Tag: Saint Valentine

Wikipedia is a fertile source of fake history.  Reading the article about St Valentine, I came across the following claim:

However, there is a reference to his feast day on 14 February in the Martyrologium Hieronymianum,^[19] which was compiled between 460 and 544 from earlier local sources.

This appears around the web, as evidence that the feast day of St Valentine is attested as 14 February in the late 5th century.  That in turn then feeds into the huge, crude falsehood that Pope Gelasius I abolished the Lupercalia in 496, substituting St Valentine’s Day instead. In fact nothing of the sort is recorded in any ancient source.  In an older post I went through all the early sources for St Valentine here.

But what is the Martyrologium Hieronymianum anyway?  (It has the reference number CPL 2031) Well, it is a Latin list of dates on which certain martyrs are commemorated, with a preface supposedly by St Jerome – in fact not so – and which exists in a number of copies of the 8th century, which differ considerably.  Unfortunately it is also one of those annoying “texts” that does not really exist as a single item.

This happens a fair bit with certain genres of non-literary text.  Lawbooks, and church service books, and manuals of agriculture are not really books.  They are not literary texts, admired for themselves.  They are tools.  They are sources of information, which are inevitably updated in every copy with local information.  Consequently any discussion of them becomes a discussion of specific manuscript copies which still exist.  No two of these are alike.  But they tend to be grouped as examples of such and such a text.

Martyrologies are books of precisely this kind, constantly amended and evolved.  So there is no “Martyrologium Hieronymianum” as such.  What we have is a number of physical copies of a martyrology, attributed to Jerome in its varying prefaces, containing often similar lists of saints and dates; and often different ones.  The edition by de Rossi in the Acta Sanctorum for November, vol. 2, part 1, resorts to parallel columns, each derived from one of three manuscripts.  Here is p.20, with the entry for 14 Feb.

There we have it.  Valentine appears in just one of the three manuscripts, the “codex Epternacensis” – from Echternach -, which De Rossi tells us has the modern shelfmark Paris. BNF lat. 10837.  I learn from Lapidge, The Roman Martyrs, p.649 n. 3 that it is from the start of the 8th century AD.  I learn from Delahaye’s Commentarius Perpetuus in the Acta Sanctorum for November 2.2, p.92, that

…martyrologii contextus miserum in modum corruptus est et perturbatus…

… the order of the martyrology has been miserably corrupted and disturbed…

Which pretty much sums up what we see on the page.

The Echternach manuscript is online, and may be found here.  On folio 6v is our entry:

All well and good, except… this is not a manuscript of the 5th century.  It’s an 8th century manuscript.  The other two are both 9th century.  All three contain long lists of Gaulish saints, from which scholars infer that the ancestor of them all was at least significantly revised in Gaul at the end of the 6th century, around 592.

It has been argued that the base text in fact derives from Northern Italy, between 430-450 AD, and is based on three sources, none of which mention St Valentine: the Depositio Martyrum in the Chronography of 354; a Greek martyrology extant in Syriac translation dating to 411 AD, and a supposed ancestor of the Kalendarium Carthaginense, written between 505-535.

The value of these arguments must be evaluated by others, but what matters here is that, even by the 8th century, when the cult of St Valentine of Interamna (=Terni) was well established, only a single manuscript mentions it, and that only as part of a series of martyrs.  It cannot sensibly be supposed that this martyr was in the “original” text, whenever that was written.  If it had been in the supposed Italian base text, or even in the Gallic revision of 592, it would certainly be present in all three witnesses.

So the Martyologium Hieronymianum is of no value as a guide to when the cult of St Valentine was first established.  It certainly does not show, as Wikipedia would have us believe, that this cult was known in the 5th century AD.

There are many pages around the internet which say something like this:

The feast of St. Valentine of February 14 was first established in 496 by Pope Gelasius I, who included Valentine among all those “… whose names are justly reverenced among men, but whose acts are known only to God.”

But the quotation is never referenced.  Often it is not applied to St Valentine, but to St George instead.  Sometimes people mention the “Canon of Pope Gelasius”.

