CONCERNING THE HOLY MARTYRS WHO SUFFERED AT ROME, LUCEIA THE VIRGIN AND AUCEIAS THE KING, ANTONIUS, HERENEUS, THEODORUS, DIONYSIUS, APOLLONIUS, APAMIUS, PRONICUS, COTEUS, ORION, PAPICUS, SATYRUS, VICTOR.
IN THE YEAR 301.
PRELIMINARY COMMENTARY.
On the Acts, age, and cult, also on July 1 and among the Greeks on the 6th of the same.
Luceia the Virgin, Martyr at Rome (S.)
Auceias the King, Martyr at Rome (S.)
Antonius, Martyr at Rome (S.)
Hereneus, Martyr at Rome (S.)
Theodorus, Martyr at Rome (S.)
Dionysius, Martyr at Rome (S.)
Apollonius, Martyr at Rome (S.)
Apamius, Martyr at Rome (S.)
Pronicus, Martyr at Rome (S.)
Coteus, Martyr at Rome (S.)
Orion, Martyr at Rome (S.)
Papicus, Martyr at Rome (S.)
Satyrus, Martyr at Rome (S.)
Victor, Martyr at Rome (S.)
BY D. P.
The Index of the Prefects of the City of Rome, from the times of Gallienus and the year of Christ 254, traced through a hundred years, The Prefect of the City indicates the year, and produced by our Ægidius Bucherius in Chapter 13 of his Commentary on the Paschal Canon of Victorius, offers especial light to the aforesaid cohort of Martyrs. For he who there, in the consulship of Titianus II and Nepotianus, that is, in the year of Christ 301, while Diocletian and Maximian were persecuting the Church, is said to have administered the Prefecture of the city, Ælius Dionysius, in their Acts simply named Ælius, quite probably demonstrates the year in which they suffered; since in all those hundred years no other Prefect, the names of the companions are had from the Acts, called Ælius, is found. We have those Acts from two notable Mss., one Vatican at Rome by us, the other found at the monastery of S. Amand in Hainaut by Rosweyde: and the same we remember to have seen often elsewhere. But the aforesaid two Mss. agree wonderfully, in the whole phrasing and the names of the Champions themselves; except that Theodorus and Dionysius have fallen out for the Amand writer. But among the Greeks, by whom the same are honored (as I shall say below) on July 6, in place of Hereneus, Theodorus, Dionysius, there have crept in, Serenus, Diodorus, Dion; for Apamius also Papianus: for Coteus, Cotyius, for Orion, Oronus is read among the same, nor is the number of the rest indicated.
[2] From those Acts, in both places (and probably also elsewhere) affixed to this day in the title, the place-name of Rome was noted by Ado, and the place-name Rome Usuard, Rabanus, Notker: and the two former indeed, in this manner; At Rome of S. Lucia the Virgin with twenty-two others. Rabanus, the companions being omitted, added the name of Auceias the King alone; Notker expressed both more distinctly, in this manner: At Rome of Luceia the Virgin and of Auceias the King, who with twenty-two others were likewise crowned with martyrdom. That in the Martyrology of the monastery of Centula there is added the Salarian Way, which Usuard and others followed. I fear lest it crept in from elsewhere; since the Acts have nothing such, where after ten companions named expressly, in the Vatican one, nine others, in the Amand one ten are written, whose names are known to God alone. But this diversity seems to have arisen from this, that, while all writers agreed in the number 22, they were in doubt whether they should include Auceias among them: as Wandelbert openly did, thus singing.
With sevenfold honor Luceia adorns Rome, Campio * glad with twenty-two and a Martyr besides, Among whom Auceias shines with the honor of a companion.
