues    Archiv    der    Gesellschaft  fUr   dltere    deuische    Ge- 

schichtskunde. 
Migne,  Patrologia  Grace  a, 

,,  ,,  Latina. 

Funk,  Opera  Patrum  Apostolicorutn. 
Romische  Quartalschrift. 
De  Rossi,  Roma  Sotterranea. 
Surius,  De probatis  Sanctorum  Historiis. 


319 


320     ROME  OF  THE  PILGRIMS  AND  MARTYRS 


I.   BIBLIOGRAPHY^ 

J.   GENERAL   BIBLIOGRAPHY 

1.  (a)  DICTIONAEIES   AND   (/j)  HISTORY 

{a)  DICTIONARIES 

■''"H.       Wace       and     A    Dictionary    of    Christian   Biography   and 
W.  PlERCY  2  Literature^  to  the  End  of  the  Sixth  Century^ 

I  vol.     London,  191 1. 
W.      Smith      and     A  Dictionary  of  Christian  Biography^  4  vols. 
H.  Wace  London,  1 877-1 887. 

(Up  to  Charlemagne.) 
*F.  Cabrol,  O.S.B.    .    Dictionnaire    d'Arche'ologie   chretienne    et   de 
Liturgie.     Paris,  1907.     In  progress. 
(The  best  dictionary  for  this  subject.) 
F.  Kraus  .         .         .     Real-Encyklopddie     der     Christlichen    Alter- 
thiimer^  2  vols.     Freiburg-im-Breisgau,  1880- 
1886. 
W.      Smith      and    Dictionary  of  Christian   Antiquities^   2  vols. 
S.  Cheetham  London,  1 875-1 880. 

Catholic  Encyclopedia^  15  vols.     New  York,  1907.     In  progress. 

Du     Cange     and     Glossariwn     mediae    et     infimae    Latinitatis 

DUFRESNE  (ed.  Favre),  10  vols.     Niort,  1883-1887. 

A.  Potthast    .         .     Bibliotheca  historica  medii  aevi,  2  vols.    Berlin, 
1896. 


{b)  HISTORY 

Bardenhewer,  Duchesne,  Harnack,  Pfleiderer  have  all 
much  to  contribute  on  this  period.  A  few  books  only  are  mentioned 
below.     Compare  Bibliography— Acts  of  Martyrs. 

1  In  Section  A  a  few  books  only  are  mentioned,  as  likely  to  be  most  helpful  to 
the  student.  But  a  reference  to  any  one  will  give  a  full  bibliography  of  the  subject. 
It  is  hoped  that  Section  B  is  practically  complete,  except  for  the  bibliography  of  the 
Acts  of  the  Martyrs,  which  is  too  vast,  and  of  which  a  portion  only  bears  on  the 
history  of  the  first  three  centuries.  Reference  is  given  to  English  translations 
(where  they  exist)  of  foreign  works.  Works  of  especial  importance  are  indicated 
by  a  star. 

2  This  is  an  abbreviated  edition  of  that  issued  in  4  vols,  in  1877. 


APPENDICES 


321 


A.     Harnack 
Gebhardt 

O.  Pfleiderer 


A.  Harnack    .        .1.  The  Mission  and  Expansion  of  the  Church 
in  the  first  Three  Centuries  (translation  by 
J.    MOFFATT,    in    Theological    Translation 
Library),  2  vols.     London,  1908. 
„  .         .     2.  The  Constitution  and  Law  of  the  Church 

in    the  first  Two  Centuries  (translation  by 
F.  POGSON,  in  Crown  Theological  Library), 
I  vol.     London,  19 10. 
and    3.  Texte  und  Untersuchungen  zur  Geschichte 
der     Altchristlichen     Literatur,     35     vols. 
Leipsic,  1883.     In  progress. 
.     Primitive    Christianity    (translation     by    W. 
Montgomery,      Theological      Translation 
Library),  i  vol.     London,  191 1. 
Cambridge  Mediaeval  History,  planned  by  J.  B.  Bury.     Vol.  i.     The 
Christian  Roman  Empire  and  the  Foundation 
of  the  Teutonic  Kingdoms.    Cambridge,  1 9 1 1 . 
In  progress.     (There  is  much  that  is  useful 
here.     Bibliography.) 
F.  X.  Funk       .         .     Manual  of  Church  History,  2  vols.     (English 
translation  by  L.Cappadelta.  London,  19 10.) 
(A  useful  brief  general  history  with  Biblio- 
graphy.   Vol  i.  goes  up  to  the  Middle  Ages.) 
*Mgr.  L.  Duchesne  .     Histoire  ancienne  de  VEglise,  3  vols.     Paris, 
1908-1910.     (Fourth  edition.)     (Transl.,  The 
Early  History  of  the  Christian  Churchy  i  vol. 
London,  1909-19 12.) 
*  „  .     Origines     du    culte    chrdtien.      Paris,     1898.^ 

(Transl.,  M'Clure,  Christian  Worship:  a 
Study  of  the  Latin  Liturgy  up  to  the  Time  of 
Charlemagne.     London,  S.P.C.K.,  1912.) 

(These  two  books  form  the  foundation  of 
any  study  of  the  subject.) 
Die  Anfdnge  des  Heiligenkults  in  der  christ- 

lichen  Kirche.     Tiibingen,  1904. 
Les  Origines  du  culte  des  martyrs.  Brussels,  19 1 2. 
I.  "  L'organisation  des  eglises  chr^tiennes  jus- 
qu'au  milieu  du  111^  si^cle,"  in  Revue  des  Ques- 
tions historiques,  t.  44,  p.  329.     Paris,  1888. 
„  .        .     2.  "L'organisation  des  eghses  chretiennes  au 

III®  si^cle,"  in    Revue   des   Questions   his- 
toriques,  t.  47.     Paris,  1891. 
(Also  printed  separately.) 
See  also  Hartmann  Grisar  in  Bibliography — Itineraries.     For 
Papal  Correspondence  and  Councils,  see  Bibliography — Patristic. 


E.  Lucius 

H.  Delehaye,  S.J. 
Ch,  de  Smedt  . 


1  Fourth  edition  in  1908, 


21 


322     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

2.  PATRISTIC 

(a)  TEXTS 
MiGNE       .        .         .     Patrologiae      Cursus     Completus^     containing 
Patrologia  Latina  and  Patrologia  Graeca^ 
387  vols.     Paris,  1 850-1 884. 

(Most  useful  for  general  reference.  Con- 
tains a  vast  number  of  texts  of  Fathers  from 
the  second  century,  councils,  martyrologies, 
liturgies,  etc.,  with  indices.  For  critical 
study,  some  of  the  texts  indicated  below  are 
necessary.) 
Die  Griechischen  Christlichen  Schriftstellern  der  ersten  drei  Jahrhun- 
derte^  19  vols.     Leipsic,  1902.     In  progress. 

(Excellent   critical   German   edition,  with 
contributions  by  Mommsen,  etc.) 
*  Corpus  Scriptorum  Ecclesiasticorum  Latinorum.    Vienna,  1866.     In 
progress. 
(Tertullian,  Augustine,  Ambrose,  etc.) 
F.  X.  Funk      .  i.  Opera  Patrum  Apostolicorum^  2  vols.    Tubin- 

gen, 1 88 1. 
„  .         2.  Die  Apostolischen  Vdter,  i  vol.     Tubingen  and 

Leipsic,  1901. 

(These  volumes    contain  texts  of  several 

of  the  Apostolic  Fathers,  with  some  Latin 

translations  of   Greek  texts,  and  criticisms. 

Also  a  few  Acta  Marty  rum.) 

Gebhardt,  Harnack,  Patrum  Apostolicorum  Opera,  4  vols.     Leipsic, 

and  Zahn  1876-1878. 

(Texts  in  Latin  and  Greek.) 
♦LiGHTFOOT       .        .    Apostolic  Fathers,  6  vq\s.     London,  1890. 

(Text,  translation  and  critical  notes.) 
Compare    also    Armitage    Robinson    in    Texts    and    Studies, 
Cambridge,  1891  ;   Mrs.  Gibson  and  Mrs.  Lewis  on  the  Didascalia\ 
Harnack  on  the  Didachi,  etc. 
P.  F.  Kehr       .        .     Regesta  Pontificum  Romanorum,  2  vols.    Berlin, 

1 906- 1 907. 
Ph.  Jaffe         .        .     Regesta  Pontificum  Romanorum,  2  vols.    Leip- 
sic, 1885-1888. 
A.  Thiel  .         .         .     Epistolae  Romanorum  Pontificum,  \\o\.    1868. 
J.  D.  Mansi      .         .     Sacrorum     Conciliorum     Collectio,     31     vols. 
Florence,  1 759-1 798.     Reprint,  Paris,  1901. 
In  progress. 
Cf.  Labb^,  Hardouin,  Hefele,  and  Quentin  {Jean- Dominique 
Mansi  et  les  grandes  collections  conciliaires.    Paris,  1900).     For  trans- 
lations, see  Bibliography:  Patristic — Translations,  under  Wage  and 

SCHAFF, 


APPENDICES 


323 


M.  J.  ROUET  DE  JOURNEL,  SJ. 

H.  Denzinger  (ed.  C.  Bannwart),  SJ. 
C.  Kirch,  SJ 


3  vols. 


Enchiridion  Patristicum 
„  Symbolorum 

„  Fontium 

Historiae 
London  (Herder),  1910. 


A.    Roberts    and 
J.  Donaldson 

E.  B.  PUSEY       . 


*Ph.  Schaff 


*H.      Wage 
Ph.  Schaff 


and 


*0.  Bardenhewer 


{b)  TRANSLATIONS 

The  Ante-Nicene  Christian  Library^  25  vols. 
Edinburgh,  1 867-1872  and  1897. 
(From  Clement  of  Rome  to  Origen.) 
Library  of  the  Fathers  of  the  Holy  Catholic 
Church  previous  to  the  Division  of  East  and 
West,  49  vols.     Oxford,  1 837-1 850. 
Select  Library  of  the  Nicene  and  Post-Nicene 
Fathers    of  the    Christian    Church.      First 
Series.     14  vols.     New  York,  1892. 
Select  Library  of  the  Nicene  and  Post-Nicene 
Fathers  of  the  Christian  Church.    New  Series. 
14  vols.     Oxford,  1 890-1 900.     In  progress. 
(Vol.xiv.  is  The  Seven  (Ecumenical  Councils 
of  the  Undivided  Church.) 

(Cf.  under  "  Texts,"  Armitage  Robinson, 
Lightfoot.) 
Patrology:  The  Lives  and  Works  of  the  Fathers 
of  the  Church,    i  vol.    Freiburg-im-Breisgau, 
1908. 

(Eng.  trans,  by  T.  Shahan.    An  invaluable 
history  with  bibliography.) 


3.  ARCHAEOLOGY 


^G.  B.  De  Rossi 


*0.  Marucchi 


H.  Grisar 


{a)  GENERAL 

Inscriptiones    Christianae    urbis    Romae    vii'> 
saeculo  antiquiores,   2   vols.      Rome,    1857- 
1888. 
Epigrafia  Cristiana.     Milan,  19 10. 

(Eng.  trans,  by  J.  A.  WiLLls.     A  most 
useful  little  volume.) 
Analecta  Romana,  2  vols.     Rome,  1899. 

(A  useful  Collection  of  Dissertations  on 
the  Texts  and  Monuments  of  Rome.) 


324    ROME  OF  THE  PILGRIMS  AND  MARTYRS 

*H.  Leclercq,  O.S.B.    Manuel    d^ArchMogie    Chrdtienne^    2    vols. 


P.  Syxtus  (Scaglia), 
O.C.R. 


*0.  Marucchi 


(Best  general  introduction  to  the  subject.) 
Notiones  Archaeologiae  Christianaey  vol.  i.  pars 
prior.     Rome,  1908. 

(Useful,  up-to-date  volume.    Compare  his 
other  works,   including  a  fine  plan  of  the 
Catacomb  of  S.  Callixtus.) 
Aliments  d^Archdologie  Chrdtienne.  Paris,  1903. 
(Cf.  his  other  works.) 


J.    S.    NORTHCOTE 

and  W.  Brownlow 


O.  Marucchi  . 


Mgr.  J.  Wilpert 


{b)  CATACOMBS 

*G.  B.  De  Rossi        .    Roma  Sotterranea  Cristiana,  2   vols.    Rome, 
1864-1867. 

(The  foundation  of  every  other  work  on 
the  subject.) 
Roma  Sotterranea^  2  vols.     London,  1879. 

(A  condensed  translation  of  De  Rossi. 
Though  of  necessity  in  some  respects  out 
of  date,  this  remains  a  most  useful  volume.) 

1.  Roma  Sotterranea  Cristiana.  Nuova  Serie. 
Vols.  i.  and  ii.  Domitilla.  Rome,  1909-1913. 
(In  progress.) 

2.  Le  Catacombe  Romane,  i  vol.     Rome,  1903. 
(The  best  general  account.) 

I.  Die  Papstgrdben  und die  Cdciliengruftin  der 
Katakombe  des  HI.  Kallistus.     Freiburg-im- 
Breisgau,  1909. 
(^xdccis.^  La  Cripta  dei  Papi.    Rome  1 910.) 
(A  most  important  work,  including  the  most 
recent  discoveries.) 
*  „  .        .     2.  Die  Malereien  der  Katakomben  Roms^  2  vols. 

Freiburg- im-Breisgau,  1903. 

(Trans.,  Le  Pitture  delle  Catacombe 
Ro7nane.) 

(A  magnificent  volume  of  plates  of  frescoes 

already  vanishing  from    the  walls,   with    a 

volume  of  text  of  interpretations  of  frescoes. 

Compare  Wilpert's  numerous  other  works.) 

(Compare  also   De   Rossi's   publication,   Bullettino  di  Archeologia 

Cristiana^  1863-1894;  and  the  continuation  under  Marucchi  as 

*Nuovo  Bullettino  di  Archeologia  Cristiana.^    Rome,  1895.     In 

1  Especially  P.  Crostarosa,  "Noztiie  storico-topografiche  delle  Catacombe 
Romane,"  in  Nuovo  Bullettino  di  Archeologia  Cristiana,  1900,  p.  321  ;  being  a  useful 
description  of  the  Catacombs,  with  a  *plan  showing  their  position  relative  to 
the  roads. 


APPENDICES 


325 


progress.  De  Waal,  *Romische  Quartalschrift  fur  christliche 
Alter thumskunde.  Rome,  1887.  In  progress.  ACHELIS,  "Die 
romischen  Katakomben,"  in  Zeitschrift  fiir  die  Neutestamentische 
Wissenschaft  (1911-1912),  Giessen.  In  progress.  All  up-to-date 
information  appears  in  the  Nuovo  Bullettino  and  R'dmische  Quartal' 
schrift.     See  also  under  Bibliography— ARCHAEOLOGY— General. 


B,  THE   DOCUMENTS 


1.  LIBER   PONTIFICALIS 


ia)  TEXT   AND    HISTORY 


*Mgr.  L.  Duchesne 


T.  Mommsen 


The  BOLLANDISTS 


Anastasius  Biblio- 
thecarius 

H.  Grisar 


F.  G.  ROSENFELD 

G.  Waitz  . 


1.  Liber  Pontificalis^  2  vols.  Paris,  1 886-1 892. 
In  "  Biblioth^que  des  ^coles  fran^aises 
d'Ath^nes  et  de  Rome." 

(Texts,  critical  notes,  and  complete  his- 
torical introduction.) 

2.  "  Le  Liber  Pontificalis  en  Gaule,"  in  Mdlanges 
d\ircheologie  et  d''histoire^  1882,  p.  227. 

Gestorum     Pontificum     Romanorum    vol.    i. : 
Libri  Pontificalis  pars  prior.     Berlin,  1898, 
in  Monumenta  Germaniae  Historica. 
Acta  Sanctorum^  Propylaeum  Maii.     Antwerp, 
1685. 
(Text.) 
De    Vitis  Romanorum  Pontificum^  in   Migne, 
P.L.,  t.  127  and  128. 
(Text.) 

1.  Analecta  Romana,  t.  i.     Rome,  1899. 

(Excellent  outline  of  the  history  of  the 
Liber  Pontificalis^  following  Duchesne's 
theory.) 

2.  "Der  Liber  Pontificalis  ^^^  in  Zeitschrift  fur 
Katholische  Theologie^  vol.  xi.  p.  417.     1887. 

Ueber  die  Komposition  des  Liber  Pontificalis 
bis  zu  Konstantin.     Marburg,  1896. 

1.  "Ueber  die  verschiedenen  Texte  des  Liber 
Pontificalis^"  in  Neues  Archiv  der  Gesell- 
schaft  fiir  dltere  deutsche  Geschichtskunde^ 
1879,  P-  216.      Hanover. 

2.  "  Ueber  den  sogenannten  Catalogus  Conon- 
ianus  der  Papste,"  ibid.  1884,  p.  457. 

3.  "  Ueber  die  Italienischen  Handschriften  des 
Liber  Pontificalis^^  ibid.  1885,  p.  445. 


326    ROME  OF  THE  PILGRIMS  AND  MARTYRS 


G.  Waitz 


4.  "  Ueber  den  sogenannten  Catalogus  Felicianus 
der  Papste,"  ibid.  1886,  p.  217. 


{b)  THE   PHILOCALIAN   CALENDAR 


^Duchesne 
■*t.  mommsen 


MiGNE 

H.    Jordan    and 
Ch.  Huelsen 


.     Op.  cit.,  supra. 

1.  Chronographus    anni   cccliv    (i.e.    Philocalian 

Calendar),  in  Monumenta  Germaniae  His- 
torical t.  ix.  (also  called  Chronica  Minora^  t.  i.). 
Berlin,  1892. 

(Text  and  notes.) 

2.  "Ueber  den  Chronographen  vom  Jahre  354," 

in  Abhandlung  der  phil.  hist.  Classe  der 
koniglichen  sdchsischen  Gesellschaft  der  Wis- 
senschaften. 

(An  illuminating  study  of  the  Philocalian 
Calendar,  with  a  nearly  complete  text.) 
Corpus  Ins  crip  tionum  Latinarum^  ed.  MoMM- 
SEN,  i.  p.  332. 

(Text  of  Pagan  Calendar  in  the  Philocalian 
Calendar.) 
Patrologia  Latina,  13,  col.  442  and  675. 

(For  Pagan  Calendar.) 
Topographic   der  Stadt  Rom  im  Alterthum^ 
Bd.  ii.     Berlin,  1871. 

(Text  of  the  geographical  portion  of  the 
Calendar,  i.e.  the  Notitia  Regionum  xiv 
urbis  Romae.) 


3. 


{c)  PAPAL   CHRONOLOGY 

*A.  Barnes       .        .     S.  Peter  in  Rome.     London,  1906. 

(The  author  discusses  the  whole  Petrine  question  in  the  light  of 
evidence,  literary  and  monumental.  He  arrives  at  the  same  con- 
clusion as  Harnack,  Lightfoot,  and  most  modern  scholars,  that  S.  Peter 
was  bishop  of  Rome,  and  was  martyred  there.) 

*LlGHTFOOT       .        .    Apostolic  Fathers., '^\..'\.vq\.\.'^.  2o\.     London, 
1890. 

(With  bibliography  and  critical  study  of 
the  Philocalian  (Liberian)  Calendar  and 
Chronicle  of  Hippolytus.) 
Th.  Mommsen  .  "  Ordo  et  spatia  episcoporum  Romanorum  in 
Libro  Pontificali,"  in  Neues  Archiv,  vol.  21 
p.  335.  1896. 
R.  A.  LiPSlUS  .  I.  "Neue  Studien  zur  Papstchronologie,"  in  the 
Jahrbuch  fUr protestantische  Theologie.^  1879, 
p.  385  ;  1880,  p.  78  and  p.  233. 


APPENDICES 


327 


LiPSIUS     .        .        2.  Chronologie   der  rbmischen  Bischbfe^  bis  ziir 
Mitte  des  vierten  Jahrhunderts.     Kiel,  1869. 
(Also  contains  a  text  of  the  papal   bio- 
graphies in  the  Philocalian  Calendar.) 
J,  .        .         3.  Die  Papstverzeichnisse  des  Eusebios  und  der 

von  ihm  abhdngigen  Chronisten.  Kiel,  1868. 
A.  Harnack  .  I.  "Die  alteste  christliche  Datirung  und  die 
Anfange  einer  bischoflichen  Chronographie  in 
Rom,"  in  Acta  Minora.  (Academy  of  Berlin), 
1892,  pp.  617-658. 
„  .         2.  "  Die  Zeit  des  Ignatius,"  in  Jahrbuch  fiir  pro- 

testantische  Theologie.     Leipsic,  1880. 
Segna       .        .        .    De  Successione  Romanorum  Pontificum.  Rome, 
1897. 
Cf.  Kehr,  Jaffe,  Thiel  in  Bibliography— Patristic. 


2.   THE   ITINEBARIES 


{a)  GENERAL  TOPOGRAPHY  AND    PLANS 


*Hartmann  Grisar 


O.  RiCHTER 


H. Jordan 


■^R.  Lanciani 


Geschichte  Roms  und  der  Pdpste  im  Mittelalter^ 

3  vols.     Freiburg,  1901. 

(English  translation,  History  of  Rome  and 

the  Popes  in   the  Middle  Ages,   by   LuiGl 

Cappadelta.    London,  191 1.) 

(Gives  an  admirable  general  idea  of  the 

topography  of  Rome,  Christian  and  secular  ; 

and  of  the  history  and  the  thought  of  the 

first  five  centuries  :  there  is  a  plan  (see  supra, 

Plan    L),    and    full    references    to    original 

authorities  and  to  recent  publications.    The 

best  introduction  to  more  specialised  studies.) 
Topographie    von    Rom,    published    in    series 

Handbuch     der     Klassischen     Alter thums- 

JVissensckaft,  diitter  Band,dritte  Abtheilung. 

Munich,  1897. 
(Good    general    topography    and    text    of 

Notitia  Regionum  xiv  with  plans.) 
Topographie   der   Stadt  Rom  im   Alterthum, 

zweiter  Band.    2  Bde.     Berlin,  1871-1907. 
F'orma  Urbis  Romae,  published  by  the  "  Regia 

Accademia  Lyncaeorum  "  (ed.  Hoepli,  Milan). 
(A   magnificent   series    of  forty-six    large 

plans    of    Rome  —  pagan,   Christian,     and 


H 


HUELSEN 
KlEPERT 


and 


Ch.  Huelsen  . 
August  Schneider 


C.  A.  J.  Skeel 


328     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

modern,   scale    i   :  1000 ;    an    indispensable 
companion  to  the    Itineraries,  etc.,  dealing 
with  the  interior  of  the  city.) 
Forma   Urbis  Romae  Antiquae.    Berlin,  new 
edition,  191 2. 

(Plans,  with  Christian  churches,  the  Four- 
teen Regions,   etc.,  with  alphabetical   index 
and  bibliography  of  monuments,  both  ancient 
and  modern.) 
Romae  Veteris  Tabula,     Berlin,  1901. 
Das  alte  Rom.     Leipsic,  1896. 

(Five  series  of  historical  Maps  of  Rome, 
giving  idea  of  general  topography.) 
Travel   in    the    First    Century    after   Christ. 
Cambridge,  1901. 
Compare  also  De  Rossi,  Roma   Sotterranea^  and    Crostarosa, 
under  Bibliography— Catacombs. 

{b)  GENERAL  TEXTS 

De  Rossi.        .        .     Roma  Sotterranea   Cristiana^  i.  pp.    128-183. 

Rome,  1864. 
(Texts  of  Itineraries  in  parallel  columns 
arranged  according  to  the  roads.^  The 
easiest  form  in  which  to  grasp  them.  *Good 
account  of  the  documents.) 
■••■C.  L.  Urlichs.  .  Codex  Urbis  Romae  Topographicus.  Wiirz- 
burg,  1 87 1. 

(Most  useful  volume  of  documents  refer- 
ring to  topography  of  Rome  ;  contains  nearly 
all  the  texts  mentioned  in  chaps,  vii.  and  viii. 
of  this  book.) 
H.  Jordan  .  .  Topographie  der  Stadt  Rom  im  Alterthum^ 
zweiter  Band.     2  Bde,     Berlin,  1871. 

(Text  of  Itineraries  on  p.  537.  In  the 
erster  Band,  dritte  Abtheilung,  revised  by 
Huelsen,  Berlin,  1907,  are  some  useful 
plans,  with  the  Regions,  churches, 
roads.) 


{c)  MONOGRAPHS 

I.    NOTITIA   XIV  REGIONUM 

O.  Richter      .        .     In  Topographie  von  Rom,    (See  General  Topo- 
graphy.) 

1  The  same  text  is  given  in  Scaglia,  Notiones  Archeologiae  ChrisHanae,  i.  p.  441, 
n  a  convenient  little  volume.     See  supra,  p.  324. 


APPENDICES 


329 


II.   LATERCULUS  POLEMII  SILVII 
Th.  Mommsen  .     Monumenta    Germaniae    Historica    auctorum 

antiquorum  t,  ix.   {Chronicorum  Minorum^ 
t.  i.),  p.  345-     Berlin,  1892. 

III.   INDEX  COEMITERIORUM 

Cardinal  Rampolla.     "Di  un  Catalogo  cimiteriale  Romano,"  in  Atti 

del   11°  :  ;  •^    '         Inter 7tazionale.     Rome, 

1902. 
De  Rossi.         .         .In   Bullettino   di   archeologia  cristiana^   1878. 

Rome. 
Stevenson       .        .In  Nuovo  Bullettino  di  archeologia  cristiana^ 

1897.     Rome. 

IV.   PAPYRI  OF  MONZA 

*A.  Sepulcri  .  .  /  Papiri  delta  Basilica  di  Monza  e  le  reliquie 
inviate  da  Roma.  Milan,  1903,  being  a  paper 
read  before  the  "  Congresso  Storico  Inter* 
nazionale  della  Societa  storica  Lombarda." 

(Text,  photographs  of  the  papyri,  criticism, 
and  full  bibliography.) 
G.  Bonavenia.         .     La  Silloge  di   Verdun  e  il  papiro  di  Monza. 
Rome,  1903. 
(A  good  general  account.) 

V.   ITINERARIUM  MALMESBURIENSE 

T.  Duff-Hardy      .     Willehni     Mahnesburiensis     monachi    Gesta 
regum  Angloru?n.     London,  1840. 

VI.   ITINERARIUM  EINSIEDLENSE 

*R.  Lanciani  .  .  "L' Itinerario  di  Einsiedeln,"  in  Monumenti 
Antichi  of  the  Accademia  dei  Lincei,  vol.  i. 
p.  436.    Milan,  1890. 

(Plans,  bibliography,  etc.     A  most  illumin- 
ating study  of  an  Itinerary.) 
Ch.  Huelsen  .        .    Lapianta  di  Roma  delV  anonimo  Einsiedlense. 
Rome,  1907. 

(Contains  two  good  plans  of  Rome  under 
the  Empire, — one  with  the  roads  and  ceme- 
teries.) 


