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THE
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REV. S. BARING-GOULD
SIXTEEN VOLUMES
VOLUME THE FIRST
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First F.diiion published iSj2
Scioiid Edition .... ,, ^Sqj
New and Reziiscd Edilion, 16 vols. ,, 191 4
i ' j2:;^>-~°'°=^'fa'i-?3TS=
.STI.VKR-C.lI.r MONSTRANCE, 111 the Treasury "( the Cathedral, Aix-la-Chapelle.
Jan. , Frontispiece.]
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THE
Hi^es of tlje paints
BY THE
REV. S. BARING-GOULD, M.A.
With Introduction and Additional Lives of English
Martyrs, Cornish, Scottish, and Welsh Saints,
and a full Index to the Entire Work
New and Revised Edition
ILLUSTRATED BY -J? J ENGRAVINGS VOLUME THE FIRST
EDINBURGH: JOHN GRANT
31 GEORGE IV BRIDGE 1914
^ ifi
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a 5
Printed by PiALLAntyxe, Hansom if Co at the Dallciiilync Press, Edinburgh
INCllMT rkCM.OCiUS.
Jan., p. v.]
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AUTHOR'S PREFACE
TO FIRST EDITION (1872)
|,HE LIVES OF THE SAINTS, which I have begun, is an undertaking, of whose difficulty few can have any idea. Let it be remembered, that there were Saints in every century, for eighteen hundred years; that their Acts are interwoven with the profane history of their times, and that the history, not of one nation only, but of almost every nation under the sun ; that the records of these lives are sometimes fragmentary, sometimes mere hints to be culled out of secular history; that authentic records have sometimes suf- fered interpolation, and that some records are forgeries; that the profane history with which the lives of the Saints is mixed up is often dark and hard to be read ; and then some idea may be formed of the difficulty of this undertaking.
After having had to free the Acts of a martyr from a late accretion of fable, and to decide whether the passion took place under — say Decius or Diocletian, Claudius the Elder, or Claudius the younger, — the writer of a hagiology is hurried into Byzantine politics, and has to collect the thread of a saintly confessor's
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vi Authors Preface to First Edition
life from the tangle of political and ecclesiastical in- trigue, in that chaotic period when emperors rose and fell, and patriarchs succeeded each other with bewildering rapidity. And thence he is, by a step, landed in the romance world of Irish hagiology, where the footing is as insecure as on the dark bogs of the Emerald Isle. Thence he strides into the midst of the wreck of Charlemagne's empire, to gather among the splinters of history a few poor mean notices of those holy ones living then, whose names have sur- vived, but whose acts are all but lost. And then the scene changes, and he treads the cool cloister of a mediaeval abbey, to glean materials for a memoir of some peaceful recluse, which may reflect the crystalline purity of the life without being wholly colourless of incident.
And then, maybe, he has to stand in the glare of the great conflagration of the sixteenth century, and mark some pure soul passing unscathed through the fire, like the lamp in Abraham's vision.
That one man can do justice to this task is not to be expected. When Bellarmine heard of the under- taking of Rosweydus, he asked "What is this man's age? does he expect to live two hundred years?" But for the work of the Bollandists, it would have been an impossibility for me to undertake this task. But even with this great store-house open, the work to be got through is enormous. BoUandus began January with two folios in double columns, close print, of 1 200 pages each. As he and his coadjutors pro- ceeded, fresh materials came in, and February occupies three volumes. May swelled into seven folios, Sep-
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A7itko7's Preface to First Edition vii
tember into eight, and October into ten. It was begun in 1643, and the fifty-seventh volume appeared in 1861.
The labour of reading, digesting, and selecting from this library is enormous. With so much material it is hard to decide what to omit, but such a decision must be made, for the two volumes of January have to be crushed into one, not a tenth of the size of one of BoUandus, and the ten volumes for October must suffer compression to an hundredth degree, so as to occupy the same dimensions. I had two courses open to me. One to give a brief outline, bare of incident, of the life of every Saint ; the other to diminish the number of lives, and present them to the reader in greater fulness, and with some colour. I have adopted this latter course, but I have omitted no Saint of great historical interest. I have been compelled to put aside a great number of lesser known saintly religious, whose eventless lives flowed uniformly in prayer, vigil, and mortification.
In writing the lives of the Saints, I have used my discretion, also, in relating only those miracles which are most remarkable, either for being fairly well authenticated, or for their intrinsic beauty or quaint- ness, or because they are often represented in art, and are therefore of interest to the archaeologist. That errors in judgment, and historical inaccuracies, have crept into this volume, and may find their way into those that succeed, is, I fear, inevitable. All I can promise is, that I have used my best endeavours to be accurate, having had recourse to all such modern critical works as have been accessible to me, for the determining of dates, and the estimation of authorities.
VOL. I. b
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viii Authors Preface to Fwst Edition
Believing that in some three thousand and six hun- dred memoirs of men, many of whose Hves closely resembled each other, it would be impossible for me to avoid a monotony of style which would become as tedious to the reader as vexatious to myself, I have occasionally admitted the lives of certain Saints by other writers, thereby giving a little freshness to the 'book, where there could not fail otherwise to have been aridity; but I have, I believe, in no case, inserted a life by another pen, without verifying the authorities.
At the head of every article the authority for the life is stated, to which the reader is referred for fuller details. The editions of these authorities are not given, as it would have greatly extended the notices, and such information can readily be obtained from that invaluable guide to the historian of the Middle Ages, Potthast : Bibliotheca Historica Mcdii ^vi, Berlin, 1862; the second part of which is devoted to the Saints.
I have no wish that my work should be regarded as intended to supplant that of Alban Butler. My line is somewhat different from his. He confined his atten- tion to the historical outlines of the saintly lives, and he rarely filled them in with anecdote. Yet it is the little details of a man's life that give it character, and impress themselves on the memory. People forget the age and parentage of S. Gertrude, but they re- member the mouse running up her staff.
A priest of the Anglican Church, I have undertaken to write a book which I hope and trust will be welcome to Roman and Anglican Catholics, alike. It would have been unseemly to have carried prejudice, imper-
Author s Preface to First Edition ix
tinent to have obtruded sectarianism, into a work like this. I have been called to tread holy ground, and kneel in the midst of the great company of the blessed ; and the only fitting attitude of the mind for such a place, and such society, is reverence. In reading the miracles recorded of the Saints, of which the number is infinite, the proper spirit to observe is, not doubt, but discrimination. Because much is certainly apocry- phal in these accounts, we must not therefore reject what may be true. The present age, in its vehement naturalism, places itself, as it were, outside of the circle of spiritual phenomena, and is as likely to deny the supernatural agency in a marvel, as a mediaeval was Hable to attribute a natural phenomenon to spiritual causes. In such cases we must consider the evidence and its worth or worthlessness. It may be that, in God's dealings with men, at a time when natural means of cure were unattainable, the supernatural should abound, but that when the science of medicine became perfected, and the natural was rendered available to all, the supernatural should, to some extent, at least, be withdrawn.