[3] Older than all these are the four copies of the Hieronymian Martyrology, often alleged: but the same by their brevity cast great darkness over this martyrdom: Copies of the Hieronymian Martyrology. for the Epternach one has only the name of Luceia the Virgin, and indeed added to the Thessalonian Martyrs, with the conjunction And; nor do the others further distinguish her from them. Not the Corbie one, where without that particle, after the memory of Lanitanus, of Bigatus of the brothers, follow the names of Luceia the Virgin and Auceias the King. Not the Blumian or the Lucca one: nay rather these manifestly establish the error, easily to be caught from the former; since they write first indeed and in the same city (but before it was named Thessalonica) of Luceia the Virgin and Aceias the King; they refer only two names rather ambiguously, but afterward even more corruptly, of Luceia the Virgin and Aceia the Virgin in place of King. But the supplements of the genuine Bede, at Arras and Tournai for this day vacant there, stuff in these things, In the city of Thessalonica the birthday of S. Luceia the Virgin. While I consider these things, and that the same older Martyrologies add to Luceia the Virgin who suffered at Rome, on the preceding day concordantly 22 companions, I am altogether forced to doubt whether there be another Lucia, related here and there also under the name of Luceia: if however they are diverse, I am much inclined to think, that it came about, on account of the similarity of the name, that to the 12 companions here named expressly, others were added, 9 or 10, to complete the number related there. In Greek certainly, besides those whom I said are named by them, so that they seem to join them to the Thessalonians, of any Anonymous ones they make no mention.
[4] What Galesinius, Maurolycus, Felicius, Ferrarius, and similar more recent writers have written well or ill concerning the same Saints, it is of no concern to discuss. One thing here cannot be omitted on account of its antiquity, namely that the same four old copies of the Hieronymian Martyrology, in which for the present day so meager mention is made of both, the 22 companions being related to the preceding day and another, probably, S. Lucia related to July 1, agree in the same, with nine or eight companions to be related, and indeed expressly as having suffered at Rome, in this manner; At Rome of S. Gaius the Pope, but more distinctly on July 1 with 8 or 9 companions, and the birthday of SS. Luceia the Virgin and Auceias the King, with eight others. So three Mss., the Epternach, Corbie, and Blumian. The Lucca one indeed is silent about the city of Rome, but while it joins them to Gaius the Pope, it sufficiently explains the place, and increasing the number writes nine; so that even from this our conjecture is confirmed, concerning the Twenty- two badly transferred from the 24th to the 25th of June; but of the twelve who are named in the Acts, some perhaps belong to another class of Martyrs, who suffered on the very Kalends in the same city of Rome, under the names of Esicus or Isicus, Processus, Marinus, otherwise Marina or Martinianus, Antonius or Antoninus, Serenus, Victor.
[5] Rabanus from the things said gathers that on those Kalends the former are placed for the increase of the solemnity, and perhaps as an indication of greater cult, being referred to such a day; and so he writes: On the same day at Rome the Octave of Luceia the Virgin, the Nun, with Auceias the King her spouse: but Peter de Natalibus, book 6, chapter 4, more aptly called him a carnal Lord. Meanwhile, by way (as it seems) of an Octave, if that divination of Rabanus concerning the Octave is true, it would plainly demonstrate that the cult of those Martyrs at Rome was extraordinary. For the continuation of any feast through a whole week and its repeated celebration on the eighth day seems to have been unknown in the first ages of Christian peace, since in the Gallo-Gothic Missal it is nowhere found. The old Roman Calendar, which, drawn up almost more than nine hundred years ago, John Fronto illustrated at Paris, besides the Octaves of the Lord's Passover and of Pentecost, knew only the Octaves of the Apostles Peter and Paul. The Gelasian Codex of Sacraments besides has the Octaves of S. Lawrence and S. Andrew, but these again the Gregorian Codex omits. Each codex indeed has, as also the Calendar of Fronto, Luceia was born in Urbicarian Campania, on January 21 and 28, the Birthday of S. Agnes; but while the first is called of the Passion, the second of the Nativity, it does not so much seem an Octave as another feast, just as are the Nativity and the Beheading of the Baptist; and this the Secret of the Gelasian codex on the 5th before the Kalends of February indicates when it says, that that Saint from her beginning even to the end of her blessed contest was so glorious, that we ought neither to pass over her beginning nor her end. If therefore either in this or in another way the festivity of SS. Luceia and Auceias was sometimes doubled at Rome; that was an altogether rare prerogative, of which it is not easy to render a reason, unless perhaps some translation of the holy Bodies was made on such a day, the memory of which together with theirs soon ceased to be held.
