An Account of Those who Suffered in the Ninth Century

[The beginning is a repetition of the fourth proposition of the discourse of Haimo (for the year 814) concerning baptism by the shedding of blood, with which the Lord and all the holy martyrs were baptized.

Of the cruelties carried out by the Danish tyrant, Regnerus (in the year 818), against the Christian believers; this matter is further explained in a note.

In the margin, mention is made that in the year 826 the Saracens invaded the islands of the Romans, and consequently Creta, where Cyril, Bishop of the church at Gortina, was slain.

The tyranny carried out by the King of Bulgaria against the Christians, about the year 842, is shown and confirmed by testimonies.

Great persecution of the believers, caused by the mutual contentions of the kings in France, noted also for the year 842.

Very grievous and pitiful persecution of Christian believers at Cordova, in Spain, in the year 850, through the wickedness of the Saracens. It is shown that this persecution had begun long before the year 850, but that at this time it raged most violently.

The distressing martyrdom of John, a tradesman at Cordova, in the year 850. Note concerning the faith of this martyr.

Nunilo and Aloida, sisters and Christian maidens, put to death with the sword, for the name of the Lord, in the city of Osca, about the year 851.

Marginal note, for the year 852, that the zeal of some to die as martyrs was then so great that multitudes of them confessed Christ and ran after martyrdom; among whom Emilas and Hieremias are mentioned, who were beheaded for this reason. However, everyone is left to judge for himself.

Aurea, a God-fearing maiden, after many severe trials, beheaded at Cordova, for the testimony of Jesus Christ, in the year 856.

After adding a note, we prepare to flee from the Mohammedan persecutions, and turn to England and Italy, where more and clearer light has arisen.

Marginal note of Hincmar, Bishop of Laudun, that through the hatred of the Bishop of Rheims, and by a certain council held at Dusiacum about the year 866, he was condemned and finally sent into banishment.

Johannes Erigena, a Scotsman, and hence called Scotus, through the instigation of some monks, put to death by his scholars, for the confession of the evangelical truth, at Meldum, in England, in the year 884.

Observations about the time of this history, as well as some remarks upon the history itself, according to the accounts of Carion, P. Melancthon, C. Peucer, Sebastian Franck of Worth, P. J. Twisck, Caesar Baronius, and A. Mellinus. Finally, his belief is compared with that of Berengarius, of whom we shall speak in the eleventh century. Conclusion.]

About the year 814. In our account of Holy Baptism for the year 814, we made mention of Haimo, a celebrated teacher of that day, as well as of some wholesome and good testimonies which he left concerning the baptism of believers. Writing on Romans 6, he treats of four different kinds of baptism, the fourth or last of which he calls baptism by the shedding of blood, indicating at the same time what he means by it, as well as what persons were baptized in this manner. The fourth (baptism), he says, "is by the shedding of blood; with which the Lord Himself and all holy martyrs were baptized." B. H., second part, page 540, number 2, from Centur. Magd. 9, chapter 4, folio 75.

Someone may perhaps think that in this passage by Haimo nothing is said of a present persecution or martyrdom, but that it is simply shown that the shedding of the blood of the martyrs may, in some measure, be called a baptism, with which the Lord Himself and many of His followers, namely, all the holy martyrs, had, so to speak, been baptized. To this we will offer no objection, for it is well said; nevertheless, it will throw light upon the object we have in view, namely, to show the martyrdom of this time. Hence, in order to reach this end, we say: it would not have been necessary then only to recount to the hearers the shedding of the blood of the martyrs, and that in a certain way this may be called a baptism, if at that time there had been no urgent necessity of martyrdom or of shedding blood for the Lord's sake, or, at least, if there had been no danger of being persecuted or martyred.

Certainly, all good teachers consider the fitness of the times, the condition of persons, and other circumstances, in the matter of teaching, so that the wholesome and good words of God, spoken at the wrong time or on an unsuitable occasion, may not prove empty, powerless, and vain to those who hear them. So we must believe that this teacher (Haimo) also proceeded in this way, and that consequently, when he called the shedding of the blood of the martyrs a baptism, and brought this forward to instruct his brothers, there must have been an urgent necessity of martyrdom, either at the time or near at hand; otherwise the statement and exposition of this excellent teacher would not have been brought forward properly, or at the right time and on the proper occasion.

We shall therefore learn from other authors the condition of that time, and whether then or shortly after any persecution, bloodshedding or martyrdom arose against the Christian believers, to which the aforementioned teacher might have been referring in his instruction touching this matter.