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 19 August.
Evidence ID
E04924
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 19 August the following feasts:
*Philanthēs, martyr in Amaseia, (S01062),
*Valentinus and Leontus, martyrs of Lucania (southern Italy), (S02525),
*Timotheos, martyr of Gaza, (S00122),
The translation of Ferreolus (possibly *Ferreolus, soldier and martyr of Vienne, ob. 303/304, (S01893),
*Magnus, martyr of Ceccano in Lazio, Italy, (S02524),
*Ōriōn, bishop and martyr in Alexandria, (S01061),
The Apparition of the Holy Cross in Jerusalem,
*Marianus, recluse near Bourges, probably 6th century, (S01295),
*Dioskorides, presbyter and martyr of Alexandria, (S01063),
*Other saints, on 19 August in the Martyrologium Hieronymianum: in Ceccano (Italy, Amasea (Asia Minor), elsewhere (S02526),
*Other saints, on 20 August in the Martyrologium Hieronymianum: in Synnada (Asia Minor), Lucania (Italy), and Alexandria (S02530).
BnF 10837:
'On the fourteenth day before the Kalends of September, in Pontus, [the feast of] Silo and Rufinus.
In Alexandria, [the feast of] Orio.
In Ceccano (Italy), [the feast of] Magnus, Leontus, Teodolus, Cyrillus, Zelasus, Timotheus, Gandda.
In the city Bourges, [the feast of] Marcianus.'
Bern 289:
'On the fourteenth day before the Kalends of September, in the city Amasea, Pontus, [the feast of] Silo, Rufinus, Leontus.
And the translation of Ferreolus martyr, and Magnus, Theodolus, Cyrillus, Zelasus, Timotheus, Gatta.
In Alexandria, [the feast of] Orio.
In Jerusalem, the apparition of the Holy Cross.
In [the territory of] Bourges (Gaul), in the village of Villanum, the burial of confessor Marcianus.
In Lucania, [the feast of] Valentianus, Leontus.
In Alexandria, [the feast of] Dioscorus.
In the city of Synnada (Asia Minor), [the feast of] Pistus, Arcius, Diomedes, Agatinus, Zelus, Pamphilus, Colouus.'
Weissenburg 81:
'On the fourteenth day before the Kalends of September, in Pontus, in the city of Amasea, the feast of Filio, Roffinus, Leontus, Theodolus, Cyrillus, Elasus, Thimotheus, Gadda.
In Alexandria, the feast of confessor Orio.
And in Jerusalem, the apparition of the Holy Cross.
In [the territory of] Bourges (Gaul), in the village of Villanum, the burial of confessor Marianus.'
Quentin relies mostly on BnF 10837 and Weissenburg 81.
Delehaye records some information from the early manuscripts.
Translation and comments: M. Vukovic.
Festivals
Saint’s feast
Cult PlacesBurial site of a saint - other
RelicsBodily relic - entire body
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
All three early manuscripts of the Martyrologium Hieronymianum record on 19 August the saint Silo/Filio, who is *Philanthēs (martyr in Amaseia, S01062), also commemorated the day earlier (E04923). Rufinus/Roffinus, commemorated in Pontus, is unidentified. Leontus is *Leontus, (martyr of Lucania, and companion of Valentinus, S02525), who is also commemorated on 20 and 21 August (E04925, E04926).Further, Delehaye argues that Gandda/Gadda/Gatta is Gaza in Palestine, and Timotheus/Thimotheus is *Timotheos from Gaza (martyr of Palestine, S00122), also mentioned by Eusebius (see E00299). We leave this as a possible option. These saints are commemorated in Pontus, according to Weissenburg 81. The manuscript Bern 289 does not record the location of the commemoration.
The saints commemorated in Ceccano (Italy)/Amasea (Asia Minor)/elsewhere, namely, Teodolus/Theodolus, Cyrillus, and Zelasus/Elasus, are not identified.
Bern 289 records the translation of Ferreolus on this date. It is not certain who this saint was, but it may be *Ferreolus, (soldier and martyr of Vienne, ob. 303/304, S01893) (see R. Van Dam, Leadership and Community in Late Antique Gaul, 168; N. J. Ristuccia, Christianization and Commonwealth in Early Medieval Europe, 41). Among the saints commemorated in Ceccano, Italy, Delehaye identifies *Magnus, (martyr of Ceccano in Lazio, Italy, S02524).
All three manuscripts of the Hieronymianum further record on this day the saint *Ōriōn, (bishop and martyr in Alexandria, S01061).