[6] Luceia lived abroad, not as a captive, but as free, permitted to worship her God, if she wished, for 20 years, that is, in the suburban district; before which she had been carried away when she was a citizen of the City from the Urbicarian territory, as the Vatican Ms. has; but the Amand one interprets it of the territory of Campania: whence the Greeks in the Menologion according to Sirletus, say she was born of the Campanian Region, and thereby distinguish her from Lucia of Syracuse. But this is not to be understood in that sense, in which the name Campania is extended beyond Naples; but as it is today restricted to Roman Campania; and as on the other side of the city it is now called Fuscia suburbicaria, belonging to the patrimony of the Roman Church. See Baronius on the year 325, numbers 134 and 135. There he learnedly teaches that Urbicarian and Suburbicarian are said in the same sense; whence the Greeks on July 6 wrongly formed the name Rexus the Vicar, yet not in the same as Urbanus and Suburbanus: for of these words he teaches that the signification is stricter, and that those extend more widely; so that they comprehend not only lands, but whole Provinces, the Emperor Julian writing to Taurus, that the forces of emphyteutic estates were to be preserved, throughout all Italy, and also throughout all the Urbicarian and African regions. But here both by the very name of the territory, and also from this, that the Saint, ordered to return to her own city, from which she had been captured, hastened to Rome, it is sufficiently understood that she was born near the city in the Suburbs. Not well understanding this, Bartholomew of Trent, found among the rarer Mss. of Cardinal Barberini, begins his Epitome of the Acts thus: Luceia the Virgin, a citizen of the city Caria. He wrongly indeed divided what was to be read as one word, a citizen Urbicaria. And so perhaps anciently it was read, and for the sake of explanation alone there was added (understanding "that is," a particle usual in such cases) of the urbicarian territory.
[7] Meanwhile the Greeks, on July 6, about to relate these Saints in their Synaxaria; as they wrongly translated many other things from the Latin, so when at the beginning perhaps they read, Luceia from the Urbicarian, as the Spaniards in Pseudo-Dexter the name Rictiovarus, and in the course of the Legend found her Lord converted through her; and indeed similarly held the name suspect, Auceia, as though doubled by error by the copyist; they believed they had found the true name of the companion; and they wrote in the title, Memory of the holy Lucia the virgin, and of Rexus the Vicar, and of very many others who were martyred in Campania. The memory of S. Lucia the Virgin, and of Rexus the Vicar, and of very many others martyred in Campania. Perhaps also from the Latin Rex (King) was made for them Ῥήξου: which all things are as deservedly to be exploded, as the Spanish Pseudo-Dexter, who, about to bring these Saints to Juliobriga, says they suffered there under the Governor Rictiovarus, whom we know to have been Prefect of the Gauls under Diocletian, more rightly perhaps to be called, the name being divided, Rictius Varus. The Greeks proceed further, that error once posited, to mention both Rexus and the Vicar converted through Lucia, no mention being made of Auceias the King. This however does not move me, to determine them diverse: for as regards the diversity of the day, I have already found by experience, that the greater part of the Saints, received from the Latins, are venerated on a diverse day among the Greeks; although of that diversity, besides arbitrary institution, in place of Auceias King of the Barbarians I can render no cause in most cases, nor always suspect with probability some translation of Relics, made to them on such a day.