Of the Martyrologies referred to, it may be as well to mention the dates of the most important. That of Ado is of the ninth century, Bede's of the eighth ; ^ there are several bearing the name of S. Jerome, which differ from one another, they are forms of the ancient Roman Martyrology. The Marty rology of Notker (d. 912), of Rabanus Maurus (d. 856), of Usuardus (875), of Wandalbert (circ. 881). The general catalogue of the Saints by Ferrarius was ^ This only exists in an interpolated condition.
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Authors Preface to First Edition
published in 1625, the Martyrology of Maurolycus was composed in 1450, and published 1568. The modern Roman Martyrology is based on that of Usu- ardus. It is impossible, in the limited space available for a preface, to say all that is necessary on the various Kalendars, and Martyrologies, that exist, also on the mode in which some of the Saints have received apotheosis. Comparatively few Saints have received formal canonization at Rome ; popular veneration was regarded as sufficient in the mediaeval period, before order and system were introduced; thus there are many obscure Saints, famous in their own localities, and perhaps entered in the kalendar of the diocese, whose claims to their title have never been authori- tatively inquired into, and decided upon. There is also great confusion in the monastic kalendars in appropri- ating titles to those commemorated ; here a holy one is called " the Venerable," there " the Blessed," and in another " Saint." With regard also to the estimation of authorities, the notes of genuineness of the Acts of the martyrs, the testo whereby apocryphal lives and interpolations may be detected, I should have been glad to have been able to make observations. But this is a matter which there is not space to enter upon here.
The author cannot dismiss the work without ex- pressing a hope that it may be found to meet a want which he believes has long been felt ; for English literature is sadly deficient in the department of hagiology.
>^ ^
* iS
INTRODUCTION
TO THE
LIVES OF THE SAINTS
^ THE MARTYROLOGIES
MARTYROLOGY means, properly, a list of witnesses. The martyrologies are cata- logues in which are to be found the names of the Saints, with the days and places of their deaths, and generally with the distinctive char- acter of their sanctity, and with an historic summary of their lives. The name is incorrect if we use the word " martyr " in its restricted sense as a witness unto death. " Hagiology " would be more suitable, as a martyrology includes the names of many Saints who were not martyrs. But the term "Martyrology" was given to this catalogue at an early age, when it was customary to commemorate only those who were properly martyrs, having suffered death in testimony to their faith ; but it is not unsuitable if we regard as martyrs all those who by their lives have testified to the truth, as indeed we are justified in doing.
In the primitive Church it was customary for the
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xii Introduction
Holy Eucharist to be celebrated on the anniversary of the death of a martyr — if possible, on his tomb. Where in one diocese there were several martyrs, as, for instance, in that of Caesarea, there were many days in the year on which these commemorations were made, and the Church — say that of Caesarea — drew up a calendar with the days marked on which these festivals occurred.
In his " Church History," Eusebius quotes a letter from the Church of Smyrna, in which, after giving an account of the martyrdom of their bishop, S. Polycarp, the disciple of S. John the Divine, the Smyrnians observe : " Our subtle enemy, the devil, did his utmost that we should not take away the body, as many of us anxiously wished. It was suggested that we should desert our crucified Master, and begin to worship Polycarp. Fools ! who knew not that we can never desert Christ, who died for the salvation of all men, nor worship any other. Him we adore as the Son of God ; but we show respect to the martyrs, as His disciples and followers. The centurion, therefore, caused the body to be burned ; we then gathered his bones, more precious than pearls, and more tried than gold, and buried them. In this place, God willing, we will meet, and celebrate with joy and glad- ness the birthday of this martyr, as well in memory of those who have been crowned before, as by his example to prepare and strengthen others for the combat." ^
S. Polycarp suffered in the year i66; he had been ordained Bishop of Smyrna by S. John in 96. This
1 Euseb., "Hist Eccl.," lib. iv., cap. xv.
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Introductio7i xiii
passage is extremely interesting, for it shows us, in the age following that of the apostles, the Church already keeping the festivals of martyrs, and, as we may con- clude from the words of the letter, over the tombs of the martyrs. In this the Church was following the pattern shown to S. John in vision ; for he heard the cry of the souls of the martyrs reposing under the altar in heaven. Guided, doubtless, by this, the Church erected altars over the bodies of saints. Among the early Christian writers there are two, S. Paulinus of Nola, and Prudentius, whose testimony is of intrinsic value, not only from its being curiously interesting, but because it is so full and unequivocal as to the fact of the tombs of the martyrs being used as altars.^ In one of his letters to Severus, S. Paulinus encloses some verses of his own composition, which were to be inscribed over the altar under which was deposited the body of S. Clavus, of whom the venerable prelate says :
" Sancta sub seternis altaribus ossa quiescunt." *
Before describing the basilica of Nola, the Saint proceeds to give a sketch of another but a smaller church, which he had just erected in the town of Fondi. After furnishing some details about this latter edifice, he says, "The sacred ashes — some of the blessed relics of the apostles and martyrs — shall consecrate this little basilica also in the name of Christ, the Saint of saints, the Martyr of martyrs, and the Lord of
^ S. Paulinus was born a.d. 353, and elected Bishop of Nola a.d. 409. Prudentius was born A.D. 348.
"^ Ep. xii., ad Severum, " His holy bones 'neath lasting altars rest."
^ Ij.
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XIV
Introduction
lords." ^ For this church two inscriptions were com- posed by Paulinus : one, to accompany the painting with which he had adorned the apse ; the other, to announce that portions of the rehcs of the Apostle S. Andrew, of the Evangelist S. Luke, and of S. Nazarius, and other martyrs, were deposited under the altar. His verses may be thus rendered :
" In royal shrines, with purple marble graced, Their bones are under lighted altars placed. A holy band enshrined in one small chest, Full mighty names within its tiny breast."
Prudentius visited not only the more celebrated churches in Spain built over the bodies of the martyrs, he being a Spaniard by birth, but he also visited those of Italy and Rome on a journey made in 405. During his residence in the capital of Christianity, the poet frequented the catacombs; and he has bequeathed to us a valuable record of what he there saw. In his hymn in honour of S. Hippolytus, he tells us that he visited the sepulchral chapel in which were deposited the remains of the martyr ; and, after having described the entrance into the cemetery, and the frescoes that adorned it, he adds :
•' In gloomy cave the martyr's corpse is placed, And there to God with sacred altars graced, To give the sacrament the board is spread, And zealous guard the holy martyr's bed. The bones are resting in this hallowed tomb, To wait th' eternal Judge's gracious boon ; And there with holy food are nourished those Who call on Christ where tawny Tiber flows.'"'
^ Ep. xii., ad Severum.
Hymn xi.
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Introduction xv
In his other hymns, Prudentius bears the most unequivocal testimony to the practice, even then a long time in use, of depositing the relics of the Saints immediately under the altar. It is unnecessary to quote more. The assertions of ancient writers on this point have been several times verified. The bodies of the martyrs have been discovered under the high altars of the churches dedicated to God in their memory. The body of S. Martina, together with those of two other martyrs, SS. Concordens and Epiphanius, were found in 1624 under the high altar of the ancient church near the Roman Forum, which bears the name of the Saint. The body of S. Agnes, and that of another virgin martyr, were also ascertained to be under the high altar of her church, denominated Fuori delle Mura. These, however, had all been removed from the Catacombs into Rome, within the walls.
