The 6th/7th c. recension of the Latin Martyrologium Hieronymianum, as transmitted in 8th c. manuscripts, records the feasts of a number of saints on 6 February.
Evidence ID
E04670
Type of Evidence
Liturgical texts - Calendars and martyrologies
Major author/Major anonymous work
Martyrologium Hieronymianum
The Martyrologium Hieronymianum is preserved in a number of early manuscripts which share much in common, but also diverge, making it impossible to reconstruct from them a single authoritative text. Below, we therefore offer separate English translations of each important early manuscript. By clicking 'Latin Text' (above), you can view these different versions in their original Latin, set side-by-side for ease of comparison, with also the editions and interpretations of the text suggested by the scholars Quentin and Delehaye. For a full discussion of the Martyrologium, click 'Discussion/Bibliography.'
The Martyrologium Hieronymianum commemorates on 6 February the following feasts:
*Soteris, virgin and martyr of Rome, buried on the via Appia (S00548),
*Dorota (a virgin martyr of Caesarea in Cappodocia, Asia Minor, S01898),
*Theofilus scolasticus (martyr of Caesarea in Cappodocia, Asia Minor, S01899),
*Revocata/Revocatus and *Saturninus from Achaia/elsewhere,
*Lucia of Syracuse (virgin and martyr of Syracuse, c. 283-304, S00846),
*Amandus (missionary, monastic founder and bishop of Maastricht, ob. c. 675, S00735),
*Vedastes/Vedast (bishop of Arras-Cambrai, ob. 540, S01900),
*Antolianus (Antholianus) (martyr of Clermont, Gaul, ob. 300, S00347),
*Saturninus, *Ratfrid.
BnF 10837:
'On the eighth day before the Ides of February, in Rome, on the via Appia, the feast of Soteris.
In Achaia, [the feast of] Saturninus.
Elsewhere, [the feast of] Revocata, Dorota, Teofilus scolasticus.
In Syracuse, the passion of virgin Lucia.
Elsewhere, [the feast of] Antholianus and Saturninus.'
Bern 289:
'On the eighth day before the Ides of February, in Rome, in via Appia, in her own cemetery, [the feast of] virgin Soter (previously Sotir) (see Lapinge, Roman Martyrs).
In Achaia, [the feast of] Saturninus, Revocata, Dorothea, Ethiofilus scolasticus.
In Syracuse, the passion of virgin Lucia, Amandus, Vedastes, bishop Antholianus, Saturninus.'
Weissenburg 81:
'On the eighth day before the Ides of February, in Rome, in via Appia, in her own cemetery, the passion of virgin Sotyr.
In Achaia, [the feast of] Saturninus, Revocatus.
In Cesarea of Cappadocia, the passion of Dorotha, Etinopolus scolasticus.
In Syracuse, the passion of virgin Luciana, Antolianus, Saturninus.
And also the feast (transitus) of abbot Ratfrid.'
Quentin follows mostly BnF 10837 and Bern 289.
Delehaye repeats the feast of Dorotha/Dorothea in Cesarea of Cappadocia together with Theofilus scolasticus. He introduces new information:
"In the city Arras, burial (depositio) of bishop and confessor Vedastes. In the monastery of Saint-Amand-lès-Eaux, burial (depositio) of bishop Amandus."
Translation and summary: M. Vukovic.
FestivalsWomen
Saint’s feast
Cult PlacesBurial site of a saint - cemetery/catacomb
Protagonists in Cult and NarrativesWomen
Ecclesiastics - bishops
Source
The Martyrologium Hieronymianum ('Martyrology of Jerome'), is the oldest extensive martyrology of the Latin West, listing the feast days of the saints for the entire calendar year, generally also specifying where their feasts are held (which is normally their place of burial). It derives its name from prefatory letters copied at the start of the martyrology, which attribute the text to the Church Father, Jerome of Stridon (ob. 420). These letters are present in all the earliest manuscripts, but it is uncertain when they were first attached to the text. The Hieronymianum is the primary source of all later martyrologies of the Latin world.It is universally accepted that the attribution to Jerome, intended to give the text greater authority, is false, and the predominant scholarly view is that the first version of the martyrology was compiled in northern Italy during the 5th century (probably in Aquileia), though no manuscript of this Aquileian redaction has survived. The text was then evidently revised and added to in Gaul, probably in Burgundy, around AD 600. The north Italian origin of the text, and its Gallic revision, are deduced from the presence in the martyrology of saints from northern Italy, and then of saints from Frankish Gaul. This Gallic version (sometimes referred to as the recensio gallica), just like its north Italian predecessor, does not survive in its original form in any manuscript (Lifshitz 2006, 14).
