Suggest an Edit — Geronimo of Fort des Vingt-Quatre-Heures

Suggest corrections or additional details for Geronimo of Fort des Vingt-Quatre-Heures. Your submission will be reviewed before it appears on the site.

Name & Status

Name *

Status / Title

e.g. "Saint", "Blessed", "Venerable", "Servant of God"

Dates

Optional — leave blank if unknown.

Year Born

Year Died

Places

Country

Birth City

Birth Country

Death City

Death Country

Burial Place

Church & Canonization

Church / Rite

Canonized By

Beatified By

Roles & Family

Pope

Patriarch

Married

Children

Religious Order

Spouse

Apostle

Patronage & Feast Day

Feast Day

e.g. January 28, March 19

Patron Of

Separate multiple patronages with semicolons (e.g. "Students; Theologians; Academics")

Biography

Short Description

Geronimo, remembered as Geronimo of Algiers and as Geronimo of the Fort des Vingt-Quatre-Heures, was an Arab Christian who suffered martyrdom in Ottoman Algiers in the later sixteenth century. Almost all that can be said of him with any historical control derives from a single early modern narrative: the Topographia e historia general de Argel, printed at Valladolid in 1612 under the name of the Spanish Benedictine Diego de Haedo and now widely thought to incorporate, or to rest upon, the testimony of the Portuguese cleric Antonio de Sosa, who had himself been a captive in Algiers. In that account Geronimo is described as an Arab by nation and a native of the Kingdom of Tlemcen, in the western Maghreb. No verified year of birth has been preserved, nor the name of a village or town more precise than that regional origin.

As a child he was taken captive by Spanish soldiers based at the North African presidio of Oran. He received Christian instruction there and was baptized with the name Gerónimo. He lived for a period among the Christian population of Oran. Subsequently, while outside the safety of the Spanish fortress, he was seized by Muslim raiders and transported to Algiers, then the principal corsair capital of the Ottoman Maghreb, where he was sold as a slave. His master sought to bring him back to Islam. Geronimo refused, holding to the baptismal faith he had received at Oran. The conflict was carried before the authorities of the Regency of Algiers.

In 1569 a new fort was being thrown up with great speed at the Bab el-Oued approach to the city. The work became known as the Fort des Vingt-Quatre-Heures, a name that referred to the rapidity of its construction. As punishment for his persistence in Christianity, Geronimo was condemned to be built into the structure alive. He was bound, set into a recess in the masonry, and walled up, and so he died. The Haedo narrative notes the place in the fort where the immurement occurred and observes that the body would come to light if the walls were ever demolished.

That remark was recalled in the mid-nineteenth century, after the French conquest of Algiers. In December 1853 military engineers engaged in pulling down the old Ottoman fort found a human skeleton enclosed in a cavity in the mass of the wall, in a position compatible with a person who had been immured. Catholic and colonial authorities identified the remains with the Geronimo of the seventeenth-century text. The bones were extracted and, following religious ceremonies, placed in the Cathedral of Saint-Philippe in Algiers, where they were exposed to veneration. The episode was widely publicized in French Algeria and entered colonial religious memory as the recovery of a local martyr.

Geronimo was not the object of a formal beatification or canonization by the Holy See according to the procedures of the modern Congregation of Rites, and he has no securely documented universal feast in the Roman Martyrology. Devotion to him remained largely local, flourishing among Catholics in Algeria in the nineteenth and early twentieth centuries. Independent archival confirmation of his family, his age, or the precise calendar day of his death has not come to light; later hagiographical dates should be treated with caution. His story belongs to the larger history of forced conversion, captivity, and religious boundary-making in the sixteenth-century Maghreb, and it is best read through the single early narrative that preserves it and through the nineteenth-century circumstances in which that narrative was archaeologically reactivated.

Detailed Narrative

Additional Notes

Notes for Reviewer

Photo

Upload a Photo (optional)

JPEG, PNG, or WebP. Maximum 5 MB.

Your Info (optional)

For follow-up only — never displayed on the site.

Your Name (optional)

Your Email (optional)

Verification

Solve the simple math problem below

Cancel