Martyrs, suffered at Carthage, 7 March 203, together with three companions, Revocatus, Saturus, and Saturninus. The details of the martyrdom of these five confessors in the North African Church have reached us through a genuine, contemporary description, one of the most affecting accounts of the glorious warfare of Christian martyrdom in ancient times. By a rescript of Septimus Severus (193-211) all imperial subjects were forbidden under severe penalties to become Christians. In consequence of this decree, five catechumens at Carthage were seized and cast into prison, viz. Vibia Perpetua, a young married lady of noble birth; the slave Felicitas, and her fellow-slave Revocatus, also Saturninus and Secundulus. Soon one Saturus, who deliberately declared himself a Christian before the judge, was also incarcerated. Perpetua's father was a pagan; her mother, however,and two brothers were Christians, one being still a catechumen; a third brother, the child Dinocrates, had died a pagan.

After their arrest, and before they were led away to prison, the five catechumens were baptized. The sufferings of the prison life, the attempts of Perpetua's father to induce her to apostatize, the vicissitudes of the martyrs before their execution, the visions of Saturus and Perpetua in their dungeons, were all faithfully committed to writing by the last two. Shortly after the death of the martyrs a zealous Christian added to this document an account of their execution. The darkness of their prison and the oppressive atmosphere seemed frightful to Perpetua, whose terror was increased by anxiety for her young child. Two deacons succeeded, by sufficiently bribing the jailer, in gaining admittance to the imprisoned Christians and alleviated somewhat their sufferings. Perpetua's mother also, and her brother, yet a catechumen, visited them. Her mother brought in her arms to Perpetua her little son, whom she was permitted to nurse and retain in prison with her. A vision, in which she saw herself ascending a ladder leading to green meadows, where a flock of sheep was browsing, assured her of her approaching martyrdom.

A few days later Perpetua's father, hearing a rumour that the trial of the imprisoned Christians would soon take place, again visited their dungeon and besought her by everything dear to her not to put this disgrace on her name; but Perpetua remained steadfast to her Faith. The next day the trial of the six confessors took place, before the Procurator Hilarianus. All six resolutely confessed their Christian Faith. Perpetua's father, carrying her child in his arms, approached her again and attempted, for the last time, to induce her to apostatize; the procurator also remonstrated with her but in vain. She refused to sacrifice to the gods for the safety of the emperor. The procurator thereupon had the father removed by force, on which occasion he was struck with a whip. The Christians were then condemned to be torn to pieces by wild beasts, for which they gave thanks to God. In a vision Perpetua saw her brother Dinocrates, who had did at the early age of seven, at first seeming to be sorrowful and in pain, but shortly thereafter happy and healthy. Another apparition, in which she saw herself fighting with a savage Ethiopian, whom she conquered, made it clear to her that she would not have to do battle with wild beasts but with the Devil. Saturus, who also wrote down his visions, saw himself and Perpetua transported by four angels, towards the East to a beautiful garden, where they met four other North African Christians who had suffered martyrdom during the same persecution, viz. Jocundus, Saturninus, Artaius, and Quintus. He also saw in this vision Bishop Optatus of Carthage and the priest Aspasius, who prayed the martyrs to arrange a reconciliation between them. In the meanwhile the birthday festival of the Emperor Geta approached, on which occasion the condemned Christians were to fight with wild beasts in the military games; they were therefore transferred to the prison in the camp. The jailer Pudens had learnt to respect the confessors, and he permitted other Christians to visit them. Perpetua's father was also admitted and made another fruitless attempt to pervert her.

Secundulus, one of the confessors, died in prison. Felicitas, who at the time of her incarceration was with child (in the eighth month), was apprehensive that she would not be permitted to suffer martyrdom at the same time as the others, since the law forbade the execution of pregnant women. Happily, two days before the games she gave birth to a daughter, who was adopted by a Christian woman. On 7 March, the five confessors were led into the amphitheatre. At the demand of the pagan mob they were first scourged; then a boar, a bear, and a leopard, were set at the men, and a wild cow at the women. Wounded by the wild animals, they gave each other the kiss of peace and were then put to the sword. Their bodies were interred at Carthage. Their feast day was solemnly commemorated even outside Africa. Thus under 7 March the names of Felicitas and Perpetua are entered in the Philocalian calendar, i.e. the calendar of martyrs venerated publicly in the fourth century at Rome. A magnificent basilica was afterwards erected over their tomb, the Basilica Majorum; that the tomb was indeed in this basilica has lately been proved by Pere Delattre, who discovered there an ancient inscription bearing the names of the martyrs.

The feast of these saints is still celebrated on 7 March. The Latin description of their martyrdom was discovered by Holstenius and published by Poussines. Chapters iii-x contain the narrative and the visions of Perpetua; chapters xi-ciii the vision of Saturus; chapters i, ii and xiv-xxi were written by an eyewitness soon after the death of the martyrs. In 1890 Rendel Harris discovered a similar narrative written in Greek, which he published in collaboration with Seth K. Gifford (London, 1890). Several historians maintain that this Greek text is the original, others that both the Greek and the Latin texts are contemporary; but there is no doubt that the Latin text is the original and that the Greek is merely a translation. That Tertullian is the author of these Acts is an unproved assertion. The statement that these martyrs were all or in part Montanists also lacks proof; at least there is no intimations of it in the Acts.

HOLSTENIUS, Passio SS. MM. Perpetuae et Felicitatis, ed. POSSINUS (Rome, 1663); Ruinart, Acta sincera martyrum (Ratisbon, 1859), 137 sqq.; Acta SS., March, I, 633-38; HARRIS and GIFFORD, The Acts of Martyrdom of Perpetua and Felicitas (London, 1890); ROBINSON, The Passion of S. perpetua in Texts and Studies, I (Cambridge, 1891),2; FRANCHI DE'CAVALIERI, La Passio SS. Perpetuæ et Felicitatis in Röm. Quartalschr., supplement V (Rome, 1896); Bibliotheca Hagiographica Latina, ed. BOLLANDISTS, II, 964; Analecta Bollandiana (1892), 100-02; 369-72; ORSI, Dissertatio apologetica pro SS. Perpetuae, Felicitatis et sociorum martyrum orthodoxiâ (Florence, 1728); PILLET, Les martyrs d'Afrique, Histoire de Ste Perpetua et de ses compagnons (Paris, 1885); AUBÉ, Les actes des SS. Felicite, Perpétue et de luers compagnons in Les chretiens dans l'Empire Romain (Paris, 1881), 509-25; NEUMANN, Der ramische Staat und die allgemeine Kirche, I (Leipzig, 1890), 170-76, 299-300; ALLARD, Histoire des persecutions, II (Paris, 1886), 96 sqq.; MONCEAUX, Histoire litteraire de l'Afrique chrétienne, I (Paris, 1901), 7 0-96; DELATTRE, La Basilica Maiorum, tombeau des SS. Perpetue et Félicité in Comples-rendus de l'Académie des Inscriptions et Belles-Lettres (1907), 516-31.

J.P. KIRSCH