At some point in the 7th century, and no later than the early 8th, the Martyrologium reached Northumbria (in northern Britain), where it underwent some further revision and additions (Lapidge 2005, 45-46). From Northumbria, the text returned to the continent in the 8th century, and it is here that the earliest surviving manuscript copies were made, as listed below (Lapidge 2005, 73).
Some of the sources that were used by the compilers of the Martyrologium in northern Italy, and subsequently in Gaul, can be identified: the so-called Chronography of 354, a mid-4th-century list from Rome of saintly commemorations, primarily of local martyrs (E010151 and E01052); a lost Greek martyrology compiled at Nicomedia around 360 (drawn basically from Eusebius' Ecclesiastical History and Martyrs of Palestine), which was also a prime source for the Syriac Martyrology of 411 (E00465); the African Calendar of Carthage of 505/535 (E02195 - E02205); and early local calendars from Aquileia and Auxerre (Lifshitz 2006, 20).
The four earliest manuscripts of the Martyrologium Hieronymianum (three of them complete, one a fragment), on which all editions, including our own, are based, are all from eastern Francia and were copied in the eighth and early ninth centuries. They are as follows:
Ms Paris, Bibliothèque nationale de France (BnF), lat. 10837
Written in the abbey of Echternach (in present-day Luxembourg) by a single scribe, Laurentius, between 703 and 710 (Lifshitz 2006, 32). The Catalogue of the BnF, which publishes BnF lat. 10837 on-line, also provides brief information about the dating: https://gallica.bnf.fr/ark:/12148/btv1b6001113z/f22.image (click Information). The text of the Hieronymianum is at fol. 2r-32v.
Ms Wolfenbüttel, Herzog August Bibliothek, Weissenburg 81
From the abbey of Weissenburg in Alsace. Dated to around 800 by the Wolfenbüttel on-line catalogue: http://diglib.hab.de/?db=mss&list=ms&id=81-weiss&lang=en. Lifshitz argues that the manuscript dates from around 772, and was written in the Carolingian royal sphere, in or around Maastrict (Lifshitz 2006, 4). The text of the Hieronymianum is at fol. 7r-103r.
Ms Bern, Burgerbibliothek, Bongars 289
From the abbey of Saint-Avold, near Metz. De Rossi and Duchesne, in the introduction to their edition, argue that Bern 289 must have been written after 766. The text of the Hieronymianum is at fol. 53v-129v. This manuscript is not yet available on line, but we have been able to check it through a microfilm.
Ms Biblioteca Apostolica Vaticana, Pal. lat. 238
From the abbey of Lorsch, near Worms. The manuscript contains only a fragment (five pages) of the Hieronymianum, covering 25 December to 3 January, and 27 January to 31 January, written in Lorsch in the first half of the 9th century: http://bibliotheca-laureshamensis-digital.de/bav/bav_pal_lat_238). The fragment is at fol. 74-75, 1-2.
The standard edition of 1894, by G. B. de Rossi and L. Duchesne, published these four manuscripts in parallel columns. In 1931, H. Quentin produced a new edition, with a commentary by H. Delehaye, which attempted to collate the different manuscript readings into a single text.