[8] It remains to ask, how Auceias King of the Barbarians (for so he is called in the Acts) could have carried away from Urbicarian Campania the captive Lucia, a citizen of the City or Urbicarian, and that twenty years before Ælius assumed the Prefecture of the City, written variously by others Elius and Helius, just as also the city Jerusalem is written promiscuously, Ælia, Elia, and Helia; namely in the year 280 or the following, the Emperor Probus reigning. Some light here will be brought by Flavius Vopiscus in his Probus, who ruled the Romans from the year 276 to 282, of whom he says; that in Illyricum he so crushed the Sarmatians and the other nations, that he recovered everything almost without war which they had plundered. He then stretched out through the Thracians, and all the Getic peoples … received either into surrender or into friendship. subdued by the Emperor Probus in the year 280 or the following. These things being done, he sought the East … He entered the regions of the Barbarians who are among the Isaurians, whether through terror or through their will … He also subjugated the Blemmyes, whose captives he sent to Rome. Why might not someone from some of the petty Kings of those nations, having followed Probus, whether willingly or unwillingly, even to Rome, and then sent back to his own people, have received Luceia, not indeed by the right of open war, or by the wrong of manifest robbery: but having intercepted her by deceit and fraud, have carried her off with himself with barbaric license? But if you wish open violence at all, hear the same Vopiscus thus further narrating. When the Emperor had transferred from the Gepids, Gautanni, and Vandals very many to Roman soil, they all broke faith; and Probus being occupied with tyrannical wars, throughout almost the whole world, they wandered on foot and by sailing, and brought no little trouble to Roman glory. These things being thus explained beforehand, I see nothing why these Acts cannot be received, not only as ancient, but also as genuine and gravely and probably written; nor in any way similar to those which we are compelled to excuse, as to be judged to relate fable rather than history, having been adorned many centuries after the event from a not very genuine tradition, or even from presumed verisimilitude, with circumstances.
Annotation* i.e. champion, victress
THE ACTS
From two old Ms. Codices.
Luceia the Virgin, Martyr at Rome (S.)
Auceias the King, Martyr at Rome (S.)
Antonius, Martyr at Rome (S.)
Hereneus, Martyr at Rome (S.)
Theodorus, Martyr at Rome (S.)
Dionysius, Martyr at Rome (S.)
Apollonius, Martyr at Rome (S.)
Apamius, Martyr at Rome (S.)
Pronicus, Martyr at Rome (S.)
Coteus, Martyr at Rome (S.)
Orion, Martyr at Rome (S.)
Papicus, Martyr at Rome (S.)
Satyrus, Martyr at Rome (S.)
Victor, Martyr at Rome (S.)
BHL Number: 4980
FROM THE MSS.
[1] Luceia, Virgin of God, a nun, a citizen of the City, Carried off as a captive, lest she be violated, from the Urbicarian territory was captured by Auceias King of the Barbarians. But when he had taken her and led her into his own country, seeing that she was most beautiful, he wished to corrupt her. She indeed, when she saw the madness of that lustful King, said to him: Do not do violence to me, since I have a great Spouse, who will straightway avenge my wrongs upon thee. But he, filled with anger, said to her: And who is thy Spouse, or of what power is he, that he should avenge thy wrongs upon me? But she confidently, as a handmaid of Christ, fearing nothing, answered him; I have God the Lord Jesus Christ as my Spouse, who is in heaven, to whom I have devoted myself a virgin, who has power over all flesh, whom I serve without stain, who is able to grant all things to those who ask him in faith. she professes that she has Christ as her Spouse; But he, hearing these things, said to her, Thou therefore, as I see, art a Christian. The most chaste one of God said, I am plainly a Christian. But hearing that she was a Christian, he was greatly terrified with fear, and began worthily to honor her. And straightway he ordered a worthy chamber to be made, where none of the men should have entrance, and he ordered a bed to be made there, and commanded the maidens that they should be ready for her service, so that they should not depart from her, but honorably should be ready for her service, saying to them; This virgin is great, who worships God who is in heaven. and therefore permitted to live as she wished, But she, having entered the chamber, began to give herself to prayers and fastings, and to give the greatest thanks to God day and night, who deigned to look upon her, deemed worthy, placed in captivity, and that she should be held in such esteem in the sight of the foreign King: for whom also she frequently prayed to God, that no evil might befall him, nor his house.
[2] While these things were going on, it happened after a little time, that he went to war against his adversaries; and as he was setting out he called the handmaid of Christ, and said to her: Luceia, handmaid of God, entreat thy God for me, that I may return safe to my house, he often obtains victory for his Lord by her prayers: a triumpher over my adversaries, and I will honor thee the more. But she answering says to him, Go, she says, safe and sound thou shalt return; for I believe in my Lord Jesus Christ, that he will bring thee back unharmed. But he, having set out, came against his adversaries; and these being conquered he had a great triumph over his enemies, and came into his house with great glory; more and more applying himself to honor her as a mother, because it had so befallen him; for he understood that by her petitions the Lord had aided him. It would be long to relate in order of the deeds done all that the Lord wrought through her: but I will set forth all briefly. For as often as he had gone to war, who after twenty years, she being divinely commanded to return, whether provoked or by his own will, so it befell him, that having laid low his enemies he returned thence a victor to his house. But the Lord Jesus Christ granted this to him by the prayers of his handmaid Luceia.