In fact the wording is an old – at least 19th century – and loose translation of a passage from the Decretum Gelasianum.  Latin:

item gesta sanctorum martyrum, quae multiplicibus tormentorum cruciatibus et mirabilibus confessionum triumphis inradiant. quis catholicorum dubitet maiora eos in agonibus fuisse perpessos nec suis viribus sed dei gratia et adiutorio universa tolerasse? sed ideo secundum antiquam consuetudinem singulari cautela in sancta Romana ecclesia non leguntur, quia et eorum qui conscripsere nomina penitus ignorantur et ab infidelibus et idiotis superflua aut minus apta quam rei ordo fuerit esses putantur; sicut cuiusdam Cyrici et Iulittae, sicut Georgii aliorumque eiusmodi passiones quae ab hereticis perhibentur conpositae. propter quod, ut dictum est, ne vel levis subsannandi oriretur occasio, in sancta Romana ecclesia non leguntur. nos tamen cum praedicta ecclesia omnes martyres et eorum gloriosos agones, qui deo magis quam hominibus noti sunt, omni devotione veneramur;

Rendered in B. Neil & P. Allen, Letters of Gelasius I (492-496), Brepols (2014), p.160:

Likewise the deeds of the holy martyrs who beam forth among their multiple and excruciating torments the amazing triumphs of their confessions. What catholic could doubt that they suffered those things and more in their struggles and did not bear all these things by their own strength but by the grace and help of God? But according to an ancient custom, by an unparalleled security measure in the church of Rome both those deeds whose authors’ names are totally unknown and are thought to be written by unbelievers or private persons, being unnecessary or less appropriate than the order of the matter was, are not read: like those of a certain Quiricius and Julitta, like those of George, and passions of others of this kind, compositions produced by the heretics. Therefore, these are not read in the holy church of Rome, as has been said, to prevent even a slight chance of derision from arising. However, for our part, we – together with the aforesaid church – reverence with all devotedness all the martyrs and their glorious struggles, which are known better to God than to human beings. Likewise we accept with all honour the lives of the Fathers, Paul, Antony, Hilarion, and all the hermits, those at least which the most blessed Jerome wrote.48

The reference to St George is genuine –  indeed a 5th century “Life” of St George exists, which is indeed rather dreadful and probably heretical.  But this has nothing to do with St Valentine.

Anyone searching the web for information about Saint Valentine is going to come across a story where Valentine heals his jailer’s daughter, the two fall in love, and, on the morning of his execution he sends her a message signed “Your Valentine”.  There seems to be no canonical version of the story, so no two versions are quite alike.  One version referenced by Wikipedia – ah those “reliable sources” – is by Rosemary Guiley, The Encyclopedia of Saints, (2001) p.341 (preview).  This reads:

Little is known about the real Valentine. In fact, many early martyrologies listed two and sometimes three Valentines: a priest in Rome, a bishop in lnteramna (now Terni) and a third in Africa. Most scholars now presume that all three Valentines are the same man.

Most probably, Valentine either lived in Rome or was called from Terni to Rome as a consequence of his giving comfort to the martyrs under Emperor Claudius II, known as the Cruel. Imprisoned, Valentine, also a physician, reportedly converted his jailer to Christianity by restoring the eyesight of the jailer’s daughter. Brought before the Roman prefect, Valentine refused to renounce his faith and was beaten and beheaded on February 14. On the morning of his execution, he supposedly sent a farewell message to the jailer’s daughter, signed “from your Valentine.” His body was buried on the Flaminian Way in Rome, and his relics were taken to the church of St. Praxedes.

Another legend about Valentine has the priest surreptitiously marrying Roman couples when Claudius II, frustrated at his difficulty in taking men from their homes to be soldiers, outlawed marriage. In this version, Valentine languishes and dies in prison on the emperor’s orders but is not executed.

This unreferenced narrative is not a good account of the two sources, the passiones of St Valentine of Rome and St Valentine of Terni.  But anybody looking further will encounter a genuine scholarly work.  In Henry Ansgar Kelly, Chaucer and the Cult of Saint Valentine, Brill (1986), p.59 (preview), we read:

There is nothing in the foregoing accounts of the Valentines of February to suggest a connection between any of them and the rites of spring, whether of birds or men, before Chaucer’s time. It was only centuries later that there was invented the story that St. Valentine of Rome wrote a farewell letter to Asterius’s daughter, which he signed, “Your Valentine.”[43]

Note 43 reads:

43. Frank Staff, The Valentine and its Origins (London. 1969). p. 122, says that “this little story is quoted from Kemmish’s Annual for 1797, and is reputed to come from ‘a very old book.'” A. Kemmish or Kemmisch was a publisher in Southwark; the British Museum catalogue lists Kemmisch’s Annual and Universal Valentine Writer. . . for 1805, but I have not been able to find a listing for a 1797 edition.

Kelly’s bafflement is understandable.  Kemmish’s Annual for 1805 is online here.  But a look at it reveals that it is just verses to be written to one’s sweetheart.  It can never have contained the material in question.  There does not seem to be any such Almanack for 1797.

I have found this bibliographical problem repeated in other places also – just where did Staff get his story from?

