SAMPLE OF DOSSIERS
HERMES
A. Name of saint, feast day, date and location of martyrdom, BHL number
Name of saint: Hermes
Feast day: 28 August
Date and location of martyrdom: sometime around the death of the emperor Trajan (cf. § I. 2), i.e. c. 117, at Rome
BHL reference: 3853-57
B. Reference for text of Passio
Main text: AASS Mai. I. 371-73. Alternative conclusion: AB 5 (1886) 329, no. 55 (=BHL 3854). See below, Summary, § 14 n. 1.
C. Authorship
No indications in text.
D. Comments on BHL entry
BHL 3853 = BHL 266: the main text of the Passio S. Hermetis occurs within the text of the Passio S. Alexandri Papae.
E. Dramatis personae
Alexander, Pope of Rome, martyr (passim)
Aurelianus, comes utriusque militiae, persecuting magistrate at Rome (§§ 2, 13-14)
Balbina, daughter of Quirinus, convert, virgin, later a martyr (§§ 8-9, 12, 14)
Eventius, Christian priest (§§ 9-10, 12)
Hermes, praefectus urbis Romae, convert to Christianity, martyr (passim)
Quirinus, tribune, magistrate presiding at Hermes' interrogation, convert, martyr (§§ 3-6, 8-14)
Theodolus, Christian priest from the East (§§ 9-10, 12)
Theodora, illustrissima femina, sister of Hermes (§§ 1 [not named], 14).
Trajan, Roman emperor (§ 2)
Anonymi
Commnetariensis assisting Aurelianus (§ 13)
Prisoners, converts to Christianity (§§ 9-12, 14)
F. Sequence of Episodes
(I. 1) Alexander effects mass conversions at Rome, and among them is the prefect Hermes. (2) Trajan sends Aurelianus to Rome to persecute Christians; Hermes and Alexander are arrested. (3-4) Hermes is interrogated by Quirinus.
(II. 5) Alexander prays to God for assistance in persuading Quirinus of the truth; he is miraculously transported to Quirinus' house, where Hermes is incarcerated. (6) Quirinus is terror struck, but Hermes and Alexander call upon him to convert. (7) Hermes tells of the miraculous cure of his son under Alexander's aegis. (8) Quirinus calls upon them to cure his daughter, Balbina, of a tumor on her neck.
(III. 9) Alexander discovers from Quirinus that there are other Christians in the prison, including the priests Eventius and Theodolus. (10) Eventius and Theodolus are released from prison, and Alexander describes how God will forgive sinners, even like those in prison. (11) Alexander preaches to the prisoners. (12) Baptism of Quirinus, Balbina, and all the prisoners. (13) Aurelianus discovers that Quirinus has converted. (14) Martyrdoms of Quirinus and Hermes; mass execution of the prisoners.
G. Internal dating clues
Vocabulary (cf. § J below) reveals that this narrative of early-2nd century events is in fact a late composition, probably fourth century or later.
H. Topographical data.
The topographical references contained within the passio are in the main quite vague. With the exception of a mention of the city of Seleucia in Isauria in south-eastern Asia Minor (§ 2), all are situated in Rome or its environs.
· Prison (§§ 2, 4-5, 8-12):
Only one public prison is known to have existed in Rome during antiquity, that known as the Tullianum or the Mamertine situated at the foot of the Capitoline hill near the temple of Concordia. At § 12 fin., this prison is described: coepit esse quasi ecclesia. This site had religious associations, in that the apostles Peter and Paul were supposed to have languished here. Later ithe site was developed as the church of S. Pietro in Carcere. This obsession with prisons is further highlighted by Alexander's gift of St Peter's chains to Balbina.
Richardson, Dictionary, 71, s.v. 'Carcer'.
· Quirinus' house (§5)
Location unknown.
· The Capitol (§ 7)
Hill overlooking the forum on which stood the temples of the pagan state cult (cf. § L below).
· ad sancti Petri limina (§ 7)
a reference to the doors of St Peter's basilica on the Vatican? See below § L.
· Quirinus is buried in the cemetery of Praetextatus on the Via Appia (§ 14)
· Hermes is buried on the Via Salaria Vetus, not far from Rome(§ 14)
The location, according to MH Aug 27 (469); Aug 28 (472), is in the cemetery of Basilla. The LP records that Pope Pelagius II (579-90) 'built the cemetery of St Hermes the martyr'.