VII.   ORDO  ROMANUS  of  BENEDICT  and  MIRABIUA 
URBIS  ROMAE 

R.  Lanciani     .        .     Op.  cit.^  supra. 


330     ROME  OF  THE  PILGRIMS  AND  MARTYRS 


P.  Allard 


3.   ACTS    OF   THE   MARTYRS  i 

(a)  GENERAL   HISTORY 
I.  Histoire  des persicutions.     4  vols. 


Paris,  1892- 


H.  DOULCET 


B.  AUB^ 


2.  Ten  Lectures  on  the  Martyrs. 

(English  translation  by  L.  Cappadelta. 
I  vol.     London,  1907.     In  the  International 
Catholic  Library.) 
.     Essai  sur  les  rapports  de  Vdglise  chrdtienne 
avec  Vetat  romain.     Paris,  1883. 

(With     bibliography    and     chronological 
tables.) 

1.  Histoire  des  persecutions  de  VSglise  jusqu^ct  la 
fin  des  Antonins,     Paris,  1875. 

2.  Histoire  des  persecutions  de  Vdglise :  la  poUm- 
ique  paienne  a  la  fin  du  second  sihle.  Paris, 
1878. 

3.  Les  Chretiens  dans  V Empire  romain  de  la  fin 
des  Antonins  au  milieu  du  me  siecle  (a.D. 
180-249).     Paris,  1 88 1. 

4.  LEglise  et  Vitat  dans  la  seconde  inoitie  du 
troisieme  siecle  (a.D.  249-284).     Paris,  1886. 

Memoires  pour  servir  a  l^ histoire  eccUsiastique. 

Second  edition.     16  tomes.     Paris,  1701. 
Geschichte  der  altkirchlichen  Literatur,  2  vols. 
Freiburg-im-Breisgau,  1902. 
■^(Vol.  ii.  ^.611,  Die  dltesten  Mdrtyrerakten, 
With  bibliography.) 
Geschichte   der   altchristlichen    Literatur   bis 
Eusebius,  erster  Theil :   Die    Ueberlieferung 
und  der  Bestand.     2  Bde.     Leipsic,  1893. 
^{^Mdrtyrerakten  ...     In  Bd.  ii.  p.  807.) 
Idem.^  zweiter  Theil :  Die  Chronologie  der  Liter- 
atur .  .  .  bis  Eusebius,    2  Bde.    Leipsic,  1897. 
*("  Martyrien  .  .  ."     In  Bd.  ii.  p.  463.) 
(With  complete  bibliographies  of  individual 
Acta.) 
Die  romische  Stadt  und  die  allgemeine  Kirche 

bis  auf  Diokletian.  Leipsic,  1890. 
The  Church  in  the  Ro?na7i  Empire  before  A.D. 
I  JO.  London,  1894. 
1  The  Acts  referred  to  in  chapters  ix.-xv.  are  nearly  all  in  the  Ada  Satictorum  of 
the  BoUandists,  under  the  dates  given  ;  or  in  the  more  convenient  volume,  the  Acta 
Sincera  of  Ruinart ;  and  French  translations  of  a  large  number  are  found  in  Leclercq, 
Les  Martyrs.  References,  therefore,  in  those  chapters  are  given  only  (i)  to  Acts  not 
appearing  in  any  of  these  volumes,  or  (2)  to  recent  critical  texts,  vi^hen  they  exist. 


Le  Nain  de  Tille- 

MONT 

O.  Bardenhewer  . 


A.  Harnack 


C.  J.  Neumann 


W.  M.  Ramsay 


APPENDICES 


33t 


E.  G.  Hardy   . 

P.  E.  ViGNEAUX 

*H.  Leclerq,  O.S.B. 
*H.  Delehaye,  SJ.  . 

E.  Le  Blant  . 


Le  Bourgeois 
*a.  dufourcq  . 

Ch.  de  Smedt,  SJ. 
J.  Bollandus,  SJ. . 

*T.  RUINART,  O.S.B. 
MOMBRITIUS,  O.S.B, 


Christianity    and    the    Roman    Government. 
London,  1894. 

(An  excellent  little  volume.) 
Essai  sur  Vhistoire  de  la  Praefectura   Urbis 
d.  Rome.     Paris,  1896. 

(An  admirable  account  of  Roman  criminal 
procedure.) 
"Acta    Martyrum,"   in   Cabrol,  Dictionnaire 
d'' archeologie  chrdtienne  et  de  liturgie.    Paris, 
1907. 
Les  Ugendes  hagiographiques.     Brussels,  1906. 
(Trans.,    The    Legends  of  the  Saints^   by 
Mrs.  V.  M.  Crawford.    1907.  An  invaluable 
introduction  to  the  study  of  hagiography.) 

1.  Les  A ctes  des  martyrs  :  suppUmentaux  k.z\.2, 
Sincera    de    Dom    Ruinart.      (See     supra^ 

chap,  ix.) 

2.  La  Preparation  au  mar  tyre. 

(Both  published  in  Mdmoires  de  VAcadhnie 
des  inscriptions  et  belles-lettres^  Paris,  t.  30, 
1881,  andt.  28,  1879,  respectively.) 

This  forms  chapter  ix.  of  the  following  : — 

3.  Les  Persdcuteurs  et  les  Martyrs.  Paris,  1893. 
Les  Martyrs    de  Rome    d^apres    Vhistoire  et 

Varchiologie  chritienne.     Paris,  1897. 
Etude   sur    les    Gesta    Martyrum    romains. 
Paris,  1900. 

(A    most    important    contribution    to  the 
study  of  the  Gesta) 
Principes  de  la  critique  historique.    Paris,  1883. 
(By  the   Editor  of  the  Analecta  Bollan- 
diana.     See  supra^  chap,  ix.) 

{b)  TEXTS 

Acta  Sanctorum  quotquot  toto  orbe  coluntur  .  .  ., 
64  vols.     Brussels,  1643.    In  progress. 

(See  supra^  chap.  ix.     The  edition  of  1887 
is  the  best.) 
Acta  Sincera.     Paris,  1689. 

(Contains  nearly  all  the  Acts  referred  to  in 
chaps,  ix  to  xv.) 
Sanctuarium  sive   Vitae  Sanctorum.      Milan, 
1475.     Edited  by  the   Monks   of  Solesmes, 
2  vols.     Paris,  1910. 

(Arranged  alphabetically  ;  contains  a  large 
number  of  texts.) 


332     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

L.  SURIUS         .        .    De    probatts    Sanctorum    Historiis^    6    vols. 

Liibeck,  1562. 
O.  VON  Gebhardt  .     Acta  Martyrum  Selecta.    Berlin,  1902. 

(A  small  volume  with  a  few  authentic  texts.) 
J.  B.  LiGHTFOOT       .     I.  Apostolic  Fathers^  pt.  2,  vols,  i.-iii.    London, 
1889. 
„  .     2.  Miscellaneous  Texts.     London,  1891. 

(Texts,  criticisms,  and  translations  of  the 
Passions  of  Ignatius  and  of  Polycarp.) 
O.   VON  Gebhardt     i.  Texte   und  Untersuchungen  .   .   .,  14  Bde. 
and  A.  Harnack  Leipsic,  1883-1896. 

„  „  2.  Texte  und   Untersuchungen.     Neue  Folge, 

15  Bde.     Leipsic,  1 897-1 906. 
(See  especially  1888,  1893-5-6-7.) 
*Analecta  Bollandiana,  30  vols.     Brussels,  1882.     In  progress. 
Bibliographia  Hagiographica  Graeca,  2  vols.     Brussels,  1895. 
Bibliographia  Hagiographica  Latina.     Paris,  1893. 

(All  these  volumes  are  the   work  of  the 
Bollandists,  see  supra^  chap,  ix.) 
Bibliotheca  Cassinensis  seu  codicum  manuscriptorum  qui  in  tabulario 
Cassinensi  asservantur  series^  5  vols.     Monte  Cassino,  1 873-1880, 
1894. 

A  few  new  texts  or  new  versions  appear  from  time  to  time  in  the 
following  publications. 

Texts  and  Studies,  ed.  J.  Armitage  Robinson.  Cambridge,  1901  . . . 
(For  S.  Perpetua  and  for  the  Scillitan  martyrs  ;  texts  and  trans- 
lations) ;  Studi  e  Testi,  Rome,  1900  .  .  . ;  Studia  BiBLiCA,ed.  S. 
Driver,  Oxford,  1895.  •  •  Compare  also  Bardenhewer  and  Har- 
nack under  Bibliography— Acts  of  Martyrs  :  General  History ; 
and  Lucius  and  Deleh  aye,  under  General  Bibliography— History. 

{c)  TRANSLATIONS 

J.     Carnandet     et    Les  Actes  des  Saints  ..  cPaprh  les  Bollandistes. 
J.  F^vre  Vols,  i.-iv.    January.     Lyons,  1866. 

„  „  Vols,  i.-iv.     Lyons,  1865-1867. 

(History,  criticism,  martyrologies :  incomplete.) 
P.  Gui^RANGER,  O.S.B.  Les  Actes  des  martyrs,   4  vols.    1853-1863. 

(A  useful  collection  of  Passions,  translated 
from    the    Acta    Sanctorum^    Ruinart,    etc. 
Arranged  in  centuries.) 
Droury    DE    Mau-    Les  Actes  des  martyrs.    Paris,  1708. 

PERTUIS 

(Translation  of  Ruinart's  Acta  Sincera,    A 
most  useful  volume.) 


APPENDICES 


333 


*H.  Leclerq,  O.S.B.    Les  Martyrs :  Recueil  des  pihes   authentiques^ 
7  vols.     Paris,  1902. 

(An  invaluable  book,  containing  nearly  all 
the  Acts  referred  to  in  this  book.  Only  the 
first  three  volumes  deal  with  records  of  the 
early  martyrs  ;  and  with  those  only  which 
have  some  claim  to  authenticity.  Good 
bibliography  and  criticisms.) 
F.  C.  CONYBEARE  .  Monuments  of  Early  Christianity,  London, 
1894. 

(Translations  of  a  few  of  the  Acta^  with 
good  notes.) 
A  few  other  texts  and  translations  may  be  found  among  the  books 
in  Bibhography— Patristic. 

S.  Baring-Gould  .  The  Lives  of  the  Saints^  16  vols.  London,  1897. 
(A  modern  version  of  the  lives  of  a  selected 
number  of  Saints  derived  from  the  Acta 
Sanctorum^  etc.  Extremely  useful  for  re- 
ference, and  to  gain  a  knowledge  of  the 
tradition.  Somewhat  similar  is  Alban 
Butler,  Lives  of  the  Fathers^  Martyrs  .  .  . 
2  vols.     London,  1833.) 


4.  THE  MARTYEOLOGY  OF  JEROME  AND  OTHERS 


H.  Achelis 


A.  Urbain 


H.  Lietzmann 
*De    Rossi 
Duchesne 


and 


Socii  Bollandiani 


Die    Marty rologien,  ihre  Geschichte  und  ihr 

Wert  J    in    Abhandlungen    der   Koniglichen 

Gesellschaft  der    Wissenschaften^    phil.-hist. 

Klasse,  Neue  Folge,  Bd.  iii.,  Nr.  3.     Berlin, 

1900. 
Ein  Martyrologium  der  christlichen  Gemeinde 

zu  Rom  am  Anfang  des  V^  Jahrhunderts. 

Leipsic,    1901.      Pubhshed    in     Texte    und 

Untersuchungen^    Neue   Folge,   Bd.  vi.    (or 

xxi.  in  entire  edition).  Heft  3. 
Die  drei  dltesten  Marty  rologien.     Bonn,  1903. 
"  Martyrologium     Hieronymianum "    in    Acta 

Sanctorum^  November,  t.  ii.,  1894. 
(Introduction,  four  parallel  columns  of  texts 

of  the  manuscripts,  bibliography.) 
I.  Martyrologium^  ex   Codice    Bernensi,  289, 

I  vol.     Brussels,  1881. 
(The  most  convenient  volume  of  the  text 

for  general  reference.) 


334     ROME  OF  THE  PILGRIMS  AND  MARTYRS 


♦Duchesne 


De  Rossi  . 
H.  Grisar 
B.  Krusch 


SOCIIBOLLANDIANI  2.  Martyrologium    Hieronymianum    ex     Codice 
Trevirensij  i  vol.     Brussels,  1883. 

(This   Codex  is  not  given   in   Duchesne's 
edition.) 
[.  (With  a  brief  note  by  De  Rossi),  "  Les  Sources 
du  Martyrologe  Hieronymien"  in  Melanges 
(farcheologie  et  d'histoire^  1885,  p.  120. 

(The   best  and  easiest  general  introduc- 
tion.) 
5.  "A   propos  du  Martyrologe   Hieronymien"  in 
Analecta  Bollandiana^  xvii.   (1898)   p.  421  ; 
and   "Un  dernier  mot  sur  le  Martyrologe 
Hieronymien,"  ibid.^  xx.  (1901)  p.   241;  cf. 
also  criticism  (on  "  Passiones  Vitaeque  Sanct- 
orum "  of  Krusch)  in  Bulletin  Critique^  1897, 
pp.  301,  325. 
Roma  Sotterranea^  ii.  p.  xvi. 
Analecta  Romana^  vol.  i.  p.  231.     Rome,  1899. 
I.  "Zur  Afra — legende  und  zum   Martyrologium 
Hieronymianum"     in     Neues     Archiv    der 
Gesellschaft  fur  alters  deutsche  Geschichts- 
kunde^xxw.  (1899)  p.  289  ;  2.  " Zum  Martyro- 
logium Hieronymianum,  ibid.   t.   xx.   (1895) 
P*  437  ;  3-     "  Nochmals  das  Martyrologium 
Hieronymianum,  ibid.  t.  xxvi.  (1901)  p.  349 ; 
4.  "Nochmals   die  Afra— legende  und  das 
Martyrologium  Hieronymianum,"  in  Mittheil- 
ungen    des    Instituts    fUr    Oesterreichische 
Geschichtsforschungj  t.  21,  p.  i.     Innsbruck, 
1900. 
,    Etude    sur    les    Gesta     Martyrum    remains. 
Paris,  1900. 

(Throughout  this  study  there  is  constant 
reference  to  the  Martyrologies,  especially  to 
that  of  Jerome.  It  affords  a  most  instruc- 
tive example  of  the  method  of  using  the 
documents.) 
Martyrologia,  in  P.L.,  94,  col.  799. 
Martyrologium Romanum  Parvum^  in  P.L.^  col.  143  (cf.  De  Rossi, 

R.S.^  ii.  p.  xxvii). 
Beati  Rabani  Mauri  Martyrologium^  in  P.L.^  no,  col.  112 1. 
Flori  Diaconi  .        .  Martyrologium^  in  P.Z.,  119,  col.  95. 
Adonis  Archiepiscopi  Viennensis  Martyrologium^  in  P.Z.,  123, 

col.  146. 
Usuardi  Monachi   .  Martyrologium^  in  P.Z.,  123,  col.  603. 


A.  DUFOURCQ 


Bedae  Venerabilis 


APPENDICES 


335 


Martyrologium  Romanum  .  .  .  Martyrologium  vetus  Romanum  .  .  . 
Martyrologiuin  Adonis^  edited  by  H.  ROSWEYDE,  i  vol.  Antwerp, 
1613. 

(A  beautiful  edition  with  index.) 
Martyrologium  Romanum.     Rome,  1873. 

(Now  in  use.) 
Martyrologe  romain,  par  deux  pretres  du  clerge  de  Paris.    Paris,  1848. 
(Translation  of  Mart.  Rom.     A  useful  volume  with  index  of  saints.) 
H.  QUENTIN     .        .    Les    Martyrologes  historiques  du  moyen  age. 
Paris,  1908. 


5.   THE  SYLLOGAE 

(«)  GENERAL  HISTORY 

*De  Rossi  .  .  .  Inscriptio7ies  Christianae  urbis  Romae  septimo 
saeculo  antiquiores^  2  vols.  Rome,  1861- 
1888. 

(Vol.  ii.  contains  the  texts  of  the  Syllogae, 
with  historical  introduction  and  notes.) 
*H.  Grisar         .         I.  Analecta  Romana,  vol.  i.  p.  76.     Rome,  1899. 
„  .         .         2.  "Die     altchristlichen     Inschriften     Roms     im 

friiherenMittelalter"  in  Zeitschriftfur  Kathol- 
ische  Theologie,  1889,  p.  90.     Innsbruck. 

{b)  SYLLOGE  OF  VERDUN 
G.  BONAVENIA  .        .    La  Sylloge  di  Verdun,  i  vol.    Rome,  1903. 

{c)  SYLLOGE  OF  CAMBRIDGE 

Manuscript,  KK.  iv.,  6,  folio  238  in  the  University  Library  at  Cambridge. 

W.  Levison      .         .     In   Neues  Archiv  der   Gesellschaft  fUr  dltere 

deutsche    Geschichtskunde^  vol.   35,  fasc.    2, 

p.  333,  1910- 
Duchesne        .         .     Le    recueil    Spigraphique    de    Cambridge^     in 
Melanges  darcheologie  et  dhistoire^   Nov.- 
Dec.  1 9 10,  Paris  and  Rome. 


{d)  SOME  CRITICAL  DISCUSSIONS  ON  {b)  AND  {c) 

Marucchi  .  .In  Nuovo  Bullettino  di  archeologia  cristiana^ 
1901,  1902,  1903,  1906,  1907,  1908,  1910. 

De  Rossi  .  .  .In  Bullettino  di  archeologia  cristiana^  i^^?) 
P-  33- 


336     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

BONAVENIA  and  In  Osservatore  Romano^  1910,  May  18  and  31  ; 

M ARUCCHI  June  6,  7  and  8 ;  July  6  (cf.  also  May  8  and  2 1 ). 

Zettinger        .  .     Romische  Quartalschrift^  1902,  p.  345. 

De  Waal.        .  .    Ibid.^  1908,  p.  42. 


II.    LIST   OF   THE    POPES 

WITH   DATES,   PLACES  OF   BURIAL,  Etc. 

P    .     .  =  recognized  as  a  martyr  in  the  Philocalian  Calendar. 

L.P.     .  =  ,,  ,,  ,,        Liber  Pontificalis. 

L.P.(2)  =         ,,  ,,  ,,  ,,  (second  edition  only). 

V    .     .  =  buried  in  the  Vatican. 

C    ,    .  =  , ,  Catacomb  of  S.  Callixtus. 

Pr  .     .  =  ,,  ,.  S.  Priscilla. 


V. 
V. 
V. 


V. 

(?) 


V. 
V. 
V. 
V. 
V. 
V. 
V. 
V. 
C. 


c. 

C. 
C. 

c. 
c. 
c. 
c. 

C. 

c. 

C. 

iThe 
dates  are 


(42).!  Peter,  L.P.,  P. 
(67).  Linus,  L.P. 
(78).  Anacletus,  L.P. 
(90).  Clement,  L.P.  (buri- 
ed in  Greece). 

(112).  Evaristus,  L.P. 

(121).  Alexander,  L.P. 
(Via  Nomenta- 
na(?)). 

(132).  Sixtus  I.,  L.P. 

(142).  Telesphorus,  L.P. 

(154).  Hyginus,  L.P. 

(158).  Pius  I.,  L.P. 

(167).  Anicetus,  L.P.  (2). 

(175).  Soter,  L.P. 

(182).  Eleutherius,  L.P. 

(189).  Victor,  I.,  L.P. 

(199).  Zephyrinus,  L.P. 

(217).  Callixtus,  L.P.,  P. 
(Calepodius). 

(222).  Urban,  L.P. 

(230).  Pontianus,  L.P. 

(235).  Anteros,  L.P. 

(236).  Fabianus,  L.P.,  P. 

(251).  Cornelius,  L.P. 

(253).  Lucius,  L.P. 

(254).  Stephen,  L.P. 

(257).  Sixtus  II.,  L.P.,  P. 

(259).  Dionysius,  L.P. 

(269).  Felix  I.,  L.P. 


C.  .  .(275).Eutychianus,L.P.(2). 

C.  .  .  (283).  Gains,  L.P.  (2). 

Pr.  .  .  (296).  Marcellinus,  L.P. 

Pr.  .  .  (308).  Marcellus,  L.P.  (2). 

C.  .  .  (309).  Eusebius. 

C.  .  .  (311).  Miltiades. 


Peace  of  the  Church. 


Pr.   .    .  (314).  Silvester. 
Near  C,  (336).  Mark. 

(337).  Julius    I. 
dius). 
Pr.   .     .  (352). 

(355). 


(Calei 


Pr. 


V. 


Pr. 


Liberius. 
Felix  II.  (Via 

elia). 
Damasus  (Via 
deatina    and 
Laurence). 
Siricius. 

Anastasius  l.\  'u"* 
1(401).  Innocent  I 
(417).  Zosimus. 
(418).  Boniface  I.  (Via  Sa- 
laria,    near    S. 
Felicitas). 
Celestinus. 
Sixtus    III.    (in    S. 
Laurence). 

The 


(366). 


.  (384). 
/(399). 


(422). 
(432). 


rsum 
Pile- 
atum). 


dates  are  extremely  uncertain  during  the  first  and  second  centuries, 
not  given  in  Duchesne  [Liber  Pontijicalis)  till  Pontianus,  a.d.  230, 


APPENDICES 

337 

V.    . 

.  (440).  Leo  the  Great. 

V.     . 

(530).  Boniface  li. 

(461).  Hilary  (S.   Laur- 

V.    . 

(533).  John  II. 

ence). 

V.     . 

(535)-  Agapetus. 

V.     . 

.  (468).  Simplicius. 

(536).  Silverius     (Pontian 

V.    . 

(483)    Felix  III. 

Islands). 

V.     . 

(492).  Gelasius  i. 

(537).  Vigilius    (Via    Sa- 

V.     . 

(496).  Anastasius  11. 

laria). 

V.     . 

(498).  Symmachus. 

V.     .     . 

(555).  Pelagius  I. 

V.     . 

(514).  Hormisdas. 

V.     .     . 

(560).  John  III. 

V.     . 

(523).  John  I. 

V.     .     . 

(574).  Benedict  I. 

V.     . 

(526).  Felix  IV. 

V.     .     . 

(574).  Gregory  the  Great. 

III.  {A)  DEPOSITIO  EPISOOPORUM  and  {B)  DEPOSI- 
TIO  MARTYRUM  of  the  PHILOOALIAN 
CALENDAR  (FOURTH  CENTURY),  with  (C)  A 
LIST  OF  THE  MARTYRS  in  it  arranged  alpha- 
betically 

A,  DEPOSITIO   EPISCOPORUM 

Dionisi,  in  Calisti. 
Felicis,  in  Calisti. 
Silvestri,  in  Priscillae. 
Miltiadis,  in  Calisti. 
Marcellini,  in  Priscillae. 
Luci,  in  Calisti. 
Gai,  in  Calisti. 
Steffani,  in  CaHsti. 
Eusebii,  in  Calisti. 
Eutichiani,  in  Calisti. 
Marci,  in  Balbinae. 
Juli,  in  Via  Aurelia, 
miliario  ill.,  in  Calisti. 

B.  DEPOSITIO   MARTYRUM 

VIII.  Kal.  Janu.     .    .    .    Natus  Christus,  in  Betleem 
Judeae. 

Mense  Janiiario. 

XIII.  Kal.  Feb Fabiani,  in  Calisti,  at  Se- 

bastiani,  in  Catacumbas. 
XII.  Kal.  Feb Agnetis,  in  Nomentana. 

Mense  Febriiario. 
VIII.  Kal.  Mart.     .    .    .    Natale  Petri  de  Catedra. 


[Dec.  27]      . 

.    VI.  Kal.  Januarias  . 

[Dec.  30]      . 

III.  Kal.  Januar. 

[Dec,  31]      . 

Prid.  Kal.  Januar.  . 

[Jan.  10]  .     . 

nil.  Idus  Januarias 

[Jan.  15].     . 

XVIII.  Kal.  Feb,    . 

[March  5]     . 

III.  Non.  Mar.   .     . 

[April  22]     . 

X.  Kal.  Mai   .     .     . 

[Aug.  2]  .     . 

nil.  Non  Augustas 

[Sep.  26] .     .     . 

VI.  Kal.  Octob. .     . 

[Dec.  8]  .     . 

VI.  Id.  Decemb.     . 

[Oct.  7]    .     .     . 

Non.  Octob.  .     .     . 

[Apr.  12].     . 

Prid.  Idus  Apr.  .     . 

[Dec,  25] 


[Jan. 

20].    . 

[Jan. 

21].    . 

[Feb. 

22].    . 

22 

33S     ROME  OP  THE  PILGRLMS  AND  MARTYRS 

Mense  Martio. 

[March  7]    .     .     Non.  Mart Perpetuae    et    Felicitatis, 

Africae. 

Mense  Maio, 

[May  19]  .  .  XIIII.  Kal.  Jun.  .  .  .  Partheni  et  Caloceri,  in 
Calisti,  Diocletiano  vim.  et  Maximiano  viii. 
Cons.  [304]. 

Mense  Junto. 

[June  29]      .     .     III.  Kal.  Jul Petri,  in  Catacumbas  ;  et 

Pauli  Ostense,  Tusco  et  Basso  Cons.  [258]. 

Mense  Julio. 

[July  10]  .     .     .     VI.  Id.  Jul Felicis  et  Filippi,  in  Pris- 

cillae  ;  et  in  Jordanorum,  Martialis,  Vitalis,  Alex- 
andri  ;  et  in  Maximi,  Silani  ;  hunc  Silanum 
martirem  Novati  furati  sunt;  et  in  Praetextati, 
Januari. 

[July  30]  .     .     .     III.  Kal.  Aug Abdos  et  Sennes,  in  Pon- 

tiani,  quod  est  ad  Ursum  piliatum. 

Mense  Augusta. 
[Aug,  6]  .     .     .     VIII.  Id.  Aug Xysti,    in    Calisti;    et    in 

Praetextati,  Agapiti  et  Felicissimi. 
[Aug.  8]  .     .     .     VI.  Id.  Aug Secundi,  Carpophori,  Vic- 

torini  et  Severiani  Albano  ;  et  Ostense  vii.  balli- 

staria,   Cyriaci,    Largi,   Crescentiani,    Memmiae, 

Julianae  et  Smaragdi. 

[Aug.  11]     .     .     III.  Id.  Aug Laurenti,  in  Tiburtina. 

[Aug.  13]     .     .     Id.  Aug Ypoliti,    in  Tiburtina;   et 

Pontiani,  in  Calisti. 

[Aug.  22]     .     .     XI.  Kal.  Sep Timotei,  Ostense. 

[Aug.  28]      .     .     V.  Kal.  Sep Hermetis,      in      Basillae, 

Salaria  Vetere. 

Mense  Septembre. 
[Sep.  5]    .    .     .    Non.  Sept Aconti,  in  Porto,  et  Nonni 

et  Herculani  et  Taurini. 

[Sep.  9]    .     .     .     V.  Id.  Sept Gorgoni,  in  Labicana. 