Now this fact being established, as well as that of the annual commemoration of the Saint reposing in the church, it follows that it became necessary for a Church to draw up calendars marking those days in the year which were consecrated to the memory of martyrs whose relics were preserved in it ; for instance, in the Church of Fondi, which contained relics of S. Andrew, S. Luke, S. Nazarius, and others, the Holy Eucharist would be celebrated over the relics on the day of S. Andrew, on that of S. Luke, on that of S. Nazarius, and so on ; and it would be necessary for the Church to have a calendar of the days thus set apart.
In the first centuries of the Church, not only the
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Saints whose bodies reposed in the church, but also the dead of the congregation were commemorated.
When a Roman Consul was elected, on entering on his office he distributed among his friends certain presents, called diptychs. These diptychs were fold- ing tablets of ivory or boxwood, sometimes of silver, connected together by hinges, so that they could be shut or opened like a book. The exterior surface was richly carved, and generally bore a portrait of the Consul who gave them away. Upon the inner surface was written an epistle which accompanied the present, or a panegyric on himself. They were reminders to friends, given much as a Christmas card is now sent. The diptych speedily came into use in the Church. As the Consul on his elevation sent one to his friends to remind them of his exaltation, so, on a death in the congregation, a diptych was sent to the priest as a reminder of the dead who desired the prayers of the faithful. At first, no doubt, there was a pack of these little memorials, each bearing the name of the person who desired to be remembered at the altar. But, for convenience, one double tablet was after a while employed instead of a number, and all the names of those who were to be commemorated were written in this book. From the ancient liturgies we gather that it was the office of the deacon to rehearse aloud, to the people and the priest, this catalogue registered in the pubHc diptychs. In the " Ecclesiastical Hier- archy," attributed to S. Dionysius the Areopagite, but really of a later date, the end of the fifth century, the author says of the ceremonies of the Eucharist, that after the kiss of peace, "When all have reciprocally
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Introduction xvii
saluted one another, there is made the mystic recitation of the sacred tablets." ^ In the Liturgy of S. Mark we have this, "The deacon reads the diptychs (or cata- logue) of the dead. The priest then bowing down prays : To the souls of all these, O Sovereign Lord our God, grant repose in Thy holy tabernacle, in Thy kingdom, bestowing on them the good things promised and prepared by Thee," etc.
It is obvious that after a while the number of names continually swelling would become too great to be recited at once. It became necessary, therefore, to take some names on one day, others on another. And this originated the Necrologium, or catalogue of the dead. The custom of reading the diptychs has ceased to be observed in the Roman Liturgy, though we find it indicated there by the "Oratio supra Diptycha." At present, when the celebrating priest arrives at that part of the Canon called the "Memento," he secretly commemorates those for whose souls he more par- ticularly wishes to pray.
But, in addition to the diptychs of those for whom the priest and congregation were desired to pray, there was the catalogue of the Martyrs and Saints for whom the Church thanked God. For instance, in the modern Roman Mass, in the Canon we have this commemora- tion: "Joining in communion with, and reverencing, in the first place, the memory of the glorious and ever- virgin Mary, Mother of our God and Lord Jesus Christ ; as also of Thy blessed apostles and martyrs, Peter and Paul, Andrew, James, John, Thomas, James, Philip, Bartholomew, Matthew, Simon and Thaddaeus ; Linus, ^ " Eccl. Hierarch.," cap. iii.
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xviii Introduction
Cletus, Clement, Xystus, Cornelius, Cyprian, Laurence, Chrysogonus, John and Paul, Cosmas and Damian, and of all Thy Saints," etc. This is obviously a mere frag- ment of a commemoration of the Blessed Virgin, of the apostles, and then of the special Roman martyrs. The catalogue of the Saints to be remembered was long; there were hundreds of martyrs at Rome alone, and their names were written down on sacred diptychs especially appropriated to this purpose. Such an in- scription was equivalent to the present ceremony of canonization. The term canonization itself tells the history of the process. It is derived from that part of the Mass called the Canon, in which occurs that memorial already quoted. On the day when the Pope, after a scrutinizing examination into the sanctity of a servant of God, formally inscribes him among the Saints, he adds his name at the end of those already enumerated in the Canon, after " Cosmas and Damian," and immediately reads Mass, adding this name at this place. Formerly every bishop could and did canonize — that is, add the name of any local Saint or martyr worthy of commemoration in his diocese.
When the list became long, it was found impracti- cable to commemorate all nominatim at once, and the Saints were named on their special days. Thus, out of one set of diptychs grew the Necrologium, and out of the other the Martyrology.
The Church took pains to collect and commit to writing the acts of the martyrs. This is not to be wondered at; for the martyrs are the heroes of Christianity, and as the world has her historians to
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Introdtiction xix
record the achievements of the warriors who have gained renown in conflict for power, so the Church had her officers to record the victories that her sons won over the world and Satan. The Saints are the elect children of the spouse of Christ, the precious fruit of her body ; they are her crown of glory. And when these dear children quit her to reap their eternal reward, the mother retains precious memorials of them, and holds up their example to her other children to encourage them to follow their glorious traces.
The first to institute an order of scribes to take down the acts of the martyrs was S. Clement, the disciple of S. Peter, as we are told by Pope S. Damasus, in the "Liber Pontificale." ^ According to this tradition, S. Clement appointed seven notaries, men of approved character and learning, to collect in the city of Rome, each in his own region of the city, the acts of the martyrs who suffered in it. To add to the guarantee of good faith. Pope S. Fabian ^ placed these seven notaries under the control of the seven subdeacons, who with the seven deacons were placed over the fourteen cardinal regions of the city of Rome. Moreover, the Roman Pontiffs obtained the acts of martyrs who had suffered in other churches. These acts were the proces verbal of their trial, with the names of the judges under whom they were sentenced, and an account of the death endured. The acts of S. Philip of Heraclea, SS. Hilary and Tatian, and SS. Peter, Paul, Andrew, and Dionysia, are examples
^ S. Damasus was born a.d. 304, and died A.D. 384. ^ He died a.d. 250 ; see Ep. i.
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XX Introduction
of such acts. Other acts were those written by eye- witnesses, sometimes friends of the martyrs ; those of the martyrs, SS. Perpetua, FeHcitas, and their com- panions are instances. The first part of these was written by S. Perpetua herself, and reaches to the eve of her martyrdom ; then another confessor in the same prison took the pen and added to the eve of his death, and the whole was concluded by an eye- witness of their passion. Other acts again were written by those who, if not eye-witnesses, were able, from being contemporaries and on the spot, to gather reliable information ; such are the narratives of the martyrs of Palestine by Eusebius, Bishop of Ceesarea, Unfortunately, comparatively few of the acts of the martyrs have come down to us in their genuine freshness; and the Church of Rome, which set the example in appointing notaries to record the facts, has been most careless about preserving these records unadulterated ; so that even the acts of some of her own bishops and martyrs, S. Alexander, and S. MarcelHnus, and S. Callixtus, are romances devoid of all stamp of truth.
