E01666: The Latin Martyrdom of *Perpetua and her Companions (martyrs of Carthage, S00009) is a compilation of accounts purportedly written by the martyrs themselves, and an account of their martyrdom. It calls for the commemoration of the martyrs as exemplars of grace and virtue, and justifies the necessity of writing their story. Written in Latin North Africa in the early 3rd c.
online resource
posted on 2016-06-27, 00:00 authored by erizosMartyrdom of Perpetua and her Companions (BHL 6633)
[1] Si vetera fidei exempla, et Dei gratiam testificantia et aedificationem hominis operantia, propterea in litteris sunt digesta, ut lectione eorum quasi repraesentatione rerum et Deus honoretur et homo confortetur, cur non et nova documenta aeque utrique causae convenientia et digerantur? ii. Vel quia proinde et haec vetera futura quandoque sunt et necessaria posteris, si in praesenti suo tempore minori deputantur auctoritati, propter praesumptam venerationem antiquitatis. iii. Sed viderint qui unam virtutem Spiritus unius Sancti pro aetatibus iudicent temporum, cum maiora reputanda sunt novitiora quaeque, ut novissimiora, secundum exuperationem gratiae in ultima saeculi spatia decretam. iv. In novissimis enim diebus, dicit Dominus, effundam de Spiritu meo super omnem carnem, et prophetabunt filii filiaeque eorum; et super servos et ancillas meas de meo Spiritu effundam; et iuvenes visiones videbunt, et senes somnia somniabunt. v. Itaque et nos, qui sicut prophetias ita et visiones novas pariter repromissas et agnoscimus et honoramus, ceterasque virtutes Spiritus Sancti ad instrumentum Ecclesiae deputamus (cui et missus est idem omnia donativa administraturus in omnibus, prout unicuique distribuit Dominus) necessario et digerimus et ad gloriam Dei lectione celebramus, ut ne qua aut inbecillitas aut desperatio fidei apud veteres tantum aestimet gratiam divinitatis conversatam, sive in martyrum sive in revelationum dignatione, cum semper Deus operetur quae repromisit, non credentibus in testimonium, credentibus in beneficium. vi. Et nos itaque quod audivimus et contrectavimus, annuntiamus et vobis, fratres et filioli, uti et vos qui interfuistis rememoremini gloriae Domini, et qui nunc cognoscitis per auditum communionem habeatis cum sanctis martyribus, et per illos cum Domino nostro Iesu Christo, cui est claritas et honor in saecula saeculorum. Amen.
[2] In civitate Tuburbitana Minore apprehensi sunt adolescentes catechumeni Revocatus et Felicitas, conserva eius, Saturninus et Secundulus. Inter hos et Vibia Perpetua, honeste nata, liberaliter instituta, matronaliter nupta, ii. habens patrem et matrem et fratres duos, alterum aeque catechumenum, et filium infantem ad ubera. iii. Erat autem ipsa circiter annorum viginti duo. Haec ordinem totum martyrii sui iam hinc ipsa narravit sicut conscriptum manu sua et suo sensu reliquit:
‘1. If ancient examples of faith that attest the grace of God and cause the edification of man have been written down so that God may be glorified and man strengthened when those deeds are read aloud—by making those deeds, as it were, visibly present—then why should new documents not also be published that likewise serve either end? ii. Because in any case these in their turn will at some point be ancient as well and indispensable for those who come after us, even if at the present time they are held to be of less authority thanks to an unquestioning veneration of antiquity. iii. But let that be the concern of those who judge the one power of the one Spirit according to epochs of the temporal world—though all more recent events ought for that very reason to be judged as greater, according to the superabundance of grace that has been decreed for the final stages of earthly time. iv. For in the last days, saith God, I will pour out of my Spirit upon all flesh: and their sons and daughters shall prophesy; and on my servants and on my handmaidens I will pour out of my Spirit; and young men shall see visions, and old men shall dream dreams. v. And so we too, who both acknowledge and honour new visions in the same way that we do prophecies as being similarly and equally vouchsafed, and who count all the other workings of the Holy Spirit as serving the instruction of the Church (for which moreover this same Spirit was sent to administer all gifts among all people, according as the Lord hath distributed unto each), of necessity do we compile records of the new as well, and make them known through public reading for the glory of God, lest any weakness in our faith or loss of hope infer that the grace of divinity was to be found only among the ancients, whether in the gift of martyrs or of revelations; since God is always bringing to pass what he has promised, as proof for those who do not believe, and as a benefit for those who do. vi. So then that which we have heard and handled declare we unto you, brothers and sons, both so that ye who were involved may recall the glory of the Lord and that ye who now come to know by hearing it read may have communion with the holy martyrs, and through them with our Lord Jesus Christ, to whom belongs glory and honour forever. Amen.