[3] And when the aforementioned holy Luceia had completed twenty years there, the Lord by night appeared to her in a vision saying: Arise, Luceia, and tarry here no longer; all things being left behind she follows to Rome: but return to the city or to the state from which thou wast captured, since thou must there complete thy martyrdom. But she arising early in the morning, exulting and rejoicing and giving thanks to God, that that night he had deigned to visit her, and had commanded her this, that she should return to her own city; but rather that she should hasten to the glory of martyrdom; said to King Auceias, Permit me to return to my country; because there I have to consummate my course; since indeed I am called to the crown of Martyrdom, for thus my Lord Jesus Christ revealed to me, whom I serve immaculate in body and spirit. See therefore, that thou wilt not keep me here, and be a burden. But he said to her; If thou goest hence thus, why shall I remain here? where she by the Prefect of the City, Ælius, It is not expedient for me: for my adversaries will come, whom thy Lord has always slain by thy prayer, and they will kill me, and therefore leaving all my things I will come with thee. The most holy Virgin of God, Luceia, answered, saying to him; If this please thee, come; for I believe in my God, that he will adopt thee to himself as a servant and will join thee to his holy flock. But hearing these things King Auceias forsook his house, and also his matron and his sons, and all his things, and accompanied the handmaid of Christ; not as a foreigner, but as a member of the household of the Saints; not as a barbarian, but as a Roman citizen; not as a wolf, but as a sheep of Christ, journeying with the great handmaid of God, Luceia; and both hasten to Rome.
[4] But when they had entered the city, the time of persecution was being carried on; so that the religious Luceia, is beheaded, who in captivity had been admonished and recalled to Rome, showed herself openly. After a few days holy Luceia was seized by the ministers, and is brought to the Prefect of the City, Ælius, who said to her; Art thou a Christian? The Virgin of God answered, I am a Christian, for to this end the Lord after twenty years deigned to recall me from captivity, that I might receive the crown of Martyrdom. The Prefect said: The Emperors have ordered that the Christians either sacrifice or be slain. But she answered, I told thee that I am ready to die: for to this end the Lord deigned to recall me from captivity, that having endured the contest I might receive the crown. So the Prefect, the sentence being given, ordered her to be beheaded. he also offers himself to death for Christ.
[5] And when King Auceias had seen these things done against the handmaid of Christ, he also, offering himself to the Prefect, said: Order me too to be beheaded with her, because truly she is my Lady. The Prefect asked him, who he was. But he answered; I am Auceias King of my nation, who had captured her when I was fighting against the Romans; for her God granted me many things through her, whom I for twenty years reverencing kept in chastity: but when her God had appeared to her, that coming to Rome she should undertake martyrdom; I too chose rather, having forsaken all my things, to die for the name of her God with her, than to live in my kingdom. The Prefect said, How canst thou so, who art not a Christian, die for the name of her God? King Auceias answered: The shedding of my blood, I believe, will make me a Christian, nor will it make me an alien from his presence and from his handmaid. And this venerable man also, remaining in his confession, the Prefect ordered to be beheaded. Soon twenty-one others are crowned.
[6] But when the Prefect had withdrawn into his praetorium, there are offered to him twenty others, that is, Antonius, Hereneus, Theodorus, Dionysius, Apollonius, Apamius, Pronicus, Coteus, Orion, Papicus, Satyrus, Victor, and nine others: whose names are known to God alone. And he asked them if they were Christians. But they confessed that they were Christians: and he ordered them likewise to be beheaded. Who reverently receiving the sentence, gave thanks to the Lord, who deemed them worthy of the confession of his name: to whom be honor and glory unto the ages of ages. Amen.