Staff’s book is not online, but fortunately a copy was available quite cheaply and arrived yesterday.  (On opening the volume my nostrils were assailed by the foul odour of a book left in a damp room. Booksellers must be the only trade to habitually sell unclean goods.)  The book itself is about the custom of “valentines”, the paper items sent at this time of year.  Only page 122 contains any background on St Valentine, and it deserves to be quoted in full.  There are no footnotes.

APPENDIX I – SAINT VALENTINE

It is not known for certain which Saint Valentine is being honoured as the Patron Saint of Lovers on the 14th of February, because history records two saints of this name, both martyred at about the same time and both buried on the Flaminian Way, outside the Porta del Popolo of Rome.

During the Victorian era, when the giving of valentines was so popular, the story of the saint was often written-up in the form of articles which appeared fairly regularly as the Saint’s Day came round. Many of the writers more or less copied what had already been written before, but some, more serious, such as Professor John W. Hales, endeavoured to trace the origins and to give a more studious account. Professor Hales wrote an extremely interesting and learned article in the February 1882 number of The Antiquary. But it is thanks to Alban Butler, an eighteenth-century historian, who wrote an account of the lives of the saints, that the description and manner of the saint’s martyrdom has been recorded in the way we know. Some writers refer to Valentine as a Roman priest, and others to Bishop Valentine.

According to general belief, both the priest and the Bishop, who can be identified as the Bishop of Terni, a small town about 80 miles from Rome, were martyred in the same way and on the same day, the year varying between A.D. 270 and 273. This is repeated in the Encyclopedia Britannica which adds, “that the Passion of the priest Valentine is part of the legend of SS. Marius and Martha and their companions; that of the latter has no better historical foundation; so that no argument can be drawn from either account to establish the difference of the two saints. . . .” The account concludes by saying that The Martyrologium Hieronymianum mentions only one Valentinus: Interamnae Miliario LXIIII via Flaminia natale Valentini.

In a recent enquiry of the Comissione per l’Archeologia Cristiana in Rome, reference was made to the Enciclopedia Cristiana where it is stated that Saint Valentine was born in Terni, and is called a Roman martyr because in the year 273 he was executed in Rome, and because at that time Terni, which is within 100 miles of Rome, was under Roman jurisdiction. This therefore might be the reason for the confusion, the Bishop of Terni being referred to as a Roman Bishop. The Bishop of Terni is venerated at Terni, where, within a small Basilica to his memory, is an altar containing his relics. In the small ancient church of St. Praxedes in Rome is a glass-fronted wooden box which contains some of the bones of St. Valentine, together with those of St. Zenone. There can be little doubt that the Bishop of Terni and the Roman priest are one and the same.

From an unknown source comes the story that the Emperor Claudius issued a decree forbidding people to marry, because marriage kept men at home and the Emperor wanted all men to be soldiers and to fight for Rome. The good Valentine ignored this decree and invited young lovers to come to him in secret to be united with the blessing of the Church. Their secret marriages were discovered and the Emperor commanded Valentine to be thrown into prison and later executed. Another legend connected with the saint relates that whilst in prison awaiting his execution, he attempted to restore the sight of the keeper’s blind daughter, whom he had befriended. ” . . From that time the Girl became enamoured of him, nor did he treat her Affection with Contempt. But after a long imprisonment he was ordered for Publick Execution on the 14th of February. While in Prison being deprived of Books, he used to amuse himself with cutting curious Devices in Paper, on one of which he wrote some pious Exhortations and Assurances of Love, and sent to the Keeper’s Daughter the Morning of Execution; and being concluded in the Words, ‘Your Valentine’ there is great reason for supposing that to be the origin of the present Custom.”

This little story is quoted from Kemmish’s Annual for 1797, and is reputed to come from “a very old book”, but a moment’s reflection is sufficient to suggest this pretty little anecdote to be only fiction. It is perhaps unfortunate that the story is perpetuated by being related to schoolchildren and is sometimes quoted by greetings cards manufacturers. In this way, fiction and legend can so often be represented as fact.^[1]

A simple Google search on “From that time the Girl became enamoured of him” instantly produced two results, which are really the same result.  It is not Kemmish’s Annual.  In fact it is a predecessor of the modern academic journal, “The Ladies’ Diary: or Woman’s Almanack… being the second after bisextile, or leap-year” 91 (1794), page 25 (here).  The journal was very interested in the study of mathematics, so this is by no means a trivial publication, at least in part.

