E02496: The Martyrdom of *Felix and Adauctus (martyrs of Rome, S00421) is written in Latin, presumably in Rome, at an uncertain date, by the 9th c. at the latest. It narrates the destruction of pagan statues by the priest Felix and the trial and tortures he endured; then, joined by an unknown Christian man, presumably Adauctus, both are martyred and buried at the second milestone from the city on the via Ostiensis; after the persecutions a church is built there.
Creators: name: Mpignot
Publisher: name: University of Oxford
Year: 2017
Subjects: History

description: Martyrdom of Felix (BHL 2880)<br><br>Summary: <br><br>During the persecution of Christians under Diocletian and Maximian, two brothers and priests, both named Felix are brought before the prefect of the city Draccus and ordered to sacrifice. One of the two, the elder, is brought before the temple of Serapis next to Draccus’ council chamber (secretarium). Draccus demands that he sacrifices but Felix blows at the face of Serapis’ statue and it is immediately destroyed. The next day he is brought before the temple of Mercury, where there is a statue, and exhorted to offer incense there. Again Felix blows at the statue and it falls down. Then he is brought before a statue of Diana, again destroying it by blowing at it. He is then tortured on a rack and interrogated about the magic performed. Felix states that he performs these things with God’s help. Draccus orders him to be brought outside the walls, at the second milestone from the city on the via Ostiensis [Lefèvre d’Etaples and the earliest manuscript, Vat. lat. 5771, have via Portuensis], and to be asked to sacrifice there. Felix prays and blows at a huge tree that falls and completely destroys the nearby temple and the statues found in it. Hearing about this, the prefect orders him to be beheaded on the same spot, and his body left unburied for wolves and dogs. <br><br>The following narrative in square brackets is omitted in Lefèvre d’Etaples’ edition and in the earliest manuscript, Vat. lat. 5771, f. 185r:<br><br>[A certain Christian man, unknown to men but known to God, meets Felix and learns that he is about to receive capital punishment for Christ’s name. He shouts that he is Christian and proclaims his faith, wishing to be punished together with Felix, to die to this world and live forever. When brought to the place where the tree stood, they pray, kiss each other and are beheaded. Their bodies are left unburied.] <br><br>However, Christians provide burial in the same place, where the tree had opened a large hole into the ground. The next day pagans want to dig up the body [bodies], but divine power protects the body [bodies] of the martyr[s], and those attempting to reach it [them] are possessed by the devil. After the end of the persecutions, a church is build there, in which divine favours abound thanks to the prayers of martyr[s] up to this day. [Surius’ edition adds: ‘The saints Felix and Adauctus died on the 3rd day before the calends of September’ (= 30 August)]. <br><br>There are a number of other minor variants throughout the text of BHL 2880, as is clear from a comparison between Surius' and Lefèvre d’Etaples’ editions, not recorded here. Lefèvre d’Etaples’ edition appears to be closer to the earliest manuscript, Vat. lat. 5771, while Surius’ text of BHL 2880 is closer to another version, BHL 2878.<br><br>This other early attested version is transmitted by Ado in his martyrology, but seems to be a summary deriving from BHL 2880 (as argued by Quentin, see our discussion). This version, introduced with the date of their feast (30 August), place (via Ostiensis, at the second milestone from the city) and time of martyrdom (under Diocletian and Maximian), summarises the main narrative of BHL 2880 (omitting a number of details), but adds an explanation about Adauctus: it states that the man whose name the Christians did not know was later called ‘Adauctus’ because he was ‘added’ (the literal meaning of the name in Latin) to Felix’ martyrdom. This explanation is attributed to Ado by Quentin, but De’Cavalieri suggests that it was more widely known.<br><br>Text: Lefèvre d’Etaples 1519, 26r-26v; Surius 1581, 653. Summary: M. Pignot.