Cf. Amore, pp. 22-3.
I. Links to other martyrs
· Alexander, Pope of Rome (BHL 266-271)
· Balbina (BHL 3855 [under Hermes])
· Eventius (BHL 266-71 [under Alexander])
· Theodolus (BHL 266-71 [under Alexander])
· Quirinus (BHL 266-71 [under Alexander], 7026-28)
J. Vocabulary
Some of the technical terms in the passio reflect late imperial usage.
· comes utriusque militiae (§ 2):
the designation of a military command as being utriusque militiae is evocative of late Roman practice. For example, while the infantry and cavalry were usually placed under different generals called, after 312, magistri (i.e. the magister peditum and the magister equitum), they were sometimes combined (as in the case of Stilicho) into one command designated the magister utriusque militiae, or the magister militum.
· commentariensis (§ 13)
the use of an adjective as a noun to designate an official in the adminstration is a typically late Roman practice (cf. Souter, p. 61 s.v.).
K. Style
No comments.
L. Any other comments
· Note, in § 7, the confrontational religious topography of Rome, as the efficacy of the Capitol and its gods are juxtaposed to the healing powers of God that are witnessed by Hermes ad sancti Petri limina.
· Note the interest displayed by the text in the relic of St Peter's chains (§ 14). Cf. § H above, s.v. 'Prison'.
M. Bibliography
None.
Passio S. Hermetis et socc.
Summary
Chapter and section divisions follow AASS.
I
1. The 5th pope after Peter is Alexander, who is a young man in terms of age, but old in the faith. He wins the allegiance of many: the greater part of the senate converts, as do the praefectus urbis Hermes, his wife, sister and children, and 1,250 slaves of theirs, and their families too. They are baptized on Easter Sunday and take communion.
2. When the emperor Trajan hears this, he sends Aurelianus, a military count (comes utriusque militiae) from Seleucia in Isauria, to kill all the Christians. Therefore, by God's will, the emperor Trajan dies. When Aurelianus enters Rome, the whole senate comes to serve him, believing that he is Trajan himself. The pontiffs of the temples also come to him and tell him what has happened; so Hermes is put in chains, and, with Pope Alexander, put in prison. This causes a tumult among the people of Rome who demand that Alexander and Hermes be burned alive for their impiety.
3. Hermes is brought in chains to the tribune Quirinus who asks him to explain his actions, especially in connection with his apparent lack of regard for the office of prefect. Hermes says he has not dishonoured the prefecture, but given it a heavenly honour to add to its earthly one. Quirinus expresses wonder at Hermes' folly; Hermes responds that hitherto he would have found it ridiculous too, but not now. Quirinus challenges him to prove the truth of what he says.
4. Hermes explains that it was Alexander who taught him everything. Quirinus now begins to insult Alexander, and calls on Hermes to recover his senses. He explains what Aurelian has given him to do, to make Hermes sacrifice. He asks Hermes for further explanations of his beliefs, but goes on to say that he thinks that Hermes has been deceived by Alexander. But Hermes rejoins that what he believes is the truth. Quirinus says that he will believe everything he has been told, but only if Hermes is somehow able to bring himself to where Alexander is imprisoned, or if Alexander can bring himself to Hermes' place. Quirinus says that he will triple Alexander's chains and guards.
II
5. Quirinus increases Alexander's guard. Alexander prays to the Lord Jesus Christ to send an angel to help Hermes and him. An angel comes that night and calls upon Alexander to follow him. Alexander gives thanks to God, and is led by the angle to the house of Quirinus, where Hermes is incarcerated in a bedroom.
6. Quirinus comes along and seeing Hermes and Alexander praying together, is terror struck. Seeing this, Hermes and Alexander call upon Quirinus to belief in Christ. Quirinus, however, wonders if they have used magic to achieve their ends. But Hermes tells him that they have done exactly as he asked them to do, and that Quirinus should now give himself over to Christian belief.
7. Hermes tells the story of his son and the nurse. His son once became extremely feeble, and Hermes and his wife brought him to the Capitol. There they offered sacrifices to all the Gods, and gave gifts to the pontiffs; but the boy died. Then the boy's nurse said that if they brought him to the doors of St Peter's, and if they believed in Christ, the boy would be restored to health. Hermes was sceptical, but the nurse was insistent, saying that they should lay the boy at Pope Alexander's feet. They did this, and the boy was brought back to life. Seeing this, Hermes begged Alexander to make him a Christian. From that day forth, Hermes devoted himself to the service of Christ.
