Martyrologies attest that between the end of the first century and the beginning of the fourth, the Romans persecuted, arrested, victimised and martyred a large number of Christians, faithful to their belief in Christ. These Christian martyrs were the early saints and the first source of relics.

From the earliest times of Christianity, the Church has permitted and promoted the worship of these holy relics as a sign of love towards those who shed their blood for Christ.

The word relic comes from the Latin word relinqo, which refers to what remained from burnt corpses, diligently gathered and placed in funerary urns. When the relics consisted of the whole body, the reference was corpus; if a fragment from the body, the term used was ex ossibus. Fragments of fabric belonging to a saint were identified by the type of clothing, such as: ex velo, ex funiculo, ex tunica, and so on.

After the edict of Milan in AD313, whereby Emperor Constantine gave Christians freedom of worship, the cult of relics evolved rapidly. It reached its peak in the Middle Ages and successive centuries.

In Malta, the cult of relics began to evolve after the advent of the Order of St John in 1530. The first documented translation of relics took place in 1608 in Rabat.

Such relics arrived in Malta in a sealed box, accompanied by certificates attesting to their authenticity, provenance and name given to them by the ecclesiastical authorities. Upon arrival, they were inspected by the bishop who, after confirming the certificates, issued another certificate giving permission for the remains to be exposed for public veneration.

These bones of saints were presented in two ways: either arranged on a pillow of rich material such as velvet or silk, kept in a sculpted and gilded urn and exposed in an altar, or alternatively, placed in a wax or papier-mâché statue with glass-protected openings showing the inner bones (corpo santo).

These effigies were clothed with beautiful textiles and embroidery. A male martyr would be dressed as a Roman soldier, endowed with a breastplate made of lamé with borders and gold embroidery and silk garments. This would have been complemented with a sword, helmet and shield with the Chi-Rho monogram, alluding to the Greek word ‘Christ’, and thus as a soldier of Christ who gave his life for the Christian faith.

A female martyr would be dressed as a Roman matron in an Imperial-era costume with a crown of roses on the head. The symbols of the palm of victory, the lily, symbol of virginity or a cross, symbol of faith in Christ, as well as the Chi-Rho monogram, are typically found next to the effigy.

The reclining position of the corpo santo, usually resting on a small sarcophagus, allowed the effigy to stand firmly above or below the altar, protected by an iron grating or glass.

The 18th and 19th centuries represented the golden age for the cult of relics and of solemn translations of holy bodies, brought, mainly from Rome, with the interventions of grand masters, bishops, dignitaries of the Order of St John and members of the clergy. During this period, many parishes in the Maltese diocese organised manifestations attended by many who, with devotion and fervour, followed the liturgical functions held in honour of the corpo santo.

The 18th and 19th centuries represented the golden age for the cult of relics and of solemn translations of holy bodies, brought, mainly from Rome

Both ecclesiastical and civil authorities participated in these activities. While churches were adorned with damask, streets were lit, triumphal arches were set up and inscriptions were hung.

The presence of these corpi santi, with descriptive names or of some virtue, influenced the names given to the local babies in such a way that one could often guess the birthplace of the individual.

Senglea’s parish possesses seven corpi santi, each with a particular history.

The best known, and in an impressive state of preservation, is the corpo santo of St Vittorio. Endowed with the investiture of a Roman soldier, glass-protected openings show bones in the chest, hands and legs. The effigy is clad in a golden lamé breast-plate and silk garments entirely painted with floral and arabesque motifs, with the Chi-Rho monogram at the centre of the breastplate.

Complete with helmet, silver palm and cross, the work and quality of this statue indicate that it can easily be attributed to Don Salvatore La Corte Pajas from Cospicua, known for his works on such effigies.

The Roman prelate, Mgr Sagresta, donated the relics of St Vittorio to Senglea-born Don Salvatore Attard, his personal secretary, as a sign of gratitude. They were brought to Senglea by the sea captain Pietro Attard, uncle of Don Salvatore, who entrusted them to Canon Archpriest Salvatore Bonnici.

