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 were built in their honour. The mother Emmelia, and the sister Macrina, of St. Basil obtained some for their monastery near the village of Annesi in Pontus, where already a church had been built in their honour (Greg. Nys. Vit. S. Macyin.). Sozomen (H. E. ix. 2) tells a strange story about another set of their relics. In addition to the authorities quoted, consult Pitra, ''Analect. Sacr. t. i. p. 599, in Spicil. Solesmense. Their popularity throughout the entire East has ever been very great (cf. Dr. Zirecek, Geschichte der Bulgaren''). In Burton's Unexplored Syria, App. ii., a church in their honour is noted at Huns, near Damascus; cf. also Melchior de Vogüé, Les Églises de la terre sainte, p. 367.

(2) Another set of Forty Martyrs in Persia, 375. is commemorated on May 20 (Assemani, Mart. Orient. i. 141). Among them were the bishops Abdas and Ebed-Jesu. Ceillier, iii. 82, 336; Bas. Menol.

(3) Under Dec. 24 Forty Virgin Martyrs under Decius at Antioch in Syria are noted in Mart. Hieron., Adon., Usuard.

[G.T.S.]

Fravitta, 23rd bp. of Constantinople 489. Our chief authority is Nicephorus Callistus, who relates that on the death of Acacius, the emperor Zeno placed on the altar of the great church of Constantinople two sheets of paper. On one was written a prayer that God would send an angel to inscribe on the blank sheet the name of him whom He wished to be the patriarch. A fast of 40 days with prayer was ordered. The church was given into the custody of a confidential eunuch, the imperial chamberlain, and the imperial seal set on the casket containing the papers. A presbyter named Fravitta was in charge of the suburban church of St. Thecla. Fired with ambition, he paid the eunuch large sums, and promised him more, to write his name on the blank sheet. At the end of the 40 days the casket was opened; the name of Fravitta was found, and he was enthroned amid universal acclamations. Within 4 months he died, and the powerful eunuch was pressing his executors for the promised gold. They revealed the odious tale to the emperor. The forger was turned out of all his employments and driven from the city. Zeno, ashamed of his failure, entrusted the election of the new patriarch to the clergy.

Such is the account of Nicephorus Callistus. In the correspondence between Zeno, Fravitta, and pope Felix on the appointment there is no trace of this story.

Fravitta at one and the same time wrote letters to Peter Mongus asking for his communion, and a synodal to pope Felix begging his sanction and co-operation. This document was carried to Rome by Catholic monks of Constantinople who had always kept separate from Acacius and his friend Mongus. An accompanying letter of Zeno showed great affection for Fravitta; Zeno had only laboured for his appointment because he thought him worthy and to restore peace and unity to the churches. Pope Felix, delighted with the letters, had Zeno's read aloud to the deputation and all the clergy of Rome, who expressed loud approval. When the pope, however, wished the monks from Constantinople to undertake that the names of Acacius and Mongus should be rejected from the diptychs, they replied that they had no instructions on that point. The joy of the pope was finally destroyed by the arrival at Rome of a copy of the letter which Fravitta had sent to Mongus. Directly contrary to that which Felix had received, it actually denied all communion with Rome. The pope would not hear a word more from the monks. Whether the story of Nicephorus Callistus be true or not, Fravitta stands disgraced by this duplicity. Niceph. Cellist. xvi. 19, ''Patr. Gk.'' cxlvii. § 684. p. 152; Joann. Zonar. Annal. xiv. iii. ''Patr. Gk.'' cxxxiv. § 53, p. 1214; Liberat. Diac. Brev. xviii. ''Patr. Lat.'' lxviii.; Felicis Pap. Ep. xii. and xiii. ''Patr. Lat.'' lviii. p. 971; Evagr. iii. 23, ''Patr. Gk.'' lxxxvi. part ii.; Theoph. Chronogr. 114, ''Patr. Gk.'' cviii. p 324.

[W.M.S.]

Fructuosus (1), M., bp. of Tarragona in the 3rd cent. The Acta of his martyrdom and of his two deacons and fellow-sufferers, Eulogius and Augurius, are the most ancient Spanish Acta, and marked by a realistic simplicity which contrasts very favourably with many of the Acta of Diocletian's persecution. Prudentius made use of them in his hymn to the martyrs (Felix Tarraco Fructuose vestris, etc., Peristeph. vi.), and they are largely quoted by St. Augustine (Serm. 273, Migne, Patr. Lat. xxxviii.). Under Valerian and Gallienus in the consulate of Aemilianus and Bassus ( 259), Aemilianus Praeses of Tarragona issued an edict against the Christians, compelling all to sacrifice to the gods. Hearing this, bp. Fructuosus and the whole church of Tarragona gave themselves to unceasing prayer. One night, after Fructuosus had retired, four apparitores appeared at his gate and summoned him and his deacons before the Praeses. This was Sunday, and they remained in prison till Friday, enjoying, however, some intercourse with the brethren outside. Fructuosus even baptized a catechumen within the prison. Appearing before the Praeses, all three simply and steadfastly avowed their faith. Finally the Praeses asked Fructuosus, "Art thou the bishop of the Christians?" He answered, "I am." The Praeses retorted, "Thou wast," and gave orders for them to be scourged and burnt alive. On their way to the amphitheatre Christians and heathens alike crowded around in sympathy. Some offered Fructuosus a cup of aromatic strengthening drink. He refused, saying, "It is not yet time to break the fast " (it being Friday, and ten o'clock; the Friday fast lasting till three). At the gate of the amphitheatre Fructuosus addressed the people. "Be of good cheer; a pastor shall not be wanting to you, nor shall the love and promise of God fail you, either here or hereafter. For this which you behold is but the infirmity of an hour." After the flames were kindled, the ligatures binding their hands were quickly burnt; then Fructuosus, consuetudinis memor, fell on his knees and so passed away.

This is the account of the Acta printed by Tamayo in the ''Martyr. Hisp.'' (vol. i. Jan. 21) from a 14th-cent. calendar in the library of the cathedral of Astorga. It omits important points contained in the Bollandist Acta (A.A. S.S. Jan. ii.), which are the same as those printed by Florez (Esp. Sag. xxv.).

[M.A.W.]