8. Hearing this story, Quirinus throws himself before them and asks them to help him, for his daughter Balbina suffers from a tumor (struma) on her neck. If they can cure her, Quirinus will convert to Christianity. Alexander tells Quirinus to bring her to him in prison, and to put a collar on her neck just like that on his [Alexander's].
III
9. Quirinus returns to the prison and throws himself at Alexander's and Hermes' feet, asking them to call God's anger down upon him. Alexander tells him that God does hold grudges, but wishes for sinners to be converted, just as Christ on the cross cried out for those who crucifid him to be forgiven. Quirinus presents his daughter to them. Alexander asks how many prisoners are locked up in this prison (there are almost 20), and if any are Chrsitians (there are the aged priest Eventius, and the eastern priest Theodolus). Alexander asks Quirinus to lead them to him, and to put his collar on his daughter. She is cured, and then must remain a virgin thereafter.
10. Quirinus brings along Eventius and Theodolus, and on discovering that his daughter has been cured he begins to praise Alexander. Alexander asks Quirinus to facilitate the baptism of everyone who is in the prison. Quirinus remarks that they are a motley crew of criminals, but Alexander reminds him that it was for such sinners that Christ came among men.
11. When the prisoners are brought before Alexander, he speaks to them with God's voice, explaining the nature and significance of the incarnation [at some length!]. He encourages them to become Christians.
12. With the assistance of Eventius and Theodolus, Alexander effects the baptisms of Quirinus, Balbina, and all those who are in the prison. Then the prison is opened, and begins to function as if (quasi) it were a church.
13. Then a Commentariensis informs Aurelianus of everything that has happened. Aurelianus is furious, and has Quirinus hauled before him. Quirinus explains that he is now a Christian, and that everyone in the prison has been baptized too. He professes his (and their) willingness to become martyrs for the faith.
14. Aurelianus orders that Quirinus will have his tongue cut out for such insubordination, and that he will be tortured on the rack. Quirinus continues to speak, however, reproving Aurelianus. Then Aurelianus orders his hands and feet to be cut off, and finally that he be beheaded and thrown to the dogs. His body is later collected by Christians and buried in the cemetery of Praetextatus on Via Appia. His daughter Balbina remains a virgin, frequently kissing the collar by which she had been cured; but Alexander tells her to stop kissing it and kiss the chains of St Peter instead. Then Balbina joins up with Theodora, illustrissima femina, the sister of Hermes. Finally, when Hermes himself is beheaded, Theodora collects his body and buries it on the Via Salaria Vetus, not far from Rome, on V. kal. Sept. (28 August). All those who had been baptized in the prison are sent out to sea on a boat by Aurelianus' orders; there they are cast into the depths, each with a stone tied to his neck so as to sink him.
SYMPHOROSA
CUM SEPTEM FILIIS
A. Name of saint, feast day, BHL number
Name of saint: Symphorosa
Feast day: 18 July.
BHL reference: 7971.
B. Reference for text of Passio
AASS. Iul. IV. 355 § 22 (prologue), 358-59 (passio), 355 § 24 (epilogue).
C. Authorship
The prologue of the text reads:
S. Eusebius historigraphus memorat, Africanum pene omnium de Urbe regia, atque de tota Italia Christi Martyrum gesta conscripsisse: nam Symphorosam dixit apud Tiburtinam urbem cum septem filiis suis una die ab Adriano principe, hoc ordine interfectam.
