Virgin Saints and Martyrs — Key Ideas to Explore
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elicately framed young woman, and not strong. Her mistress, who was one of the martyrs, was apprehensive for her; but Blandina in the end witnessed the most splendid confession of all. She was frightfully tortured with iron hooks and hot plates applied to her flesh from morning till night, till the executioners hardly knew what more to do; “her entire body being torn and pierced.”
Brass plates, red hot, were also applied to the most tender parts of the body of the deacon, Sanctus, but he continued unsubdued, firm in his confession. At last he was thrown down on the sand, a mass of wounds, so mangled and burnt that he seemed hardly to retain the human shape. He and Blandina were conveyed back to prison.
Next day “the tormentors tortured Sanctus again, supposing that whilst his wounds were swollen and inflamed, if they continued to rend them when so sensitive as not to bear the touch of the hand, they must break his spirit”—but it was again in vain.
Then it was that Biblis, the woman who had done sacrifice, came forward “like one waking out of a deep sleep,” and upbraided the torturers; whereupon she was dragged before the chief magistrate, confessed Christ, and was numbered among the martyrs.
The proconsul ordered all to be taken back to prison, and they were thrust into a black and noisome hole, and fastened in the stocks, their feet distended to the fifth hole—that is to say, stretched apart as far as was possible without dislocation—and so, covered with sores, wounds and blisters, unable to sleep in this attitude, they were left for the night. The suffocation of the crowded den was too much for some, and in the morning certain of those who had been crowded into it were drawn forth dead.
Next day the aged bishop Pothinus was led before the magistrate. He was questioned, and asked who was the God of the Christians.
“If thou art worthy,” answered he, “thou shalt know.”
He was then stripped and scourged, and beaten about the head. The crowd outside the barriers now took up whatever was at hand, stones, brickbats, dirt, and flung them at him, howling curses and blasphemies. The old man fell gasping, and in a state hardly conscious was dragged to the prison.
And now, on the great day of the fair, when the shows were to be given to the people, the proconsul for their delectation threw open the amphitheatre. This was a vast oval, capable of holding forty thousand spectators. It was packed. On one side, above the arena, was the seat of the chief magistrate, and near him those reserved for the city magnates. At the one end, a series of arches, now closed with gates of stout bars and cross-bars, hinged above and raised on these hinges by a chain, opened from the dens in which the wild beasts were kept. The beasts had not been fed for three days, that they might be ravenous.
It was the beginning of June—doubtless a bright summer day, and an awning kept off the sun from the proconsul. Those on one side of the amphitheatre, the slaves on the highest row, could see, vaporous and blue on the horizon, above the crowded tiers opposite, the chain of the Alps, their crests white with eternal snows.
“No sooner was the chief magistrate seated, to the blare of trumpets, than the martyrs were introduced. Sanctus had to be supported; he could hardly walk, he was such a mass of wounds. All were now stripped of their garments and were scourged. Blandina was attached to a post in the centre of the arena. She had been forced every day to attend and witness the sufferings of the rest.”
But even now they were not to be despatched at once. Maturus and Sanctus were placed on iron chairs, and fires were lighted under them so that the fumes of their roasted flesh rose up and were dissipated by the light summer air over the arena, and the sickening savour was inhaled by the thousands of cruel and savage spectators.
Then they were cast off to be despatched with the sword.
The dens were opened. Lions, tigers, leopards bounded forth on the sand roaring. By a strange accident Blandina escaped. The hungry beasts paced round the arena, but would not touch her.
The first chapter, "Blandina the Slave," opens with a vivid description of second-century Lyons as both a Roman and Gallic city, crowded with temples and public monuments. Baring-Gould contrasts the city's ancient grandeur with its industrial present, noting that the rabble of Lyons were ferocious in both 177 and 1793. He then introduces Emperor Marcus Aurelius as a "sentimental lover of virtue" who persecuted Christians because he believed virtue could only be found in philosophy. This sets a pattern: each saint's story is grounded in a specific historical moment, with the author often critiquing the political and social forces that shaped their martyrdoms.
A Historian's Voice and Moral Framing
Baring-Gould writes as a historian with a clear moral stance. In the Blandina chapter, he describes Marcus Aurelius as having "kept himself respectable, and looked on himself with smug self-satisfaction accordingly." This judgmental tone recurs throughout. The author does not simply recount events; he interprets them, often contrasting pagan cruelty with Christian endurance. For instance, he notes that during both the "Pagan terror and the Democratic terror" Lyons produced "heroes of faith and endurance." This framing invites readers to see the saints not as distant figures but as exemplars in a recurring struggle between virtue and oppression.
Geographical and Architectural Detail
The excerpts reveal a strong interest in place. Lyons is described at the confluence of the Rhône and Saône, with Mont Blanc visible to the east. Later, the chapter on S. Itha mentions Hellborough, a hill crowned by a ruined camp, with a chapel dedicated to the saint. Baring-Gould traces how dedications to Itha appear in Cornwall and Devon, suggesting either Brendan's voyages or colonies of holy women from Limerick. These geographical connections ground the hagiography in tangible landscapes, making the saints' stories feel rooted in real locations that readers might recognize or visit.
The Role of Fosterage and Kinship
In the S. Itha chapter, Baring-Gould emphasizes her role as foster-mother to Brendan the Navigator. He writes that Brendan "made a second voyage to the land beyond the ocean" and that Itha's suggestion led to the first ships built in Ireland. The author also notes Itha's brother Finan and her relation to Senan, weaving a web of kinship. This pattern appears elsewhere: S. Hilda is introduced as the daughter of Hereric and niece of King Edwin, and her mother later joins her at Hartlepool. These familial ties show how sainthood often ran in families and how monastic communities were built on existing social bonds.
Suffering and Patience in Old Age
The account of Itha's death is unusually detailed about her physical suffering. She was attacked by "the most terrible and painful disease" in her breast, yet endured with patience, always having "a smile and cheerful words on her lips." Baring-Gould notes that her nuns were affected to tears, but Itha banished their discouragement. This focus on bodily pain and spiritual fortitude is characteristic of the book's hagiographic style. The author does not shy away from graphic descriptions of martyrdom or illness, using them to highlight the saints' virtue. Readers should expect similar treatments in other chapters, where physical trials serve as tests of faith.
As you read, pay attention to how Baring-Gould balances historical context with devotional narrative. He often includes details about local geography, architecture, and family connections that are not strictly necessary for the saint's story but enrich the setting. The book is best approached as a series of self-contained biographies; you can read chapters in any order. The later entries, such as those on S. Hilda and S. Itha, show a shift from Roman persecution to early medieval monasticism, offering a broader view of Christian women's lives across centuries.
I’ve often thought of Virgin Saints and Martyrs beside the Ruins of Buddhistic Temples in Prågå Valley—Tyandis Båråbudur, Mendut and Pawon — A Closer Reading. Both whisper of stones worn by kneeling, of solitary devotion carved into quiet places. Baring-Gould’s women and those silent stupas share a patient stillness—each holding faith without needing to speak its name aloud, just waiting for a gentle reader to pause.
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