TertuUian^ says that on the natal days, that is, on the days of martyrdom of the Saints who have suffered for Christ, " We keep an annual commemoration." It is easy to see how this usage necessitated the drawing up of lists in which were inscribed not only the names of the martyrs, and the place of their decease, but also a few words relative to their conflict, so that the people might associate their names with their victories, and the names might not become, in time, to them empty ' Born A.D. i6o, died A.D. 245.
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Introduction xxi
sounds. S. Cyprian was absent from Carthage when the persecution was raging there, but he wrote to his clergy, "Note the days of their death, that we may celebrate their commemorations along with the memo- rials of the martyrs." ^ S. Augustine says,^ *' The Christian people celebrate the memory of the martyrs with religious solemnity, both to excite to imitation, and that they may become fellows in their merits and be assisted by their prayers."
Adrian I. quotes the 13th Canon of the African Church and the 47th of the third Carthaginian Council, in a letter to Charlemagne, in which he says, "The Sacred Canons approved of the passions of the Holy Martyrs being read in Church when their anniversary days were being celebrated."
The names of the martyrs to be commemorated were announced on the eve. By degrees other names besides those of martyrs were introduced into the Martyrologies, as those of faithful servants of God whose lives were deserving of imitation, but who had not suffered to the death in testimony to the truth. Thus we have confessors, or those who endured hardships for Christ, doctors, or teachers of the Church, virgins, widows, bishops and abbots, and even penitents.
The Martyrologies may be divided into two series, the ancient and the modern. We need only concern ourselves with the Ancient Martyrologies.
The first to draw up a tolerably full Martyrology was Eusebius the historian, Bishop of Caesarea in Palestine, and he did this at the request of the Emperor ^ Ep. xxxvii. * Lib. xx., contra Faustum, cap. xxi.
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xxii Introduction
Constantine. In this Martyrology he noted all the martyrs of whom he had received an authentic account on the days of their suffering, with the names of the judges who sentenced them, the places where they suffered, and the nature of their sufferings. Eusebius wrote about A.D. 320, but there were collections of the sort already extant, as we may learn from the words of S. Cyprian already quoted, who in his in- structions to his clergy ordered them to compile what was practically a Martyrology of the Carthaginian Church.
We have not got the Greek Martyrology of Eusebius, but we have the Latin version made by S. Jerome. Bede says of this, "Jerome was not the author, but the translator of this book ; Eusebius is said to have been the author."
But even this Latin version has not come down to us in its original form. There are numerous copies, purporting to be the Martyrology of S. Jerome, still extant, but hardly two of them agree. The copies have been amplified. The occasion of S. Jerome making his translation was as follows. At the Council of Milan, held in 390, the presiding Bishop, Gregory of Cordova, read out daily on the eve, as usual, the lists of martyrs whose anniversary was to be celebrated on the morrow. As a good number of those present knew nothing of the martyrs thus commemorated, they wrote by the hands of Chromatins, Bishop of Aquileja, and Helio- dorus. Bishop of Altino, to S. Jerome, then at Beth- lehem, to request him to draw up for their use a Martyrology out of the collection made by Eusebius of Caesarea.
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Introduction xxiii
To this S. Jerome answered by letter, stating that he had got the passions of the martyrs written by Eusebius, and that he would gladly execute what was asked of him. With this letter he sent the Martyr- ology, with the name of a martyr to every day in the year except the first of January.^ Unfortunately, as already said, we have not got a copy of the Martyrology unamended and unenlarged.
The " Martyrologium Romanum Parvum," on which Ado of Vienne pretended to have based his Martyr- ology, and which was published by Rosweydus, the learned BoUandist, in 1613, is now entirely discredited. It was a forgery of Ado concocted before he became Bishop of Vienne — but of this more presently.
Cassiodorus, in his " Institution of Divine Lessons," says, " Read constantly the passions of the martyrs, which among other places you will find in the letter of S. Jerome to Chromatins and Heliodorus ; they flourished over the whole earth, and provoked to imitation ; you will be led thereby to the heavenly kingdom."
The next Martyrology of any importance to that of Jerome, is one composed by the Venerable Bede. In the catalogue of his own works that he drew up, he says : " I wrote a Martyrology of the natal days of the holy martyis, in which I took care to set down all I could find, not only on their several days, but I also gave the sort of conflict they underwent, and under what judge they conquered the world."
1 The copies of these letters prefixed to the Martyrology vary greatly, and their authenticity has been questioned ; bui the circumstance is probably true.
VOL. I. C
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xxlv Introduction
If we compare this Martyrology with the Acts of the Martyrs, we see at once that Bede took his ac- count from them verbatim, merely condensing the narrative.
The Martyrology of Bede was written about 720; Drepanius Florus, a priest of Lyons, who died 860, added to it considerably, and most of the copies of Bede's Martyrology that we have are those enlarged by Florus.
The next martyrologist is Ado, Bishop of Vienne, who has been already mentioned in connection with the " Martyrologium Parvum." Ado was born about the year 800, and died in 875. In his preface, Ado says : " For this work of noting on their proper days the nativities of the Saints, which are generally found confusedly in calendars, I have made use of a vener- able and very ancient Martyrology, at Aquileja, sent to a certain holy bishop by the Roman Pontiff, and this was lent me, when at Ravenna, for a few days by a certain religious brother. This I diligently copied, and thought to place it at the head of my work. I have, however, inserted the passions of the Saints somewhat longer in this Martyrology, for the use of the infirm brothers, and those less able to get at books, that they may be able to read out of a little book a compendium to the praise of God and the memory of the martyrs, instead of overhauling a host of big volumes with much labour." The assertion of Ado was false. It was a fraudulent assertion, as has been conclusively demonstrated by Dom Quentin in " Les Martyrologes historiques," 1908.
S. Gregory the Great, in his 29th Epistle, says:
^^-
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^
Inti'odiiction xxv
" We have the names of nearly all the martyrs with their passions set down on their several days, collected into one volume, and we celebrate the Mass daily in their honour." On this passage Ado pretended to base his work. Actually, it was based on the Martyr- ology of Lyons, itself founded on that of Bede.
The next martyrologist was Usuardus, monk of Saint-Germain-des-Pres, who died in 876. He wrote his Martyrology at the request of Charles the Bald, who was dissatisfied with the Martyrologies of Jerome and of Bede because they were too short in their narratives, and also because several days in the calendar were left blank. This account, which Usu- ardus gives in his preface, does not tally with the words of the epistle attributed to S. Jerome that precedes his Martyrology ; and leads to the suspi- cion that this portion of the epistle, at least, is not genuine. Usuardus certainly used the Martyrologies of Ado and Florus as the basis of his work. This compilation of Usuardus was so full, that it displaced the earlier Martyrologies in a great many churches. The best edition of the Martyrology of Usuardus is that of Solerius, Antwerp, 1714-1717. The modern Roman Martyrology is founded upon that of Usuardus.
Usuardus was followed by Wandelbert, monk of Prum, who died in 870. Wandelbert followed the Martyrologies of SS. Jerome and Bede, as amplified by Florus, and wrote the notices of the martyrs in hexameter Latin verses. This monument of patience is composed of about 360 metrical pieces, of which each contains the life of the Saint commemorated on the day. To these, which form the bulk of the work.