2. Arrest was made in the town of Thuburbo Minus of the young catechumens Revocatus and Felicitas, his fellow slave, and of Saturninus and Secundulus. Among them was also Vibia Perpetua, who was well born, well educated, honourably married, ii. and who had a father, a mother, and two brothers, one of them also a catechumen, and an infant son at her breast. iii. She herself was about twenty-two years old. From this point on the entire narrative of her martyrdom is her own, just as she left it written out by her own hand according to her own intention.’
(3.) While the martyrs are detained, Perpetua’s father visits her, and attempts to change her mind. Within a few days the martyrs are baptized, and later they are taken to prison where the conditions are very harsh, but two deacons bribe the guards, and the martyrs are allowed to move to a better part of the prison. Perpetua is allowed to stay with her baby and nurse him.
(4) At the encouragement of her brother, Perpetua asks for and receives a vision. She sees a narrow bronze ladder leading to heaven, with weapons attached on it, and a huge dragon at its foot. The first to ascend is Saturus, and Perpetua follows, stepping on the head of the dragon. She ascends to a garden where she meets an old shepherd, milking sheep, surrounded by thousands of white-clad figures. He welcomes her and gives her to eat of the cheese he made. She wakes up, realising that the vision indicates her martyrdom.
(5) Perpetua’s father visits her again and pleads with her.
(6) The martyrs are taken to the forum for a hearing before the procurator Hilarianus, then acting governor of Africa. He calls on Perpetua to comply with the imperial decree for the sake of her father, but she refuses to. Her father attempts to drag her out, but he is pushed away by the guards. Hilarianus condemns the martyrs to the beasts, and they are taken to prison. Perpetua asks for her baby, but her father refuses to send him.
(7) During a conversation Perpetua spontaneously calls the name of her brother Dinocrates, who had died when he was seven. After praying for him, she has a vision of the boy emerging thirsty and miserable from a dismal place of torture, and approaching a basin of water, from which he cannot drink. She wakes up realising that her brother is suffering. The martyrs are now taken to a military prison, near the camp where the gladiatorial games are due to take place on the Birthday of the Caesar Geta. Perpetua prays for Dinocrates.
(8) She has a second vision of Dinocrates happy and healthy, thus realising that his soul has been redeemed, as a gift to her.
(9) After some days, the prison warden, Pudens, starts to treat the martyrs with respect. Perpetua’s father visits her again.
(10) The day before her martyrdom, Perpetua has a vision of herself being taken to an amphitheatre, in order to wrestle against a dreadful Egyptian. She is transformed into a man, and is prepared as a wrestler. A gigantic man, richly dressed, appears promising a golden prize for Perpetua, if she defeats the Egyptian. She does so, and receives the prize and praise from the master of the game. She wakes up, realising that her struggle is to be fought against the Devil himself. Her notes end here.
(11) There follows an account by Saturus on a vision. In it, he sees himself as already dead, and he and Perpetua are taken by four angels to a beautiful garden in the east, which appears as a spacious place full of various trees and flowers. They are welcomed by angels and meet the martyrs Iocundus, Saturninus, Artaxius, and Quintus.
(12) They enter a place made of light where they meet an enthroned man with white hair and youthful face, surrounded by elders. They venerate him and go out.
(13) They also see Optatus, the bishop, and Aspasius, the presbyter, who beseech the martyrs to reconcile them. They admonish them. Perpetua talks to them in Greek. The angels reproach Optatus for the disorderliness of his congregation.
(14) The editor resumes the narrative, stating that Secundulus has died in prison.
(15) Felicitas is pregnant, and is distressed that her pregnancy might lead to the postponement of her martyrdom. The prayers of the martyrs make it possible that she gives birth to a daughter, in the eighth month of her pregnancy, three days before the games. Her daughter is adopted by Christian women.
(16) The military commander treats them more harshly, but Perpetua convinces him that he should respect the victims offered on the Birthday of the Caesar, and he treats them better. The prison warden is converted.
(17) The martyrs preach to the people from their prison, causing many to convert to the faith.
(18) On the day of the games, the martyrs are led into the amphitheatre, where they are asked to dress like priests and priestesses of Saturn and Ceres. Perpetua demands that this does not happen.
(19) Various beasts are set before the martyrs. Saturninus and Revocatus are assaulted by leopard and a bear. Saturus is set before a boar and a bear, but not harmed.