Even though all the early manuscripts are believed to descend from the same redaction, they are by no means identical. In particular, BnF lat. 10837, the earliest of all, often contains a text which differs markedly from Bern 289 and Weissenburg 81, which are much closer to each other. Because the text varies between manuscripts, in content as well as spelling, it is now universally agreed that it will never be possible to create an 'authoritative' single text of the Martyrologium Hieronymianum. De Rossi and Duchesne in 1894, facing the same problem, decided to print for each day of the year the text of all four early manuscripts, in four columns, and we have followed their lead. Our edition is essentially based on their edition, though we have checked their readings against the manuscripts, and corrected or removed some letters, words, diacritical marks, and comments introduced by the editors that do not exist in the manuscripts. We have then added three more columns: for Quentin’s text for the feast day, which sometimes comes in one version, sometimes in two, and for Delehaye’s reconstruction of much of the text, drawn from his Commentary. Delehaye's erudition was, and remains, unmatched, and we have leaned heavily on his commentary (which is in Latin), but it should be noted that his reconstructed text often departs markedly from the manuscripts. Using his extraordinary knowledge of the saints and their hagiography, he felt able to combine different parts of the Hieronymianum's text, and to correct garbled versions of names, to produce a more coherent 'original'. We consider each of his principal suggestions in our Discussion (below), and attempt a judgment as to how plausible they are. In Delehaye's extensive notes there are also other, more tentative, suggestions, which we have not discussed systematically.
The reason the Martyrologium Hieronymianum is such a difficult text is because it consists primarily of long lists of names (with no punctuation and no consistency in the use of capital letters), which were often unfamiliar to copyists and so easily garbled. Generally, we cannot get behind these garbled variants, but occasionally we can, allowing us to shed light on how the text evolved into its current, often confused, state. For instance, an entry for 9 March (E04711) probably originally read something like 'In Armenia minore Sebastia milit(um) XL', 'In Lesser Armenia, at Sebasteia, [the feast of] the Forty Soldiers' - in other words a commemoration of the 'Forty Martyrs of Sebaste' (S00103), prominent saints in the East, but less well-known in the Latin West. In one of our manuscripts (Weissenburg 81) this has become 'In arminia minore sabastiani et milia XL', 'In Lesser Armenia, [the feast of] Sebastianus and the forty-thousand'; somewhere in the process of transmission, the city of Sebasteia has become the martyr Sebastianus, and the 'soldiers' (militum) have become 'thousands' (milia).
Discussion
There is an inconsistency in the use of the name of *Soteris (Soter, Sotir, Sotyr), yet her identity is certain: *Soteris, virgin and martyr of Rome, buried on the via Appia (S00548).*Dorota (Dorothea/Dorotha) (a virgin martyr of Caesarea in Cappodocia, Asia Minor, S01898) is one of the saints commemorated in an unknown place in BnF 10837. She commonly appears with *Theofilus scolasticus (Ethiofilus scolasticus, Etinopolus scolasticus) (martyr of Caesarea in Cappodocia, Asia Minor, S01899) and a few other saints. In Bern 289, her feast is located in Achaia together with several other saints. In Weissenburg 81, her passion is located in Cesarea of Cappadocia together with *Theofilus scolasticus. Delehaye again ascribed her cult to Caesarea, and this is the way she is remembered today; she is considered to have been a resident of Caesarea, Cappadocia. When she refused to sacrifice to the gods during Emperor Diocletian's persecution, she was tortured by a governor and executed. On the way to the place of martyrdom, she met a young lawyer and scholastic, *Theofilus, who mockingly asked her to send him fruits from "the garden" she had joyously announced she would soon be in. When she knelt for her execution, she prayed, and an angel with a basket of three roses and three apples, came to *Theofilus, telling him she would meet him in the garden. *Theofilus was converted to Christianity and later was martyred.
*Theofilus scolasticus (Teophilus scolasticus, Ethiofilus scolasticus, Etinopolus scolasticus) (martyr of Caesarea in Cappodocia, Asia Minor, S01899) is present with *Dorota is all early manuscripts of the Martyrologium Hieronymianum; yet, his name is highly corrupted. Rossi-Duchesne read the manuscript Weissenburg 81 as follows: Et in opoli. I find that this reading needs to be corrected to: Etinopoli (which is the name of the saint). Delehaye confirms the feast of *Theofilus scolasticus together with *Dorota in Cesarea of Cappadocia.