The actual passage is this:

I was unable to find the “Query II”, but plainly it asked what was the origin of “valentines”.  Three answers were printed, but only the first is of interest to us:

QUERY II.  answered by Mrs Diana Mason
I have by me a very old book which has the following account of Valentine being confined at Rome on account of his religion, and committed to the care of a man whose daughter was blind, whom Valentine restored to sight and from that time the girl became enamoured of him, nor did he treat her affection with contempt. But after a long imprisonment, he was ordered for public execution on the 14th of February. While in prison, being deprived of books, he used to amuse himself with cutting curious devices in paper, on one of which he wrote some pious exhortations and assurances of love, and sent to his keeper’s daughter the morning of his execution; and being concluded in the words “Your Valentine,” there is great reason for supposing that to be the origin of the present custom.

This is clearly the same story as that used by Staff, and is probably word for word identical with it.

But there is still a mystery here.  For the capitalisation and spelling in the Ladies’ Diary is modern, while that given by Staff is not – “Publick Execution”, for instance.  This spelling would tend to put the story back, from this witness at the end of the eighteenth century to the early part of it.

It is a blessing to have Google Books, and to be able to find material in this way.  It is unfortunate that earlier books are not so available upon it.  But we must be grateful for this relic of days when Google was indeed a public benison.

1. ^[1]The John W. Hales, “St. Valentine’s Day”, The Antiquary 5 (1882), 41-50, is online here, but is merely concerned with English valentine customs.↩

Databases are handy things.  The truly wonderful Cult of Saints in Late Antiquity database at Oxford University allows you to search and see just what the earliest mentions are of the cultus of any particular saint.  Even better, it is open-access.

Today I did a simple search on St Valentine, Valentinus, and the results can be found at that site by this link here.  The sources identify two St Valentine’s, of Rome and of Terni, although both are celebrated on 14 February and they may well be the same saint.

The search is useful because every Valentine’s Day we hear the claim that the feast was just a rebranding of Lupercalia by Pope Gelasius I in 496.  No ancient source is ever produced for the claim, but this does not stop our mass media repeating it.

So let us look and see just what ancient evidence there is for St Valentine.  Let’s use what the Cult of Saints database tells us, with whatever else we can find.  I’ll highlight mentions of 14 February.  But these are very thin indeed.  Most of it is about the shrine of St Valentine, a mile along the Via Flaminia.

• 354 AD – the Chronography of 354, in part 13, the Liberian Catalogue (here), records Pope Julius I building St Valentine’s Church.  Excavations at the site, which is one mile outside the gate on the Flaminian Way, have revealed a mid-fourth-century basilica, centred on an early fourth century memorial of some sort – presumably a grave.^[1]
• 366 / 384 – fragments of a marble tablet in Philocalian lettering, most likely by Pope Damasus, from the St Valentine church complex: also three other fragments from the same area, discovered in 1888.^[2]
• No later than 600 AD – the Martyrdom of Marius, Martha, Audifax and Abacuc of Persia (BHL 8465) is composed, with the Life of St Valentine of Rome embedded in it.  (English of the Valentine bits here)
• Around 600? or 900? – the Martyrologium Hieronymianum (original material 430-450, but preserved only in a massively rewritten version from Gaul in 592) states in the entry for 14 February: “At Terni, at the sixty-fourth mile of the Via Flaminia, the death of St Valentine.”^[3] (But see this post).
• 625-638 AD – the Notitia Ecclesiarum Urbis Romae, a guide to the graves of saints around Rome, states that “St Valentine the martyr rests on the Via Flaminia, in a large basilica which Honorius restored.”^[4]
• 635-645 AD – the De locis sanctis martyrum states “near to the Via Flaminia appears the wonderfully decorated church of St. Valentine the martyr.”^[5]
• Soon after 649 AD – the Liber Pontificalis for Pope Theodorus mentions the building (or rebuilding?) of a church on the via Flaminia dedicated to Valentinus. (See below)
• Soon after 685 AD – the Liber Pontificalis for Pope Benedict II mentions repairs to the church of Valentine, offerings there, and “in February after St Valentine’s day”. (See below)
• 642-683 AD – the Itinerarium Malmesburiense records the church of St Valentine, and the renaming of the Flaminian Gate of Rome to Saint Valentine Gate. (See below)
• 650 AD – the Gelasian Sacramentary (about which I wrote here) gives three prayers for the “natalis” (anniversary) of Saints Valentine, Vitalis, and Felicula.  (See below)
• Before 700 AD – the Passio of Valentinus of Terni (BHL 8460) is composed.  (English translation via here)
• 703 / 710 AD – the Calendar of Willibrod.  Various saints days in February including Valentine on 14 February.  (Latin and English at the database here).
• 725 / 731 AD – the Venerable Bede in his Martyrology records the feasts of both Valentinus on 14 February.  (See below)

From this we learn that the earliest reference to 14 February for the commemoration of St Valentine is not before 600 AD, although no doubt the date was assigned earlier.