(20) Felicitas and Perpetua are exposed naked to a wild heifer, but, after the reaction
[1] Si vetera fidei exempla, et Dei gratiam testificantia et aedificationem hominis operantia, propterea in litteris sunt digesta, ut lectione eorum quasi repraesentatione rerum et Deus honoretur et homo confortetur, cur non et nova documenta aeque utrique causae convenientia et digerantur? ii. Vel quia proinde et haec vetera futura quandoque sunt et necessaria posteris, si in praesenti suo tempore minori deputantur auctoritati, propter praesumptam venerationem antiquitatis. iii. Sed viderint qui unam virtutem Spiritus unius Sancti pro aetatibus iudicent temporum, cum maiora reputanda sunt novitiora quaeque, ut novissimiora, secundum exuperationem gratiae in ultima saeculi spatia decretam. iv. In novissimis enim diebus, dicit Dominus, effundam de Spiritu meo super omnem carnem, et prophetabunt filii filiaeque eorum; et super servos et ancillas meas de meo Spiritu effundam; et iuvenes visiones videbunt, et senes somnia somniabunt. v. Itaque et nos, qui sicut prophetias ita et visiones novas pariter repromissas et agnoscimus et honoramus, ceterasque virtutes Spiritus Sancti ad instrumentum Ecclesiae deputamus (cui et missus est idem omnia donativa administraturus in omnibus, prout unicuique distribuit Dominus) necessario et digerimus et ad gloriam Dei lectione celebramus, ut ne qua aut inbecillitas aut desperatio fidei apud veteres tantum aestimet gratiam divinitatis conversatam, sive in martyrum sive in revelationum dignatione, cum semper Deus operetur quae repromisit, non credentibus in testimonium, credentibus in beneficium. vi. Et nos itaque quod audivimus et contrectavimus, annuntiamus et vobis, fratres et filioli, uti et vos qui interfuistis rememoremini gloriae Domini, et qui nunc cognoscitis per auditum communionem habeatis cum sanctis martyribus, et per illos cum Domino nostro Iesu Christo, cui est claritas et honor in saecula saeculorum. Amen.
[2] In civitate Tuburbitana Minore apprehensi sunt adolescentes catechumeni Revocatus et Felicitas, conserva eius, Saturninus et Secundulus. Inter hos et Vibia Perpetua, honeste nata, liberaliter instituta, matronaliter nupta, ii. habens patrem et matrem et fratres duos, alterum aeque catechumenum, et filium infantem ad ubera. iii. Erat autem ipsa circiter annorum viginti duo. Haec ordinem totum martyrii sui iam hinc ipsa narravit sicut conscriptum manu sua et suo sensu reliquit:
‘1. If ancient examples of faith that attest the grace of God and cause the edification of man have been written down so that God may be glorified and man strengthened when those deeds are read aloud—by making those deeds, as it were, visibly present—then why should new documents not also be published that likewise serve either end? ii. Because in any case these in their turn will at some point be ancient as well and indispensable for those who come after us, even if at the present time they are held to be of less authority thanks to an unquestioning veneration of antiquity. iii. But let that be the concern of those who judge the one power of the one Spirit according to epochs of the temporal world—though all more recent events ought for that very reason to be judged as greater, according to the superabundance of grace that has been decreed for the final stages of earthly time. iv. For in the last days, saith God, I will pour out of my Spirit upon all flesh: and their sons and daughters shall prophesy; and on my servants and on my handmaidens I will pour out of my Spirit; and young men shall see visions, and old men shall dream dreams. v. And so we too, who both acknowledge and honour new visions in the same way that we do prophecies as being similarly and equally vouchsafed, and who count all the other workings of the Holy Spirit as serving the instruction of the Church (for which moreover this same Spirit was sent to administer all gifts among all people, according as the Lord hath distributed unto each), of necessity do we compile records of the new as well, and make them known through public reading for the glory of God, lest any weakness in our faith or loss of hope infer that the grace of divinity was to be found only among the ancients, whether in the gift of martyrs or of revelations; since God is always bringing to pass what he has promised, as proof for those who do not believe, and as a benefit for those who do. vi. So then that which we have heard and handled declare we unto you, brothers and sons, both so that ye who were involved may recall the glory of the Lord and that ye who now come to know by hearing it read may have communion with the holy martyrs, and through them with our Lord Jesus Christ, to whom belongs glory and honour forever. Amen.