This looks like a reference to a text within the corpus referred to by Gregory the Great (Ep. 29):
Utilis semper est docti viri allocutio, quia aut discit audiens quod nescire se noverat, aut cognoscit, quod est amplius, id quod se et nescisse nesciebat. Qua in re ex audientium numero ego nunc factus sum, cui sanctissima vestra beatitudo scribere studuit, ut cunctorum martyrum gesta quae piae memoriae Constantini temporibus ab Eusebio Caesariensi collecta sunt transmittere debeam. Sed haec neque si collecta sint, neque si non sint, ante vestrae beatitudinis scripta cognovi. Ago ergo gratias, quia sanctissimae vestrae doctrinae scriptis eruditus coepi scire quod nesciebam. Praeter illa enim quae in eiusdem Eusebii libris de gestis sanctorum martyrum continentur, nulla in archivo huius nostrae Ecclesiae, vel in Romanae urbis bibliothecis esse cognovi, nisi pauca quaedam in unius Codicis volumine collecta. Nos autem pene omnium martyrum distinctis per dies singulos passionibus collecta in uno Codice nomina habemus, atque quotidianis diebus in eorum veneratione missarum solemnia agimus. Non tamen in eodem volumine quis qualiter sit passus indicatur, sed tantummodo nomen, locus, et dies passionis ponitur. Unde fit ut multi ex diversis terris atque provinciis per dies, ut praedixi, singulos cognoscantur martyrio coronati. Sed haec habere vos beatissimos credimus. Ea vero quae transmitti voluistis quaerentes quidem non invenimus, sed adhuc non invenientes quaerimus, et si potuerint inveniri, transmittimus.
A further reference to this collection occurs in Ratramnus of Corbie, Contra Graecorum 4. 3:
Super qua re, sicut scribit Eusebius historiographus in libello Vitae Silvestri Romani pontificis (lib. I, c. 8), Graeci convenerunt beatum Silvestrum, quaestionem agentes adversus Romanos de ieiunio Sabbati.
Give cross refs. to similar mentions in the passiones of Anthimus, Timotheus, etc.
D. Comments on BHL entry
In addition to the passio listed under BHL 7971, there are two ancillary portions of text:
· AASS. Iul. IV. 355 § 22: a prologue recording Eusebius' compilation of Italian Martyrs (cf. § C above).
· AASS. Iul. IV. 355 § 24: an epilogue recording the demonic possessions which befell Hadrian and his daughter in the aftermath of the martyrdoms. Another version of this text is given in AB 8 (1889), 132.
I have incorporated the prologue and epilogue into the summary of the passio given below.
E. Dramatis personae
Amatius, brother-in-law of Symphorosa (§ 2).
Criscens, martyr, eldest son of Symphorosa (§§ 5-6)
Eugenius (1), principalis curiae Tiburtinae, brother of Symphorosa(§ 4),
Eugenius (2), seventh son of of Symphorosa (§§ 5-6)
Getulius, martyr, husband of Symphorosa (§ 2)
Hadrianus, emperor 117-138 (passim)
Iulianus, martyr, second son of Symphorosa (§§ 5-6)
Iustinus, martyr, fifth son of Symphorosa (§§ 5-6)
Nemesius, martyr, third son of Symphorosa (§§ 5-6)
Primitivus, martyr, fourth son of Symphorosa (§§ 5-6)
Stacteus, martyr, sixth son of Symphorosa (§§ 5-6)
Symphorosa, martyr, a Christian widow (§§ 1-4).
F. Sequence of Episodes
§ 1: The completion of Hadrian's villa at Tivoli is celebrated with pagan rites in which Symphorosa and her sons refuse to participate; they are brought before Hadrian. § 2: Hadrian tries to persuade Symphorosa to sacrifice, but she refuses. § 3: Hadrian's temper grows shorter. § 4: Symphorosa's resistance earns her martyrdom. § 5: Martyrdom of Symphorosa's sons. § 6: The bodies of the seven sons are cast into a pit.
G. Internal dating clues
None.
H. Topographical data.
The action takes place at Tivoli (ancient Tibur), and the narrative is rich in local topographical details.
(i) Hadrian's villa at Tivoli:
§ 1: fabicasset Hadrianus palatium: Hadrian built a large, palatial villa at Tivoli in the Appennines above Rome. It was certainly an important landmark.
For the passio's account of the Villa Hadriana, cf. MacDonald and Pinto, Hadrian's Villa and its Legacy, 205-6.
(ii) The sanctuary of Hercules (§ 4)
This is an extremely interesting entry, and it revelas some impressive local knowledge of Tivoli and its environs in the Roman period. The cult of Hercules dominated the religious life of Roman Tivoli, where it became assimilated to certain aspects of the imperial cult (note the priests known as the Herculanii Augustales). Inscriptions record 'Hercules Tiburtinus' (Inscr. Ital. 4. 1. 14) and 'Hercules deus Tiburtinus invictus comes et conservator domus Augustae' (ibid. 15). Other epigraphic records of the cult are mentioned at Inscr. Ital. 4. 1, pp. xiii-xiv (general discussion of the cult); p. 238 (index of inscriptions recording Hercules); p. 241 (index of the Tiburtine priesthood of the Herculanii Augustales).