[Sep.  11].     .     .     III.  Id.  Sept Proti   et  Jacinthi  in   Bas- 

sillae. 
[Sep.  14] .    .     .    XVIII.  Kal.  Oct.    .    .    .     Cypriani  Africae.     Romae 

celebratur  in  Calisti. 
[Sep.  22] .    .    .    X.  Kal.  Oct Basillae,    Salaria    Vetere, 

Diocletiano  vim.  et  Maximiano  viii.  Cons.  [304]. 


APPENDICES  339 

Mense  Octobre. 

[Oct.  14]  .    .    .    Prid.  Id.  Oct Calisti,    in    Via    Aurelia, 

miliario  III. 

Meftse  Novembre, 

[Nov.  9]  .    .    .    V.  Id.  Nov dementis,      Semproniani 

Claudi,  Nicostrati,  in  comitatum. 
[Nov.  29]     .     .     III.  Kal.  Dec Saturnini,  in  Trasonis. 

Mense  Decembre. 
[Dec.  13]      .    .     Id.  Dec Ariston,  in  Portum. 


C.  LIST   OF   MARTYRS   IN  THE   PHILOCALIAN 
CALENDAR 

G.  .  =  found  also  in  the  Passionary  of  Gregory  (sixth  century). 

A.    .  =  ,,  ,,  Martyrology  of  Ado  (ninth  century). 

Rome. 

Abdon  (and  Sennen)  (A.).  Acontius.  Agapitus  (G.,  A.)  (and  Felicis* 
simus).  Agnes  (A.).  Alexander  (and  Felix).  Ariston.  Basilla. 
Callixtus  (G.,  A.).  Calocerus  (and  Parthenius)  (A.).  Carpophorus 
(Victorinus  and  Severianus).  Claudius  and  Clement  (and  Semproni- 
anus).  Crescentianus.  Cyriacus  (G.,  A.).  Fabianus.  Felicissimus  (A.) 
(and  Agapitus).  Felix  (and  the  other  six  sons  of  Felicitas).  Gorgonius. 
Hippolytus.  Hermes  (A.).  Herculanus.  Jacinthus  (A.)  (and  Protus). 
Januarius  (and  Felix).  Juliana.  Largus  (and  Smaragdus)  (G.).  Laurence 
(A.).  Martialis  (and  Felix).  Memmia.  Nicostratus.  Nonnius.  Parthe- 
nius (and  Calocerus)  (A.).  Peter  and  Paul  App.  (A.).  Philip  (and  Felix). 
Pontianus.  Protus  (and  Jacinthus).  Saturninus.  Sebastian  (A.). 
Secundus.  Sempronianus.  Sennen  (and  Abdon)  (A.).  Severianus  (and 
Carpophorus).  Silanus  (and  Felix).  Sixtus  II.  (A.).  Smaragdus.  Taur- 
inus.    Timotheus.    Victorinus  (and  Carpophorus).    Vitahs  (and  Felix). 

Africa. 
Cyprian,  Perpetua  and  Felicitas. 


340    ROME  OF  THE  PILGRIMS  AND  MARTYRS 


IV.  INDEX  COEMITERIORUM  XVI 
AND  THE  TRUE  NUMBER  OF  THE  CEMETERIES 

The  answer  to  the  question  whether  the  Index  Is  complete  or  other- 
wise depends  partly  on  the  variations  in  the  codices.^ 

Besides  the  (1.)  Vatican  Codex  there  are  three  other  versions  of  the 
Index. 

2.  Index  Chiglana.  The  second  of  these  is  known  as  the  Index 
Chigiana^  having  been  discovered  in  that  library  by  Giorgi.  It  was  pub- 
lished by  De  Rossi.^  It  is  preserved  in  a  manuscript  of  the  eleventh 
century  appended  to  the  Dialogues  of  Pope  Gregory  the  Great.  This 
list  gives  an  additional  cemetery,  the  Cimiterium  Aproniani  ad  Sanctam 
Eugeniam  ^  Via  Latina, — making  seventeen  in  all.  It  is  in  almost  the 
same  somewhat  faulty  topographical  order  as  the  Vatican  Codex. 

3.  Index  Laurenziana.  The  third  version  of  the  Index  is  preserved 
in  a  twelfth-century  manuscript  formerly  in  Lord  Ashburnham's  library, 
and  now  in  the  Biblioteca  Laurenziana  in  Florence,  and  has  been  pub- 
lished by  Stevenson.*  There  is  a  list  of  seventeen  cemeteries,  arranged 
this  time  in  good  topographical  order. 

4.  Cardinal  RampoUa's  Catalogue.  A  fourth  version  of  the 
Index  was  discovered  by  Cardinal  Rampolla^  in  a  fifteenth-century 
Codex  of  the  Vatican,  also  based  on  a  document  of  the  fourth  century. 
This  Codex  was  transcribed  in  Rome,  as  an  appendix  to  the  famous 
work  of  Frontinus,  "  On  the  Aqueducts  of  the  City  "  {De  Aquaductibus 
Urbis).^  It  is  beautifully  written  ;  various  readings  from  other  manu- 
scripts are  given  in  the  margin,  and  signed  by  Johann  Vynck,  one  of  the 
learned  German  clerks  who  worked  in  the  papal  library  for  that  fine 
scholar  Pope  Nicholas  v.  (1447-1455).  A  study  of  the  manuscripts  on 
which  this  document  is  based  throws  light  on  the  number  of  the 
cemeteries.     On  what  manuscript,  then,  does  this  Catalogue  depend  ? 

There  are  three  ancient  manuscripts  of  Frontinus  :  (i)  The  oldest,  of 
the  thirteenth  or  fourteenth  century,  at  Monte  Cassino.    (2)  A  manuscript 

1  For  texts  of  the  three  codices,  see  supra,  p.  98. 

2  See  Bullettino  di  archeologia  cristiana,  1878,  p.  44.  3  Supra,  p.  193. 

4  Stevenson  in  Nuovo  Bullettino  di  archeologia  cristiana,  1897,  p.  255.  This 
article  gives  a  good  summary  of  the  whole  question  with  further  bibliography.  Both 
Giorgi  and  Stevenson  believe  the  Index  to  be  incomplete  ;  the  latter  inserts  sixteen 
cemeteries  which  he  believes  omitted  from  the  original  list. 

5  Rampolla,  op.  cit.,  Bibliography— Itineraries-Index,  to  whose  work  I  am  in- 
debted for  this  paragraph. 

<>  Frontinus  was  Commissioner  of  Waterworks  in  A.D.  97.  His  work,  De  Aqua- 
ductibus, was  discovered  in  1429,  and  frequently  reproduced  since.  C.  Herschel,  in 
The  Two  Books  on  the  Water  Supply  of  the  City  of  Rome,  Boston,  1899,  has  published 
a  fine  edition  of  his  works. 


APPENDICES  341 

of  1345  in  the  Vatican,  called  Urbinaie,  and  closely  resembling  the  manu- 
script of  Monte  Cassino.  (3)  A  somewhat  imperfect  manuscript  of  the 
fifteenth  century  in  the  Vatican,  called  the  Vatican  manuscript. 

Now,  the  manuscript  of  Vynck  contains  several  important  facts 
absent  from  all  three  manuscripts  mentioned  above.  He  was  therefore 
copying  from  some  other  document,  which  is  at  present  undiscovered. 
It  is  possible,  however,  to  determine  the  date  of  this  prototype.  We 
note  first  that  Vynck's  version  contains  information  concerning  the 
Aurelian  Wall  not  found  in  the  Notitia  and  Curiosiim?-  Moreover,  it 
describes  fully  the  wall  as  it  was  originally  built  by  Aurelian  (270-275) 
and  Probus  (276-282),  but  ignores  the  modifications  made  in  it  by 
Honorius  in  403  in  his  attempt  to  protect  Rome  against  the  Goths.  It 
is  therefore  obvious  that  Vynck's  original  manuscript  was  written  not 
later  than  403.  The  number  of  cemeteries  given  in  it  as  existing  at 
this  period  is  sixteen  ;  the  fact  is  mentioned  twice  in  different  parts  of 
the  text,  and  also  the  words  occur  "  Cymiteria  xvi.^^ 

Having  now  examined  all  the  manuscripts,  we  can  discuss  the 
question  whether  the  Index  is  mutilated  or  not. 

The  number  of  the  cemeteries  as  given  in  the  Index.  De 
Rossi,  followed  by  Scaglia,  Giorgi  and  Stevenson,  is  of  opinion  that  the 
Ifidexoithe.  Vatican  is  mutilated.  It  must  be  remembered  that  these 
scholars  all  wrote  before  the  discovery  of  Rampolla's  catalogue.  In 
support  of  his  view  De  Rossi  quotes  the  scholar  Fiorenti,  who,  in  his 
notes  to  the  Martyrologiiini  Hieronymianum^  asserts  that  he  saw  at 
Lucca  a  manuscript  which  contains  a  list  of  twenty-one  cemeteries. 
De  Rossi  thinks  that  in  this  Lucca  manuscript  we  have  the  original 
complete  prototype  of  the  various  Indexes,  giving  the  correct  number  of 
twenty-one  cemeteries.  This  manuscript,  however,  has  not  been  found  ; 
and  the  evidence  of  the  three  other  manuscripts  quoted  by  Rampolla 
seems  to  indicate  that  the  original  documents  on  which  they  are  based 
contained  the  names  of  sixteen  or  seventeen  cemeteries  only. 


V.  LIST  OF  PASSIONS  IN  THE  PASSIONARY  OF 
GREGORY  (Sixth  Century)  ^ 

A = occurs  in  the  Martyrology  of  Ado 
P=  ,,  Philocalian  Calendar 

Jan.  14     .        .        .     Felix  [Romanus],  priest  (A.). 
Aug.  8      .        .        .     Sisinnius,   Cyriacus   (P.),  (A.),   Smaragdus  and 
Larcius  (Largus)  (P.). 

1  Supra,  p.  95 ;  the  collation  of  fifteen  manuscripts  of  the  Notitia  shows  that  the 
prototype  was  mutilated  in  the  last  page, — hence  the  omission  of  information  on 
this  wall. 

2  The  text  is  given  in  Dufourcq,  Les  Gesta  Martyrum  romains,  p.  81. 


342     ROME  OF  THE  PILGRIMS  AND  MARTYRS 


Feb.     7  . 

.     Juliana,  Virgin  [of  Cumae  or  Nicomedia] 

„       14  . 

.     Valentine 

May     3  . 

.     Alexander,  hermit  and  pope  (A.) 

„      10  . 

.     Januarius,  priest 

Domitilla  Virgin,  niece  of  Domitian 

May  12  . 

.     Marcellus,  Nereus  and  Archilleus  (A.) 

Petronilla 

Sulpicius  and  Servilianus 

May    19  . 

.     Praxed  and  Pudentiana  (A.) 

June     2  . 

.     Marcellinus  and  Peter  (A.) 

»        9  • 

.     Primus  and  Felicianus  (A.) 

„      18  . 

.     Processus  and  Martinianus  (A.) 

July    29  . 

.     Pope  Felix  (11.)  (A.) 

„       10  . 

.     Rufina  and  Secunda  (A.) 

Aug.  II   . 

.     Susanna  (A.) 

„      14  . 

.     Eusebius  (A) 

,,23?         . 

.    Agapitus  (P.)  (A.) 

»      25  . 

.     Genesius  the  mime  (A.) 

»      29  . 

.     Serapia  (A.) 

Sept.  14  . 

.     Pope  Cornelius  (A.) 

„     22   . 

.     Mauritius 

Oct.    14  . 

.     Pope  Callixtus  (P.)  (A.) 

Nov.  23  . 

.     Clement,   pope   and    martyr    [from    Gregory  of 

Tours] 

Nov,     I   . 

.     Caesarius  (A.) 

»        9  . 

.     Theodore  [Greek] 

„      24  . 

.     Chrysogonus 

Sept.  21  . 

Donatus,  bishop                          \  ^ 
.     Alexander,  bishop  and  martyr  / 

April  17  . 

.     Savinus,  bishop  with  deacons   ' 

Marcellus  and  Superantius 

Jan.      I   . 

.     Concordius 

Feb.     4  . 

.     Laurence  of  Spoleto 

■  All  Umbrian 

March     . 

.    John  Penarensis 

Dec.  22    . 

.    Gregory  of  Spoleto 

(Note  these  are  all  Roman  martyrs  except  Juliana  of  Cumae  [Feb.  7], 
Theodore  the  Greek  [Nov.  9],  Donatus  and  Alexander  the  Tuscans,  and 
the  last  five,  who  are  Umbrians.) 


APPENDICES 


VI.  LIST   OP  SEVENTY-SEVEN  MARTYRS 
FIRST  THREE  CENTURIES 

WHOSE  PASSIONS  ARE  REFERRED  TO 

IN  ADO'S  MARTYROLOGY  (NINTH  CENTURY)  ^ 

P=:  found  in  Philocalian  Calendar. 
G=found  in  Passionary  of  Gregory. 


343 
OF  THE 


Period  of  Martyrdom. 

Names  of  Martyrs. 

Reference  in  ^.55. 
or  elsewhere. 

p 

Decius 

Abdon  and  Sennen 
(P) 

See  Laurence 

Diocletian 

Abundius 

Sept.  i6 

G 

Domitian 

Achilleus 

See  Nereus 

Diocletian 

Adauctus 

See  Felix 

PG 

Decius 

Agapitus  (P.,  G.) 

See  Laurence 

P 

Diocletian 

Agnes  (P.) 

Jan.  21 

G 

Trajan 

Alexander  pope  (G.) 

May  3 

Diocletian 

Alexander  Romanus 

May  13 

)) 

Anastasia 

Mombritius,  i.  200 
(ed.  1 9 10) 

Decius 

Anatolia  and  Vic- 
toria 

July  9 

Diocletian 

Anthimius 

May  II 

Julian 

ApoUonia 

Feb.  9 

Diocletian 

Apuleius 

See  Marcellus 

)) 

Auceia 

See  Luceia 

, 

Aurelian 

Aurea 

Aug.  24 

Decius 

Aurelianus 

May  22 

Trajan 

Balbina 

See  Hermes 

Aurelian 

Basilis 

June  12 

Diocletian 

Beatrix  (Viatrix) 

See  Simplicius 

Julian 

Bib(b)iana 

Bibl.  Casin.,\\\.,^. 

Tr»T 

Diocletian 

Boniface 

191 

May  14 

Sep.  Severus 

Bonosa 

July  15 

G 

Domitian 

Caesarius  (G.) 

Nov.  I 

Al.  Severus 

Calepodius 

May  10 

PG 

Sep.     „ 

Callixtus  (P.,  G.) 

Oct.  14 

P 

Decius 

Calocerus  and  Par- 
thenius  (P.) 

May  19 

Al.  Severus  (?) 

Cecilia 

Nov.  23,  Mombrit- 
ius, i.  332 

Aurelian 

Chrysanthus    and 

Aug.  25 

Darias 

1  For  this  list  with  nearly  all  the  details  I  am  indebted  to  Dufourcq,  Les  Gesta 
Martyrum  remains.  I  have  arranged  it  alphabetically  for  purposes  of  reference. 
The  text  of  Ado  is  in  P.L.  123,  and  in  Rosweyde,  M artyrologivm  Romanum  .  .  . 
Antwerp,  1613.  For  references  see  Bibliography— Acts  of  Martyrs,  and  Ab- 
breviations (p.  319).  The  story  of  most  of  these  martyrs,  according  to  the  tradi- 
tion pf  the  sixth  century,  is  found  in  English  in  Baring-Gould,  Lives  of  the  Saints^ 


344     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

List  of  Seventy-three  Martyrs — continued. 


Period  of  Martyrdom. 

Names  of  Martyrs. 

Reference  in  A.SS. 
or  elsewhere. 

G 

Trajan 

Clement,  pope  (G.) 

Mombritius,   i.   p. 

G 

Decius 

Cornelius,  pope  (G.) 

341 
Schelestratus,.<4«- 
tiq.Eccles.;\.\%Z 

Diocletian 

(Quattuor)  Coron- 

Sitzungsberichte^ 

atorum 

Berlin,  xlvii.,  1 292 

P 

5> 

Crescenti(an)us 
(P.) 

Sept.  14 

G  P 

Decius 

Cyriaca 

Aug.     21,    Anal. 
Boll.,  ii.  247 

Diocletian 

Cyriacus  (P.,  G.) 

Anal.  Boll.,  ii.  247 

Aurelian 

Darias 

See  Chrysanthus 

Decius 

Digna  and  Merita 

Sept.  22 

Trajan 

Eleutherius 

Shi  die  Testi,  1901, 

6 
P.Z.,  21,  1105 

Marcus  Aurelius 

Eugenia 

G 

Julian 

Eusebius  (G.) 

Aug.  14 

Marcus  Aurelius 

Eusebius  and  Pon- 
tianus 

Aug.  25 

» 

Eustathius 

Anal.  Boll.^  iii.  65, 
172 

P 

Decius 

Felicissimus  (P.) 

See  Laurence 

P 

Marcus  Aurelius 

Felicitas 

Kiinstle,     Hagio- 
graphische  Stu- 
dien,  Paderborn, 
1894 

Diocletian 

Felix  and  Adauctus 

Aug.  30 

G 

)> 

Felix  Romanus  (G.) 

Jan.  14 

G 

Julian 

Felix  II.,  pope  (G.) 

Anal.  Boll.,  ii.  322 

G 

Diocletian 

Felicianus 

See  Primus 

)) 

Flora 

See  Lucilla 

» 

Geminianus 

See  Lucia 

G 

5> 

Genesius  (G.) 

Aug.  25 

Trajan 

Getulius 

June  10 

Julian 

Gordianus 

May  10 

Decius 

(Sanctorum)  Graec- 
orum 

R.S.,  iii.  201 

Trajan 

Hermes    (P.)    and 
Balbina 

March  31  [May  3] 

P 

Domitian 

Hyacinthus  (Jacin- 

thus)  (P.) 

July  26  (Sept.  1 1  ?) 

Julian 

John  and  Paul 

June  25  and  26 

Decius 

Justinus 

Sept.  17  (April  13?) 

P 

J) 

Laurence,  with  Ab- 
don,  Sennen, 
Sixtusli.jAgapi- 
tus,  Felicissimus 
(P.) 

Surius,  iv.  607 

APPENDICES 

List  of  Seventy-three  Martyrs — continued. 


345 


Period  of  Martyrdom. 

Names  of  Martyrs. 

Reference  in  A.SS. 
or  elsewhere. 

Diocletian 

Leopardus 

Sept.  30 

55 

Lucia  and  Gemini- 

Bibl.  Cass.,  iii.,  fl. 

anus 

270 

55 

LuceiaandAuceia 

June  25 

Marcus  Aurelius 

Lucilla  and  Flora 

July  29 

G 

Diocletian 

Marcellinus     and 
Peter  (G.) 

June  2 

G 

)> 

Marcellus,  pope 

Jan.  16 

G 

)j 

Marcellus       and 
Apuleius 

Oct.  7 

Julian 

Marinus 

Cat.Brux.^  ii.  184 

Aurelian 

Marius  and  Martha 

Jan.  19 

Severus 

Martina  or  Tatiana 

Jan.  I 

Decius 

Merita 

See  Digna 

Trajan 

Montanus 

July  17 

G 

Domitian 

Nereus  and  Achil- 
leus  (G.) 

May  12 

55 

Nicomedes 

Mombritius,  ii. 

Diocletian 

Pancras 

Anal.  Boll,  x.  52 

Decius 

Parthenius  (P.) 

See  Calocerus 

P 

Trajan 

Pastor 

July  26 

Julian 

Paul 

See  John 

Diocletian 

Peter  (G.) 

See  Marcellinus 

G 

Nero 

Peter  and  Paul  (P.) 

Acta  A  post.  Apoc. 

P 

Marcus  Aurelius 

Pontianus 

See  Eusebius 

P 

Decius 

Pontius 

Baluze,       Miscel- 
lanea, i.  29,  75 

Trajan 

Potentiana     and 

May  19 

G 

Praxed  (G.) 

Diocletian 

Primus  and  Felici- 

June  9 

G 

anus  (G.) 

Nero 

Prisca 

Jan.  18 

G 

5} 

Processus       and 
Martinanus  (G.) 

July  2 

Aurelian 

Restituta 

Bibl.  Cass.,  iii.,  fl. 

Diocletian 

Restitutus 

12 
May  29 

G 

Decius 

Rufina  and  Secun- 
da  (G.) 

July  10 

Diocletian 

Rufus 

Anal.    Boll.,    viii. 
168 

P 

)) 

Sebastian  (P.) 

Jan.  20 

Decius 

Secunda 

See  Rufina 

P 

55 

Sennen  (P.) 

See  Laurence 

G 

Trajan 

Serapia   (G.)  and 
Sabina 

Aug.  29 

346     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

List  of  Seventy-three  y\.z.xiyxs— continued. 


Period  of  Martyrdom. 

Names  of  Martyrs. 

Reference  in  A.SS. 
or  elsewhere. 

Diocletian 

Simplicius      and 
Beatrix  (Viatrix) 

July  29 

p 

Decius 

Sixtusii.,pope(P.) 

See  Laurence 

Trajan 

Sophia 

Bibl.     Casin.^    iii. 
276 

Decius 

Stephen,  pope 

Aug.  2 

G 

Diocletian 

Susanna  (G.) 

Aug.  II 

Trajan 

Symphorosa 

July  18 

Severus 

Urban 

May  25 

Decius 

Victoria 

See  Anatolia 

1 

VII.  LIST  OF  MARTYRS  WHOSE  PASSIONS  ARE 
REFERRED  TO  IN  THE  CHAPTERS  ON  THE  ACTS 
OF  THE  MARTYRS  1 

A.SS. — Acfa  Sanctorum  of  the  Bollandists 
A.S. — Ada  Sincera  of  Ruinart 


Name. 

Day. 

Reference. 

Caesarius 

Nov.  4  [Nov.  i] 

A.SS. 

Euphemia 

Sept.  16 

A.S. 

Maximus 

May  14 

A.S. 

Neon  in  Acta  S.  Speusippi 

Jan.  17 

A.SS. 

Eustratius 

Dec.  12 

Surius 

Genesius  of  Aries 

Aug.  25 

A.S. 

Cassian  in  Passio  Marcelli 

Oct.  30  [Dec.  3] 

A.S. 

Cyprian 

Sept.  14 

Cypriani      Epis- 
tolae  ed.  Hartel, 
III. 

Felix  Romanus 

Jan.  14 

A.S. 

Victor  Maurus 

May  8 

A.SS. 

Vincent  of  Saragossa 

Jan.  22 

A.S. 

Saturninus 

Feb.  II 

A.S. 

1  These  are  arranged  approximately  in  the  order  in  which  they  are  mentioned : 
for  the  page,  see  Index  ;  for  the  full  titles  of  the  references,  see  Bibliography— 
Acts  of  Martyrs,  and  Abbeviations  (p.  319).  It  is  sometimes  impossible  to  be 
s\ire  of  the  correct  day  of  the  anniversary. 


APPENDICES 

List  of  Msivtyrs— continued. 


347 


Name. 

Day. 

Reference. 

Euplus 

Aug.  12 

A.S. 

Pionius 

Mar.  12 

A.S. 

Symphorianus 

Aug.  22 

A.S. 

Martyrs  of  Lyons 

Eusebius,  //t'st. 
Eccles. 

Flavia  Domitilla 

May  12 

A.SS. 

Clement  the  Consul 

Acilius  Glabrio 

Epictetus  and  Astion 

Rosweyde,  Vitae 
Patrum  and 
P'L.  73,  593 

Lucianus 

Jan.  7 

A.S. 

Irenaeus  of  Sirmium 

Mar.  25 

A.S. 

Phileas  of  Alexandria 

Feb.  4 

A.SS. 

Scillitan  Martyrs 

July  17 

Anal.  Boll.,  1889, 
1897 

Maxima,      Donatella      and 

July  30 

Anal.  Boll.,  1889 

Secunda 

Typasius 

Jan.  II 

Anal.  Boll.,  1890 

Maximilian 

Mar.  12 

A.S. 

Justin  Martyr  (Sep.  17) 

Apr.  13 

Studi  e  Testi, 
1902 

Fructuosus 

Jan.  21 

A.S. 

Ignatius 

Feb.  I 

Lightfoot,  op.  cit., 
Bibliography 

Polycarp 

Apr.  25 

»             ), 

Martyrs  of  Vienne  and  Lyons 

June  2 

Eusebius,      Hist. 

(Blandina,  Pothinus,  &c.) 

Eccles. 

Martyrs  of  Alexandria 

M              ), 

Procopius 

Nov.  22  [July  8] 

A.SS.  Propy- 
laeum,  and  A  nal. 
Boll,  1897 

Perpetua  and  Felicitas 

Mar.  6 

Texts  and  Studies, 
1891 

Jacobus  and  Marianus 

Apr.  12 

Studi  e  Testi, 
1900 

(Carpus  Papylus  &  Agathonice 

Apr.  13 

Revue  Arch^o- 
logique,  188 1 

Apollonius 

Apr.  8 

Anal.  Boll,  1895 

Crispina 

Dec.  5 

Studi  e  Testi,  1902 

Montanus   and   Lucius  (and 

Feb.  24 

Anal  Boll.,  1899 

Flavian) 

Acacius 

Mar.  31 

A.S. 

Agape,  Irene  and  Chione 

Apr.  3 

St  dieTesti,i^02 

Felix,  Bp.  of  Tibiuca 

Aug.  30 

Anal.  Boll.,  1897 
and  1903 

Phileas  and  Philoromus 

Feb.  4 

Anal.  Boll.,  1897 

Thecla 

A.S. 

348     ROME  OF  THE  PILGRIMS  AND  MARTYRS 

List  of  Martyrs — continued. 


Name. 

Day. 

Reference. 

Symphorosa  and  Seven  Sons 

July  17 

A.SS. 

Hippolytus 

Aug.  13 

A.S. 

Sixtus  II. 

Aug.  6 

A.SS. 

Laurence 

Aug.  10 

A.S.  and   Surius, 
IV.  607 

Agnes 

Jan.  21 

A.S. 

Sebastian 

Jan.  20 

A.SS. 

Agatha 

July  25  [Feb.  5] 

5) 

Ciricus  and  Julitta 

June  16 

Anal.  Boll.,  1882 

George 

Apr.  23 

A.SS. 

Eleutherius 

Apr.  13 

Studie  Testiy\()oi 

Felix  and  Adauctus 

Aug.  30 

A.SS. 

Digna  and  Merita 

Sep.  22 

jj 

Leo  and  Paregorius 

June  30 

A.S. 

Marciana 

Jan.  9 

A.SS. 

Nereus  and  Achilleus 

May  12 

>j 

Cornelius,  pope 

Sep.  14 

Schelstratus, 
Antiq.Eccles.,\. 
188 

Eugenia 

Dec.  25 

Conybeare, 
Monuments    of 
Early    Christi- 
anity;   and   in 
P.L.  21 

Peter  and  Paul 

June  29 

Acta  Apost.  Apoc. 
(Lipsius) 

Andrew 

Nov.  30 

Thomas 

Dec.  21 

))            }) 

Cyriacus 

[Aug.    8;      see 

Anal.  Boll.,  1883, 

ASS.,  Jan.  16] 

247 

Anastasia 

Dec.  25 

A.SS. 