    *    *    *    *

I thought it would be useful to quote the shorter sources not otherwise linked.  Here they are:

Chronography of 354, part 13 – the Liberian Catalogue for Pope Julius I:

hic multas fabricas fecit: basilicam in via Portese miliario III; basilicam in via Flaminia mil. II quae appellatur Valentini;

This one made much building work: a basilica in the via Portese at the 3rd milestone; a basilica in the Flaminian Way at the 2nd milestone, which is called the Valentinian;

Itinerarium Malmesburiense:^[6]

Secunda porta Flamminia, quae modo appellatur sancti Valentini, et via Flamminia; et cum ad pontem Molbium peruenit, uocatur via Rauennana, quia ad Rauennam ducit. Ibi in primo miliario foris sanctus Valentinus in sua aecclesia requiescit.

The second gate, the Flaminia, which is now called saint Valentinus’ gate, and the via Flaminia; and when it reaches the Milvian bridge, it is called the via Ravennana, because it leads to Ravenna. There, at the first milestone outside the walls, rests saint Valentinus in his own church.

Liber Pontificalis 75 (Theodore)^[7]

Fecit et ecclesiam beato Valentino via Flamminea, iuxta pontem Molbium a solo, quam et ipse dedicavit et dona multa optulit.

5. He also built from the ground up the church to St Valentine on the Via Flaminia near the Milvian Bridge; he dedicated it and presented many gifts.

Liber Pontificalis 83 (Benedict II)^[8]

Hic ecclesiam beati Petri apostoli sed et beati Laurenti martyris qui appellatur Lucinae restauravit itemque in ecclesia beati Valentini via Flamminea fecit coopertorium super altare cum clavos in fistellis et in circuitu palergium chrisoclavum pretiosissimum. Similiter in ecclesia beate Mariae ad martyres alium coopertorium porphyrum cum cruce et gammulas et clavos IIII auroclavos et in circuitu palergium de olosiricum pulcherrimum; necnon et in titulo suprascripto Lucine alium coopertorium ornatum de olosiricum. Fecit autem et calices aureos ministeriales II, pensantes singuli libras singulas.

2. He restored St Peter’s, and the church of the martyr St Laurence called that of Lucina. Also at St Valentine’s on the Via Flaminia he provided over the altar an altarcloth with studs and thin bands, with a very precious border around it, adorned with gold buttons; similarly at St Mary’s ad martyres another altarcloth of purple with a cross and chevrons and four gold-buttoned studs, with a very beautiful border all of silk; also at the above titulus of Lucina, another decorated altarcloth all of silk. He also provided 2 gold service chalices each weighing 1 lb. …

Huius temporibus apparuit stella noctu, iuxta vigilias, per dies, caelum serenum inter Domini et Theophania omnimodo obumbrata veluti luna sub nube. Itemque mense Februario, post natale sancti Valentini, in die, ab occasu exiit stella meridie et in partes Orientis declinavit.

4. In his time there appeared a star in the clear night sky, at about vigils, for some days between Christmas and Epiphany; it was totally overshadowed, like the moon beneath a cloud. Again in February after the feast of saint Valentinus, the star rose in daytime at midday in the west and sank in the eastern parts.

Sacramentarium Gelasianum:^[9]

Orat. in Natali Valentini, Vitalis, et Feliculae. xvi Kal. Martias.

Tuorum nos, Domine, quaesumus, precibus tuere sanctorum: ut festa martyrum tuorum Valentini, Vitalis, et Feliculae sine cessatione venerantes, et fideli muniamur auxilio, et magnifico proficiamus exemplo. Per Dominum.

Secreta. Ad martyrum tuorum Valentini, Vitalis, et Feliculae, Domine, festa venientes, cum muneribus nomini tuo dicatis occurrimus: ut illis reverentiam deferentes nobis veniam impetremus. Per Dominum.

Postcommun. Protege, Domine, plebem tuam, et festivitate martyrum tuorum Valentini, Vitalis, et Feliculae, quam nobis tradis, assidue debita tibi persolvi precibus concede sanctorum. Per Dominum.

Prayers on the Commemoration of Valentine, Vitalis and Felicula. 14 February.

Protect us, we beseech thee, O Lord, by the prayers of your saints, that the feasts of your martyrs Valentine, Vitalis and Felicula may be venerated without ceasing and that we may be protected by the aid of the faithful, and that we may go forward by your magnificent example.  In the Lord’s name.

Sec. We come to the feasts of your martyrs Valentine, Vitalis and Felicula, O Lord, we meet in your name with holy offerings: so that, showing respect by these, we may obtain forgiveness.  In the Lord’s name.