2. Arrest was made in the town of Thuburbo Minus of the young catechumens Revocatus and Felicitas, his fellow slave, and of Saturninus and Secundulus. Among them was also Vibia Perpetua, who was well born, well educated, honourably married, ii. and who had a father, a mother, and two brothers, one of them also a catechumen, and an infant son at her breast. iii. She herself was about twenty-two years old. From this point on the entire narrative of her martyrdom is her own, just as she left it written out by her own hand according to her own intention.’
(3.) While the martyrs are detained, Perpetua’s father visits her, and attempts to change her mind. Within a few days the martyrs are baptized, and later they are taken to prison where the conditions are very harsh, but two deacons bribe the guards, and the martyrs are allowed to move to a better part of the prison. Perpetua is allowed to stay with her baby and nurse him.
(4) At the encouragement of her brother, Perpetua asks for and receives a vision. She sees a narrow bronze ladder leading to heaven, with weapons attached on it, and a huge dragon at its foot. The first to ascend is Saturus, and Perpetua follows, stepping on the head of the dragon. She ascends to a garden where she meets an old shepherd, milking sheep, surrounded by thousands of white-clad figures. He welcomes her and gives her to eat of the cheese he made. She wakes up, realising that the vision indicates her martyrdom.
(5) Perpetua’s father visits her again and pleads with her.
(6) The martyrs are taken to the forum for a hearing before the procurator Hilarianus, then acting governor of Africa. He calls on Perpetua to comply with the imperial decree for the sake of her father, but she refuses to. Her father attempts to drag her out, but he is pushed away by the guards. Hilarianus condemns the martyrs to the beasts, and they are taken to prison. Perpetua asks for her baby, but her father refuses to send him.
(7) During a conversation Perpetua spontaneously calls the name of her brother Dinocrates, who had died when he was seven. After praying for him, she has a vision of the boy emerging thirsty and miserable from a dismal place of torture, and approaching a basin of water, from which he cannot drink. She wakes up realising that her brother is suffering. The martyrs are now taken to a military prison, near the camp where the gladiatorial games are due to take place on the Birthday of the Caesar Geta. Perpetua prays for Dinocrates.
(8) She has a second vision of Dinocrates happy and healthy, thus realising that his soul has been redeemed, as a gift to her.
(9) After some days, the prison warden, Pudens, starts to treat the martyrs with respect. Perpetua’s father visits her again.
(10) The day before her martyrdom, Perpetua has a vision of herself being taken to an amphitheatre, in order to wrestle against a dreadful Egyptian. She is transformed into a man, and is prepared as a wrestler. A gigantic man, richly dressed, appears promising a golden prize for Perpetua, if she defeats the Egyptian. She does so, and receives the prize and praise from the master of the game. She wakes up, realising that her struggle is to be fought against the Devil himself. Her notes end here.
(11) There follows an account by Saturus on a vision. In it, he sees himself as already dead, and he and Perpetua are taken by four angels to a beautiful garden in the east, which appears as a spacious place full of various trees and flowers. They are welcomed by angels and meet the martyrs Iocundus, Saturninus, Artaxius, and Quintus.
(12) They enter a place made of light where they meet an enthroned man with white hair and youthful face, surrounded by elders. They venerate him and go out.
(13) They also see Optatus, the bishop, and Aspasius, the presbyter, who beseech the martyrs to reconcile them. They admonish them. Perpetua talks to them in Greek. The angels reproach Optatus for the disorderliness of his congregation.
(14) The editor resumes the narrative, stating that Secundulus has died in prison.
(15) Felicitas is pregnant, and is distressed that her pregnancy might lead to the postponement of her martyrdom. The prayers of the martyrs make it possible that she gives birth to a daughter, in the eighth month of her pregnancy, three days before the games. Her daughter is adopted by Christian women.
(16) The military commander treats them more harshly, but Perpetua convinces him that he should respect the victims offered on the Birthday of the Caesar, and he treats them better. The prison warden is converted.
(17) The martyrs preach to the people from their prison, causing many to convert to the faith.
(18) On the day of the games, the martyrs are led into the amphitheatre, where they are asked to dress like priests and priestesses of Saturn and Ceres. Perpetua demands that this does not happen.
(19) Various beasts are set before the martyrs. Saturninus and Revocatus are assaulted by leopard and a bear. Saturus is set before a boar and a bear, but not harmed.
(20) Felicitas and Perpetua are exposed naked to a wild heifer, but, after the reaction
History
Evidence ID
E01666Saint Name
Perpetua, Felicitas and their companions, martyrs in Carthage, ob. 203 : S00009Saint Name in Source
Perpetua, Felicitas, Saturus, Saturninus, Revocatus, SecundulusRelated Saint Records
Type of Evidence
Literary - Hagiographical - Accounts of martyrdomLanguage
- Latin