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xxvi Introduction
are prefixed others of less importance, prefaces, dedi- catory epistles to Lothair, preliminary discourses on the importance of the Martyrology, on the knowledge of times and seasons, months and days, etc. Although Wandelbert wrote for the most part in hexameters, he abandoned them occasionally for lyric metres, which he managed with less facility. D'Ach6ry published this Martyrology in his " Spicilegium," but the edition
is a bad one.
There have been many later Martyrologies, but these are of far inferior importance, and need not be here enumerated. In the East, the Greeks had anciently their collections. That of Eusebius probably formed the basis of later Menologies. In the Horology are contained calendars of the Saints for every day with prayers; this portion of the Horology is called the Menology.
The Menology is divided into months, and contains the lives of the Saints, in abridgment, for each day, or the simple commemoration of those whose acts are extant. The Menology of the Greeks is, therefore, much the same as the Latin Martyrology, and there are almost as many Menologies as there are Martyr^ ologies. The principal is that of the Emperor Basil II. (d. 1025), published by Ughelli in his "Italia Sacra." The larger Menologies are entitled " Synaxaria," be- cause they were read in the churches on days of assembly. These lives are very long, and the Men- ology contains the substance in a condensed form.
The modern Roman Martyrology was drawn up by order of Pope Gregory XIII., who appointed for the purpose eight commissaries, amongst whom was Baro-
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Introduction xxvii
nius. It leaves much to be desired, as it bristles with inaccuracies. A fresh edition was issued with some corrections by Benedict XIV. It demands a careful revision. Many of its inaccuracies have been pointed out in the course of this work.
It is impossible to dismiss the subject of Martyr- ologies without a word on the "Acta Sanctorum" of the Bollandists. This magnificent collection of Lives of the Saints is arranged on the principle of the Synaxarium, or Martyrology — that is to say, the Saints are not given in their chronological order, but as they appear in the calendar.
Heribert Resweidus, of Utrecht, was a learned Jesuit father, born in 1563, who died 1629. In 1607 he pub- lished the " Fasti sanctorum quorum vitae manuscriptas in Belgio," a book containing the plan of a vast work on the lives of all the Saints, which he desired to undertake. In 1613 he published "Notes on the old Roman Martyrology," which he was the first to dis- cover. In 161 5 he brought out the "Lives of the Hermits," and in 1619 another work on the "Eremites of Palestine and Egypt." In 1626 he published the " Lives of the Virgin Saints." He died before the great work for which he had collected, and to which he had devoted his time and thoughts, was begun. But the project was not allowed to drop. It was taken up by John Bollandus, another Jesuit ; with him were associated two other fathers of the same order, Hen- schenius and Papebrock, and in 1643 appeared the January volumes, two in number. In 1648 the three volumes of the February Saints issued from the press. Bollandus died in 1665, ^^^d the March volumes, three
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xxviii Introduction
in number, edited by Henschenius and Papebrock, appeared in 1668. As the work proceeded, material came in in abundance, and the work grew under their hands. May was represented by seven volumes; so also June, July, and August. The compilation is not yet complete. But a large store of material has been accumulated, that serves for the remaining volumes, and which is also poured forth in the quarterly issues of the "Annalecta BoUandiana," of which thirty-two volumes have been issued up to the end of 191 3. Naturally, the earlier volumes of the "Acta Sanc- torum " are very incomplete, and deserve to be en- tirely recast and to be greatly amplified.
The principle on which the Bollandists have worked is an excellent one. They have not themselves written the lives of the Saints, but they publish every scrap of record, and all the ancient acts and lives of the Saints that are extant. The work is a storehouse of historical materials. To these materials the editors prefix an introductory essay on the value and genu- ineness of the material, and on the chronology of the Saint's life. They have done their work con- scientiously and well. Only occasionally have they omitted acts or portions of lives which they have regarded as mythical or unedifying. These omissions are to be regretted, as they would have been in- structive.
Another valuable repository of the lives of Saints is Mabillon's " Collection of the Acts of the Saints of the Order of S. Benedict," in nine volumes, published 1668-1701. The arrangement in this collection is by centuries. Theodoric Ruinart, in 1689, published the
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Introduction xxix
Acts of the Martyrs, but not a complete series ; he selected only those which he regarded as genuine.
With regard to England, there is a Martyrology of Christ Church, Canterbury, written in the thirteenth century, and now in the British Museum (Arundell MSS., No. 68) ; also a Martyrology written between 1220 and 1224, from the south-west of England ; this also is in the British Museum (MSS. Reg. 2, A. xiii.). A Saxon Martyrology, incomplete, is among the Har- leian MSS. (2785) in the same museum. It dates from the fourteenth century. There is a transcript among the Sloane MSS. (4938), of a Martyrology of North English origin, but this also is incomplete. There are others, later, of less value. The most interesting is "The Martiloge in Englysshe, after the use of the chirche of Salisbury," printed by Wynkyn de Worde in 1526, reissued by the "Henry Bradshaw Society" in 1893. To these Martyrologies must be added the "Legenda" of John of Tynemouth, A.D. 1350; that of Capgrave, A.D. 1450, his "Nova Legenda," printed in 1 5 16, and recently edited by Horstmann, 1901 ; Whit- ford's "Martyrology," 1526, reprinted by the Henry Bradshaw Society, 1891 ; Wilson's " Martyrologue," 1st edition, 1608, 2nd edition, 1640; and Bishop Challoner's " Memorial of Ancient British Piety," 1761. Recently the Rev. Richard Stanton, Priest of the Oratory, London, has issued an invaluable " Martyr- ology of England and Wales," 1887.
Scottish Kalendars have been reprinted and com- mented on, and brief lives of the Saints given by the late Bishop Forbes of Brechin, in " Kalendars of Scottish Saints," Edinburgh, 1872.
^ ,j(
The Welsh and Cornish Saints have been taken in hand by the Author and the Rev. John Fisher, B.D., and their Lives have been pubhshed in four volumes by the Cj'mmrodorion Society.
May 1 9 14.
S. BARING-GOULD.
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*
CONTENTS
Adalhardt .... 34 Adelelm . . . .465
Adrian 128
Aelred 176
Agatho 137
Agnes 317
Aidan 471
Aldegund . . . .464
Aldric 96
Alexander Acoeme-
tus . . SS. Anastasius
22i
and
comp. .... 334 B. Angela of Foligni . 63 S. Anteros .... 38 „ Anthony .... 249 „ Apollinaris Synclet. 70 „ Apollo ..... 372 Arcadius .... 162 Archelaa and others 278
SS
P.\GE
S. Artemas .... 370
Asclas 346
Athanasius . . ' . 38
Atticus 100
Audifax 285
Augurius ... . 312
B
|
s. |
Babylus . . . |
361 |
|
Baldwin . . . |
112 |
|
|
Balthazar . . . |
148 |
|
|
Barsas of Edessa |
464 |
|
|
Bassian of Lodi . |
286 |
|
|
Bathild .... |
394 |
|
|
Benedict Biscop |
167 |
|
|
Bertilia .... |
=^1 |
|
|
SS. |
Blaithmac and comp |
. 289 |
|
s. |
Brithwald . . . |
131 |
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XXXII
Contents
S. Cadoc ....
,, Cassaria . . •
„ Canute Lavard .