In Jerusalem, there is the commemoration of the Apparition of the Holy Cross on this date. In Bourges, there is a commemoration of the saint *Marianus, (recluse near Bourges, probably 6th century, S01295). Manuscripts Bern 289 and Weissenburg 81 record on this date the commemoration of his burial.
Finally, manuscript Bern 289 records the saint *Dioskorides, (presbyter and martyr of Alexandria, S01063) in Alexandria.
The unidentified saints are recorded among *Other saints, on 19 August in the Martyrologium Hieronymianum: in Ceccano (Italy, Amasea (Asia Minor), elsewhere (S02526).
In Bern 289, the commemoration in Synnada registers the saints who also appear on 20 August among *Other saints, on 20 August in the Martyrologium Hieronymianum: in Synnada (Asia Minor), Lucania (Italy), and Alexandria (S02530).
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:
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 |
|---|---|---|---|---|---|---|---|
| XIIII k sep. in ponto silonis et rufini | XIIII. KL. SEPT. PONTUINAMA ciuitate. Silonis. Rufini. Leonti. | XIIII KL. SEP. Ponto in amacia ciuit̃ nat̃ sc̃orum filionis roffini leonti theodoli cyrilli elasi thimothei gaddȩ | In Ponto Amacia civitate Silonis Rufini. | In Ponto Amacia civitate Silonis Rufini. Leonti et sancti Magni Teodoli Cyrilli Zelasi Timothei Ganddae. | in Ponto Amasia civitate Philantiae. | ||
| et translatio Sc̃i Ferreoli. martyr̃ et Sci Magni. Theodoli. Cyrilli. Zelasi. Timothei. Gatte. | |||||||
| in alãx orionis | IN ALEXAND. Sc̃i Orionis. | In alexañ nat̃ sc̃i orionis conf̃ | in Alexandria Orionis. | in Alexandria sancti Orionis. | in Alexandria Orionis. | ||
| in Fabriteria Magni. | |||||||
| in fabriteria magni leonti teodoli cyrilli zelasi timothei ganddae | in Fabriteria Magni Leonti Teodoli Cyrilli Zelasi Timothei Ganddae. | Gazae〈in Palaestina〉 Timothei. | |||||
| HIERUSOLYM. Aparitio. Sc̃e crucis. | et hierusolima apparitio sc̃ae crucis | Hierosolimis apparitio sanctae Crucis. | Hierosolimis apparitio sanctae Crucis. | ||||
| in beturio civĩ sc̃i marciani | IN BETURIO. uico uella uno. Depos̃ Sc̃i Marciani. confessoris. | In beturio vico villa uno dep̃ sc̃i mariani conf̃ | in Beturio vico Vellauno depositio sancti Marciani confessoris. | in Beturio vico Vellauno depositio sancti Marciani confessoris. | in Biturico vico Evauno depositio sancti Mariani confessoris. | ||
| IN LUCANIA Ualentiani. Leonti | |||||||
| IN ALEXANDR. Sc̃i. Dioscori. | |||||||
| IN SINNADA. ciuitat̃ pisti. Arcii. Diomedis. Agatini. Zeli. Pamphili. Coloui. |
Record Created By
Marijana Vukovic
Date of Entry
13/08/2022
| ID | Name | Name in Source | Identity | S00122 | Timotheos, martyr of Gaza | Timotheus/Thimotheus | Uncertain | S01061 | Orion, bishop and martyr in Alexandria | Orio | Certain | S01062 | Philanthēs, martyr in Amaseia | Silo/Filio | Certain | S01063 | Dioskorides, presbyter and martyr of Alexandria | Dioscorus | Certain | S01295 | Marianus, recluse near Bourges, probably 6th c. | Marcianus/Marianus | Certain | S01893 | Ferreolus, soldier and martyr of Vienne | Ferreolus | Uncertain | S02524 | Magnus, martyr of Ceccano in Lazio, Italy | Magnus | Certain | S02525 | Valentinus and Leontus, martyrs of Lucania (southern Italy) | Leontus; Valentianus | Certain | S02526 | Other saints, on 19 August in the Martyrologium Hieronymianum: in Ceccano (Italy), Amasea (Asia Minor), and elsewhere | Teodolus/Theodolus; Cyrillus; Zelasus/Elasus; Rufinus/Roffinus | Certain | S02530 | Other saints, on 20 August in the Martyrologium Hieronymianum: in Synnada (Asia Minor), Lucania (Italy), and Alexandria | Pistus; Agatinus; Zelus; Pamphilus | Certain |
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