Julian  and  Basilla 

Jan.  9 

5> 

Cosmas  and  Damian 

Sep.  27 

}) 

Clement,  pope 

Nov.  23 

/'.a,ii.6i7;  Mom- 
britius,     i.    341  ; 
Funk,        P.P. 
Apost.,  180 

Chrysanthus  and  Darias 

Oct.  25 

A.SS. 

S.  Pancras 

May  4 

Anal.    Boll.,  1891, 

S.  Cecilia 

Nov.  23 

52 
Mombritius,  i.  332 

Urban  in  Passio  S.  Ceciliae 

Nov.  23 

Surius,  Nov.  22 

Callixtus,  pope 

Oct.  14 

A.SS. 

Stephen,  pope 

Aug.  2 

» 

Alexander,  pope 

May  3 

)) 

Gains  [July  i],  pope,  in  Passio 

Aug.  1 1 

)j 

Susannae 

Susanna 

Aug.  II 

Surius,  iv.  597 

APPENDICES 

List  of  Martyrs — continued. 


349 


Name. 

Day. 

Reference. 

Marcellus,  pope 

Jan.  i6 

A,SS, 

Eusebius,  pope 

Sep.  26 

» 

Greek  Martyrs 

R.S.^  ni.  202 

Sebastian 

Jan.  20 

ASS. 

John  and  Paul 

June  25  and  26 

ti 

Pontianus,  pope 

Aug.  13 

» 

Processus  and  Martinianus 

July  2 

» 

Nereus  and  Achilleus 

May  12 

)) 

Sixtus  II.,  pope 

Aug.  6 

A.SS.  and  Surius, 

iv.  607 

INDEX 


References  to  subjects  treated  fully  and  indexed  in  the  chapter  headings  are 
made  as  follows,  e.g.  Acta  Martyrum,  127  (ch.  hd.)  seqq.,  134  (ch.  hd.)  seqq. 

Brackets  indicate  a  sub-heading,  e.g.  Popes,  burial-places  of  ,  .  .  (mentioned 
in  L.P.)  69  ;  (in  M.H.)  200. 

The  names  of  documents  are  in  italics. 

The  names  of  martyrs  from  the  Martyrologies  cannot  always  be  identified. 

The  words  Acta,  Fassiones,  Gesta,  Vitae  are  practically  equivalent  in  the 
ndex.  The  word  basilica  may  indicate  anything,  from  S.  Peter's  on  the  Vatican 
to  a  tiny  memorial  chapel  in  the  Catacombs.  The  word  Cemetery  {Coemiterium) 
is  used  consistently,  and  is  equivalent  to  Catacomb. 


Ap.. 
A.SS, 
B.    . 
Bas. 
Cem. 
Coem. 
Ch.. 
E.    . 
K.   . 
L.P, 
M.  . 
M.H. 
P.    . 
Phil.  Cal 
S.     . 

V.    . 


ABBREVIATIONS 

apostle. 

Acta  Sanctorum. 

bishop. 

basilica. 

cemetery. 

coemiterium. 

church,  oratory,  basilica, 

emperor. 

king. 

Liber  Pontijicalis . 

counted  as  martyr  in  the  documents. 

Martyrology  of  Jerome. 

pope. 

Philocalian  Calendar. 

shrine  of,  a  general  term  for  cemetery  or  church 

of  martyrs, 
virgin. 


Abbreviations  of  names  of  books,  319 
Abdon  and  Sennen  MM.  of  Persia,  343, 

345;  S.  99,  116,  338,  339,  345 
Abundius  M.,  343 
Acacius  B.M.  of  Antioch,  Acts  of,  147, 

173 
, ,       patriarch  of  Constantinople,  ex- 
communicated, 65 
Academy,  French,  131 
Acca  B.,  England,  38 
Achaia,  214 

Achelis,  H. ,  on  Martyrology  of  Jerome, 
228 


Achilles  B.    of  Spoleto,   43,   44,   271 

n.  I 
Achilleus  MM.,  Nereus  and  ;  see  Nereus 
Acontius  M.,  338,  339 
Acta  (  =  transactions),   made   at  domi- 
ciliary visits,  138,  139 
„    Martyrum^   65,   68,    73,    127  (ch. 
hd.)  seqq.,  134  (ch.  hd.)  seqq., 
I46.(ch.hd.)seqq.,  161  (ch.hd.) 
seqq.,  178  (ch.  hd.)seqq.,  3CX) ; 
see  Gesta  Martyrum 
,,   Proconsularia,  134  (ch.  hd.)  seqq., 

146  (ch.  hd.)  seqq.,  197 
,,   Publica^  136 


351 


352     ROME  OF  THE  PILGRIMS  AND  MARTYRS 


Ada  Sanctorum  of  the  Bollandists,  35, 
128  seqq.,  187,  196,  197;  passages 
discussed,  343  seqq. 

Acts,  see  Acta ;  of  popes,  see  Liler 
PontificaliSy  Gesta 

Adalard,  Abbot  of  S.  Peter's,  Corvie, 
232 

Adam,  51 

Adamnan,  Abbot,  Ireland,  119 

Adauctus  MM.,  Felix  and,  see  Felix 
and  Adauctus  MM. 

Ado,  Archbishop  of  Vienne,  Martyr- 
ology  of,  183  ;  comparison  with  Pas- 
sional of  Gregory^  341  ;  with  Phil. 
Cal. ,  339 ;  with  Calendar  of  Ravenna, 
132,  229 ;  Roman  Gesta  in,  201-202, 
206,  229,  343  seqq. 

Adrias  (or  Adrianus)  M.  (Greek),  S. 
and  inscription  of,  291-292,  299,  304 

Adriatic,  26 

Aemilianae,  titulus  (?  or  ch.  of  Four 
Crowned  Saints),  12 

Aemilianus,  judge  of  Fructuosus  M., 
157  seqq. 

Aemilius,  Consul  (of  259),  157 

Africa,  Acta  Martyrum  read  liturgically 
in,  181  ;  Calendars  of,  211  n.  3,  219  ; 
Calendar  of  fourth  cent,  (basis  of 
M.H.),  205,  207,  216,  218-220; 
Martyrology  of  Carthageoisixih.  cent. , 
219;  Councilat  Hippo  (of  393),  179; 
inscriptions  in  churches  of,  231,  238, 
284-285,  310-31 1 ;  invaders  from,  7  ; 
martyrs  of,  52,  135,  138,  147  seqq., 
156,  215,  338,  339;  see  Alexandria, 
Carthage,  Cirta,  Scilli  ;  pilgrims 
from,  18, 36 ;  popes  and  bishops  from, 
54,  66  ;  revenues  to  Roman  churches 
from,  88,  90 

Agape  (love  feast),  80 

Agape,  Irene  and  Chione  MM.  of 
Thessalonica,  138;  Acts  of,  173 

Agapetus  P.,  56;  epitaph  and  inscrip- 
tions, 261  n.  3,  289 

Agapitus  and  Felicissimus  MM.,  72, 
261,  342,  343,  344;  cf.  291  ;  S.  and 
ch.  of,  15,  53,  72,  298,  299,  338,  339; 
(excavations  at),  304 

Agatha  M.,  181  ;  Coem.  Lucinae  ad  S. 
Agatham  ad  Girulum,  Via  Amelia,  99, 


105, 125 ;  (ch.  of),  15 ;  ch.  of  S.  Agatha 
dei  Goti,  in  Suburra,  13,  122;  monas- 
tery of,  121 
Agatho  P.,  epitaph  of,  252,  262 
Agathonice   M.,  see   Carpus,   Papylus 

and 
Agellius  M.,  215 
Ager  Veranus,  on  Via  Tiburtina,  72, 

244,  249,  253,  314 
Agiulphus,  deacon  of  Gregory  of  Tours, 

31,  33 
Agnes    M.,    181,    227,    343;    cem.   of 
(also  called  Emerentiae,  Ostrianum, 
Majus,   ad   Nymphas,   or  Fontis   S. 
Petri),    98,     100,     105,     III,     124; 
(basilica  of,   in  cem.),   15,  85,   loi, 
113,  115  ;  (inscriptions  in),  246,  249, 
261,  264,  265,  288 
Alaric  the  Goth,  6,  18,  42,  86,  88 
Alban  M.  of  England,  217 
Alcala,  Justus  M.  of,  41 
Alcuin  and  the  Syllogae,  1 12,  231  seqq., 

250 
Aldhelm  B.  of  Sherbourne,  231 
Alessio,   S.  on   the   Aventine  (old  S. 

Boniface),  14 
Alexander,  P.M.  [May  3],  49,  53 ;  de- 
crees of,  79,  80 ;  martyr- 
dom of,  68 ;  Passion  of, 
200 
,,  M.  [July  10],  son  of  Felici- 

tas,  of  Via  Salaria,  338, 
339 ;  Coem.  Jordanorum 
ad   S.    Alexandrum,   98, 
106,  107,  no,  118,  246 
,,  M.  of  Via  Nomentana,  68, 

200  n.  5 
,,  Romanus  M.  [May  13],  343 

,,  B.M.  of  Tuscany,  342 

,,  (Severus)  E.,  72,  203,  204 

,,  II.,  Czar,  251 

Alexandria,  179,  201 ;  Calendar  of,  219; 
Clement  of,  193  ;  Cyril  of,  44  ;  I>io- 
nysius  B.  of,  162 ;  see  Eulogius  B. 
of;  martyrs  of,  145,  162,  173;  church 
revenues  for  S.  Peter's  from,  90 
Alfred    K.    of    England,    educated   in 

Rome,  24 
Alfrid  K.  of  Northumbria,  119 
Allard,  P.  on  A,SS.^  130 


INDEX 


353 


Alps,  33 

Alta  Semita,  region  called,  12 

Altar,  martyrs'  tombs  form,  28,  47 

Altinum,  Heliodorus  B.  of,  212,  217 

Alypius,  B.  of  Thagaste,  Augustine's 
letter  to,  27 

Amalasuenta,  Queen,  57 

Amantius  B.  of  Como,  29 

Amasia  in  Pontus,  shrine  of  Euphemia 
M.  at,  134 

Amator  B.  of  Auxerre,  210 

Ambrose  B.  of  Milan,  friend  of  Emp. 
Theodosius,  3  ;  and  anniversaries  of 
martyrs,  28  ;  references  to  martyrs, 
181  ;  in  M,H.,  217  ;  friend  of  Chro- 
matius,  212  ;  inscriptions  by,  236 

Ammendola,  Vigna,  301 

Amphitheatrum  Castrense,  121,  123 

Anachronisms  in  the  Gesta^  186,  188  ; 
in  the  Z./*.,  59,  75  seqq. 

Anacletus  (or  Cletus)  P.M.,  name  and 
order  of  succession,  49,  53,  54 ; 
decrees  of,  10 ;  builds  memorial 
chapel  (memoria)  to  Peter,  8,  9,  84, 
89,  278 

Analecta  Bollandiana,  129;  cf.  344 
seqq. 

Anastasia  M.,  of  Persia,  195,  215,  343  ; 
titulus  of,  II,  12,  13;  (inscriptions 
for),  241  ;  translation  of  relics,   113, 

"5 

Anastasiusi.  P.,  37 

„         II.  P.,  life  of  in  L.P.,  54, 
56,      58,     60,     61,      64  ; 
decrees    of,    75 ;    epitaph 
of,  243,  257 
,,         M.,  ch.  of,  124 
,,         patriarch  of  Antioch,  32 
,,         Bibliothecarius,  reputed 

author  oi  L.P.,  62 
Anatolia  and  Victoria  MM.,  343 
Andrew    Ap.     M.,    in     M.H.,    214; 
Passion  of,  194;  ch.  of  on  Vatican, 
263 ;    (inscriptions   for),    231,    257 
258,  287 ;   ch.  of  S.  Andrew  Cata- 
barbara  on  the  Esquiline,  5,  14 
Angels,  worship  of,  45 
Angilbert,  English  abbot  of  S.  Rich- 
arius,    Centula,    author    of    Sylloge 
Centuhnsis^  232 ;  and  of  inscription 

23 


to  Caidocus,  250 ;  removes  library 
to  Reichenau,  233  n,  i 

Anglo-Saxon,  see  English  ; — Chronicle^ 
37  ; — Kings,  22  n.  i 

Anicetus  P.M.,  order  of  succession,  49, 
S3  5  ^  Syrian,  66 ;  martyrdom  of, 
67  n.  4 

Anicius,  23 

Anii,  23 

Anniversaries  (natales),  of  apostles,  see 
Peter,  Peter  and  Paul ;  of  bishops 
and  popes,  see  Depositio  Episco- 
portim ;  of  martyrs,  see  Depositio 
Martyrum  \  see  Martyrs,  Acta 
Martyrum ;  of  Mithras,  51  ;  of 
ordinations  of  popes,  74,  224,  226  ; 
see  Calendars,  Martyrologies 

Ansa,  Lombard  queen,  hospice  of  on 
Mt.  Garganus,  26 

Anteros  P.M.,  martyrdom  of,  68; 
decrees  of,  76,  182  ;  in  M.H.,  220; 
tomb  and  epitaph,  292,  299,  302 

Anthemas,  patriarch,  deposed  for  heresy, 

5« 

Anthimius  M.,  343 

Anthologia  Carminuvi,  234 
,,  hidoriana,  234 

,,  Latina,  240 

,,  Salmasiana,  233 

Anthologies,  inscriptions  in,  233 

Antioch,  Anastasius,  patriarch  of,  32 ; 
Calendar  of,  219  ;  church  revenues 
from  for  S.  Peter's,  90 ;  Fabius  B. 
of,  162 ;  Ignatius  B.M.  of,  q.v. 
— in  Pisidia,  see  Acacius  B.M. 

Antoninus,  E.,  64 

Antonius  M,,  companion  of  Marcellus 
P.M.,  73 

Antwerp,  Rosweyde  of  and  A.SS.,  129 

Anulinus,  judge,  109,  137 

Apocalypse,  known  to  writers  of  Acta 
Marty  rtini,  166 

Apocryphal  Gesta  of  fifth  century,  73, 
138,  178-204 ;  rejection  by  Church, 
67,  76,  181  seqq.,  192  seqq.  ;  sources 
of  L.P.,  74,  81,  seqq.  ;  see  Acta 
Martyrum,  Gesta  Martyrum 

Apollinaris,  Sidonius,  B.  of  Clermont- 
Ferrand,  36,  236 

Apollo,  95  ;  temple  of,  70,  89 


354     ROME  OF  THE  PILGRIMS  AND  MARTYRS 


Apollonia  M.,  343 
Apollonius  M.,  Acts  of^  147,  169 
Apostasy,  140,  142,  177  ;  cf.  73 
Apostles  (sc.  Twelve),  49;   in  M.H., 
211,212,  214;   founders 
of  churches,  49  ;  Canons 

of,  55,  74,  75 

,,         (sc.    SS.  James  and   Philip), 

ch.    of,   see    James    and 

Philip,  ch.  of 

,,         (sc.    SS.    Peter    and    Paul), 

see    Peter,     Paul,   Peter 

and   Paul ;    Catacumbas, 

basilica    of,    Ad ;    ch.   of 

(titulus  Apostolorum,  or  t. 

Eudoxiae,  called  Ad  Vin- 

cula  Petri),  see  Peter,  ch. 

of.  Ad  Vincula  ;  Tropaea 

Apostolorum,     9  ;      see 

Peter,  Memoria  of 

Appia,  Via,  2,  15,  67,  69,  70,  72,  73, 

99,    104,   105,    106,   115,   116,    125, 

215,  220,  221,  222,  263,  304,  305  ; 

excavations     on,    and    collation     of 

monument   and  document,  297  (ch. 

hd.) — 306;  inscriptions  of,  240,  250, 

252,  256  ;  collated  lists  of  shrines  on, 

from  the  Itineraries,  298,  299 

Apronianus,  Coem.    Aproniani  ad   S. 

Eugeniam,  99,  102,  215,  340 
Apuleius  M.,  343 
Aqua  Salvia,  124 

Aqueducts,  2  ;  Aqua  Claudia  (or  Julia, 
Marcia,  Tepula),   121,  123  ;     Forma 
Virginis,  120 ;  Lateranensis,  121, 123  ; 
De  Aquaductibus  of  Frontinus,  340 
Aquileia,    Chromatius     B.    of,     212 ; 
martyrs    of   in    M.H.,    215,    217; 
Riparius  of,  45 
Aquilinus  M.  of  Scilli,  153 
Aquitaine,  Desiderius  B.  of,  45 
Aravatius  (or  Servatius)  B.  of  Tongres, 

36 

Archangels,  worship  of,  45 

Archives,  judicial  {archivium  pro- 
consulis),  134,  136  ;  of  Church,  74, 
75,  91,  213,  216  ;  see  Laurence  in 
Damaso,  ch.  of 

Arculf,  B.  (of  France),  119 

Ardeatina,  Via,  2,   15,   99,   107,  116, 


125,  264,  306 ;  excavations  on,  and 
collation  of  document  and  monument, 
307-309 ;  inscriptions  of,  244,  250, 
256 

Argiletum,  121 

Arians,  13  n.  8,  82,  194 

Ariminum    (Rimini),    inscriptions    of, 

233 
Ariston  M.,  339 
Aritus  M.  of  Aquileia,  215 
Aries,  Council  of,  140  ;  Hilary  B.  of, 

36  ;  Honoratus  B.  of,  215  ;  Sapau- 

dius   B.    of,    30 ;   Genesius    M.    of, 

Acts  of,  135 
Armenia,  revenues  from  for  S.  Peter's, 

90 ;    Armenian   version   of  Acts   of 

Eugenia,  193 
Armitage  Robinson  on  Acts  of  Perpetua, 

165 
Arverni  (Auvergne),  district  of,  209 
Asceticism,    praise   of  in    Gesta,    194, 

195;   (fasting),  26,    64,  74,   75,  77, 

seqq.,     162;    (virginity),     18,     118, 

292,  313,  315 
Ashburnham,  Lord,  library  of,  340 
Asia,    162  ; — Minor,    219  ;    see    Greek 

Menology  of 
Associations,  illegal,  138,  142 
Asterius  B.  of  Amasia,  134,  187 

,,        priest  of  Rome,  203 
Astion  M.,  144 
Athanagines  M.  of  Nicomedia,  Acts  of, 

194 
Atheism,  charge  of,  306 
Auceia  M.,  343 
Audeinus  M.,  215 
Augurius  M.,  companion  of  Fructuosus, 

157,  158,  216 
Augustalis,  reader,  158 
Augustine,  Archbishop  of  Canterbury, 
207 
,,          B.  of    Hippo,    correspond- 
ence   with     Paulinus     of 
Nola,  36;  inscriptions  by, 
236 ;  martyrs,  references 
to,  20,  22,  41  {De  Cura 
pro  mortuis  gerenda),  42, 
80,   151,   157,   165,   181  ; 
on  paganism  of  Christians, 
4,  26  n.  2,  27  seq.  ;  on 


INDEX 


355 


papa  succession,  54  5  on 
traditores,  138  seqq.  ; 
De  origine  animae,  167; 
De  Trinitate,  202  ;  see 
Monica 
Augustus  E.,  2 
Aunarius     (or     Aunacharius)     B.     of 

Auxerre,  209,  212 
Aurelia,  Via,  2,  15,  52,  53,  99,  105,  113, 
115,  116,  117,125,203,221,  222,  337 
Aurelian  E.,  341  ;  Wall  of,  2,  94,  117, 

118,  121,301,  341 
Aurelianus  M.,  343 
Aurelii,  309 

Aurelius  Repentinus,  poet,  40 
Auspicius,  servant  of  Domitilla,  307 
Autun  (Augustodunum),  60,  208-209  ; 

see  Gallic 
Auvergne  (Arverni),  209,  236 
Auxerre     (Autussiodorum),    see     Ger- 
manus  B.    of;    place    of    origin   of 
M.H.  ;  204  (ch.  hd.),  208-211,  228  ; 
see  Gallic 
Aventine,  5j  I4>  9^ 
Aventinus,  region  called,  13 
Avitus  B.  of  Vienne,  30 

,,      B.  of  Arverni  (Auvergne),  209, 
210 

B 

Babylon,  martyrs  of,  219 
Baiae,  martyrs  of  in  M.H.,  217 
Balbina  M.,  343  ;  Coem.   Balbinae  ad 
Marcum   et    Marcellianum,    52,    99, 
125,  337  ;  (titulus  Balbinae),  13  ;  ch. 
of  on  Aventine,  5 
Bangor,  Martyrology  of  Bede  used  at, 

229 
Baptism,  of  Cadwalla,  239 ;  of  Con- 
stantine,  81  ;  of  converts,  10,  76;  of 
Dinocrates,  167  ;  dogma  concerning, 
see  Baptisteries,  inscriptions  for ;  of 
martyrs,  136,  145,  169 ;  Mithraic,  3  ; 
by  Thecla,  194 ;  in  Westminster 
Cathedral,  284  n.  2 
Baptisteries,  circular,  built  on  pagan 
models,  9 ;  of  S.  Germanus,  Auxerre, 
210 ;  of  Lateran,  225  ;  inscriptions 
for :  of  African  church  unknown, 
284  ;  of  S.  Anastasia,  273  n.  i,  280  ; 


of  Lateran,  271  n.  i,  280;  of  S. 
Laurence  in  Damaso,  280,  283 ;  of 
S.  Michael  Archangel,  258,  259,  263, 
264,  274-277  ;  see  infra  Swnite-Istic 
inscriptions ;  of  S.  Paul,  264,  268, 
273  n.  I,  280;  of  S.  Peter,  Vatican, 
258,  262,  273,  279,  280,  285;  of 
S.  Priscilla,  247-248,  273-274,  284 ; 
Sumite-Istic  inscriptions,  244  (ch. 
hd.),  247,  248,  270-277 
Barbarian  invasions  of  Rome,  6,  7,  17, 

18,  36,  64,  86,  97,  187,  220,  225 
Bardenhewer  on  Gesta  Mariyrum,  196 
Baronius  on  Gesta  Marty  rum,  128,  131, 

173 

Basileus,  Coem.  Basilei  ad  S.  Marcum, 

99 

Basilica(s),  Christian,  8,  9 ;  ad  Corpus, 
see  Laurence,  basilica  of ;  for  stations, 
(at  Auxerre),  212;  (in  Rome),  13 
seq. ;  pagan,  5,  8,  97 

Basilis  M.,  343 

Basilla  M.  [Sep.  22]  of  Via  Salaria, 
Coem,  Basillae  ad  S.  Hermen,  98, 
106,  118,  215,  338,  339 

Bassus,  consul  (of  258),  52,  72,  157 
,,       Anicius,  consul  (of  408),  236 
,,       Junius,  consul  (of  317),  5 

Baths,  3,  6,  9 ;  list  of,  124 ;  of  Con- 
stantine,  121,  122 ;  of  Diocletian, 
120  ;  of  Timothy  (or  Novatus),  5, 
154;  of  Trajan,  81 

Bauso  M.,  106,  108 

Beatrix  (or  Viatrix)  M.,  116,  117,  346 

Bede,  and  Alcuin,  232  ;  Martyrology  of, 
55,  183,  206,  207,  229  ;  and  relations 
of  English  to  Rome,  28,  37  seqq., 
83  ;  quotes  Liber  Pontificalis,  55,  58, 
61  ;  and  Roman  inscriptions,  231, 
233  ;  on  an  Itinerary,  118 

Belgium,  home  oi  A.SS.  129 

Belisarius  invades  Italy,  25,  57,  58,  64 

Benedict  i.  P.,  epitaph  of,  261,  265 
,,         II.  P.,  epitaph  of,  265 
,,        the  Canon,  Ordo  Romanus  of, 
123  seqq. 

Benedictine,  Leclercq  a,  130,  131  ; 
monastery  at  Einsiedeln,  233  ;  of 
Monte  Cassino,  195,  340,  341  ; 
Ruinart  a,  130 


356     ROME  OF  THE  PILGRIMS  AND  MARTYRS 


Beneventum,  martyrs  of  in  Af.ff.,  217 
Berne,  Codex  of,  see  Codex 
Bethlehem,  43,  45,  52,  214 
Bib(b)iana  M.,  ch.  of  on  Esquiline,  14, 

117,  121,  122,  343 
Biblias  M.  of  Lyons,  177 
Biscop  Benedict  of  England,  38 
Bishops  of  Rome.     See  Popes 
Blastro  M,,  106,  108 
Blessing    of    fruits    of    earth,    80 ;    of 
houses,    80 ;    of  pilgrim's   staff  and 
scrip,  37  n.  4,  93 
Boethius,  widow  of,  282  n.  3 
Bollandists,    129-130,    131,    207;    see 
Acta    Sanctorum,    Analecta  Bollan- 
diana 
Bollandus,  129 

Bonavenia  on  Syllogae,  245,  267,   268, 

271  ;     on    Suniite-Istic   inscriptions, 

273-277 

Boniface  i.  P.,  edicts  of,  81  ;  in  M.H., 

222-226 ;     inscriptions    by 

227,  293  ;  builds  ch.  of  S. 

Felicitas,  15 

,,        II.  P.,  in  L.P.,  60;  epitaph 

of,  231,  261,  cf.  238 
,,         III.,   and   IV.,    and   v.,  PP., 

epitaphs  of,  261,  265 
,,         M.  of  Via  Salaria,  S.  of,  106, 
108,  115,  118 
M.  [May  14],  343 
,,        ,     ch.     of    (S.     Alessio     on 

Aventine),  14 
,,        B.,  England,  231,  238 
Bonosa  M.,  343 
Bordeaux,  Delphinius  B.  of,  37  ;  Paul- 

inus  of,  36 
Bosio,  excavations   in    catacombs   by, 

I7n.  3,  307 
Bosredon,   excavations   in    Africa   by, 

310 
Brandea  (cloths)  laid  on  apostles'  tombs, 

29,  31,  32,  33 
Brest,  Julianus  M.  of,  210 
Breviaria,    of  Martyrologies,  206  ;  of 

the  Notitia,  95 
Britain,   43,   119;  relations   to  Rome, 

18,  30  ;  (Lucius),  83  ;  see  English 
British   Isles,  manuscripts  of  Martyr- 

ologies  in,  206  ;  see  England 


Brutii,  23 

Burgundy,  place  of  origin  of  M.H.^ 
226;  Cononian  Abridgrtient  of  L.P. 
in  monastery  of,  60 

Burial,  97  ;  ad  Sanctos,  41  ;  confra- 
ternity, 10  ;  of  martyrs,  ^qq  Depositio 
Martyrum  ;  of  popes,  see  Popes  ; 
revels  at  burials,  26  seqq. 