„ Cedd ....
,, Ceolwulf . . .
„ Charlemagne. .
„ Christiana . . . Circumcision, The .
S. Clement of Ancyra
„ Concord . . . Conversion of S. Paul
S. Cyriacus . . .
„ Cyril, Alexandria
„ Cyrinus . . . SS. Cyrus, John, and others . . . .
D
S. Dafrosa „ Datius . „ Deicolus „ Devota . „ Domitian
PAGE 167
97
91 236
437 146
I 347
3 370
163 418
44 469
57 210 280
399 136
S. Egwin 160
SS. Elvan and Mydwyn Epiphany, The
S. Enninold ,
„ Eulogius
„ Euthymius
„ Eutropius
5
82
86
312
305
163
F
Fabian 299
Fechin 310
Felix 199
Fillan 127
Francis of Sales . . 443 Frodobert . . . .112 Fructuosus . .312 Fulgentius ... 10 Fursey 243
Gaudentius Genoveva . Genulph . Gerlach Germanicus Gildas . . Gonsalvo . Gordius B. Gotfried .
334 46 247 81 284 440 142
42 194
S. Gregory of Langres 58 „ Gudula 115
H
S. Habakkuk. . . ,, Henry .... SS. Hermylus and Stra tonicus . . S. Hilary . . . „ Honoratus „ Hyacintha „ Hyginus . .
I
285
245
179 182 240 466 149
S. Isidore 228
J
S. James (Tarantaise) 242 James the Penitent 433 John the Almsgiver 348 John the Calybite . 233 John Chrysostom . 400 John of Therouanne 415 Julian of Le Mans . 398 SS. Julian and comp. . 121
S. Justina 133
SS. Juventineand Maxi-
mus 371
K
S. Kentigern
187
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Contents
XXXlll
PAGE 287 119 278
88
99
413
Launomar .... Laurence Justiniani Leobard .... Lucian of Antioch . Lucian of Beauvais Lupus of Chalons .
M
Macarius, Alexandria 28
Macarius, Egypt . 221
Macedonius
Macra .
Macrina
SS.
S.
SS,
Marcella Marcellus Marcian Marciana Mares .
Maris and others Martha .... Martyrs at Lichfield Martyrs in the The baid .
Maurus . Maximus Meinrad Melanius Melas . Melor . Mildgytha Mochua or Cronan Mochua or Cuan Mosentius . . .
N
S. Nicanor
362 85
2Q.2 470 238
120
374
285
285
28
65
234 371 321
85
239
44
20
19
163
133
O
S. Odilo ...... 20
B. Ordorico . . . .211
S. Oringa 146
SS
P
Palaemon . . Palladius . Patiens . . . Patroclus . . Paul. . . . Paula . . ■ Paul and comp. S. Paulinus . . Pega . . . Peter Balsam Peter Nolasco Peter of Canterbury Peter of Sebaste Peter's Chair Pharaildis Polycarp Poppo . Pra^jectus Primus . Prisca . Priscilla
PAGE 149 417
384 277
43^ 118
39
474
86
125
275 60
378 375 375 44 276
238
R
S. Raymund . . . -357 „ Rigobert . . . . 61 „ Rumon 57
S
S. Sabine 273
SS. Sabinian and Sabina 439
S. Salvius 160
SS. Satyrus and others. 163 S. Sebastian .... 300 „ Serapion .... 474 ,, Sethrida . . . .138 „ Severinus . . . .101 „ Silvester . . . . 36 „ Simeon Stylites . . 72 „ Simeon the Old. • 383 SS. Speusippus and
others .... 246 S. Sulpicius Severus . 442
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XXXIV
Contents
PACK
S, Susanna .... 278 „ Syncletica .... 67
T
S. Telemachus ... 7 „ Telesphorus ... 65 „ Thecla 278
SS. Thecla and Justina 133 S. Theodoric . . . . 4M ,, Theodosius . . -15'
SS. Theodulus & comp. 202 „ Theognis & comp. . 44 „ Theoritgitha . . . 397
SS. Thyrsus and comp. 416 „ Tigris and Eutro-
pius 163
S. Timothy . ■ • • 359
„ Titus 53
„ Tyllo 94
U S. Ulphia 472
^ PAGE
S. Valentine .... 9° „ Valerius of Treves . 439 „ Valerius (Saragossa) 417 „ Veronica of Milan . 196 „ Vincent . . . .331 „ Vitalis 156
W B. Walter of Bierbeeke 341 S. William (Bourges) . 139
„ Wulsin 118
„ Wulstan .... 290
X
SS. Xenophon and Mary 389 „ XXXVIII Monks,
in Ionia. . . . I75
Z
SS. Zosimus and Atha-
nasius .... 38
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LIST OF ILLUSTRATIONS
Silver-gilt Monstrance .... Frontispiece
In the Treasury of the Cathedral, Aix-la-Chafelle. INCIPIT PROLOGUS to face p. V
The Circumcision of Christ . . . . „ i
From the grand Vienna edition of the " Missale Romamiin."
Oblation of an Infant to a Religious
Community onp. yj
S. Genoveva to face p. 48
Frovi " CaractMstiqties des Saints dans T Art popiilaire t'niim^rees et expliquees," par le P. Ch. Cahirr, de la Compagnie de Jesus, ^to. Paris, 1867.
S. Simeon Stylites ,,72
Fro/n Honk's " Everyday Book."
The Epiphany ... . . . „ 82
From the I'ienna Missal.
Worshippers at the Shrine of a Saint . o?ip.2>7 Adoration of the Magi .... to face p. 87
S. Cedd ,,91
Seal of the City of Brussels . . . . on p. 98
S. Genoveva ,,132
S. Egwin, Bp. of Worcester . . . to face p. 160
After Cahiek.
S. Benedict Biscop » 16S
XXXV ^— — ^
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XXXVl
List of Illustrations
S. Aelred, Ab. of Rievaux
From a Design by A. Welby Pugin.
S. Odilo
S. Hilary Baptizing S. Martin of Tours
From a Window, dated 1528, in the Church of S. Florentin, Yonne.
The Three Children in the Fiery Fur- nace
From the Catacombs.
Seal of Robert Wishart, Bp. of Glas- gow, 1272- 1316 ....
Hermit Saints— S. Anthony
Hermit Saint ....
From a Drawing by A. Welby Pugin,
S. Ceolwulf(?) ....
S. HONORlfe
After Cahier.
S. Anthony tortured by Demons
From the Design by Martin Schonguer. The Chair of S. Peter in the Vatican S. Peter's Commission, "Feed my Flock The Apostolic Succession . Baptism and Confirmation
From a Painting in the Catacombs.