On May 11, 1788, the parish organised a solemn translation of these relics which, after being mounted in the reclining figure of the saint, were placed in the altar of the Oratory of the Holy Crucifix.

In a different style, are the relics of St Perennia preserved in a papier-mâché statue of a young girl kneeling in prayer. Openings on the chest and hands show the glass-protected bones. These relics were given by Canon Francesco Schembri to the Confraternity of the Blessed Trinity.

On May 21, 1853, the solemn translation took place, from Senglea’s Porto Salvo church to the parish church, with the participation of parishioners. The statue of the Virgin Martyr, placed in the altar of the Blessed Trinity, is crowned with a wreath of fine filigree flowers and in its hand holds a silver palm.

The relics of St Onorato are revered as bones simply arranged on a pillow of red silk with gold-tipped bobbin thread edges. A crown of coloured metallic sheets was placed on the skull. The wax seal appears in a round silver receptacle.

These relics, together with the relevant documents with seal, were acquired by Canon Archpriest Leopoldo Fiteni on October 4, 1838. Unfortunately, they were left neglected in the archpriest’s house, and of his successors, for over 40 years.

On October 30, 1860, a community of Redemptorists, temporarily residing at St Philip’s convent, Senglea, made a request to the Collegiate Chapter to be given these remains still kept at the archpriest’s house. The Redemptorists’ request was not granted; indeed, on November 5, they were informed that the chapter intended to have these relics placed for public worship in the church.

Eventually, on March 31, 1881, the chapter decided to remove the relics from the archpriest’s house. On February 23, 1882, Canon Archpriest Antonio Cordina presented the documents concerning the relics of St Onorato to the Curia for verification.

After the necessary preparations, the relics were taken to St Julian’s church for their solemn translation, held on May 7, 1882, with the participation of the chapter, clergy and confraternities. The remains were placed in the altar of Our Lady of the Rosary.

In addition to these relics held by the collegiate church, four other corpi santi are preserved in Senglea’s church of Our Lady of Porto Salvo.

Acquired from Rome in 1790, the holy body of St Benedetto is made entirely of papier-mâché and dressed as a Roman soldier, holding a cross. He is seen sprawled and resting on a small sarcophagus. Openings in the chest, hands and feet show the inner bones.

Also obtained in 1790, the holy body of St Candido is dressed in a yellow lamé breastplate adorned with gold embroidered arabesques, a white satin dress with yellow fringes, and a red silk mantle. A helmet is seen next to the saint. Its physiognomic expression with a static look reflects the martyrs’ submission to martyrdom and the resigned trust in Christ. Openings in the chest, hands and feet show the inner bones.

Its physiognomic expression with a static look reflects the martyrs’ submission to martyrdom and the resigned trust in Christ

In 1840, Pope Gregory XVI consigned the holy body of St Celestina, whose relics were placed in a papier-mâché effigy on a hemp mannequin, facilitating flexibility.

The original fine textile vestments with decorative accessories, with which the statue was dressed, had deteriorated and were replaced with others of more ordinary quality. The statue is seen resting on an adorned sarcophagus. These relics were solemnly carried from the collegiate church to Porto Salvo church on July 5, 1840.

The same pope donated the relics of the boy St Placido, who, from an inscription next to him, appears to have been brought, along with a blood ampoule, from the Hermeto Cemetery, Rome, on January 4, 1841. The little martyr, holding a white lily, is seen lying on a silk mattress, and clothed with a golden lamé dress and a red damask mantle. Openings in the hands and feet show the bones, while a glass ampoule is located next to it, tied with white and gold silk laces. The solemn translation of these relics was held on November 22, 1845.

These last four corpi santi are exposed in the altars dedicated to St Philip Neri, Our Lady of Lourdes, Our Lady of Guadalupe and the Holy Crucifix, respectively.

These relics exhort us to appreciate more profoundly not only the heroic virtues of these men and women, boys and girls, who have served the Master so selflessly and generously, but especially the love and mercy of the Almighty who called these his followers to the bliss of unending life in his eternal kingdom.

 

Acknowledgement

The author acknowledges the use of Treasures of Faith (2016) by Mgr Dr Edgar Vella.