Busaeus,  first  prints  L. P.,  62 

Byzanti  (or  Pammachii)  titulus  (ch.  of 
SS.  John  and  Paul),  12,  13 

Bysantine  restoration  in  Italy,  57-59  ; 
frescoes,  122,  303 


CadwallaK.,  in  Rome,  23,  239  ;  epitaph 
of,  231,  250 

Caeciliae,  titulus  (S.  Cecilia  in  Traste- 
vere),  13  ;  see  Cecilia 

Caecilii,  tombs  of,  in  S.  Callixtus,  305, 
306 

Caelimontium,  region  of,  12 

Caesar,  slaves  of  household  of,  154, 
186 ;  cf.  Narcissus 

Caesarea  in  Cappadocia,  Procopius 
M.  of,  162,  163,  196 
„  in  Palestine,  Procopius  M. 
of,  195,  196  ;  Eusebius 
B.  of,  179,  213 ;  see 
Eusebius 

Caesarius  M.,  deacon,  128,  342,  343 

Caidocus,  Scotch  priest,  epitaph  of,  250, 
251 

Calabria,  75 

Calendar's),  133;  of  Africa,  205,  2il 
n.  3,  216,  218-220  ;  [oi  Alexandria)^ 
219;  (of  Carthage),  218-220,  cf. 
205;  of  East,  196,  216,  219;  (of 
Antioch),  219  ;  (of  Asia  Minor  or 
Greek  Menology),  179,  205,  218,  219  ; 
{Ferial  of  Eusebius),  213  ;  Calendar 
of  Miltiades ;  see  infra  Roman ; 
Oriental,  see  of  East;  Pagan,  51, 
133  ;  Roman  Calendar  (or  of  Milti- 
ades, of  312),  52,  114,  180,183,216, 
218,  220  seqq.,  224  seqq.  ;  see 
Philocalian  Calendar  ;  of  Ravenna, 
132 ;  of  saints  in  S.  Silvester, 
296 

Calepodius  M.  priest,  203,  343  ;  Coem. 


INDEX 


357 


Calepodii  ad  S.   Callixtiim  (or  ad  S. 
Pancratium),  203,  221,  222,  223,  302, 

339 

Callixtus  P.  M. ,  public  works  of,  84 ; 
martyrdom  of,  51,  67  ;  in  Calendars, 
201,  339,  342,  343  ;  Passion  of,  200, 
203,  204 ;  shrine  of  in  Calepodius, 
see  Calepodius  ;  ch.  of  in  Trastevere, 
203  ;  Coem.  Callixti  ad  S.  Sixtum, 
40,  51,  52,  53,  70,  72,  1Z,  99,  125, 
215,  221,  222,  298,  299,  337,  338, 
339,  cf.  105  ;  (inscriptions  and  graffiti 
of),  40,  291,  292,  302;  see  Cecilia, 
Damasus  (inscriptions),  Excavations, 
Frescoes,  Popes  (tombs  in) 

Calocerus,  MM.,  Parthenius  and,  see 
Parthenius 

Calopus  M.,  116 

Cambridge  text  of  L.P.,  and  Sylloge  of, 
see  Sylloge  of 

Canon{s),  of  Apostles,  55,  74,  75  ;  Book 
of  Canons  of  Apostles,  75  ;  Collec- 
tion of  Canons  of  Apostles,  81  ;  of 
Councils,  74  ;  of  Scripture,  47,  182, 
cf.  153  ;  of  Mass,  see  Mass 

Canterbury,  Cathedral  of,  39 ;  Noth- 
elm,  Arbp.  of,  37  ;  saints  of  in 
Calendars,  207 

Cantharus,  inscription  for,  286 ;  see 
Fountain 

Capito,  consul,  64 

Capitoline  Hill,  2,  121,  122,  203; 
museum  on,  94 

Cappadocia,  martyrs  of,  155,  156 

Capua,  217,  306 

Cardinals,  titles  of,  1 1 

Caritas  M.,  105,  109,  298,  304 

Carlo  Borromeo,  St.,  130 

Carmelite  order,  129 

Carolingian  epoch,  231,  240;  see 
Charlemagne 

Carpophorus  MM.,  Secundus  and,  see 
Secundus 

Carpus,  Papylus  and  Agathonice  MM. 
of  Pergamos,  Passion  of,  147,  169  ; 
(Carpus),  145,  176 

Carthage,  282  n.  3  ;  Calendar's  of,  219- 
220;  martyrs  of,  52,  138,  141,  151, 
152,  165,  171,  173 

Carthusian,  Surius  a,  128 


Cassian(-us)  M.  of  Africa,  135 

,,  and      Hyacinthus     MM., 

epitaph  of,  257 
Cassino,      Monte,      vianuscripts     and 

Passionary  of  Benedictine  Monastery 

of,  195,  340,  341 
Cassiodorus   of  Vivarium,    7,  61,    75  ; 

and  Martyrology  of  Jerome,  215-217, 

228 
Catabarbara,  St.  Andrew,  5 
Catabulum,  in  (transport  service),  71 
Catacombs,  identical   with  cemeteries, 

q.v. 
Catacumbas  ad  S.  Sebastianum,  Coem. 

Ad  (shrine  of  SS.  Peter  and  Paul), 

52,  69,  85,  99,   106,   125,   188,  263, 

298,    299,    305,    337 ;     basilica    of, 

15,  307  seq.  ;  (inscriptions  of),  241, 

256  ;  monastery  of,  85 
Catalogue  of  Popes,  Roman  (fifth  cent.), 

54,  56  ;  see  Popes 
Catana,  martyrs  of,  138,  217 

Cecilia  M.,  227,  305,  343 ;  titular 
ch.  of  in  Trastevere,  8,  13,  120,  121, 
316;  (inscriptions  of),  242,  253, 
296  :  crypt  of,  in  S.  Callixtus,  40, 
105,   109,  298,  315-317;  oratory  of 

55.  Sixtus  and,  in  S.  Callixtus,  302, 
304;  statue  of,  by  Maderno,  317; 
tradition  of,  illustrated  by  excavation, 
315-317  ;  Passion  of  69,  194,  200, 
202,  316 

Celestinus    P.,     114,     282;    gifts    to 
church,      Zd ;      epitaph, 
237,  247,  272  n.  2 
M.,  118 

Cemeteries  (or  Catacombs),  2,  ii,  94  n. 
I,  loi  n.  I,  102,  195,  227,  297,  306  ; 
Index  Coemiteriorum  XVI.  ^  96 
seqq.,  124  n.  2,  298,  300,  306,  340; 
Index  Coem.  in  Mirabilia  tirbis 
Roviae,  124  seqq.  ;  monuments  of, 
see  Churches,  suburban ;  organiza- 
tion of,  10,  76,  77  ;  see  Damasus, 
Excavations,  Frescoes,  Pilgrimages, 
Translation  of  bodies 

Centula  (S.  Riquier),  232  ;  monastery 
of,  234  ;  see  Sylloge  of 

Centumcellae  (Civita  Vecchia),  69,  70 

Ceres,  temple  of,  95 


358     ROME  OF  THE  PILGRIMS  AND  MARTYRS 


Chains   of    Peter  and    Paul,    28,    29 ; 

see  Peter,  ch,  of  ad  Vincula 
Chair  of  Peter  (sedes  ubi  prius  sedit 

Petrus     or     Cathedra     Petri),     see 

Peter,  Chair  of 
Chalcedon,  Council  of,  59 
Charita  M.,  154 
Charitas,  see  Caritas 
Chariton  M.,  154 
Charlemagne,  23,    25,    120,   183,    231, 

232  ;  see  Carolingian  epoch 
Charles  the  Bold,  229 
Charta  CormUiana^  92 
Charters  of  foundations  of  churches  ^  38, 

39,91 

Chartres,  library  of,  129 

Chigiana,  Biblioteca  and  Index ^  98  n.  i, 

340 
Childebert  K.,  30,  32 
Chione    M.     See    Agape,     Irene    and 

Chione 
Christ,  3,  43,  44,  45,  46,  47,  52,  65, 
145.  153,  154,  164,  173,  175,  181, 
190,  211,  213,  239,  281,  282,  285; 
confession  of  faith  in,  154,  190,  239, 
247,  272  n.  2 ;  names  of,  23,  28, 
46,  145,  166,  177,  214,  281,  282, 
285 ;  Passion  and  Redemption  of, 
28,  190,  211,  212;  (inscription), 
284 ;  see  Cross ;  Resurrection  of, 
211,  290;  see  Christmas,  Easter, 
Eucharist,  Incarnation 
Christmas,  52  (and  n.    4),  53,  64,  79, 

211,  337 
Chrodobertus  B.  of  Tours,  248 
Chromatius      and      Heliodorus     BB,, 

letters  ofSxi  M.H.,  212  seqq. 
Chronica  Francica,  61 
Chronicle,        Anglo-Saxony       37 ;      of 
Eadmer,  39  ;  of  Hippolytus,  50  seqq. 
Chrysanthus    and    Darias     MM.,    33, 
343 ;    S.    and    inscription    of,    105, 
107,  no,  118,  242,  246  ;  Passion  of, 
194,  200 
Chrysogonus  M.,  342  ;  titulus  Chryso- 

goni,  in  Trastevere,  13,  120 
Church,  4,  71  n.  2,  159,  175,  239,  267  ; 
archives   of,  74,    75,   152,   153,  213, 
216;     books     of,     92,     162,      163; 
(authenticity  of  6'^j/a),  192  seqq.,  181 


seqq.  ;  (Canon  of  Scripture),  47' 
182 ;  (destruction  of),  138  seqq., 
142,  145,  151,  153,  179;  doctrin 
of,  167,  194,  see  Christ,  confession 
of  faith  in ;  in  East,  25,  64,  188 
n.  3  ;  see  Antioch,  Constantinople, 
Palestine  ;  organization  of,  9,  10, 
43 >  Hi  181,  see  Popes  ;  revenues  of, 
84-92 ;  (from  East),  88,  90 ;  see 
Calendars,  Councils,  Heretics, 
Liturgy,  Pagans,  Peace  of  Church, 
Persecutions 
Churches,  dedications  of  in  Calendars^ 
206 ;  foundations  by  Apostles,  49  ; 
parish  churches  (tituli),    10 ;  list  of, 

12,  13  ;  stational  churches,    list   of, 

13,  14  ;  in  Rome  in  sixth  century, 
87,  97  >  suburban  churches,  87 ; 
(list  of),  15  ;  for  inscriptions  see 
Syllogae  and  under  names  of  churches, 
and  martyrs,  and  popes 

Cicero,  manuscript  of,  253 

Cillo,  5 

Circus    Flaminius,    region    of,    12 ;  — 

Maximus,  region  of,  12 
Circumpadana   et  Subalpina,  Sylloge, 

see  Sylloge  Laureshamensis 
Ciricus  (Cyriacus)  and  Julitta  (June  16) 

MM.,  Passion  of,  182 
Cirta,  138;  martyrs  of,  168 
Cittinus  M.  of  Scilli,  152,  153 
Claudian,  consul,  152 
Claudius,  Clement   and  Sempronianus 

MM.,  339 
Clement   P.M.,    49,    53,  54,  74,  342, 
344 ;  decrees  and  writings 
of,  75,  76,   136  n.  5,  182, 
193  ;   martyrdom    of,    67  ; 
Passion  of,  62,,  200 
VII.  P.,  317 
,,         M.,  consul,  142,  227,  306 
,,         M.  of  Chersonnesus,  200  n.  3 
,,         of  Alexandria,  193 
Clermont   (-Ferrand),    (Arvernum)    in 
Auvergne,  209  ;  Sidonius  B.  of,  36, 
236 
Cletus,  P.,  53,  54 

Clivum  Cucumeris,  Coem.  ad  Sanctam 
Columbam  ad  Caput  S.  Joannis  in, 
98,  102,  106,  124 


INDEX 


359 


Cloths  as  relics,  see  Brandea 

Clovis  K.  of  Franks,  86 

Codex    of   Berne    {C.     Bernensis),    of 

Corvie   {C.    Corbeiensis),    of  Epie?-- 

nach  (C.  Epternacensis),  of  M.H., 

206,  207  ;  of  Palatine  ( C.  Palatintis) 

in    the    Vatican,    242,    see    Sylloge 

Laureshatnensis  \     of     Vienna     (C. 

VindoboJiensis)     of     Passionary     of 

Gregory,  201 
Coelian  Hill,  25,  96,    113,   114,    117, 

289 
Coinred  K.,  24 
Collection  of  Ancient   Martyrdotns  of 

Eusebius,  179,  183,  216 
Colosseum,  2,  122 
Columbam       S.,      Ad,      see     Clivum 

Cucumeris 
Commodillae,     ad     SS.     Felicem     et 

Adauctum,    coem,,    99,    loi,    102 ; 

epitaph  of  Felix  and  Adauctus,  119, 

187  ;  basilica  of,  15 
Communion,  28,  see  Eucharist 
Como,  Amantius  B.  of,  29 
Concordius  M.,  of  Umbria,  342 
Confirmation,    of    King    Alfred,    24; 

inscriptions    concerning,    248,     254 

(ch.    hd.),    259,    270-277,    278    (ch. 

hd.),  284 
Conon  P.,  58 

Cononian  Abridgment  of  L.P.,  60,  61 
Constance,    Lake,  monasteries   round, 

232,  233 
Constantina  Empress,  and  the  head  of 

S.  Paul,  32  seqq. 
Constantine  E.,  5,  9,  14,   15,  21,  95, 

193,  211,  212,  236;  baptism  of,  81  ; 

gifts   to   church,    84,   85,   88  seqq., 

loi,     180,     278 ;     basilica    of,     see 

Lateran  ;  Baths  of,   121,  122;  horse 

of,  121 
Constantinople,    5,    65,    96 ;    Council 

of,  59 
Cordova,  martyrs  of,  216 
Corinthians^  Clemenfs  letter  to,  49 
Cornelia,  Via,  2,  15,  99,  loi,  105,  116, 

117,  120,  215,  23s,  249 
Cornelius    P.M.,    in    Calendars,    222, 

223,   342,   343 ;    martyrdom  of  and 

Passion,  67,  69,  200,  303  ;  Crypt  of 


(or  Crypt  of  Lucina),  70,  105,  298, 
299 ;  (excavations,  frescoes,  and 
epitaph),  292,  300  seqq.  ;  (chapel 
of),  15 

Coronatorum  Quattuor,  MM.  (Four 
Crowned  Saints),  344  ;  titular  church 
of  (or  t.  Aemilianae),  12 

Corvie,  see  Codex  of;  monastery  of, 
232  ;  see  Sylloge  of  Corvie 

Council(s),  annual  papal,  74 ;  of  Aries, 
140 ;  Canons  of,  74 ;  of  Chalcedon, 
59  ;  of  Constantinople,  59  ;  Collection 
of  Councils  of  Dionysius,  74,  75  ;  of 
Elvira,  315;  of  Ephesus,  59,  272  n. 
2,  282;  of  Gregory  i.,  11  ;  of 
Hippo,  179;  of  Milan,  213,  217; 
of  Nicaea,  59,  81  ;  oecumenical,  59, 
74;  Roman  (of  499),  ii,  87;  (of 
595),  77  ;  of  Silvester,  183 

Crescentiae,  titulus  (?  San  Sisto),  12 

Crescenti(an)us  M.,  40,   72,   73,    118, 

338,  339,  344 

Cross  of  Christ,  284 ;  ch.  of  Holy 
Cross  (Sessorian  Basilica,  S.  Croce 
in  Gerusalemme),  5,  14,  85,  121,  123  ; 
Invention  of,  83,  211,  212  ;  {Acts  of 
Invention  of,  De  Inventione  Crncis), 
182  ;  relics  of,  14,  29,  31  ;  sign  of, 
174,  284,  285  ;  inscriptions  for  the 
Chapel  of  the  Holy  Cross  (for  a 
consignatorium  in  Africa),  284 ;  in 
Baptistery  of  S.  Peter's,  185  ;  see 
Confirmation,  inscriptions  for 

Crusade,  117 

Cumae,  Juliana  M.  of,  342 

Curia  Senatus,  5,  122 

Cnriosum  Urbis  Romae  regiomim  XI V. , 

95»  97,  341 

Curubis  in  Africa,  148,  149 

Cuthbert  B. ,  in  Martyrology,  207 

Cybele,  3,  125 

Cyprian  B.M.,  80,  140,  168,  172,  174, 
176,  179,  218,  299;  in  Calendar, 
52,  338,  339;  correspondence  of, 
70,  137,  143,  193 ;  Acts  of  {Acta 
Cypriani),  141,  143,  147  seqq.,  153, 
163,  181  ;  Passion  of,  163  seqq.  ; 
Commemoration  in  Crypt  of  Cor- 
nelius, 303 

Cyprus,  88,  91 


36o     ROME  OF  THE  PILGRIMS  AND  MARTYRS 


Cyrenus  M.,  companion  of  Maicellinus 

P.M.,  73 
Cyriaca  M.  [Aug.  21],   344  ;    cem.  of 

on  Via  Tiburtina,  72 
Cyriaci,  titulus  (?  ch.  of  in   Suburra), 

II,  12 
Cyriacus,  Largus  and  Smaragdus  MM. 
[Aug.    8],    in    Calendars^    338,    339, 
341,  344  ;  Passion  of  Cyriacus,  194  ; 
Coem.  Cyriaci  Via  Ostiense,  TOO,  125; 
ch.  of  in  Suburra  (?  titulus  Cyriaci), 
121,  122 
Cyricus,  see  Ciricus 
Cyril  of  Alexandria,  44 
Cyrinus  (or  Quirinus)  M.,  companion 
of  Agapitus   M.,    in    Prae- 
textatus,  298,  299,  305 
,,        B.M.,  of  Siscia  in  Pannonia, 
in    Ad    Catacumbas,     106, 
217,  298,  299,  306 
Cyrrhus,  Theodoret  B.  of,  25 

D 

Dadas  M.  (?  of  Ephesus),  companion 
of  Maximus,  135 

Dalmatia,  martyrs  of,  in  M.H. 

Damasus  P.,  Life  of,  21 1-3 15,  see 
infra  Inscriptions  of;  (apocryphal 
letters  of  Jerome  and,  in  L.P.),  55, 
56;  (and  in  M.H.),  223,  224,  226. 
Public  works  of,  loi,  180,  295;  (in 
Basilica  Damasi  of  Via  Ardeatina), 
15,  85,  100,  256,  290,  312-313,  314, 
315  ;  (in  S.  Laurence  in  Damaso  or 
titulus  Damasi),  12,  85  ;  (in  S.  Peter, 
Vatican),  262,  279-280,  283-284, 
288-289.  Inscriptions  of,  237,  254, 
265  ;  (autobiographical  and  family), 
311-315;  (epitaph  of  himself),  256, 
264,  290-291  ;  (of  father,  Leo),  289, 
311,  313-315;  (of  mother,  Laurentia), 
290,  312-313,  314,  315  ;  (of  sister, 
Irene),  312-313;  (of  martyrs  in 
general),  50,  55,  loi,  180-181,  237, 
249,  295  ;  (of  SS.  Peter  and  Paul, 
Ad  Catacumbas),  85,  188  n.  2,  305  ; 
(of  popes  in  Papal  Crypt  of  S. 
Callixtus),  41,  291-292,  301,  303  ; 
(of  other  martyrs  in  the  Catacombs), 
187-188,  290-293,  304-305,  308 


Darias    MM.,    Chrysanthus    and,   see 

Chrysanthus 
Dativus  M.,  215 
DeciusE.,  70,  72,  141,  147 
Delehaye    on    Gcsta    Marty  rum ,    130, 

131,  169,  185-196 
Delphinius  B.  of  Bordeaux,  37 
Depositio  Episcoporum   and   Depositio 
Martyrum  of    Calendar    of   Autun 
(Augustodunum),     208     seqq.  ;      of 
Auxerre  ( Autussiodorum),  208  seqq.  ; 
of  the  Philocalian  Calendar ^  51-52, 
n-},,  98  n.  I,  100,  114,  303,  337  seqq., 
cf.  341  seqq. 
De  Rossi,  excavations  of  in  catacombs, 
18  ;  (in  Viae  Appia  and  Ardeatina), 
300-309 ;   on  Index  Coemiteriorum, 
340 ;    on   Itineraries y    94,    97,    100, 
116  n.  I  ;  on  M.H.,  206,  207,  209, 
228  ;  on  Syllogae,  234,  240,  251,  271, 
273-277,  310-31 1 
Desiderius  B.  of  Aquitaine,  45 
, ,  K.  of  Lombards,  26 

Deusdedit  P.,  epitaph  of,  261,  265 
Diana,  temple  of,  125 
Digna  and    Merita   MM.,    344,    345 ; 

Passion  of  188 
Dinocrates,    brother    of    S.    Perpetua, 

vision  concerning,  167 
Diocletian  E.,  Baths  of,  120,  124; 
destruction  of  documents  under,  138 
seqq.,  179;  persecution  of,  10,  69, 
70,  73,  17>  109,  134,  141,  144,  156, 
179,  180,  186,  188,  195 
Diogenes  M.,  115 

Dionysius  P.M.,  decrees  of,  76;  in 
Calendars,  51,  337 ;  (in 
M.H.),  222,  223,  226; 
S.  of,  298,  299;  (and 
epitaph),  292,  293 
,,  deacon,     epitaph     of,     and 

inscription  by,  237 
,,  B.  of  Alexandria,  162 

,,  monk  of  Scythia,   compiler 

of    Canons    of   Councils, 
etc.,  74,  75 
Dominanda  V.,  118 
"  Domine,  quo  Vadis,"  ch.  of,  124 
Domitian  E.,  227  ;  persecution  of,  10, 
MI 


INDEX 


361 


Domitilla,  Flavia,  142,  227,  306,  307, 
309,  342  ;  coem.  Domitillae,  Nerei 
et  Achillei  ad  S.  Petronillam,  99, 
102 ;  (excavations  in  and  inscrip- 
tions), 307  seq. 

Donata  V.,  of  Via  Salaria,  118 
„       M.,  of  Scilli,  152,  153 

Donatella  MM.,  Maxima  and,  see 
Maxima 

Donatists,  54  n.  i,  220  n.  2 

Donatus  B.,  of  Tuscany,  342 

Doxology,  153,  156,  160,  163,  171 

Duas  Lauros  ad  SS.  Petrum  et  Mar- 
cellinum,  coem.  Ad,  98,  124 

Duchesne,  an  Academician,  131  ;  on 
inscriptions,  276  ;  on  L.  P. ,  48-92  ; 
on  M.H.,  205-229  ;  on  notarii,  183 

Dufourcq  on  Itineraries ,  1 14,  116  n.  i  ; 
on  M.H.,  226,  228;  on  Roman 
Calendar,  114  n.  i  ;  on  Roman  Gesia, 
199-205  ;  on  Passionary  of  Gregory, 
201 

Dynamius,  250  n.  i 

E 

Eadburga,  Abbess  of  Thanet,  88 

Eadmer,  Chronicle  of,  39 

East,  see  Asceticism,  Calendars,  Mar- 

iyrologies,   Church,  Gesta,  Heretics, 

i\Tonasteries 
Ea-ter,   23,  64,    77,  212  ;   see   Christ, 

Resurrection  of 
Ecclesiastical  Annals,  see  Baronius 

,,  History,  see  Bede,  Euse- 

bius 
Egypt,  revenues  to  S.  Peter's  from,  90  ; 

see  Alexandria 
Egyptian  giant,   Perpetua's  vision   of, 

168 
Einsiedeln,  Itinerary   of  {Itinerarium 

Einsiedlense),    109,    1 19-123,    241; 

monastery   of,    119;   see   Sylloge  of 

Einsiedeln 
Eleutherius,  P.M.,  49;  and  conversion 
of  Lucius,  K.  of  Britain, 
83  ;  decrees  of,  78 
,,  M.,  344  ;  Passion  of,  187 

Elfleda,  queen  of  England,  38 
Elijah,  prophet,  in  A.SS.,  129 
Elpis  of  Sicily,  epitaph  of,  239 


Elvira,  Council  of,  315 
Ely,  ch.  of  S.  Peter,  39 
Emerentianae,  coem. ,  see  Agnes,  cem.  of 
Emeritus  M.,  215 

Emperors,  Arian,  82  ;  edicts  of,  4  n.  3, 
6,  7,  142  ;  see  Persecutions ;  gifts  to 
church,  84-92  ;  as  pilgrims  to  Rome, 
21  seqq.  ;  prayers  for,  152,  281  ;  wor- 
ship of,  142,  158;  see  under  names 
of  emperors 
England,   118,  217,  229;   relations   to 
Rome,  23  seqq.,  37  seqq.,  231,  232  ; 
monks   of,  233  n.   i,  250  seq.  ;   see 
Alcuin,    Angilbert,   Bede,  Caidocus, 
William  of  Malmesbury ;  and  under 
the  names  of  kings 
Ephesus,  Council  of,  59,  272  n.  2,  282  ; 

see  Maximus,  M.  of 
Epictetus,  priest,  144 
Epiphanius,  Adversus  Haereses  of,  54 
Epternach,  see  Codex  of  Epternach 
Equitii  or  Silvestri,  titulus  (SS.  Silves- 
ter and  Martin),  12  ;  see  Silvester 
Esdras,  Book  of,  47 
Esquiliae,  region  of,  12 
Esquiline,  2,  5,  14,  87,  92,  96 
Ethelswitha,  sister  of  King  Alfred,  24 
Ethelwulf,  K.,  24 
Ethiopia,  18 
Eucharis,  epitaph  of  in  S.  Priscilla,  274 

n.  I 
Eucharist,   see    Martyrs,   anniversaries 
of;  celebrated  by  martyrs,  138,  143, 
158,    172,    cf.    186 ;   frescoes   of    in 
Catacombs,    166,    301  ;     Perpetua's 
vision   of,   166 ;   milk  as  symbol  of, 
166  ;  see  Mass 
Eudoxia,    empress,    22,     122 ;    titulus 
Eudoxiae  (or  Apostolorum),   12  ;  see 
Peter,  ch.  oi  ad  Vincula 
Euelpistus  M.,  companion  of  Justin  M., 

154,  156 
Eugenia  M.,  344 ;  Acts  of  193  ;  coem. 
Aproniani  ad  S.  Eugeniam,  99,  215, 
340 
Eulogius  B.  of  Alexandria,  correspond- 
ence of  Gregory  the  Great 
and,  183,  201,  216  ;  cf.  132 
,,        M.,  of  Tarragona,  companion 
of  Fructuosus,  157,  158,  216 


362     ROME  OF  THE  PILGRIMS  AND  MARTYRS 


Euphemia,  St.,  ch.  of,  121,  122 

,,         M.,ofPontus,  134,  135 
Euphrates,  91 
Euplus  M.,  of  Catana,  138 
Eusebius  P.M.  [Sep.  26],   Passion  of, 
200,    202 ;    in    Calendars, 
222,  342,  344  ;  region  of  in 
S.    Callixtus,   303 ;    (tomb 
and  epitaph),  52,  292,  298, 
299,  302,  303.  337 
,,        M.  [Aug.    14],  Rome,  in  S. 