Postc. Protect, O Lord, your people, and on the feast of your martyrs Valentine, Vitalis and Felicula, which you give to us, grant that our sins may be held paid by the prayers of the saints.  In the Lord’s name.

Venerable Bede, Martyrology – Valentinus of Rome:^[10]

XVI. Kal. Mar. Natale sancti Valentini presbyteri, Romae: qui post multa sanitatum et doctrinae insignia, fustibus caesus, et sic decollatus est, sub Claudio Caesare.

14 February. At Rome, the feast of St Valentinus, priest: who after many public signs of healing and erudition, having been beaten with clubs, was also in this way beheaded, under Claudius Caesar.

Venerable Bede, Martyrology – Valentinus of Terni:^[11]

XVI. Kal. Mar. Natale sancti Valentini Interamnensis episcopi: qui tentus a paganis ac vergis caesus, et post diuturnam caedam custodiae mancipatus, cum superari non posset, mediae noctis silentio eiectus de carcere decollatus est, iussu Furiosi Placidi, Urbis praefecti. Tunc Proculus, Efybus et Apollonius discipuli eius transferentes corpus ad suam ecclesiam Interamnanae urbis noctu, sepelierunt: ubi cum quotidianis vigiliis incubarent, tenti a gentilibus custodiae sunt traditi consulari Leontio: quos ille iussit medio noctis suis tribunalibus praesentari: et cum a fide revocari nec blandimentis nec minis possent, iussit capite caedi: qui non longe sunt a corpore sancti Valentini sepulti.

14 February. The feast of St Valentinus bishop of Terni: who, detained by the pagans and beaten with rods and, after having been subjected to the long, slow slaughter of imprisonment, when he could not be vanquished, was tossed out of prison in the silence of the middle of the night and beheaded at the command of Furiosus Placidus, prefect of the city. Then Proclus, Efybus and Apollonius, his disciples, transferring his body by night to their church in the city of Terni, buried him: when they were abiding there with daily vigils, having been detained by the Gentiles, they were given over for guarding to the emperor’s governing legate, Leontius: he ordered them to be presented before his tribunal in the middle of the night: and when they could not be called away from the faith either by allurements or by threats, he ordered them to have their heads cut off: they were buried not far from the body of St Valentinus.

None of this, of course, has anything to do with what is today called St Valentine’s Day.

 

1. ^[1]Via Michael Lapidge, The Roman Martyrs: Introduction, Translations, and Commentary (2017), p.423.  Preview.↩
2. ^[2]A. Ferrua, Epigrammata Damasiana, (1942) p.197-200; Trout, Damasus of Rome, 176-7.  I was only able to access p.176 in Google Books preview, which showed that the text is pretty unreadable.↩
3. ^[3]Translated by Lapidge, appendix III, p.651.↩
4. ^[4]Translated by Lapidge, in appendix IV (a) [§1], p.660.↩
5. ^[5]Lapidge, in appendix IV (a) [§13], p.664.↩
6. ^[6]Bryan Ward-Perkins, Cult of Saints, E07885 – http://csla.history.ox.ac.uk/record.php?recid=E07885↩
7. ^[7]Latin: Duchesne vol 1, p.332-3; English: Davis, The Book of Pontiffs, TTH 6, p.66.↩
8. ^[8]Latin: Duchesne vol 1, p.363; English: Davis, The Book of Pontiffs, TTH 6, p.77.  Robert Wiśniewski, Cult of Saints, E01698 – http://csla.history.ox.ac.uk/record.php?recid=E01698↩
9. ^[9]Latin from the Wilson edition, p.167 – Google Books, English by me.↩
10. ^[10]Benjamin Savill, Cult of Saints, E05525 – http://csla.history.ox.ac.uk/record.php?recid=E05525↩
11. ^[11]Benjamin Savill, Cult of Saints, E05526 – http://csla.history.ox.ac.uk/record.php?recid=E05526↩

It is Valentine’s Day, and I have been looking at a particular modern legend and trying to deduce its real origin.  In the process I came across a volume of Saints’ Lives, compiled in Spanish by Pedro de Ribadeneyra, and translated into English in 1730 under the title, “The Lives of the Saints: With Other Feasts of the Year”, p.185-6 (Google Books).

The entry for St Valentine seems to derive from that for Valentine of Rome, which I discussed here.  I thought that it would be pleasant to scan it, modernising the spelling a little, and paragraphing, and post it.  Here it is:

The Life of St. Valentine Priest, and Martyr.