S. Wulstan, Bp. of Worcester
From a Design by A. Welby Pugin
SS. Fabian and Sebastian .
to face p. 176
. on p. 178 to face p. 184
184
|
• |
. on p. 198 |
|
• • |
„ 214 |
|
• |
to face p. 216 |
|
• • |
. on p. 237 |
|
• |
to face p. 240 |
|
• • |
„ 252 |
|
ER. |
|
|
TCAN |
. on p. 274 |
|
OCK" |
to face p. 274 |
|
• |
„ 274 |
|
• |
. on p. 2S3 |
|
• |
to face p. 296 |
|
. |
. on p. 298 |
^ ■ ^
List of Illustrations xxxvii
S. Sebastian tojacep. 304
From a Drawing by LuCAS ScHRAUDOLF.
The Peacock as a Christian Emblem . . 07t p. 311 S. Agnes tojacep.iib
From the Vienna Missal.
The Virgin Appearing to S, Ildephonsus , „ 356
After a Painting by Murillo in the Museum at Madrid.
S. Timothy „ 360
From a \\'indo7u of the Eleventh Century at Xeuweiler.
S. Paul on p. 369
After a Bronze in Chi-istian Museum in the Vatican.
The Conversion of S. Paul . . . to face p. 370
After the Cartoon by Raphael.
Alpha axd Omega ; the First and the
Last cft p. 2,77
SS. Paula, Prisca, and Paul . . . to face p. 384
S. Bathild „ 394
S. Cyril of Alexandria „ 424
After the Picture by DOMINICHINO (or DOMINIQUIN") in the Church of Grotta Ferrata, Rome.
S. Cyril of Alexandria „ 432
After Cahier.
Charlemagne and S. Louis . . . . „ 436
After a Picture in the Palais de Justice, Paris.
Baptism of Vanquished Saxons by Com- mand of Charlemagne . . . . on p. 438
From a Miniature of the i^th Centu>y in the Burgundy Library at Brussels.
^ 4<
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xxxviii List of Illustrations
to face fi. 448 „ 460
. on p. 464
S. Francis of Sales .... S. Aldegund
After Cahier.
Virgin in Crescent ....
After Albert DOrek. S. Marcella to face p. 466
After an Engraving of the Seventee?ith Century.
S. Ulphia „ 468
From Cahier.
S. Peter Nolasco . . . , . From Cahier.
» 470
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■rill', CIRCUMCISIDN OF CHRIST. I'l 1)111 tlu' "HUkI X'ii'nnn I'Mition of the " MisSLile Ronianuiii.
Jan., p. I.]
[Jan. I.
* >J<
Lives of the Saints
January 1. K\)t iFcast of tfie (Circumcision of our Horti Jesus CC!jri'st.
S. Caspar, one of the Magi.
S. CoN'CORD, P. M., at Spoleto, in Untbria, circ. A.D. 175.
SS. Elvan, B., and Mvdwyn, in England, circ. A.D. 198.
S. Martina, V. 71/., at Rome, a.d. 235.
S. Paracodius, B. 0/ Vienne, a.d. 239.
S. Severus, M., at Ravenna, a.d. 304.
S. Telemachus, M., at Rome, a.d. 404.
S. FuLGENTiUS, B. C. o/Ruspe, in N. Africa, a.d. 533.
S. MocHUA, or CuAN, Ab. in Ireland, 6t/i cent.
S. MoCHUA, or Cronan, Ab. of Balla, in Ireland, yth cent.
S. EuGENDUJ, Ab. ofCondate, in t/U Jura, a.d. 581.
S. Fanchea, or Fain, V. Abss., ofRosairthir, in Ireland, tth cent.
S. Clare, Ab. of Vienne, circ. a.d. 660.
S. William, Ab. S. Benignus, at Dijon, A.D. 1031.
S. Odilo, Ab. Cluny, a.d. 1049.
THE CIRCUMCISION OF OUR LORD.
]HIS festival is celebrated by the Church in order to commemorate the obedience of our Lord in fulfilling all righteousness, which is one branch of the meritorious cause of our redemption, and by thai means abrogating the severe injunctions of the Mosaic law, and placing us under the grace of the Gospel.
God gave to Abraham the command to circumcise all male children on the eighth day after birth, and this rite was to be the seal of covenant with Him, a token that, through shedding of the blood of One to come, remission of the original sin inherited from Adam could alone be obtained
VOL. I. X
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Lives of the Saints. [January i.
It was also to point out that the Jews were cut off, and separate, from the other nations. By circumcision, a Jew belonged to the covenant, was consecrated to the service of God, and undertook to believe the truths revealed by Him to His elect people, and to hold the commandments to which He required obedience. Thus, this outward sign admitted him to true worship of God, true knowledge of God, and true obedience to God's moral law. Circumcision looked forward to Christ, who, by His blood, remits sin. Consequently, as a rite pointing to Him who was to come, it is abolished, and its place is taken by baptism, which also is a sign of covenant with God, admitting to true worship, true knowledge, and true obedience. But baptism is more than a covenant, and therefore more than was circumcision. It is a Sacrament ; that is, a channel of grace. By baptism, supernatural power, or grace, is given to the child, whereby it obtains that which by nature it could not have. Cir- cumcision admitted to covenant, but conferred no grace. Baptism admits to covenant, and confers grace. By circum- cision, a child was made a member of God's ohti peculiar people. By baptism, the same is done ; but God's own people is now not one nation, but the whole Catholic Church. Christ underwent circumcision, not because He had inherited the sin of Adam, but because He came to fulfil all righteous- ness, to accomplish the law, and for the letter to give the spirit.
It was, probably, the extravagances committed among die heathen at the kalends of January, upon which this day fell, that hindered the Chinch for some ages from proposing it as an universal set festival. The \vritings of the Fathers are full of invectives against the idolatrous profanations of this day, which concluded the riotous feasts in honour of Saturn, and was dedicated to Janus and Strena, or Strenua, a goddess supposed to preside over those presents which were sent to,
■>b
>J<-
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January i.] S. ConCOKCl.
and received from, one another on the first day of the year, and which were called after her, strense ; a name which is still preserved in the etrennes, or gifts, which it is customary in France to make on New Year's Day.
But, when the danger of the heathen abuses was removed, by the establishment of Christianity in the Roman empire, this festival began to be observed; and the mystery of our Blessed Lord's Circumcision is explained in several ancient homilies of the fifth century. It was, however, spoken of in earlier times as the Octave of the Nativity, and the earliest mention of it as the Circumcision is towards the end of the eleventh century, shortly before the time of S. Bernard, who also has a sermon upon it. In the Ambrosian Missal, used at Milan, the services of the day contain special cautions against idolatry. In a Gallican Lectionary, which is sup- posed to be as old as the seventh century, are special lessons " In Circumcisione Domini." Ivo, of Chartres, in 1090, speaks of the observance of this day in the French Church. The Greek Church also has a special commemoration of the Circumcision.