The specific reference in § 4 of the passio to the fanum Herculis is almost certainly to the large temple and sanctuary of Hercules and Invictus, situated on the Via Tiburtina outside the western walls of Tivoli.
(iii) The river Aniene near Tivoli, where Symphorosa is martyred (§ 4).
When Symphorosa's martyrdom is described, some understanding of local topography is implied. The text describes how Symphorosa, with a rock tied round her neck, is ordered in flumen praecipitari. The verb praecipitare is cognate with praecipitium, meaning a precipice, and it carries the sense 'to cast headlong' The choice of praecipitare over iactare, meaning 'to cast', may imply that the author of the text wished to convey the sense that Symphorosa was cast from a great hieght; this would accord well with the mountainous terrain near Tivoli, where the course of the Aniene is flanked by high cliffs.
(iv) The extramural territory of Tivoli, where Symphorosa is buried (§ 4).
(v) The location of the cult Ad Septem Biothanatos.
· The use of a Greek name is perhaps not so curious as it might seem; Inscr. Ital. 4. 1 record many Greek inscriptions from Tivoli. What is remarkable, however, is the term Biothanatus; while this literally means 'those who suffered a violent death', it also carries the pejorative connations of suicide and executed criminals (Souter, p. 30 s. v.; cf. Lampe, p. 297 s. v. bioqanatoV).
· I can find nothing on the location. It is worth noting, however, the following inscription (Inscr. Ital. 4. 1. 599):
DIS MANIB
TI CLAVD ALCIMVS FEC
SE VIVO SIBI ET CORNE
LIAE SYMPHERVSAE CON
TVBERNALI CARISSIMAE
ET CLAVDIAE PRIMITIVAE
FILAE SVAE ET SVIS
POSTERISQVE EORVM
The inscription, now in the Maffei collection at Verona, was found on the via Tiburtina, 'ad X ab Urbe'; moreover, its location was 'prope dirutam S. Symphorosae aedem', in the surburban region of Ad Aquas Albulas, an ancient spa district to the west of Tivoli. It is difficult not to postulate some link between the inscription and the martyr. Perhaps, when seeking for martyrs to venerate, the people of Tivoli siezed on the name Sympherusa from this inscription, and so developed the cult. Certainly, eleswhere in Italy, the practice was to concoct sepulchral inscriptions for martyrs who had none. As for the impact of existing inscriptions on hagiography, cf. Humphries, 'Zeno and Gallienus' (cit. infra § M) for an analogous process at early medieval Verona.
If some link between the inscription and the passio is to be postulated, then it might go beyond providing the name of the martyr. In the passio Symphorosa has a son called Primitivus; in the inscription, Sympherusa has a daughter called Primitiva.
I. Links to other martyrs
1. Felicitas (BHL 2853-55) and the Maccabees (BHL 5106)
Delehaye, Légendier, 121-2, discusses similarities between the legends of Symphorosa and Felicitas, and between them both and the seven Maccabaean martyrs. The absence of Symphorosa and her sons from the MH seems to imply that the later development of the legend was in conscious imitation of Felicitas. But whereas Felicitas' sons were distributed between five judges, and their sufferings were grouped together under five different punishments, Symphorosa's sons are each described as suffering a distinct fate.
2. Getulius (or Zoticus) and Amatius (BHL 3524-5; 9028)
Delehaye, Légendier, 123, notes that Symphorosa also turns up as the wife of another Tiburtine martyr, known as either Getulius or Zoticus. The latter name is attested in the Tiburtine epigraphic record: Inscr. Ital. 4. 1. 57, 128. Getulius, however, is the form given in the Passio S. Symphorosae § 2. At the end of BHL 3524-5, Symphorosa appears in a Lucina-trope, collecting her husband's corpse.