Among the glorious Martyrs, that under Claudius the second Emperor, gave testimony of the true Faith, and shed their Blood for Jesus Christ, one was Valentine a Priest, venerable for sanctity and learning. Who being apprehended, was loaded with irons, and after two days brought into the emperor’s presence.

When Claudius saw him, he said mildly unto him, Valentine, Why dost thou refuse our friendship, and art a furtherer and maintainer of our enemies? I hear thee commended for a sober and prudent man; and I find thee on the contrary to be vain and superstitious. St. Valentine made answer; O Emperor, if you did well understand the Gift of God, you and your Empire should be happy. You would reject the devils and those statues which you adore, and you would acknowledge him to be the true and only God, who created Heaven and Earth, and his only Son Jesus Christ.

There was standing by the Emperor a learned man who spoke aloud to Valentine, so that all might hear, him; “What do you think then of our Gods, Jupiter and Mercury?” “That they were miserable Men,” said Valentine, “wicked, and that they passed their whole life in dishonest and filthy pleasures of the Body.” The man could not hold from exclaiming aloud: “He hath blasphemed the Gods and the rulers of our common wealth.” And as the Saint desired the Emperor to hear him with attention, and exhorted him to do penance for so much Christian Blood unjustly shed, to believe in Christ, and to be baptized, for this was the only Means to save himself, and enlarge his Empire, and even to get great victories over his enemies, the Emperor seemed to like the discourse, and willingly to give ear unto it; which Calphurnius observing, who was governor of the City, cried out before the people, “Do you see how this man is deluding our prince? Is it possible that we shall now forsake that religion, which we have been born and bred up in, and received from our fathers and grandfathers?” Claudius hearing this; and fearing a tumult and uproar of the People; bid the governor himself examine Valentine; and if he gave not a good account of his life and doctrine, to punish him as a sacrilegious person; otherwise not to condemn him.

The governor committed the case to his lieutenant, Asterius; who took the martyr to his house; who begged of our Lord to enlighten those that were blinded with the dark mist of idolatry, and grant them the knowledge of Jesus Christ, who is the true Light of the World. Asterius heard him praying, and said unto him: “I have always admired you for your singular Prudence, and yet I hear you say that Christ is the true Light.” St. Valentine reply’d, “He is not only the true Light, but also the only Light, that enlighteneth all Men, that come into the World.” “If this be so, I will make trial of it presently,” saith Asterius, “here is a little girl, whom I have adopted for my daughter, who hath been blind these two years: If you can make her see, and restore her the Light, I will believe that Jesus Christ is the Light, and God, and I will do whatsoever you shall appoint me.”

And with this called for the girl, to bring her before the Saint, who laying his hands upon her eyes made this prayer: “Lord Jesus Christ, who art the true Light, enlighten thy Servant.” And at the very instant the child recovered her sight. And Asterius with his wife fell down at St. Valentine’s Feet, and besought him, that since by his means they were come to know Christ to be the true light; he would instruct them, what they were to do to be saved.

The Saint enjoined them to break in pieces all the idols they had, to fast three days, and to pardon all those who had done them any wrong; and then to be baptized; which if they did, they should be saved. Asterius fulfilled all that was commanded, and let at liberty all the Christians which he had in hold, and together with his whole family, in number forty six persons, was baptized.

When this came to the Emperor’s knowledge, fearing some great tumult might arise upon it, for reasons of state, he commanded them all to be apprehended, and put to death by different torments. And the father and master of them all St. Valentine, after a long and straight imprisonment, was cruelly beaten and bruised with knotty cudgels; and at length beheaded in the Way Flaminia; where afterwards Pope Theodore dedicated a church to God in his honour. St. Gregory maketh mention of this saint. He was martyred in the Year CCLXXI, in the Reign of Claudius II. upon the fourteenth of February, when his feast is kept.

I’ve started to look at the photocopies that I obtained three days ago of articles in the Bassetti volume of papers about St Valentine.^[1]  Naturally my first interest is the paper by Edoardo D’Angelo, “La Passio sancti Valentini martyris (BHL 8460-8460b): Un ‘martirio occulto’ d’età postcostantiniana?” (p.179-222), as it contains a discussion of the manuscripts and a new critical edition.

The first thing that struck me about the paper was its position.  If I were doing a volume of papers centred around a single literary text, and one of those papers was a critical edition of the text, then I would most certainly place it at the front.  I would also insist on a translation.  Doing so would be the natural way to begin such a volume and present it to the public.  Instead it is the seventh paper in the volume, and relatively one of the shortest.