Callixtus,  299,  342,  344 
,,        andPontianusMM.  [Aug.  25], 

Rome,  344 
„        historian,  9,  49,   50,  54,  140, 
161,    162,    170,    179,   183, 
195,  216,  219 
Eustathius  M.,  344 
Eustochium,  daughter  of  Paula,  friend 

of  Jerome,  26,  43 
Eustratius,  135 
Euticetus  M.,  215 

Eutychianus  P.M.,  in  Calendars,  67  n. 
4,  222,   223,    337  ;   decrees   of,   80 ; 
tomb  of,  299  ;  (and  epitaph)  303 
Eutychius  M.,  S.    of,    106,  298  ;   (and 

epitaph),  306 
Evaristus    P.M.,    order   of  succession, 

49  ;  decrees  of,  10,  81 
Excavations  in  Catacombs,  in  Cale- 
podius,  203  ;  in  S.  Callixtus,  67, 
297  (ch.  hd. ),  300-304  ;  (inscriptions 
in),  250,  291,  292 ;  (in  Crypt  of 
Cecilia),  40,  105,  109,  298,  301,  304, 
315-317  ;  (in  Papal  Crypt),  69,  85, 
99j  125,  316;  (inscriptions  in),  291, 
292;  cf.  51,  52,  72,  73;  in  Ad 
Catacumbas,  305-306  ;  in  Via  Latina, 
193  n.  3  ;  in  Domitilla,  307  seqq.  ; 
in  Praetextatus,  304  ;  see  Frescoes 
Exeter,  39 

Expansion   of    original    documents    in 
Gesta,  179,  186,  1 89-191,  195 


Fabianus  P.M.,  buildings  of,  84 ;  decrees 
of,  10,  76,  182  ;  martyrdom  of,  51,  52, 
67,  68 ;  tomb  of,  221,  223,  298,  300, 
337,  339  ;  (and  epitaph),  292,  302 

Fabius  B.  of  Antioch,  162 


Fasciolae,  titulus   (ch.    of  SS.   Nereus 
and  Achilleus),  13,  187  ;  see  Nereus 
Fasting,  see  Asceticism 
Fathers  of  Church,  fresco  representing, 

289  ;  see  Augustine,  Jerome,  etc. 
Fausta,  princess,  9 

Faustinus  M.,  of  Via  Portuensis,  trans- 
lation of,  117 
,,         of  Africa,  215 
Feasts,  funeral  (parentalia),  28  ;  (agape), 
80 ;     see     Anniversaries,     Calendars 
(pagan) 
Felician  Abridgment  of  L, P.,  59-61 
Felicianus     MM.,     Primus     and,    see 

Primus 
Felicissimus  MM.,  Agapitus  and,  see 

Agapitus 
Felicitas  M.,  of  Via  Salaria,  and  her 
seven  sons,  in  Calendars, 
52,  344 ;  coem.  Felicitatis, 
106,  108,  115,  118,  124, 
198, 299, 304 ;  (and epitaph), 
293  ;  (basilica  of),  15 
, ,  M. ,  of  Carthage,  companion  of 
Perpetua,    165,     168,     176, 

338,  339 
,,        M.,  of  Milan,  215 
Felix  T.  P.M.  [Dec,  30],  in  Calendars, 

223,  337.    342;     tomb    of, 
51,  292  ;  (epitaph),  303 

,,     II.  P.M.  [July  29],  in  Calendars, 

224,  334;   Hfe   of  in   L.P., 
82 

,,  III.  P.,  in  L.P,,  56,  66;  builds 
S.  Agapitus,  15 

,,  IV.  P.,  buildings  by,  15,  86, 
122 ;  inscriptions  by,  261, 
287;  inZ./'.,  60 

,,  M.,  son  of  Felicitas,  of  Via 
Salaria,  S.  of,  106,  107,  118, 
338,  339;  epitaph  in  S. 
Silvester,  247 

,,     M.,  of  Via  Aurelia,  116 

,,  and  Adauctus  MM.,  of  Rome 
[Aug.  30],  on  Via  Ostiensis, 
344 ;  for  cemetery  see 
Commodillae 

,,  (and  Saturninus)  MM.  of  Car- 
thage, 142 

,,     M.  of  Nola,  26 


INDEX 


363 


Felix  M.  of  Scilli,  153 

,,     B.M.  ofTibiuca,  Acts  of,  173 
, ,     of  Tarragona,  friend  of  Fructuosus 

B.M.,  159 
,,     Cirta,  flamen,  139,  140 
„     Romanus   M.,  priest   [Jan.    14], 
in  Calendars,  341,  344  ;  Acts 
of,     137 ;      Vita     S.     Felicis 
presbyteri,     187 ;     Coem.    ad 
insalatos  (sic)  ad   S.  Felicem 
Via      Portuensi,      99,      125  ; 
(Basilica  Julii  in),  15 
Feridlof  Etisebhis,  213  ;  see  Calendars, 

Martyrologies 
Fides  M.,  105,  298,  304 
Filocalus,  see  Philocalus 
Fiorentini  on  Index  Coemiterioru}n,Ty\\ 
Flaminia,  Via,    14,   15,  98,    100,   loi, 

105,  113,  114,  115,  235,  249 
Flavia  Domitilla,  see  Domitilla 
Flavian  M.  (*' Fravianus  "),  215 

„       M.  of  Carthage,  companion  of 
Montanus  and  Lucius,  172, 
176 
,,       (-us)    judge     (in     Passion     of 

Procopius),  163,  196 
,,      Nichomachus,  3 
Flavii,  309 ;  Vestibule    of,  in  cem.  of 

Domitilla,  307 
Flora  M.,  344 
Florence,    Biblioteca    Laurenziana  of, 

340 
Floriis  of  Lyons,  Marty ro logy  of,   183, 

229 
Forbidden  Books,  Index  of,  1 30 
Forgeries,    81    seqq.,    183  ;    of   Gesta, 

192  seqq. 
Fortunatus  B.M.,  215 
Forums,    2,    6  ;     of    Carthage,     138  ; 
Forum    Romanum,    5,    6,    86,    120, 
121,     122;     (Region    of),     12;     of 
Smyrna,  170 
Four  Crowned  Saints,  ch.  of  (Aemili- 

anae  titulus),  12 
Fountain,  of  St.  Peter's  Church  Vatican, 
25  ;  of  S.  Peter  (Fons  S.  Petri),  120, 
121  ;  see  Agnes,  cem.  of ;  of  S. 
Paul's,  286 
Fourteen  regions  of  Rome,  see  Notitia 
regionum  XIV 


France,  mainly  manuscripts  and  libraries 
of,  30,  60,  206,  207,  232 ;  see  Gaul, 
and  under  names  of  cities 

Franks,  25,  86  ;  see  Gaul 

Fredegaire,  61 

Frescoes  and  paintings,  in  the  Roman 
Catacombs  in  general,  133,  159  n.  i, 
I77j  301;  in  S.  Callixtus,  166;  (in 
Crypt  of  Cornelius  or  Lucina),  301, 
303  ;  (of  Cecilia),  301  ;  in  Domitilla 
(Vestibule  of  Flavii),  307  ;  (of  Petro- 
nella),  308 ;  in  Praetextatus  (S. 
Januarius),  of  seasons,  304 ;  on  Via 
Tiburlina  (S.  Hippolytus),  186. 
Other  frescoes,  (of  Euphemia)  134, 
(of  Eleutherius)  187,  (in  Library  of 
Gregory  i.)  187,  (in  S.  Maria 
Maggiore)  283 

Friesland,  38 

Frisians,  25,  207 

Fructuosus  B.M.  of  Tarragona,  168, 
174,  216;  Passion  of,  147,  157  seqq., 
181 

Fulgenluis  B.  of  Ruspe,  Africa,  36 


Gabinius,  proconsul,  135 
Gaius  P.M.,  edicts  of,  77,  82  ;  martyr- 
dom   of    in    Passion    of    S. 
Susanna,     70,     200 ;     tomb, 
excavations  and  epitaph,   52, 
292,  302 
„     ("Gagus")M.,2is 
,,     priest,  on  apostles'  tombs,  9 
Galerius  Maximus,  proconsul,  149,  150, 

151 
Gall,  S.,  monastery  of,  232,  233 
Galla  Placidia,  empress,  22 
Gallic  origin  of  M.H.,  207-212,  228  ; 

see  Gaul 
GallienusE.,  141,  148,  150,  157;  Arch 

of,  123 
Gallus,  a  Christian,  40 
Games,  gladiatorial,  4 
Garganus,  Mount,  hospice  of,  26 
Gaul,    45,  83;   bishops   of,    209,  210; 

martyrs  and  saints  of,  146,  208-210  ; 

pilgrims  from,  34,  36,  37  n.  2  ;  see 

France,     Gallic,     and  under  names 

of  towns 


364     ROME  OF  THE  PILGRIMS  AND  MARTYRS 


Gelasius   I.  P.,  56,  57  ;    buildings  of, 
86  ;  decrees  of  {De  recipi- 
endis),  182,  192,  193,  194  ; 
Sacramentary  of,  79 
„    11.  P.,  254,  25s 
Generosa  M.,  of  Scilli,  153 

,,       cem.  of,  117 
Genesius   M.,  of  Aries,  Acts  of,  135, 

342,  344 
Genseric,  4,  6 

George  (Georgius)  M.,  Passion  of,  182  ; 
eh.  of  (San  Giorgio  in  Velabro),  13, 
121,  122 
Germain,  S.  des  Pres,  Usuard  of,  229 
Germanus,  B.  of  Auxerre,  30,  37,  210; 
in  M.H.,  208-210;  eh.   of  (Baptist- 
ery), 210 
Germany,  Germans,  18,  183,  206,  231, 

233>  242 
Gerusalemme,  S.  Croce  in,  see  Cross, 

ch.  of 
Gesta,  Martyrum,  56,  (i^,  73,  127, 
178-204,  220,  227,  228,  229, 
315  ;  in  East,  146,  207  ;  and 
iconography  and  current 
literature,  166  ;  hagiographers 
and  Gesta,  185-198;  heretics 
and,  182  ;  in  liturgy,  178,  179, 
180,  181,  183  ;  monastic  use 
of,  180  ;  oriental  influence  on, 
195  ;  Roman  Gesta,  199  (ch. 
hd.) — 208 ;  tradition  and  Gesta, 
185-198 ;  Liber  Pontificalis 
and,  67  seqq.,  200;  see  Acta 
Martyrum 
,,  Regum  Anglorum,  117 
Getulius  M.,  344 

Giorgi  on  Index  Coemiteriorum,  341 
Girulum,  see  Agatha 
Glabrio,  consul,  72 

„       Acilius,  M.,  consul,  227 
Gloria  in  excelsis,  64,  79 
Gloucester,  S.  Peter's,  39 
Golden  Legend  {Legenda  Aurea),  127 
Golgotha,  211,  212 

Gordianus   M.,  344;  epitaph  of,  292; 
Coem.      Gordiani       foris       Portam 
Latinam,  on  Via  Latina,  124 
Gorgonius  M.,  338,  339 
Goths,  13  n.  8,  iS,  64,  80,  97,  267  ;  in- 


vasions of,  236,  294,  295,  341  ;  kings, 
57>  59  5  see  Theodoric,  Theodatus 
(jottwei,  Abbey  of,  249 
Graffiti,  20,  39,  40,  302,  303,  304 
Gratian  E.,  100 

Greek,  hero  Ilippolytus,  187  ;  invasions 
of  Italy,  236  ;  language  for  liturgy, 
78,  79  ;  for  papal  inscriptions,  302, 
303 ;    liturgy,     163 ;    martyrs,     195, 
287;  the  "Greek  Martyrs"  (Sancti 
Graeci),   342,   344;  [^Gesta  of),  202  ; 
(inscription   of),  291  ;  popes,  66,  cf. 
64 ;  see  Calendars 
Gregory  I.,  the  Great,  P.,   ii,  14,  30, 
31,32,37,61,78,  79,88,  132, 
250  n.  I,  309,  340  ;  Council  of, 
77  ;  epitaph  of,  231,  261  ;  in- 
scription for  his  library,  241, 
289;  letter  to  Eulogius,  132, 
183,  201,  215;  Passionary  of, 
132,  183,  201,  216  ;  and  Theo- 
delinda,  102,  103,  107,  108 
„     of  Tours,  29,  36,  68,  210;   {De 
Gloria   Martyrum),    31,    33, 
200;  and  L.P.,  60,  61 
,,      of  Spoleto,  342 
Grisar  on  Roman  topography,  2  n.  i  ; 
on  Su7nite-Istic  inscriptions,  275 

H 

Hadrian,   P.,    312  ;    letter   to    Charle- 
magne, 183  ;  epitaphs,  241 
„         St.,  ch.  of,  5,  13,  121,  122 
Harnack  on  Acta  Martyrum,  130,  169, 

196  ;  onL.P.,  66  n.  4;  on  M.H. ,22?> 
Hegesippus,  historian,  49,  246 
Helena,  Empress,   14,   123,  211,212; 

ch.  of,  see  Cross,  ch.  of ;  coem.  inter 

duas  lauros  ad  S.  Helenam,  98,  124 
Heliodorus  B.,  see  Chromatius 
Herculanus  M.,  106,  108,  118,  338,  339 
Hercules,  96 

Herennienus,  subdeacon,  172 
Heretics,    54,  58,  65,  74,  75,  78,  81, 

128,  239,  257  n.  5,  267,  281,  282; 

and  Gesta,  182,  192-195  ;  see  Arians, 

Donatists,  Istria,  Manichaeans,  Mar- 

cionites,  Nestorians 
Hermes  M.  [May  3   and  Aug.  28]  of 

Via  Salaria,  338,  339  ;  coem.  Basillae 


INDEX 


365 


ad  S.  Hermetem  or  coem.  Hermetis, 
98,    106,   108,   118,    124; — and  Bal- 
bina,  344 
Hierarchy,    discipline    of,    74-77,    82, 
315;  grades  of,   139,  219,  289;  per- 
secution of,  141,  143,  147;  cf.  139 
Hierax  M.,  155 
HilariaM.,  118 
Hilarina  v.,  118 
Hilarion,  194 

Hilary  P.,  59,  75,  2S4  ;  gifts  to  church, 
86 
,,      B.  of  Aries,  36 
Hippo,  Council  of,  179;  see  Augustine 

B.  of 
Hippolytus  B.M.  of  Via  Tiburtina, 
Chronicle  of,  50,  51, 
53;  legend  of,  186; 
shrine  of,  21,  98,  165, 
338,  339  ;  (ch.  of),  225 
,,  M.,  Greek,  of  S.  Callixtus, 

S.  and  epitaph  of,  291, 
299,  304 
,,  Greek  hero,  187 

Holy  City,  temple  of  (t.  Sacrae  Urbis), 

5,  122 
Holy  week,  240 
Homer,  163 
Homobonus,  30 

Honoratus,  B.  of  Aries,  250  n.  i,  215 
Honorius  P.,  92,  119,  251,  267; 
buildings  of,  113,  115, 
122 ;  inscriptions  by, 
237,  261,  265,  266, 
281,  288  ;  monastery  of, 
121,  123 
„         E.,  2,  4,  5,  6,  8,  22  n.   I, 

95,  341 
Hormisdas  P.,  32,  54,  64,  77,  86,  262  ; 

inscription  by,  261 
Hospices  for  pilgrims,  25,  26 
Huns,  4,  36,  233  n.  i 
Hyacinthus      (Jacinthus,      Yacinthus) 

M.,  305,  344  ;  see  Protus 
Hyginus  P.,  49 

I 

Iconium,   martyrs    of,    155,    173  ;    see 

Thecla 
Idols,  6,  27,  35 


Ignatius  M.  [Dec.  25],  Rome,  215 

,,  B.M. [Feb.  i], ofAniioch,  175; 
Acts  of,  147,  161,  190;  Acts 
(of  fourth  cent.),  190-191  ; 
Letter  to  Romans,  161 

Ina,  K.  of  Wessex,  23 

Incarnation,  inscriptions  on,  267,  281, 
283    ^ 

Index  Coemiteriorum,  see  Cemeteries 
,,     of  Forbidden  Books,  130 
,,     Oleorum  {oi'^lowLz),  103  seqq. 

India,  revenues  for  Roman  Church 
from,  88 

Innocent  i.  P.,  75  ;  cem.  of,  125  ;  in 
M.H.,  221-226 

Inquisition,  office  of,  130 

Insalatos,  see  Felix  Romanus 

Inscriptiones  Vaticanae,  see  Syllogae 

Inscriptions,  278  (ch.  hd.)-296;  see 
Baptisteries,  Damasus,  Syllogae ; 
and  under  names  of  Churches, 
Martyrs,  Popes 

Interpolation,  theory  of,  130,  197 

Inventories  of  ecclesiastical  properties, 
87  seqq.,  1 39,  140 

lona,  229 

lonatus,  248 

Irenaeus,  B.  of  Lyons,  papal  records  of, 
49,    53,    66 ;   on  Ignatius, 
162 
,,        M.,  of  Sirmium,  114 

Irene   MM.,  Agape  and,   see   Agape, 
Irene  and  Chione 
,,     v.,  see  Damasus 

Isidore  of  Spain,  6 

Isis,  3  ;  and  Serapis,  region  of,  12 

Istra,  heresy  of,  267,  282 

Italy,  Martyrology  of  N.  Italy,  216 

Itineraries,  15,  65,  87,  93  (ch.  hd.)- 
III,  112  (ch.  hd.)-i26,  133,  203, 
220,  225,  230,  231,  249;  list  of 
shrines  from,  on  Via  Appia  collated, 
298-299 ;  and  collated  with  monu- 
ments on  Via  Appia,  297  (ch.  hd.)- 
306 ;  /;:'.  De  locis  Sanctis  martyrum, 
13,  97,  112,  113,  115  seqq.,  299; 
It.  Einsiedlense,  109,  I19  seqq., 
240,  241,  299  ;  see  Curiosum  urbis, 
Index  Coemitetiorunt,  Notitia  Regi- 
onum,  Notula  oleorum 


366    ROME  OF  THE  PILGRIMS  AND  MARTYRS 


J 

Jacinthus,  see  Hyacinthus 
Jacobus     de     Voragine    and     Golden 
Legend^  128 
,,        and  Marianus  MM.,  Passion 
of,  147,  168  seqq. 
James,  brother  of  our  Lord,  211,  212, 
244 
,,      (sc.    SS.    James    and    Philip), 
ch.   of   (Ad   Apostolos,   SS. 
Jacobi  et    Philippi,    Basilica 
Julia,  Santi  Apostoli),  13,  14, 
272;    inscriptions    for,    246, 
248,  249 
Janiculum,  2,  96,  I2i 
Januaria  M.,  Rome,  215 
,,         M.,  Scilli,  153 
Januarius    M.,   son    of   Felicitas,    Via 
Salaria,    72  ;     coem. 
Praetextati  ad  S.  Jan- 
uarium,  99,  106,  298, 
299»  338,  339  ;  (fres- 
coes in),  304 
,,  priest,  342 

,,  catechumen     of     Car- 

thage, 172 
Jason  M.,  105,  107,  118 
Jerome,  36,  193,  236  ;  on  Catacombs, 
20 ;  on  cult  of  martyrs  and  pilgrim- 
ages, 26,  42  seqq.  ;    and  on  L.P.^ 
54  seqq.  ;    Martyrology  of  Jerome^ 
2H-2iy  ;  see  Martyrologies 
Jerusalem,   18,  40,  43,  162,  196,  211, 
212;    see  Cross,  ch.    of;    Itinerary 
of,  119 
Jesuits  and  A.SS.,  129  seqq. 
Jesus,  invocation  of  Names  of,    285 ; 

see  Christ 
Jews,  enmity  to  Christians,  141,  170; 

kings  of,  51 
John    M.,    of  Via   Salaria,    coem.    ad 
caput  Joannis  in  Clivum  Cu- 
cumeris,  98,  102,  106,  124 
„     and   Paul    MM.,    33,    37,    105, 
114,  115,  120,  121,227,  344; 
Gesta  of,    202  ;    epitaphs   of, 
241,  242,   258,  264;   ch.    of, 
see  Byzanti,  titulus 
„     Penarensis  M.,  of  Umbria,  342 


John,    Abbot,  the  pilgrim,   103  seqq.  ; 
see  Monza 
,,     Ap.,  Assumption  of,  211,    212, 

214 
,,     Baptist,  211,  212;  Invention  of 
Head  of ,  Acts  of,  182 
Jordan,  H.,  historian,  241 
Jordanorum    ad    S.    Alexandrum    Via 
Salaria,  coem.,  98,  102,  no,  in,  125 
Judas,  Ap.,  214 
Julia,    Basilica,   see    SS.    James    and 

Philip,  ch.  of 
Julian(us),  E.,  44 

,,         deacon,  of  France,  30 
,,         priest  of  Carthage,  150 
,,         subdeaton  of  Carthage,  150 
,,         M.,  of  Via  Appia,  292,  298, 

299 
,,         M.,  of  Carthage,  companion 
ofMontanusandLucius,  1 72 
,,         M,,  of  Brest,  210 
,,         and  Basilissa  MM.  [Jan.  9], 
Acts  of,  194 
Juliana,  vestal,  203 

,,       M.  of  Cumae  or  Nicomedia,  342 
JuUi,  Basilica  (S.  Felix  [Jan.   14],  Via 
Portuensis),  15 
,,     et  Callixti,  titulus  (S.  Maria  in 
Trastevere,  q.v.),  13  ;  cf.  Julia 
(Basilica) 
Julitta  M.,  see  Ciricus 
Julius  P.,  edicts  of,  76,  82,  92;  build- 
ings of,  15,  loi  ;  in  Calendars,  221, 
224,    226,    337  ;    coem.    Julii,   Via 
Aurelia,  52,  125 
Junius  Bassus,  consul,  5 
Jupiter,  23 

Justin  M.,   180,  227,  344;  on  liturgy, 
78  ;  Acts  of,  153  seqq. 
,,      E.,  gifts  to  church,  86 
,,      priest,  106 
Justinian  E.,  7,  25,  57  seqq.,  64,  122, 

236,  267  ;  gifts  to  church,  86 
Justus  M.,  of  Alcala,  41 

K 

Keys  of  SS.    Peter's  and    Paul's,   as 

relics,  29,  31,  38 
Klosterneuberg,  249 
Krusch  on  M,H.,  228 


INDEX 


367 


Labicana,  Via,  2,  15,  98,  116,  123,  124, 
238  ;  inscriptions  of,   244,  249,  252, 
292 
Ladder,  Perpetua's  vision  of  brazen,  165 
Ladiceus  (?),  in  inscription,  292 
Laetantius  M.,  of  Scilli,  153 
Land,  revenues  of  church  from,  80,  90, 

92 
Largus  ("Larcius  ")   and  Smaragdus 

MM.,  338,  339,  341 
Lateran,     basilica     of    (Constantinian 
Basilica,    S.    John,    S.   Giovanni   in 
Laterano),    9,     13,     85,    86,     123  ; 
inscriptions     of,     242,     246,     248 ; 
baptistery     of,      225,     271    n.     i  ; 
consignatorium  of,  284 ;  hospital  of, 
123  ;  museum  of,  50 
Laterculus  Polemii  Silvii,  96 
Latina,  Via,  2,   15,  45,  99,   105,   116, 
124,  292,  299,  340  ;  inscriptions  of, 
249,  252 
Laurence,  anti-pope,  54,  65,  257  n.  5, 
269 
„       M.,  t8i,  19s,  304,  344  ;  Gesla, 
72,    202 ;    coem.    in   Agro 
Verano   ad    S.  Laurentium 
and  basilica  of  Via  Tiburtina, 
15.  41,  53,  85,  88,  98,  100, 
loi,    105,    106,    115,    124, 
338,  339  ;  (inscriptions  of), 
242,   244,   249,    252,    253, 
291,      295,      314;     titulus 
Damasi    (S.    Laurence     in 
Damaso),  12  ;  (archives  of), 
288,  311  ;  (inscriptions  for), 
242,  245,  280,  283  ;  ch.  of 
S.    Laurence   in   Formonso 
(or  Panisperna),   121,  122  ; 
titulus  Lucinae(S.  Laurence 
in  Lucina),  12  ;  hospice  of, 
25;  relicsof,  29,  30,  33,37, 
42 
„        M.,  of  Spoleto,  342 
,,        scribe  oi  M.H.,  205,  207 
Laurentia,  see  Damasus 
Lattreniian  fragment  of  L. P.,  54,  269 
Laurenziana,   Biblioteca  and  Index,  98 
n.  I,  340 


LaureshamensiSf    Sylloge,   see  SyUoge 

La  uresh  amettsis 
Lauros  ad  SS.  Petrum  et  Marcellinum, 

coem.  Ad  duas,  98,  124 
Le  Blant  on  A.SS.,  130,  145,  197 
Leclercq  or).  A.SS.,  130,  131,  169,  196 
Leo  I.  (the  Great),  P.,  3,  4,  20,  22,  24, 
25  ;  decrees  of,  79  ;  inscriptions 
by,  286  ;  epitaph  of,  256  ;  gifts 
and  buildings,  15,  86  ;  mM.H., 
221,  224,  225,  226;  Sacrament- 
ary  of  3,  79 
,,     II.  P.,  translations  of  bodies,  117 
,,     III.  P.,  inscription  by,  295 
,,    IV.  P.,  buildings  of,  120 
,,    B.,  father  of  Damasus  (?),    313- 
315  ;  see  Damasus 
Leo  and  Paregorius  MM.,  Passion  of 

188 
Leontius,  consul,  31 
Leopardus  M.,  345 
Lerins  (Lerinum),  monastery   of,    30, 

250 
Lesbos,  97 
Leuparic,  priest,  30 
Levison,  Dr.,  on  Sylloge  of  Cambriage, 

254,  274 

Leyden,  manuscript  of  60 

Liber  Generationis,  50, 5 1  ; — Marty  rum, 
201  ; — Pontificalis,  9,  10,  15,  loi, 
182,  202,  206,  220,  229  ;  48  (ch.  hd.) 
seqq.,  63  (ch.  hd.)  seqq.,  84 (ch.  hd.) 
seqq.  ;  (collated  with  monuments), 
300  seqq.  ;  (relation  to  Gesta 
Martyrum),  68  seqq.,  200  ;  (relation 
to  Syllogae  in  mamiscript  of  Cam- 
bridge), see  Sylloge  of  Cambridge 

Liberalis,  M.,  106,  108 

Liberia,  Basilica  (S.  Maria  Maggiore, 
q.v.),  13,  14,  85 

Liberian  Calendar,  see  Philocalian 
Calendar 

Liberianus  M.,  155 

Liberius  P.,  56,  58;  buildings  of,  14, 
85,  282  ;  Gestaof  82  ;  in  M.H.,  221- 
226 