3. Sebastianus(BHL 7543)
Although no mention is made of any other martyrs in this passio, the name Symphorosa occurs in the Passio S. Sebastiani § 35:
Cumque clamaret Claudius credere se, et desiderare fieri Christianum, jussit S. Polycarpus ut darent singuli nomina sua. Primus itaque omnium dedit nomen suum Tranquillinus pater Marcelliani et Marci. Post hunc sex amici eorum, id est, Ariston, Crescentianus, Eutychianus, Vrbanus, Vitalis et Justus; post hos Nicostratus primiscrinius, et Castorius frater ejus, et Claudius Commentariensis. Post hos filii Claudii, Felicissimus et Felix. Post hos Marcia mater Marcelliani et Marci cum uxoribus eorum et filiis: simul autem et Symphorosa uxor Claudii, et Zoe uxor Nicostrati. Post hos omnis familia quae erat in domo Nicostrati, animae triginta et tres promiscui sexus et aetatis, dehinc omnes qui vincti fuerant, ac de carceris squalore adducti, animae sedecim.
This connection with a Claudius may be significant, because in Inscr. Ital 4. 1. 599 (see above § H [v]), there is a Cornelia Sympherusa who is described as contubernalis (concubine) of the freedman Ti. Claudius Alcimus. If, as suggested above, the inscription may have provided inspiration for some of the names in the Passio S, Symphorosae, then it is possible that the other appearance of a Symphorosa in the hagiographical tradition might have taken its inspiration from this source.
J. Vocabulary
Hadrian's villa at Tivoli is termed a palatium in § 1; in antiquity, however, it was called a uilla.
On praecipitare in § 4, cf. § H (iii) above.
K. Style
No comments.
L. Any other comments
M. Bibliography
Delehaye, Légendier, 121-3.
M. D. Humphries, 'Zeno and Gallienus: Two Gentlemen of Verona', Classics Ireland 4 (1997), 67-78.
W. L. MacDonald and J. A. Pinto, Hadrian's Villa and its Legacy (New Haven, 1995).
Passio SS. Symphorosae cum Septem Filiis mm.
Summary
[Prologue: The historian Eusebius records the deaths of Symphorosa and her seven sons at Tibur under the same day in the reign of Hadrian.]
1. Hadrian finishes his palace and dedicates it with wicked pagan rites. It is reportred to him, however, that the widow Symphorosa and her seven sons invoke their own God. They are brought before Hadrian.
2. Symphorosa tells Hadrian that she is following the example of her husband, Getulius, and his brother Amatius, who were Hadrian's tribunes at some point, and who died in the name of Christ, when they refused to burn incense before idols. Thus, while they had nothing but disgrace among men, they could now, and forever, be found in the company of angels.
3. Hadrian says to Symphorosa: Either sacrifce to the Gods with your sons, or I will make you and your sons the sacrifice. Symphorosa replies that she cannot offer sacrifice to the enemies of God. Hadrian becomes more insistent about making her offer sacrifice to the Gods, and when she objects still further he delivers an ultimatum: sacrifice or suffer!
4. Symphorosa stands her ground, and protexts how she cannot differ from her beloved Getulius. Hadrian orders that she be brought to the sanctuary of Hercules, where she is to be beaten round the head and hauled up by her hair. Nothing, however, is able to bring Symphorosa over to Hadrian's side. He orders her to be tied to a stone and thrown in the river. Her body is collected by her brother Eugenius, a magistrate, and buried outside the city's walls.
5. Another day, Hadrian orders her sons to be brought before him; he tries, without success, to provoke them into offering sacrifice. He orders that they be brought to the temple of Hercules and hauled up by pulleys. Here they are martyred: the eldest, Crescens, is stabbed in the throat; the second, Julianus, is punctured in the chest; the third, Nemesius, is struck through the heart; the fourth, Primitivus, has his stomach cut open (in umbilico uulnerari); the fifth, Justinus, is struck through his spine with a sword; the sixth, Stracteus, has his sides cut open (in latere uulnerari); the seventh, Eugenius, is cut in two from top to bottom.
6. On another day, Hadrian comes to the sanctuary of Hercules, and orders the bodies to be removed and thrown in a deep pit. Prisets give the place the name ad Septem Biothanatos. Thereafter, the persecution lasts a year and six months. Symphorosa and her seven sons are venerated at the eighth milestone from the city on the Via Tiburtina.
[Epilogue: On the eighth day after the martyrdom, Hadrian's daughter becomes possessed by the Devil. She goes to the site of the martyrdom, and through her mouth the Devil cries out, asking for destruction. Hadrian is filled with dread and, taking refuge in subterranean vaults in his palace, has his own death foretold. Soon afterwards he dies.