The paper starts with a list of manuscripts containing the work, which is really very useful considering the small space in which it has to appear.  There are 118 manuscripts in all, and two of a slightly modified  version of the text identified as BHL 8460b.  Seven of these date from before 1000 AD, two before 900; and a further thirty-seven from before 1200.  These are all given.^[2]  The remainder sadly are not; but of course there is no space.

The origins of each manuscript are not given, but we learn that nearly all of these are Italian, and all of the early ones.  D’Angelo infers from this that the text has an Italian origin.  It is always risky to argue from survivals, but it is not improbable in any way that the Life of St Valentine of Terni should originate close by, in Lazio.  The other content of the manuscripts likewise relates to Umbrian saints.

The 37 manuscripts include a manuscript from South Africa, from the “Grey collection”.  I don’t think that I have ever before seen reference to a medieval manuscript held in South Africa.  I would hope that the remaining South Africans are photographing the manuscripts as fast as they can before the barbarian rulers of that unhappy land destroy them.

The wide diffusion of the text and the Carolingian date of some of the copies tends to suggest an early date.  The quotation of two sentences verbatim by Bede in his Martyrology (CPL 2032) in the early 8th century provides a terminus antequam.  The text is most likely therefore of the 6-7th century.

The standard reference edition of the text is still that of the Bollandists in the Acta Sanctorum (AASS), under February 14.  This was printed in 1658, yet D’Angelo tells us that “Tale edizione seicentesca, fondata su una base decente di codici, ha retto tutto sommato all’urto del tempo e dell’avanzamento della ricerca.” (“This seventeenth century edition, founded on a decent base of manuscripts, has all in all survived the impact of time and the progress of research”), which is fair comment.  The AASS introduction states that it was based on five mss plus the Mombritius edition; but the footnotes to the text come from three manuscripts; “S. Maxim.”, “Regium.” and “Gladbas.”, six breviaries, and two printed editions, the Mombritius and Surius.  D’Angelo has clearly not had the chance to pursue this very far, but suggests that the “Regium” must be one of the 8 mss in the Royal Library in Brussels – reasonable, considering that the Bollandists were working in that area – and the “Gladbas” is probably ms. 72 in the library of the Bollandists, previously from the monastery of St Vitus Martyr in Gladbach.

The editor has produced his new edition based on the earliest manuscripts, plus a handful from the next 37, which he believes to be from the same geographical area.  This is reasonable up to a point; but what we do not see is proper stemmatics.  We all know that late manuscripts can contain truth which is not found in surviving earlier manuscripts.  There is also the problem that this is not a literary text, but a hagiographical one, where the copyist may feel free to alter the text.  The article is not nearly long enough to explore these questions properly, and so the new edition is not really as critical as it could be.  All the same it involves various small changes to the text printed by the Bollandists.

One decision made by the editor seems to me to be absolutely mistaken.  He has not normalised the spelling: we have “michi” rather than “mihi”, for instance.  The logic here seems to be faulty: we are told that the mss vary wildly, that we have no idea what spelling the author might have used (although I do not see why we care), and so he has compromised between the spellings of the manuscripts, in order to avoid “alle pericolosissime tentazioni di classicizzazione forzata” (the most perilous temptations of forced classicization”).  But we do not do this in our literary editions.  The variable spelling of Shakespeare, or even Jane Austen, are not respected in modern editions.  Spelling was not standardised in the past.  This was an evil, not a good, and it was a barrier to communication.  The editor should have used the standard spellings, and noted anything he felt was significant in the apparatus.

Short though the paper is, the author has also been obliged to discuss whether the content of the Life of St Valentine is in some way historical.  The attempt is made to show that it might be.

We learn that many people suppose the events in the story to belong to the reign of Claudius II Gothicus (268-270), because that is the setting for the martyrdom of Valentine the Roman in the Passio Maris et Martha, which may or may not be the same saint as our St Valentine of Terni.  The logic of this is poor: there may be two separate St Valentines, or they may be the same one.

The Prefect of the City of Rome in the Life is given as “furius Placidus”, “the furious Placidus”.  The Bollandists treated this as a joke by the author, but D’A. identifies him as a certain absurdly named Marcus Mecius Memmius Furius Baburius Cecilianus Placidus, praetorian prefect from 342-4 and prefect of the city from 346-7.  Other not very distinctive names are adduced to suggest that the story should be set in the same period.  None of this seems much more than speculation.  Nothing compels us to believe that these are anything but coincidences.

1. ^[1]M. Bassetti &c, San Valentino e il suo culto tra medioevo ed età contemporanea. Uno status quaestionis, Terni, 2012. ISBN-13: 978-8879885713.↩
2. ^[2]The numeral for the shelfmark for the early MS in the Arch.Cap.S.Pietro has been omitted; unfortunate considering that there are 470 such mss.↩