Linus  P.M.,  49,  53,  62,  64 

Lion,  legend  of  Marciana  M.  and,  188 

Little  Roman  Martyrology  {Mar tyro- 
logium  Romanwn  Parvtim),  229 


368     ROME  OF  THE  PILGRIMS  AND  MARTYRS 


Liturgy,   14  n.   i,  74,   240;  papal  de- 
crees concerning,  78  seqq.  ;  in  Greek, 
78,  79  ;  Greek  liturgy,  163  ;  litanies, 
211,  212;  office  in  S.  Peter's,  183; 
relation  of  Mariyrologies  and  Gesta 
to,  62,  73,  133,  166,   178,   179,   181, 
183,  206,  207;  vessels  for,   18,  69, 
87,    89,    97 ;  see    Eucharist,    Mass, 
Stations 
Local,  inscriptions  in  Syllogae,  248, 250; 
entries  in  Marty rologies^  206,  cf.  208 
seqq. 
Locis   Sanctis    Martyrum,    De,    299 ; 
see  Itineraries 
,,    Sanctorum  Martyrum,  De,  112 
Lombard,    invasions,    17,    236,    316; 
kings  and  pilgrims,  26,  32,  102,  103 
109 ;  handwriting,     103,     251;    see 
Monza,  Theodelinda 
London,  Mellitus  B.  of,  9,  37 
Lorsch    (Lauriacum),     monastery     of, 

242,  243  ;  see  Sylloge  of 
Lucca,  Index  coemiteriorum  at,  341 
Luceia  and  Auceia  MM.,  345 
Lucia  and  Geminianus  MM.,  345 
Lucia  in  Orpheo  (Orthea?),  ch.  of,  121, 

122 
Lucian(us)  M.,  of  Antioch,  144 

,,  priest,  172 

Lucina,    matron,    buries  Paul   on    Via 
Ostiensis,  124 
„  buries  Peter  and  Paul  in  Ad 

Catacumbas  (in  258),  69 ; 
and  MarcellusP.M.in  Pris- 
cilla  (in  309),  71  ;  and  Cor- 
nelius P.  M.  (in  258)  in  Crypt 
of  Lucina,  70;  see  Cornelius, 
Crypt  of 
coem.  Lucinae  ad  S.  Agatham 
ad  Girulum,  Via   Aurelia, 
99,   105,  125  ;    (basilica  of 
S.  Agatha),  15 
M.  (?)  of  Via  Salaria,  106 
Lucius  P.M.,  decrees   of,  77;  martyr- 
dom of,    68,     72;     in   M.H.,    2.-2'i,\ 
shrine,  excavations  and  epitaph,  52, 
292,  299,  302,  303,  337 
Lucius  MM.,  Montanus  and,  see  Mon- 
tanus 
,,      K.  of  Britain,  83 


LuUus  B.  of  Mayence,  88 

Luxeuil  and  M.H.,  228 

Lydus,  historian,  136 

Lyons,  bishops  of  in  M.  H. ,  209  ;  see 

Florus  of ;  martyrs  of,  142,  143,  162, 

175,  176,  208,  209 

M 

Maccabees,  mother  of,  169 

Macedonia  M.,  a  Montanist,  170 

Macedonian  kings,  51 

Macellum  Magnum,  5 

Macrinus  E.,  203 

Macrobius  Candidianus,  procurator,  151 

Maderno,  sculptor,  317 

agic,  44 
Magnilianus,  clerk,  135 
Magnus  M.,  companion  of  Laurence,  72 
Majorian,  E.,  7,  8 
Malmesbury,  William  of,  117 

, ,  Itinerary  of  ( Itinerarium 

Malmesburiense),     117 
seqq.  ;    monastery   of, 
118,  231 
Manes  and  Manichaeans,  78,  194 
Mannus  (?),  inscription,  292 
Mappala,  Africa,  151 
Marcellianus   MM.,  Marcus   and,  see 

Marcum 
MarcellinusP.M.,  Passion  of,  72  seqq.  ; 
in  Calendars,  221  n.2,  223 

n.  7,  337 
,,  and  Peter  MM.,  345  ;  see 

Duas  Lauros 
MarcellusP.M.,  73  ;  decrees  of,  10,  76  ; 
martyrdom  and  Passion  of, 
71,  200;  in  Calendar, 
345;  (in  M.H.),  215,  222, 
226  ;  S.  of,  106,  107,  no, 
III,  124,  (epitaph)  247; 
titulus  Marcelli,  in  Via 
Lata,  12,  71  (and  n.  4) 
M.,  of  Via  Appia,  299 
M.  (Nereus  and  Achilleus), 

342 
M.,  centurion   of  Tangiers, 

135,  157 
and  Apuleius  MM.,  345 
and   Superantius    MM.,    of 

Umbria,  342 


INDEX 


369 


Marciana  M.,  Passion  of,  189 

Marcianus  M.,  116 

Marcion,  Poem  against,  54 

Marcionites,  170 

Marcum  et  Marcellianum  MM.,  coem. 
Balbinae  ad.  SS.,  99,  167 

Marcus  (Mark)  P.,  in  M.H,,  222 ;  coem. 

Basilei   ad   S.    Marcum,   52, 

99,  107,  299,  377,  (bas.)  15  ; 

ch.  of  (titulus  Marci),  12,  13 

,,      husband  of  Lucina,  7 

Marcus  Aurelius  E.,  64 

Maria  (Mary),  Virgin,  in  M.H.,  211  ; 
inscriptions  to,  281  seqq.  ;  churches 
of:  S.  Maria  Antiqua,  5,  13,  121, 
122; — Major  (Maggiore),  13,  121, 
122,  125,  225,  264,  275  n.  I,  299  ; 
(inscriptions  of),  244,  246,  248,  250, 
259,  260,  267,  272,  282  seqq.  ;— 
Rotunda,  13 ;— in  Trastevere,  13, 
120,  121  ;  (inscription  of),  242 

Marinus  M.,  345 

Marius  and   Martha  MM.    [Jan.    19], 

345 

Marmoutiers  (S.  Martin,  Tours),  monas- 
tery of,  248 

Marriage,  see  Hierarchy,  Asceticism 

Mars,  temple  of,  70 

Martha  M.  [Jan.  16],  215,  299 

,,       sister  of  Lazarus,  in  inscription, 
290,  312  n. 

Martialis  M.,  son  of  Felicitas,  106, 
107,  no,  118,  338,  339  ;  epitaph  of, 
294 

Martin,   S.,    monastery  of,    at  Tours, 
232,  248 
,,        ch.    of,    in   Suburra    (Titulus 
Equitii  or  Silvestri),  12,  I2I, 
123,  296 

Martina  (Tatiana)  M.,  345 

Martinianus  MM.,  Processus  and,  see 
Processus ■ 

Martyrology{ies\  65,  67,  133,  300 ; 
see  Ado,  Bede,  Gregory ;  of  Jerome 
{Martyrologium  Hieronymianum), 
205(ch.  hd.)seqq.,  2i8(ch,  hd.)seqq. ; 
cf.  62,  73,  179,  183,  186,  203,  300, 
306  ;  later  Martyrologies,  list  of,  183, 
228,229;  Martyrologium  Universale, 
see  Calendars 

24 


Martyrs,  word  in  inscriptions,  302  n.  i  ; 
anniversaries  of,  16,  27,  28,  79,  80, 
137,  143,  179.  186,  213,  216;  auto- 
biographies of,  116,  161,  162,  171, 
192  ;  burial  ad  Marty  res,  41,  42  ; 
cult  of,  16  (ch.  hd.)seqq.,  35  (ch.  hd.) 
seqq.,  84  seqq.,  180,  279  ;  in  liturgy, 
17,  20,  47,  79,  80,  179,  186,  213, 
214,  216;  representations  of  in 
frescoes,  etc.,  283,  303,  308,  317  ; 
translation  of  bodies  of,  17,  113,  117, 
295>  305*  316;  voluntary  nature  of 
martyrdom,  194;  see  Calendars, 
Damasus,  Inscriptions,  Mass 

Marucchi,  271,  273,  274,  313 

Mass,  Canon  ^  53  n.  I,  67,  78  seqq.  ; 
for  Christmas,  64  ;  of  stations,  14  n.  i, 
1 58  ;  see  Eucharist,  Martyrs 

Materialism,  41  seqq.,  186 

Matthias  Ap.,  mM.H.,  214 

Mauritius  (Maurice)  M.,  342 

Maurus  M.,  105,  107,  118 

Maurus,  Rabanus,  Martyrology  of,  183, 
229 

Mausolea,  9 

Maxentius  E.,  71,  122 

Maxilitani  SS.,  of  Africa,  219 

Maxima,  Donatella  and  Secunda  MM., 
of  Africa,  Passion  of,  156 

Maximillian(us)  M.,  of  Via  Salaria,  106, 
108,  118 
,,  M.,  of  Numidia,  Acts 

i  of  157 

Maximus    M.,   of  Via   Salaria,  coem. 
Maximi  ad  S.  Felicitatem, 
98 
,,         M.,   in    Praetextatus,   kins- 
man of  Cecilia,  298,  299, 

305 
„         M.  [May  14],  of  Ephesus  (?) 
Passion  of,  135,  157 
I  ,,         consul,  72 

Mayence,  L,P.  first  printed  in,  62 
Medals  as  relics,  29 
Melchiades  P.,  see  Miltiades 
Mellitus,  B.  of  London,  37 
Memmia  M.,  338,  339 
Memoria   of   Peter,   9,   84,    278  ;    see 

Peter,  ch.  of,  on  Vatican 
Menology,   Greek,   179,  205,  218,  219 


370     ROME  OF  THE  PILGRIMS  AND  MARTYRS 


Metalla,  meaning  of  word,   287  n.  3 

Metrodorus  M.,  a  Marcionite,  170 

Mercia,  24,  39 

Mercury,  temple  of,  95 

Merita  MM.,  Digna  and,  see  Digna 

Mctrovia  Via,  292,  299 

Mica  Aurea,  120,  121 

Michael  archangel,  14,  275  ;  baptistery 
of,  258,  see  Syllogae  {Sumite-htic 
inscriptions) ;  ch.  of  in  Fagana, 
Tivoli,  264  ;  ad  Porticum  Ottavium 
("S.  Paul"  till  770)  of  Via  Salaria, 
264,  277  n.  I  ;  on  Via  Urbana,  263, 
264  n.  I  ;  on  Vatican,  264,  see 
supra  baptistery 

Milan,  Edict  of,  3,  28,  43,  102,  128, 
215,  217,  236  ;  see  Peace  of  Church  ; 
Council  of,  213,  217  ;  Sylloge  of, 
230  n.  I 

Milevis,  Optatus  B.  of,  9 

Miltiades  (Melchiades)  P.,  decrees  of, 
78;  in  M.H.,  221-226;  tomb  and 
epitaph  of,  52,  291,  299,  302,  303, 

337 
Mirabilia  tirbis  Roviae,  123 
Mistranslations  in  Gesta,  186  seqq. 
Mithra,  3,  51 
Molinae,  120,  121 
Moluccas,  88 

Mombritius,  Sanduarium  of,  128 
Mommsen,  on  L.P.,  61  ;  on  MM.,  228 
Monasteries,  libraries  of,  1 32 ;  life  of, 
24  ;  Martyrologies  and  Gesta  adapted 
for,  130,  180,  206,  207  ;  in  East, 
180 ;  of  Centula  (S.  Richarius), 
232,  234,  250,  251  ;  of  Corvie  (S. 
Peter),  232,  251  ;  of  Einsiedeln, 
232,  233,  240  ;  of  S.  Gall,  232,  233  ; 
of  Gottwei  (Abbey),  249  ;  of  Lerins 
(Lerinum),  250  ;  of  Lorsch  (Lauri- 
acum),  242,  243  ;  of  Malmesbury, 
118,  231  ;  of  Monte  Cassino,  195; 
of  Reichenau,  232,  233,  240; 
of  Rome  (S.  Agatha),  121,  (Mt. 
Clitaurus,  of  Gregory  I.)  290,  (S. 
Callixtus,  Trappist)  304,  (Honorius) 
121  and  123,  (S.  Silvester  in  Capite) 
245,  (S.  Stephen,  Vatican)  295  ;  of 
Verdun  (S.  Vitus),  245  ;  of  Vivar- 
ium, 75,  215 


Monica,    mother    of   Augustine,    28  ; 

epitaph  of,  236 
Montanists,  170 
Montanus  and  Lucius  MM.,  147,  171, 

174,  176;  Passion  of ,  171  seqq. 
Monte  Cassino,  manuscripts  of,  195 
Montorio,  temple  of  Apollo  in,  70 ;  S. 

Peter's  in,  121 
Monuments,   collation  of,   with  docu- 
ments, 125,  126,  297  (ch.  hd.)  seqq.  ; 
destruction  of,  187,  313  ;  see  Excava- 
tions, Frescoes,  Pagan,  Syllogae 
Monza,    Cathedral   of,    31,    102,    109, 
no;   Papyrus  of,    94,     102   seqq.; 
treasure  of,  34,  102  seqq. 
Moon  and  sun,  worship  of,  45 
Mosaics,  123,  261,  262,  283,  287,  288 
Mother  of  Gods,  temple  of,  95 
Mulvian  Bridge,  battle  of,  278 

N 

Nabor  and  Felix  MM.,  215 

Name,  Holy,  invocations  of,  285 ; 
litany  of,  285 

Naples,  57,  58,  217 

Narcissus,  of  S.  Paul's  epistle,  inscrip- 
tion of,  308 

Nartzalus  M.,  of  Scilli,  152,  153, 
190 

Natales,  see  Anniversaries 

Neo,  Greek  martyr  in  S.  Callixtus,  S. 
and  epitaph  of,  291,  292,  304 

Neon  M.,  Acts  of,  135 

Nereus  and  Achilleus  MM.,  Passion  of, 
193,  194,  202,  307,  309,  315  ;  in 
Calendars,  342,  345  ;  Coem.  Domi- 
tillae  Nerei  et  Achillei,  99 ;  (titular 
church  of,  t.  Fasciolae),  13,  15,  187, 
198  ;  (inscriptions  and  frescoes),  119, 

3o7»  308 
Nero  E.,  70,  141 
Nestorians,  272  n.  2,  282 
Nicaea,  Council  of,  59,  81 
Nicholas  V.  P.,  340 
Nichomachus,  Flavianus,  3 
Nicomedes  M.,  345 
Nicomedia,  81  n.  3,  219,  342 
Nicostratus,  Claudius  and  Sempronianus 

MM.,  339 
Noah,  51 


INDEX 


371 


Nola,  Felix  M.  of,  26  ;   see  Paulinus 

B.  of;  Sylloge  of,  230  n.  i 
Nomentana,  Via,  2,  15,  52,  68,  85,  88, 
98,    100,   loi,   105,   no.   III,   113, 
115,   116,  117,  124,  215,  221,  235, 
243,  288,  337  ;  inscriptions  of,  244, 
245,  246,  249,  252,  261,  272,  273  ; 
see  Agnes 
Nonnius  M.,  339 
Northumbria,  119,  207 
Notaries,  76,  92,  134  seqq.,  182 
Nothelm,  Archbishop  of  Canterbury,  37 
Notitia  Dignilatum,  95,  97,  99 

,,       Ecdesiarum    {Itin.   Salisburg- 

ense),  112  seqq. 
,,       Portarujn  .  .  .  \ltin.  Malmes- 

buriense),  1 1 7  seqq. 
„       Regionum  XIV.,   51,   95,  97, 

99,  341 
Netula  oleorum,    03  seqq.,  see  Monza 
Novatus,  Baths    of,  5 ;    see   Timothy, 

Baths  of 
Numidia,    9,   88  ;     (inscription),   238 ; 

confessors  and  martyrs  of,  143,  15 1, 

157 

Numidianus,  in  inscription,  292 
Nundinarius,  deacon  of  Cirta,  138 

O 

CEcumenical  councils,  59,  74 

Ofifa  K.,  24 

Oftfor  B.  of  Worcester,  38 

Oil    as    a    relic,    30,    31,     102,    iii  ; 

for  chrism,  284 
Oleorujn,  Index,  see  Monza 
Olybrii,  23 
Optatus  B.  of  Milevis,  9,  54 ;  name  in 

S.  Callixtus,  292,  299,  303 
Ordinations,  feasts  of  papal,  74,  224, 

226 
Ordo  Romanm  of  Benedict  the  Canon, 

123 
Orpheus,  fresco  of,   187  ;  ch.  of  Lucia 

in  Orpheo  [Ortheal),  121,  122 
Ossuaria,  in  catacombs,  304 
Ostiensis,  Via,  2,  9,  15,  52,  99,  icx), 

loi,   105,   115,  116,  119,  120,  125, 

299.  305,  338  ;  inscriptions  of,  244, 

249,  250,  252 
Oswald  K.,  207 


Oswy  K.,  37 
Otho  II.  E.,  22  n.  I 


Paeonius  M.,  companion  of  Justin  M., 

155 
Pagans,  paganism,  78,  191  ;  Calendar, 
51  ;  in  Church,  3,  4,  10,  26,  27 
seq.  ;  (in  inscriptions),  237 ;  con- 
verts from,  77,  196 ;  monuments  of, 
4  seqq.,  95  seqq.  ;  transition  from, 
to  Christianity,  i,  3  seqq.,  19; 
writers  of,  132,  133,  135 

Palatine,  25,  96,  121,  122;  Codex 
Palatmus  (or  Vaticanus),  see  Sylloge 
of  Lorsch 

Palatium,  region,  12 

Palestine,  213;  martyrs  of,  162;  see 
Caesarea,  Eusebius,  Jerusalem 

Palladius  B.  of  Saintes  (Santones),  30 

Pallas,  temple  of,  70 

Palmatius,  consul,  203 

Palumbas  (Columbas),  see  Clivum 
Cucumeris 

Pammachius,  see  Byzanti 

PamphiHusM.,  115,  118 

Pancras  M.,  345  ;  relics  of,  30,  33,  37  ; 
Gesta  of,  200,  202 ;  cem.  and  bas. 
(see  Calepodius),  15,  99,  105,  113, 
116,  203;  (inscriptions),  241,  253 

Pandataria,  island  of,  306 

Pannonia,  martyrs  of,  217,  306;  see 
Cyrinus 

Pantheon,  13 

Papebroch  and  A.SS.,  129 

Papias,  N.  Italy,  inscription  of,  242 

Papylus  MM.,  Carpus  and,  see  Carpus 

Papyri  of  Monza,  see  Monza 

Paradise,  168,  177,  294,  308 

Paregorius  MM.,  Leo  and,  see  Leo 

Parentalia,  28 

Paris,  129,  195,  252 

Parishes,  'jd  ;  see  Tituli 

Parthenius  and  Calocerus  MM.,  303, 
338,  339,  345 

Pascal  P.,  False  diploma  of,  316; 
translation  of  bodies,  17,  316 

Passionary,  of  Gregory,  see  Gregory ; 
Latin,  162,  195 

Pastor  M.,  215,  345 


372     ROME  OF  THE  PILGRIMS  AND  MARTYRS 


Paternus,  proconsul,  141,  148,  149 
Patras,  214 

Paul  Ap.  M.,  153,  158,  182,  194,  306, 
308,  345  ;  martyrdom  of,  124  ; 
Acts  of,  194  ;  shrine  and  basilica 
on  Via  Ostiensis,  14,  15,  18, 
32,  35.  52,  70,  85,  86,  97 
( ' '  Churches  of  Blessed  Apos- 
tles"), 99,  100,  loi,  116,  124, 
299,  305.  338;  (hospice  of), 
25  ;  (inscriptions  for),  241,  244, 
249,  250,  252,  253,  264,  266, 
26S ;  (inventory  of),  88,  91  ; 
see  Catacumbas,  Ad ;  ch.  of 
(later  S.  Michael  ad  Porticum 
Ottavium),  26/^.  See  Peter  and 
Paul  App. 
,,     I.   P.,  translation  of  bodies,    17, 

117,  245,  295 
„     M.,  Via  Salaria,  118 
,,     M.,  see  John  and  Paul  MM. 
,,     B.  of  Cirta,  138 
,,     deacon,  inscription  by,  26 
Paula,  friend  of  Jerome,  26,  43 
Paulina,  Greek  martyr  in  Callixtus,  105, 
118,  299;  epitaph  of,  304 
,,        v.,  on  Via  Salaria,  118 
Paulinus  B.  of  Nola,  26,  36,  41  seqq., 
217,  236 
,,        B.  of  London,  207 
M.,  116 
Pavia,  24 

Peace  of  Church,  8,   15,    16,  52,  64, 
84,    141,    179,  205,   225,  236,  291  ; 
see  Milan,  Edict  of 
Pelagius    l.    P.,    inscriptions   and    epi- 
taph, 248,  261  n.  3,  281 
,,         II.  P.,  30,  119  ;  buildings  of, 

115  ;  epitaph,  261  n.  3 
,,        British  monk,  83 
Penance,  74,  76,  112 
Penda  K.,  39 

Pergamos,  martyrs  of,  169,  215 
Perpetua  M.,  52,  145,  174,  176,  218, 
338,  339  ;  Passion  of,  165  seqq.,  171 
181 
Persecutions,  82,  114,  141  seqq.,  147, 
213,  225  ;  cf.  291  seqq.  ;  caused  by 
Jews,  141,  170;  by  pagan  enmity, 
141,    203 ;    of   Vandals,    202      see 


Diocletian,  Domitian,  Valerian,  Acts 

of  Martyrs 
Persia,  martyrs  of,  113,  219     monarchs 

of,  51 
Peter  Ap.  M.,  in  Rome,  8,  10,  24,  36, 
42,  49,  53,  124,  154  n.  I,  187, 
307,  309;  martyrdom  of,  70, 
121;  Acts  of,  194,  202,  315; 
Feast  of,  26,  see  Peter  and  Paul ; 
Feast  of  Chair  of  (or  Cathedra, 
or  Sedes  Petri),  22,  25,  52,  104, 
106,  107,  no,  III,  211,  297, 
337  ;  Fountain  of,  120,  121  ; 
Fontis  S.  Petri,  coem.,  see 
Agnes,  cem.  of;  prison  of, 
120,  121  ;  power  of  (inscrip- 
tions), 271-277,  279-281  ;  see 
Popes,  inscriptions  of;  Porta 
S.  Petri  (inscription),  260,  267 ; 
Shrine  of  on  Via  Appia,  see 
Catacumbas,  Ad ;  on  Vatican, 
99,  100,  305.  See  infra  ch.  of 
on.  Churches  dedicated  to,  in 
Rome  : — on  Vatican,  the  Mem- 
oria  of  Anacletus,  9,  84,  278  ; 
(enlarged  to  basilica  of  Con- 
stantine),  3,  6,  14,  15  ;  (pilgrims 
to),  18,  21  seqq.;  (papal  tombs 
iri)j  55,  64,  70,  116 ;  see  under 
names  of  popes;  97  ("Chur- 
ches of  Apostles" ) ;  (crypts  of), 
296  ;  (landed  property  and  in- 
ventory of),  88  seqq.  ;  (inscrip- 
tions of),  235,  238,  241,  242, 
244,  248  seqq.,  256,  260,  261, 
263  seqq.,  269,  273  seqq.,  278 
seqq.  ;  (liturgy  of),  183 ;  in 
Montorio,  121  ;  ad  Vincula, 
12,  13,  87,  121,  122,  125,  225; 
(inscriptions  of),  232  n.  i,  238, 
244,  245,  253,  310;  see 
Apostles,  (titular)  church  of. 
At  Spoleto,  44 ;  (inscrip- 
tions), 244,  251,  271  n.  I.  At 
CoRViE,  232.  In  England, 
list  of  churches,  38,  39.  See 
Peter  and  Paul 

,,  and  Paul  App.  MM.,  24;  Feast 
(anniversary,  natalis),  in  Cal- 
endars,   4,    36,    42,   218,    333, 


INDEX 


373 


339j    345  ;    inscriptions,    231, 
241,    256,    311  ;    portraits    of, 
29;  see  Catacumbas  (Ad),  Paul 
Ap.  M. 
Peter  and  Marcellinus  MM.,  see  Mar- 

cellinus 
Peterborough,  Cathedral,  39 
Petersburg,  St.,  251 
Petro,  cognomen,  309 
Petronilla,    99,   107,    342 ;  excavations 

and  frescoes,  307  seqq.  ;  ch.  of,  on 

Vatican,  264 
Phileas  and  Philoromus  MM.  of  Alex- 
andria, Acts  of,  145,  173,  175 
Philip  and  James  App.,  see  James  and 
Philip 

,,  and  Felix  MM.,  sons  of  Felicitas, 
Via  Salaria,  106,  107,  118, 
338,  339 ;  epitaph,  247 

,,      Neri,  St.,  128 
Philocalian   {Liberiaii)    Calendar,    22, 

50  seqq.,    56,    63,   66,  67,    73,    95, 

98  n.    I,    100,    114,    180,    186,   201, 

203,  223  seqq.,  227,  300,   303;  see 

Liber  Pontificalis 
Philocalus,      50  ;       see       Philocalian 

Calendar 
Philomelium,  church  of,  162 
Philoromus    MM.,    Phileas    and,    see 

Phileas 
Philosophuniena,  68 
Pilate,     190;     Palace    of,     121,    122, 

123 
Pilgrims,  16  (ch.  hd.)  seqq.,  35  (ch.  hd.) 

seqq.,  180,  186,  188,  234,  249,  304 
Pionius  M.,  Passion  of,  147,   157,   169 

seqq. 
Pistis  M.,  109,  304 
Pithou,  233 

Pittacia  ampullarum,  see  Monza 
Pius  I.  P.M.,  5  ;  order  of  succession, 

49,  53,  54 
,,     II.,  56 
Placentia,  martyrs  of,  217 
Plagiarism  in  Gesta,   191,   198;    in  in- 
scriptions, 237,  238,  266  seqq.,  276 
Platonia,  see  Catacumbas  (Ad) 
Po,  valley  of,  inscriptions,  243 
Polemii  Silvii  Laterculus,  96 
Policamus  M.,  299 


Polycarp  B.M.,  162,  175;  Acts  of  147 

,,        in  inscription,  292 
Pompey,  theatre  of,  311 
Pomponia  Graecina,  142 
Pontian  islands,  58,  306,  307 
Pontiani   ad  Ursum    Pileatum,  coem., 
Via   Portuensis,    90,   102,   105,    125, 
338 
Portianus  P.M.,  martyrdom  and  Pas- 
sion of,  67, 68,  72,  200  ;  in 
Calendars,  51,  222,  223, 
226,  229  ;  shrine,  excava- 
tions at  and  epitaph,  302 
,,         and  Eusebius  MM.,  345 
Pontius  M.,  345 

,,      author  of  Passion  of  Cyprian 

163 

Popes,  decrees  of,  73  seqq.,  192. 
Burial  places  (mentioned  in  Phil. 
CaL),  51  seqq.,  377  seqq.  ;  (and  in 
L.P.\  69  seqq.  ;  (and  in  M.H.), 
200  seqq.  ;  in  S.  Callixtus,  302  seq.  ; 
(in  papal  crypt  of),  55,  67,  70,  72 
73>  85,  291,  301  seqq.  ;  in  Priscilla, 
see  Celestinus  P.,  epitaph  of, 
Liberius  P.,  in  M.H.,  Marcellinus 
P.,  MarcellusP.,  Silvester  P.,  Siricus 
P.,  epitaph  of;  in  Vatican,  55,  64, 
70,  116.  Inscriptions  of  and  by, 
231,  236,  238,  242,  243,  246,  261, 
265,  291,  292.  List  of,  336.  Or- 
dinations, anniversaries  of,  74,  224, 
226.  Power  of,  in  inscriptions,  279 
seqq.,  289  ;  see  Peter,  power  of. 
Gesta  of,  200  seqq.,  346  seqq.  ; 
see  Liber  Pontificalis,  and  under 
names  of  popes 

