The names of these two martyrs were famous throughout northern Europe in the middle ages, but are today known in England chiefly from the great speech which Shakespeare puts into the mouth of King Henry V on the eve of the Battle of Agincourt (Henry V, act iv, scene 3).
Their very late passio unfortunately cannot be relied on. It says that they came from Rome to preach the faith in Gaul toward the middle of the third century, together with St. Quintinus and others. Fixing their residence at Soissons, they instructed many in the faith of Christ, which they preached during the day; and, in imitation of St. Paul, worked with their hands at night making shoes, though they are said to have been nobly born (and brothers). The infidels listened to their instructions and were astonished at the example of their lives, and the effect was the conversion of many to the Christian faith.
They had continued this employment several years when, the Emperor Maximian coming into Gaul, a complaint was lodged against them. He, perhaps as much to gratify their accusers as to indulge his own superstition and cruelty, gave orders that they should be taken before Rictiovarus, an implacable enemy of Christians (if, in fact, he was an historical person). He subjected them to various torments and in vain tried to kill them by drowning and boiling; this so infuriated him that he took his own life by jumping into the fire prepared for them. Thereupon Maximian commanded that they be beheaded, and this was done. Later a church was built over their tomb, and St. Eligius the Smith embellished their shrine. SS. Crispin and Crispinian are supposed to have plied their trade without taking payment unless it was offered and thereby disposed to listen to the gospel. They are the traditional patrons of shoemakers, cobblers and other workers in leather.
The Roman Martyrology says that the relics of these martyrs were translated from Soissons to the church of St. Laurence in Panisperna at Rome. Nothing is certainly known about them, and it is possible - even more likely - that the reverse is the truth: that SS. Crispin and Crispinian were Roman martyrs whose relics were brought to Soissons and so started a local cultus.
The local tradition which associates these martyrs with the little port of Faversham in Kent is not mentioned by Alban Butler, though it must have been well know in his day, for it is still remembered. They are said to have fled thither to escape the persecution, and followed their trade of shoemaking at a house on the site of the Swan Inn, at the lower end of Preston Street, "near the Cross Well. A Mr. Southouse, writing about the year 1670, says that in his time this house had "considerable visits paid to it by the foreigners of that gentle calling", so it looks as if the tradition was also known abroad. There was an altar dedicated in honor of SS. Crispin and Crispinian in the parish church of St. Mary of Charity.
From the example of the saints it appears how foolish is the pretense of many Christians who imagine that the care of a family, the business of a farm or a shop, the attention which they are obliged to give to their secular profession, are impediments which excuse them from aiming at perfection. Such, indeed, they make them; but this is altogether owing to their own sloth and weakness. Many flints have made these very occupations the means of their perfection. St. Paul made tents; SS. Crispin and Crispinian were shoemakers; the Blessed Virgin was taken up with the care of her cottage; Christ Himself worked with His reputed father; and those who renounced all commerce with the world to devote them selves totally to the contemplation of heavenly things made mats and baskets, tilled the earth, or copied and bound books. Opportunities for every kind of good work never fail in any circumstances; and the means of sanctification may be practiced in every state of life.
The Bollandists in the Acta Sanctorum, October, vol. xi, print the passio and supply a very full commentary. The historical fact of the martyrdom seems sufficiently guaranteed by the entry on this day in the "Hieronymianum", "in Galius civitate Sessionis Crispini et Crispiniani". Cf. Delehaye, Etude sur le legendier romain, pp. 126-129 ,132-135, and CMH., pp.337-338, 570-571 ; and Duchesne, Fastes Episcopaux, vol.iii, pp.141-552.
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