*Revocata/Revocatus, who is commemorated in the two manuscripts with *Dorota and *Theofilus, and is said to be from Achaia or elsewhere, and who is commemorated in the third manuscript with *Saturninus, has his feast day on February 6 with *Saturninus and *Theofilus in the Roman Martyrology. Otherwise, nothing is known about *Revocata/Revocatus and *Saturninus. At the end of the entry for the day, there is a mention of another *Saturninus, who is also unknown.
*Lucia of Syracuse (Lucia/Luciana) (virgin and martyr of Syracuse, c. 283-304, S00846) suffered martyrdom during Diocletian´s persecution. Her traditional feast day is not in February. In BnF 10837, Lucia is commemorated alone, while in Bern 289, she is accompanied by Amandus, Vedastes, bishop Antholianus, Saturninus. In Delehaye´s reading, February 6 is a feast day of burial of Amandus and Vedastes, in their respective cult places, Saint-Amand-lès-Eaux and Arras.
*Amandus (martyr bishop of Maastricht, ob. c. 675, S00735) and *Vedastes are not present in BnF 10837. They accompany Lucia and some other saints in Bern 289, and are again absent from Weissenburg 81. Clearly these were the saints who were not present in the earliest versions of the Martyrologium Hieronymianum; however, their importance has grown in the meantime. Delehaye confirms it by giving information about their burial places: "In the city Arras, burial (depositio) of bishop and confessor Vedastes. In the monastery of Saint-Amand-lès-Eaux, burial (depositio) of bishop Amandus." Amandus is also known as Amandus of Elnone.
*Vedastes/Vedast (bishop of Arras-Cambrai, ob. 540, S01900) was a fellow worker with *Remigius (bishop of Reims, ob. 511/535, S00456) in the conversion of the Franks.
*Antolianus (Antholianus) (martyr of Clermont, Gaul, ob. 300, S00347) is recorded in all the manuscripts, but his cult place is not certain (Syracuse/elsewhere). He is probably the same saint who is mentioned by Gregory of Tours to have been martyred at Clermont-Ferrand (France) (see E02239). Gregory also mentions the church dedicated to this saint (E00603).
Ratfrid mentioned only in Weissenburg 81 is otherwise unknown.
Bibliography
Editions:De Rossi, G. B., and Duchesne, L., Martyrologium Hieronymianum ad finem codicum adiectis prolegomenis. Acta Sanctorum Nov.II.1 (Brussels, 1894).
Quentin, H. and Delehaye, H., Acta Sanctorum Nov.II.2 (Brussels, 1931).
On the Martyrologium Hieronymianum:
Delehaye, H., Les martyres d'Égypte, Bruxelles 1923.
Duchesne, L., "A propos du martyrologe hiéronymien," Analecta Bollandiana 17 (1898), 421-447.
Lapidge, M., The Roman Martyrs. Introduction, Translations, and Commentary (Oxford: Oxford University Press, 2018).
Lapidge, M., "Acca of Hexham and the Origin of the Old English Martyrology," Analecta Bollandiana 123 (2005), 29-78.
Lifshitz, F., The Name of the Saint. The Martyrology of Jerome and Access to the Sacred in Francia, 627-827 (Notre Dame, Indiana: University of Notre Dame Press, 2006).
Ó Riain, P., "A Northumbrian Phase in the Formation of the Hieronymian Martyrology. The Evidence of the Martyrology of Tallaght," Analecta Bollandiana 120 (2002), 311-363.
On the manuscripts of the Martyrologium Hieronymianum:
Butzmann, H., Die Weissenburger Handschriften (Frankfurt am Main: Klostermann, 1964), 242-243.
Muller, J. C., "Trois manuscrits liturgiques de l'abbaye d'Echternach à Paris," in Abteistadt Echternach, éd. P. Schritz, A. Hoffmann (Luxembourg, 1981), 202-206.