Porta  Appia,  124,  125;  Aurelia,  118, 
121;  Capena,  12;  Cornelia,  118; 
Flaminia,  115,  118,  120;  Latina, 
124;  Nomentana,  118,  120;  S. 
Petri,  11 8,  120,  260;  Porticiana, 
118  J  Praenestina,  I2i,  123;  Tibur- 
tina,  118  ;  Trigemina,  95 

Portuensis,  Via,  2,  15,  99,  104,  116, 
125,  249 

Potentiana,  see  Pudentiana 

PothinusE.M.  of  Lyons,  176 

Praenestina,  Via,  121 

Praesens,  consul,  151 


374     ROME  OF  THE  PILGRIMS  AND  MARTYRS 


Praetextati  ad  S.  Januarium,  coem., 
53>  69,  72,  99,  102,  125,  298 ;  ex- 
cavations in,  304 

Praxed  M.,  S.  of  on  Via  Salaria,  118, 
342;  titulus  Praxedis,  12,  123,  296 
(inscription) 

Primus  and  Felicianus  MM.,  113,  117, 
342,  345 

Prisca  M.,    118,   345;  titulus   Priscae, 

13 

Priscilla,  122,  274;  coem.  Priscillae 
ad  S.  Silvestrum,  and  basilica,  15, 
29.  40,  52,  56,  71,  73.  98,  102,  106, 
107,  no,  III,  115,  118,  124,  221, 
227,  337,  338 ;  (inscriptions),  see 
Syllogae^  Sumite-htic  inscription  ;  (of 
Eucharis),  274 ;  (in  basilica),  246, 
247  seq.,  272  seqq.  ;  (baptistery  of), 
284 ;  (excavations  in),  273  ;  see 
Popes,  burial-places  in  Priscilla ; 
coem.  Priscillae  (or  Crypts  of  S. 
Pudentiana),  276 

Probus  E.,  341 

Processus  and  Martinianus  MM.,  105, 
116,  342,  345  ;  Gesta  of,  202 

Procopius,  historian,  7,  57 

,,         M.,  Acts  ofy  iXJy  162,  163, 

195.  315 
Profuturus,  Utter  of  Pope   Vigilius  to, 

79 
Protus    and    Jacinthus     (Hyacinthus) 

MM.,  S.   and   bas.,    106,  108,   118, 

338,    339;    (inscriptions    for),    119; 

inscriptions  for  in  S.  Andrew,  Vatican, 

257,  258,  263,  287  ;  see  Hyacinthus 
Prudentius,  poet,  6,  21,  23,   157,   181, 

186,  236 
Pudens,  host  of  Peter,  8,  122,  154  n.  i, 

274  ;  titulus  Romanus  or  Pudentis  or 

Pudentianae,  5,  11  n.  6,  12,  87,  121, 

122,  276 
Pudentiana,    118,  154  n.   i,  342;   see 

Pudentis,  titulus 
Puteoli,  martyrs  of,  217 


Quattuor  Coronatorum  (?  titulus  Aemili- 

anae),  12 
Quintilian  M.,  135 
Quirinal,  2 


Quirinus  M.,  of  Via  Salaria,  118 

,,  of       Praetextatus,       see 

Cyrinus 
,,  of  Ad   Catacumbas,   see 

Cyrinus 

R 

Rampolla,  Cardinal,  on  Index  Coemit- 

eriorum,   1 00,  340 ;  and  excavations 

in  house  ofS.  Cecilia,  316 
Ravenna,    Theodoric  at,   65 ;    quarter 

called,      203  ;      martyrs     of,     217 ; 

Calendar  of,  132,  229  ;   inscriptions 

of,  233,  252,  (of  Vitahs  M. )  244 
Regions,  Fourteen,  2  ;  list  of,   12,   13  ; 

seven  ecclesiastical,  75,  76,  182 
Reinach,  S.,  on  Analecta  BoUandiana, 

129 
Relics,  28  seqq.,  151,   160,   186,   191, 

206,  251  ;  inscriptions  for,  295 
Repentinus,  Aurelius,  40 
Restituta  M.,  345 
Restitutus  M.,  215,  345 
Rhaetia,  217 
Rhine,  pilgrims  from,  18 
Rhodine,  epitaph  of,  237 
Richarius,  see  Centula 
Ricimer,  13  n.  8 

Rimini  (Ariminum),  inscription  of,  233 
Riparius  B.  of  Aquileia,  45 
Ripon,  38,  39 
Rogantina  V.,  118 
Rogatianus,  catechumen,  157 
Romanus  M.,  companion  of  Sixtus  li., 

72 
Romulus,  Rotunda  of,  5,  86,  95,  122 
Rosweyde,  H.,  on  ^.5'6".,  129,  131 
Rufina  and  Secunda  MM.,   116,  342, 

345 
Rufinus,  67,  193  (on  Gesta) 
Rufus,  consul,  64 

„      M.,  345 
Ruinart,  Acta  Sincera  of,  1 30,  13 1,  197 
Rusticius,  judge  of  Justin  M.,  154  seqq. 


Sabina  M.,  345  ;  titulus  Sabinae,   13, 

14,  (inscriptions  of)  241,  244,  253 
Sabinian  P.,  epitaph,  261  n.  3 
Sabinus,  deacon,    41 


INDEX 


375 


Sacerdos,  meaning  of,  251  n.  i,  289  n.  i 
Sacra,  Via,  86 
Sacrae  Urbis  Tern  plum,  5 
Sacramentary  of  Gelasius^  79  ;  of  Leo, 

3.  79 

Saintes  (Santones),  Palladius,  B,  of,  30 
Saints,  307  ;  see  Martyrs 
Salaria,  Via,  2,    15,  73,    88,    98,    105 
seqq.,  no,  III,  115,  116,   118,  119, 
124,  215,  221,   222,  23s,  237,  243, 
293>  338  I  inscriptions  of,  244,  246, 
249,  252,  272,  273,  294,  298 
Salzburg,  Codex  of  li2  seqq. 
Samuel,  Abbot  of  Lorsch,  233 
Sanctuarium  of  Mombritius,  128 
Sanctus,  title  of,  1 1 
Sapaudius,  B.  of  Aries,  30 
Sapientia  M.,  105,  109,  298 
Saracen  invasions,  242 
Saragossa,  Vincent  M.  of,  138 
Sardinia,  72 
Saruni  Missal,  93 
Saturn,    Temple   of,  6 ;  quarter  of  at 

Sextii,  149 
Saturnina  V.,  118 
Saturninus,  consul,  64 

,,  proconsul,  Africa,  152,  153, 

190 
, ,  M.  [Nov.  29],  of  Via  Salaria, 

Coem.  Thrasonis  ad  S. 
Saturninum,  98, 105, 107, 
118,  124,  339,    (inscrip- 
tion) 246 
,,  M.  [Dec.  25],  of  Pergamos, 

215 
M.  [Feb.  II],  of  Carthage, 

Acts  of,  138,  142,  173 

,,  M.  [Jan.  16],  of  Africa,  215 

Saturus   M.,   companion  of  Perpetua, 

165,  166 
Savinus  B. ,  of  Tuscany,  342 
Saviour,  Our,  oratory  of,  in  S.  Petronilla 

and  in  S.  Maria  Maggiore,  inscriptions 

for,  260,  264  (and  n.  3),  267,  285 
Saxons,  25,  231,  239;  see  English 
Scala  Santa,  122,  123 
Scaliger  on  Index  Coerniterioruni,  341  ; 

Vetus  Membrana  Scaligeri,  233 
Schneider  on  Itineraries,  20  n.  i,  94  n.  i , 

108  n.  2 


Schola  Francorum,  25 

Scilli,  martyrs  of,  in  M.H.  (SS.  Scilli- 

tani),  219  ;  Acts  of,  i^y,   i$i  seqq., 

189 
Scipio,  consul,  64 
Scotland,  Caidocus  of,  250 
Scythian,  Dionysius  the,  75 
Scythopolis,  Procopius  M.  of,  162 
Sebastian  M.,  106,  181,  337,  339,  345  ; 

Gesta  of,  202,  315;  see  Catacumbas 

(Ad) 
Secunda  M.  [July  17],  of  Scilli,   152, 

153 

,,       and  Maxima  MM.  [July  30], 

see  Maxima 
, ,       and  Rufina  MM. ,  near  Via  Cor- 
nelia, 116,  345 
Secundus  and  Carpophorus  (Carpoferus) 

MM.,  338,  339 
Sedes  Petri,  see  Peter,  Chair  of 
Semetrius  M.,  118 
Sempronianus  M.,  339 
Sennen  MM.,  Abdon  and,  see  Abdon 
Septisolium,  187 
Sepulcri   on   Papyrus  of  Monza,   104, 

108,  109 
Serantina  V.,  118 
Serapia  M.,  342,  345 
Sergius    i.    P.,    231  ;    inscription   by, 
245.  256 
,,        ch.  of  St.,  121 
Servian  Wall,  2 
Servilianus  M.,  342 
Sessorian   Basilica,    see   Cross,  ch.    of 

Holy 
Settaliano,  library,  no 
Severianus  (and    Carpophorus)   MM., 

338,  339 
Severinus  P.,  92 

Severus,  Marcus  Successus,  in  inscrip- 
tion, 40 
,,         author    of  Spes    Ratio,   267, 

268,  286 
,,         Alexander,  E.,  72,  203,  204 
,,         Septimius,  E.,  arch  of,  120, 

121  ;  plan  of,  5,  94,  141 
,,         friend  of  Paulinus   of  Nola, 

36 

,,  M.,  companion  of  Laurence, 

72 


376     ROME  OF  THE  PILGRIMS  AND  MARTYRS 


Sexti  in  Africa,  149,  150 

Shepherd  of  Hermas,  166 

Sherbourne,  38,  231 

Sicily,  88,  239 

Sighere  K.,  24 

Silanus  M.,  son  of  Felicitas,  118,  338, 

339 

Silvanus  B.  of  Cirta,  138  seqq. 
Silverius  P.,  in  Z./*.,  56  seqq.,  60,  65  ; 

epitaph  of,  261  n.  3 
Silvester  P. ,  64,  67,  114;  Constitutum 
Silvestri^  81,  82,  183  ;  public  works, 
15,  84,  85  ;  in  Calendars^  52,  223, 
337  ;  translation  of  body,  245  ;  Acts 
of,  83,  182  ;  Book  of,  116  ;  shrine  of, 
see     Priscillae    ad     S.     Silvestrum, 
coem.  ;    ch.    of   in   Suburra   (titulus 
Silvestri  or  Equitii,  i.e.  SS.  Silvester 
and  Martin),' 121,  123,  258;  ch.  of, 
in  Capite,  and  monastery,  245,  296  ; 
Gate  of,  118 
Silvius,  author  of  Spes  Ratio,  267,  286 
Simphroniana  M.,  215 
Simplicius  P.,  monuments  and  inscrip- 
tions, 5,  14,  15,  280 
,,         (Simplex),     Faustinus    and 
Beatrix,  MM.,  117,  346 
Siricius   P.,  edicts  of,    75,  81  ;   public 
works  of,  86,  87,  308  ;   epitaph  of, 
247  ;  in  M.  H. ,  224 
Sirmium,  Irenaeus  M.  of,  144 
Sirmius  M.,  215 
Siscia,  see  Cyrinus  B.  of 
Sisinnius  M.,  341 
Sixtus  I.  P.M.,  49,  68 

,,  II.  P.M.,  martyrdom  of,  67,68, 
71,  124,  147,  168,  181,  304; 
Passion,  68,  200 ;  in  Calendars, 
51,  53,  218,  222,  338,  339, 
346  ;  see  Callixti  ad  S.  Sixtum, 
coem.;  oratory  of  (? titulus 
Crescentiae),  12,  15,  225 ; 
oratory  called  SS.  Sixtus  and 
Cecilia,  302,  304 
,,  III.  P.,  buildings  by,  15,  %(),  87, 
225  ;  inscriptions  by,  85,  237, 
238,  282,  292,  302,  303; 
Gesta  de  Purgatione  Sixti,  82, 
83,  254 
,,     M.,  Via  Salaria,  115 


Smaragdus  MM. ,  Largusand,  see Largus 

Smyrna,  martyrs  of,  162,  169 

Sophia  M.,  105,  346 

Sosimus  P.,  see  Zosimus 

Sossius  M.,  inscription  to,  263 

Soter  P.M.,  49,  53 

Soteris  M.,  S.  and  bas.,  15,  105,  126, 

298,  299 
Spain,     martyrs    of,     147,     i8i  ;     see 
Cordova,  Tarragona,  Valentia ;   pil- 
grims from,    18;    pope   from,    236; 
Vigilantius  of,  44 
Spelunca  Magna,  in  Praetextatus,  304 
Speratus  M.,  of  Scilli,  152,  153,  189, 

190 
Spes,  M.,  105,  109,  298,  304 
Spoleto,   see  Achilles   B.   of;   martyrs 

of,  217  ;  inscriptions,  234,  244,  251 
Stations,  churches  for,  234  ;  in  Rome, 
list  of,    13  ;    in    Auxerre,    212  ;    of 
martyrs  in  prison,  158 
Stephen  P.M.,  decrees  of,  80  ;  Passion 
of,    200 ;   in  Calendars,    52, 
222,    337,    346  ;    tomb    and 
epitaph,  299,  303 
,,       M.,  companion  of  Laurence,  72 
,,       M. ,    of   Jerusalem,     181  ;    ch. 
(and  monastery)  on  Vatican, 
inscription     for,     295 ;     on 
Coelian     (S.     Stefano     Ro- 
tundo),  5,  113,  117,  (inscrip- 
tion) 242 ;    on   Via    Latina, 
and  Via  Tiburtina,  15 
Suburra,  121,  122 

Sulpicius  and  Servilianus  MM.,  342 
6'«wzV<?-/y/?Vinscriptions,see  Baptisteries 
Sun  worship,  3,  45,  95 
Surius,  De  probatis  sanctorum  historiis, 

128 
Susanna  M.,  342,  346  ;  Passion  of,  70, 

200 
Syagrius  B.  of  Autun,  216 
Sylloge{ae),  65,  230  (ch.  hd.)  seqq.,  240 
(ch.  hd.)  seqq.,  300;  collated  with 
monuments  of  Via  Appia  and  Via 
Ardeatina,  301,  306  seqq.  ;  and  with 
other  inscriptions,  310  seqq.  ;  Sylloge 
of  Cambridge,  233, 254(ch.  hd.)  seqq. , 
285,  297  ;  of  Centula  (or  of  Corvie) 
{Centulensis    or     Corbeiensis)     232, 


INDEX 


377 


237,  250  seqq.,  265;  Circunipadana 
et  Subalpina,  part  of  S.  Lauresha- 
mensis,  q.v.  ;  of  Einsiedeln  (or  of 
Reichenau)  {Einsiedlensis  or  Reich- 
enavensis),  119,  233,  240  seqq.,  306, 
307,  308 ;  of  Lorsch  (Lauriacum) 
{Laureskamensis  or  Palatinus  or 
Vaticamis),  233,  237,  242  seqq., 
252,  265  ;  o{  Milan,  230  n.i;  ofNo/a, 
230  n.  I  ;  of  Tours  (  Ttironensis),  232, 
234,  248  seqq.,  272  n.  2  ;  of  Vatican 
inscriptions {Inscripiio7ies  Vaticanae) , 
232,  234 ;  the  Vetus  Membrana 
Scaligeri,  233  ;  S.  of  Verdun  ( Virdti- 
nensis),  232,  244  seqq.,  266,  297  ; 
see  Suinite-Istic  inscriptions ;  of 
Wurzburg{  fVircebtirgensis)  ,2^3,  253 

Symmachus  P.,  30,  54,  65,  77,  78, 
81,  82,  83,  284  ;  inscriptions  by,  257- 
277,  285  seqq.  ;  cf.  Sumite-Istic 
inscriptions,  272  seqq.  ;  public  works 
of,  15,  25,  86,  126,  263  ;  Symmachan 
fragment  of  Z./*.,  269 

Symphorosa  M.,  174,  176 

Synod,  of  Bishops,  81  ;  Roman  (of 
494),  182  ;  (of  605),  37  ;  see  Councils 

Syria,  25,  49,  66 

Syriac  Abridgment,  see  Calendars, 
Greek  Menology 

Syracuse,  martyrs  of,  217 


Tangiers,  martyrs  of,  157 

Tarpeian  Hill,  96 

Tarragona,  martyrs  of,  157,  168,  216 

Tarsicius  M.,  105,  298,  299,  303 

Taurinus  M.,  339 

Taurobolium,  3 

Tebessa  (Theveste),   martyrs  of,   169  ; 

basilica  (inscriptions),  238,  310 
Telesphorus  P.M.,  49,  64,  180  ;  decrees 

of}  77>  79  j  martyrdom  of,  67,  68 
Temple,  of  Ceres,  95;  of  Cybele,  125  ; 

of  Diana,  125  ;  of  Isis,  3  ;  of  Jupiter, 

23  ;  of  Mars,  70;  of  Mother  of  Gods, 

95;  Templum  Pacis,  region  of,  12; 

of  Pantheon,    13  ;   of  Romulus,    4  ; 

Templum     Sacrae      Urbis,     5 ;     of 

Saturn,  5  ;  of  Venus,  125 
Terracina,  306,  307 


Tertullian,  49,  145,  165,  193,  202 
Thagaste,  Alypius  B.  of,  27 
Thanet,  88 
Thecla    M.,     194;    Passion    of,    173; 

cem.  of,  99 
Theoctista,  32 

Theodatus,  K.  of  Goths,  57,  59,  65 
Theodelinda,  Queen  of  Lombards,  31, 

102,  103,  107,  108 
Theodora,  Empress,  58 
Theodorae,  Basilica,  14 
Theodore  P.,  113,  117 

,,        M.,  Greek,  342  ;  ch.  of,  121, 
122 
Theodoret  B.  of  Cyrrhus,  25 
Theodoric,  K.  of  Goths,  7,  57,  59,  61, 

64,  65,  83,  215,  233,  236,  267;  gifts 

to  church,  86 
Theodorius,  Fl.  Valila,  92 
Theodosius,  E.,  3,  4,  6,  7,  22,  213 
Theophorus,  190 

Thessalonica,  martyrs  of,  138,  173 
Theveste,  see  Tebessa 
Thomas,   Ap.    M.,    Passion  of,    194  ; 

oratory,  in  S.  Andrew,  Vatican,  in- 
scription for,  257 
Thrasonis  ad  S.  Saturninum,  coem.,  98, 

102,  no,  III,  124 
Three  children  in  fiery  furnace,  159 
Tiber,  2,  203 

Tibiuca,  Felix  B.M.  of,  173 
Tiburtina,  Via,  2,    15,  50,  53,  85,  88, 

98,  100,  loi,    105,    115,   116,    124, 

237,  249,  293  ;  inscriptions  of,  252 
Tiburtius  M.,  brother  of  S.  Cecilia,  69  ; 

S.  and  inscription,  106,  293,  305 
Ticabis,  Typasius  M.  of,  156 
Ticino  (Ticinum),  234,  242 
Tigridae,  titulus  (?t.  Priscae),  13 
Tillemont  on  ^.6'6'.,  128,  132 
Timedus  M.,  215 
Timothy  (Timotheus),  Epistle  to,  49, 

63 
,,       B.M.,   of   Via   Ostiensis,   99, 

100,  116,  338,  339 
,,       (or    Novatus),    Baths    of,     5, 

154 
Tithes,  24 

Titulus  Romanus,  see  Pudens 
Tituli,  2,  10  n.  I,  %•],  187  ;  list  of,  12 


378     ROME  OF  THE  PILGRIMS  AND  MARTYRS 


Tivoli  (Tibur),  92,  264  n.  i 

Toledo,  Inquisition  at,  130 

Tongres,  Servatius  B.  of,  36 

Torquatus,  tribune,  203 

Totila,  K.,  59 

Tours,  ch.  of,  31  ;  inscription  at,  250  ; 

martyrs  and  saints  of,  208,  248  seqq.  ; 

monastery  of,  234 ;  see  Gregory  of, 

Sylloge  of 
Trajan  E.,  121,  122,  190,  307 
Tranquillianus  M,,  35 
Translation  of  bodies  of  martyrs,  etc. , 

II,  17,  69,  115,   119,  226,  227,  245, 

256,295 
Transtiberim,  see  Trastevere  ;  region, 

13 

Trappist  monastery  of  S.  Callixtus,  304 

Trastevere,  2,  121  ;  see  Callixtus, 
ch.  of,  Cecilia,  house  and  ch.  of, 
Chrysogonus,  ch.  of,  Maria,  ch.  of 

Treasurer  of  Holy  See  (Vestiarius 
Sanctae  Sedis),  92 

Treviri  (Triers),  inscription  of,  233 

Tropaea  apostolorum,  9 

Tuscan  saints,  342 

Tuscus,  consul,  72 

Turburbitani  SS.,  219 

Typasius  M.,  Passion  of,  156 

U 

Umbilicum,  121,  122 
Umbria,  martyrs  of,  201,  342 
Urban   i.  P.M.,   in  CalHxtus,  Passion 
of  (in  Passion  of  Cecilia),  68 
seq.,    200,     346;     S.     and 
epitaph,  292,  302,  305 
,,       II.  P.,  117 

,,       B.M.,    friend     of    Cecilia,    in 
Praetextatus,  69,  102,    298, 
299 
Urbinate,  manuscript  called,  341 
Ursum  pileatum,  see  Pontiani  ad 
Usiiard,  Martyrology  of,  183,  229 


Valentia,  martyrs  of,  216 
Valentin   (Valentinus)  M.,  S.  and  bas., 
14,  15,  98,  100,  loi,   113, 

"5,  342 
,,        patron  of  Philocalus,  50 


Valentinian  E.,  7,  22,  83,  86 
Valeria  M.,  299 

Valerian    (Valerianus)    M.,    betrothed 
to  Cecilia,  69, 106,  298,  299, 
305 
E.,   72,  77,    141,   ISO,    151, 
157 
,,         B.  of  Auxerre,  210 
Valerius,  Cardinal,  130 
Vandals,  36,  202,  220,  282  n.  3 
Vatican,    2,    99 ;     churches    on :    see 
Andrew,  Michael,  Peter,  Petronilla, 
Stephen ;    inscriptions   for   churches 
of,  see  Sylloge   of   Vatican    inscrip- 
tions ;    library  of,  233 ;    Codices  of, 
340,  341  ;  see  Sylloge  of  Lorsch  ;  see 
Popes,  tombs  of  in 
Velabrum,  98  ;  see  George  M. 
Veneranda,  fresco  of,  308 
Venus,    street    of,     149  ;     temple    of, 

125 
Veranus,  Ager,  on  Via  Tiburtina,  72, 

244,  249,  253,  314 
Verdun,  monastery  of,  245  ;  see  Sylloge 

of  Verdun 
Verona,  54,  217 
Vespasian  E.,  306,  307 
Vestia  M.  of  Scilli,  152,  153 
Vestiarius  Sanctae  Sedis,  92 
Vestinae  titulus  (S.  Vitalis),  12 
Vetri  (gilt  glasses),  29 
Veturinus  M.  of  Scilli,  153 
Via  Lata,  hospice  of,  25  ;   region  of, 

12  ;  see  Marcellus  P. 
Vici,  3,  96 
Vicomagistri,  2,  96 

Victor  P.M.,  49,    78  ;  edicts  of,  81  ; 
martyrdom,  68 
,,      B.  of  Vita,  202 
,,      secretary  of  Felix  the   flamen, 

139 
,,      M.,  of  Aquileia,  215 
,,      the  Moor  M.,  Acts  of,  137 
Victoria     MM.,     Anatolia     and,     see 

Anatolia 
Victoriana  M.,  215 
Victorianus  M.  of  Aquileia,  215 
Victorinus  M.,  338,  339 
Vienna  Salzburg-,  Codices,  112  seqq. 
Codex  Vindobonensis ,  201 


INDEX 


379 


Vienna,   Avitus  B.    of,    30;  see  Ado, 

Arbp.    of;    martyrs   (and   Acts   of), 

143,  147,  162,  208 

Vigilantius  on  cult  of  martyrs,  44  seqq. 

Vigilius   P.,    58,    59,  79 ;  inscriptions, 

261  n.  3,  294 
Vigna  Ammcndola,  301 
Viminal,  2,  122 

Vincent(ius)  M.,  deacon  of  Sixtus  il., 
72 
,,  M.  of  Saragossa,  Acts  of, 

138 
„  priest,  292,  293 

Vincula,    Ad,    see    Peter,    ch.    of    ad 

Vincula 
Virgil,  237,  cf.  294 
Virgin,      virginity,      see      Asceticism, 

Mary 
Visionsof  martyrs,  1 77 ;  of  Cyprian,  149  ; 
at  Fructuosus'  martyrdom,  159,  160 ; 
of  Jacobus  and   Marianus,  168  ;   of 
Montanus,    172 ;    of  Perpetua,    165 
seqq.  ;     of    Quartellosa,     171  ;     of 
Servatius,  36 
Vita,  Victor  B.  of,  202 
Vitalian  P.,  37 

Vitalis  M.,  son  of  Felicitas,  106,   107, 
no,   118,  338,  339,  (inscrip- 
tion for)  294 ;  titular  church 
of    (t.    Vestinae),     12,     121, 
122 
,,     M.  of  Ravenna,  ch.  of,  294 
Vitus  M.,  ch.  of  (S.  Vito),  121,  122 
Vivarium,  monastery  of,  see  Cassiodorus 
Vynck   on    Index   Coemiteriorum,  340 
seqq. 


W 

Wearmouth,  Biscop  Benedict  of,  38 
Westminster,    S.    Peter's   Abbey,    39 ; 

Cathedral  of,  284  n.  2 
Wigbert  B.  of  Sherbourne,  38 
Wighard,  37 

Wilfred,  Arbp.  of  York,  38 
William  of  Malmesbury,  117 
Willibrord,  of  Ripon,  38,  205  n.  i,  207 
Wilpert,    excavations    in     catacombs, 

302,  312  seq. 
Wirceburgensis,   see  Sylloge  of  Wiirz- 

burg 
Witigis  the  Goth,  17,  57,  59,  64 
Worcester,  Oftfor  B.  of,  38 
Wulferus  K.,  39 
Wiirzburg,    Codex  of    112   seq.;    see 

Sylloge  of 


Xystus,  see  Sixtus 


Yarrow,  183,  229 

York,  Wilfred  of,  38  ;  Alcuin  at,  232 


Zaccarias  of  Mitylene,  97 

Zeno  M.,  126 

Zephyrinus   P.M.,   49  ;  edicts  of,  77, 

81  ;  buildings  of,  84 ;  tomb  of,  298, 

302,  304 
Zmaragdus  M.,  see  Smaragdus 
ZoeM.,35 
Zosimus  P.,  67,  224 


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