Ó Cróinín, D., "Rath Melsigi, Willibrord, and the Earliest Echternach Manuscripts," Peritia 3 (1984), 17-49.
Libaert, P., "Notice sur 43 manuscrits d'Echternach conservés à la bibliothèque nationale de Paris," Hémecht 1 (1985), 53-73.
McKitterick, R., Books, Scribes and Learning in the Frankish Kingdoms, Sixth-Ninth Centuries (Aldershot: Variorum, 1994).
On saints and calendars:
Farmer, D. H., Oxford Dictionary of Saints (Oxford: Oxford University Press, 1978).
Nilles, N., Kalendarium Manuale utriusque Ecclesiae Orientalis et Occidentalis I-II (Farnborough: Gregg International Publishers Ltd, 1971).
Watkins, B., The Book of Saints: A Comprehensive Biographical Dictionary (London: Bloomsbury T&T Clark, 2015).
Datum Table
| BnF 10837 | Bern 289 | Weissenburg 81 | BAV 238 | Other Mss | Quentin | Quentin | Delehaye |
|---|---|---|---|---|---|---|---|
| VIII idus feb Rom̄ via appia nt̃ soteretis | UIII ID. FEB. Rom̄ uia appia. In cimiterio eiusdaẽ Soteris virg̃ | VIII IDUS FEBRO. Romȩ via appia in eiusdem cymitirio passio sotyris virg̃ | Romae via Appia natale Soteretis | Romae via Appia in cimiterio eiusdem Sotiris virginis. | Romae via Appia in cimiterio eiusdem natale Soteretis virginis. | ||
| in achia saturnini | In achaia. Sat̃nini Revocatȩ. Scae Dorotheae. Ethiofili. Scolastici. | In achaia saturnini revocati | In Achaia Saturnini. alibi Revocatae sanctae Dorotheae et Teofili scolastici. | In Achaia Saturnini. | in Caesarea Cappadociae Dorotheae et Theofili scholastici. | ||
| alibi revocatae dorotae teofili scolastici | In cesaria cappadociȩ pas̃ sc̃ȩ dorothae. Etinopoli scolastici | alibi Revocatae sanctae Dorotheae et Teofili scolastici. | |||||
| siracussa pas̃ sc̃ae luciae virginis | Seracusa. Passio sc̃ȩ Luciae uirg̃. Amandi. Uedasti ep̃i. Antholiani Saturnini. | Seracusa pas̃ sc̃e lucianȩ virg̃ Antoliani saturnini. | Siracusa passio sanctae Luciae virginis | Siracusa passio sanctae Luciae virginis. | Siracusa passio sanctae Luciae virginis | ||
| alibi antholiani saturnini. | alibi Antholiani Saturnini. | alibi Antholiani Saturnini. | |||||
| et est transitus domni ratfridi abbati. | Atrebatis civitate depositio sancti Vedasti episcopi et confessoris. | ||||||
| Elnone monasterio depositio Amandi episcopi |
Record Created By
Marijana Vukovic
Date of Entry
07/09/2024
| ID | Name | Name in Source | Identity | S00347 | Antolianus, martyr of Clermont | Antolianus | Certain | S00548 | Soteris, virgin and martyr of Rome, buried on the via Appia | Soteris | Certain | S00735 | Amandus, missionary, monastic founder and bishop of Maastricht, ob. c. 675 | Amandus | Certain | S00846 | Lucia, virgin and martyr of Syracuse | Lucia | Certain | S01898 | Dorothea, virgin martyr of Caesarea in Cappadocia, Asia Minor | Dorota | Certain | S01899 | Theofilus scolasticus, martyr of Caesarea in Cappodocia, Asia Minor | Theofilus scolasticus | Certain | S01900 | Vedast, bishop of Arras, ob. 540 | Vedastes | Certain |
|---|
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Marijana Vukovic, Cult of Saints, E04670 - http://csla.history.ox.ac.uk/record.php?recid=E04670