S. CONCORD, P. M. (about 175.)
[S. Concord is mentioned in all the Latin Martyrologies. His festival is celebrated at Bispal, in the diocese of Gerona, in Spain, where his body is said to be preserved, on the 2nd Jan. His translation is commemo- rated on the 4th July. The following is an abridgment of his genuine Acts. J
In the reign of the Emperor Marcus Antoninus, there raged a violent persecution in the city of Rome. At that time there dwelt in Rome a sub-deacon, named Concordius, whose father was priest of S. Pastor's, Cordianus by name. Concord was brought up by his father in the fear of God, and
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v5-
4 Lives of the Saints. January i.
in the study of Holy Scripture, and he was consecrated sub- deacon by S. Pius, Bishop of Rome. Concord and his father fasted and prayed, and served the Lord instantly in the per- son of His poor. When the persecution waxed sore, said Concord to his father, " My lord, send me away, I pray thee, to S. Eutyches, that I may dwell with him a few days, until this tyranny be overpast." His father answered, " My son, it is better to stay here that we may be crowned." But Concord said, "Let me go, that I may be crowned where Christ shall bid me be crowned." Then his father sent him away, and Eutyches received him with great joy. With him Concord dwelt for a season, fervent in prayer. And many sick came to them, and were healed in the name of Jesus Christ.
Then, hearing the fame of them, Torquatus, governor of Umbria, residing at Spoleto, sent and had Concord brought before him. To him he said, " What is thy name ?" He answered, " I am a Christian." Then, said the Governor, *' I asked concerning thee, and not about thy Christ." S. Concord replied, " I have said that I am a Christian, and Christ I confess." The Governor ordered : " Sacrifice to tlie immortal gods, and I will be to thee a father, and will obtain for thee favour at the hands of the Emperor, and he will exalt thee to be priest of the gods." S. Concord said, " Harken unto me, and sacrifice to the Lord Jesus Christ, and thou shalt escape eternal misery." Then the governor ordered him to be beaten with clubs, and to be cast into prison.
Then, at night, there came to him the blessed Eutyches, with S. Anthymius, the bishop ; for Anthymius was a friend of the governor ; and he obtained permission of Torquatus to take Concord home with him for a few days. And dunng these days he ordained him priest, and they watched together in prayer.
And after a time, the governor sent and brought him
^-
January i.] SS. Elvau and Mydwy'7i. 5
before him once more and said to him, " What hast thou decided on for thy salvation?" Then Concord said, " Christ is my salvation, to whom daily I offer the sacrifice of praise." Then he was condemned to be hung upon the little horse ; and, with a glad countenance, he cried, " Glory be to Thee, Lord Jesus Christ !"
After this torment he was cast into prison, with irons on his hands and neck. And blessed Concord began to sing praise to God in his dungeon, and he said, " Glory be to God on high, and in earth peace to men of good wall." Then, that same night, the angel of the Lord stood by him, and said, " Fear not to play the man, I shall be with thee."
And when three days had passed, the governor sent tvvo of his officers, at night, to him with a small image of Jupiter. And they said, " Hear what the governor has ordered ; sacrifice to Jupiter or lose thy head." Then the blessed Concord spat in the face of the idol, and said, " Glory be to Thee, Lord Jesus Christ." Then one of the officers smote off" his head in the prison. Afterwards, two clerks and certain religious men carried away his body, and buried it not far firom the city of Spoleto, where many waters flow forth.
SS. ELVAN AND MYDWYN. ' (about 198.)
[Mentioned in English Martyrologies, and by Ferrarius in his General Catalogue of the Saints. The evidence for these Saints is purely tradi- tional ; the first written record of them was by Gildas, A.D. 560, but his account is lost. It is referred to by Matthew of Westminster.]
Saint Elvan of Avalon, or Glastonbury, was brought up in that school erroneously said to have been founded by S. Joseph of Arimathea. He vehemently preached the truth before Lucius, a British king, and was mightily assisted by
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6 Lives of the Saints, [January I.
S. Mydwyn of Wales (Meduinus), a man of great learning. Lucius despatched Elvan and Mydwyn to Rome, on an embassy to Pope Eleutherius, in 179, who consecrated Elvan bishop, and appointed Mydwyn teacher. He gave them, as companions, two Roman clerks, Faganus and Deruvianus; or, according to some, Fugatius and Damianus. They returned with these to King Lucius, who was obedient to the word of God, and received baptism along with many of his princes and nobles. Elvan became the second archbishop of London. He and Mydwyn were buried at Avalon. S. Patrick is said to have found there an ancient account of the acts of the Apostles, and of Fugatius and Damianus, written by the hand of S. Mydwyn. Matthew of Westminster gives the followng account of the conversion of Lucius, under the year 185 : — "About the same time, Lucius, king of the Britons, directed letters to Eleutherius, entreating him that he would make him a Christian. And the blessed pontiff, having ascertained the devotion of the king, sent to him some religious teachers ; namely, Faganus and Deruvi- anus, to convert the king to Christ, and wash him in the holy font. And wher that had been done, then the dif- ferent nations ran to baptism, following the example of the king, so tliat in a short time there were no infidels found in the island."
There is a considerable amount of exaggeration in this account of Matthew of Westminster, which must not be passed over. Lucius is known in the Welsh triads by the name of Lleurwg, or Lleufer Ma^vr, which means " The great Luminary," and this has been Latinized into Lucius, from Lux, light. He was king of a portion of South Wales only. The Welsh authorities make no mention of the alleged mission to Rome, though, that such a mission should have been sent, is extremely probable. Some accounts say that Medwy and Elfan were Britons, and that Dyfan and
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January i.] ^. Telemnchus. 7
Ffagan (Deruvianus and Faganus) were Roman priests, Bui both these names are British, consequently we may conjecture that they were of British origin, but resided then at Rome.
Four churches near Llandaf bore the names of Lleurwg (Lucius), Dyfan, Ffagan, and Medwy, which confirais the behef in the existence of these Saints, and indicates the scene of their labours. Matthew of Westminster adds : — " A.D. 185. The blessed priests, Faganus and Deruvianus, returned to Rome, and easily prevailed on the most blessed Pope that all that they had done should be confinned. And when it had been, then the before-mentioned teachers returned to Britain, with a great many more, by whose teaching the nation of the Britons was soon founded in the faith of Christ, and became eminent as a Christian people. And their names and actions are found in the book that Gildas the his- torian wTOte, concerning the victory of Aurelius Ambrosius."
Geoftrey, of Monmouth, who, unsupported, is thoroughly untrustworthy, mentions the same circumstance, on the authority of the treatise of Gildas, now lost. The embassy to Rome shall be spoken of at length, under the title of S. Lucius, December nth. See also Nennius, § 22 ; Bede's Eccles. Hist. i. 4 ; and the Liber Landavensis, p. 65.
S. TELEMACHUS, H. M.
(about 404.)
The following account of the martrj^dom of S. Tele- machus is given by Theodoret, in his Ecclesiastical History, book v., chap. 26 : — " Honorius, who had received the empire of Europe, abolished the ancient exhibitions of gladiators in Rome on the following occasion : — A certain man, named Telemachus, who had embraced a monastic life, came from the East to Rome at a time when these cruel
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8 Lives of the Sahits. uanuaryi.
spectacles were being exhibited. After gazing upon the combat from the amphitheatre, he descended into the arena, and tried to separate the gladiators. The bloodthirsty spec- tators, possessed by the devil, who delights in the shedding of blood, were irritated at the interruption of their savage sports, and stoned him who had occasioned the cessation. On being apprised of this circumstance, the admirable Emperor numbered him with the victorious martyrs, and abolished these iniquitous spectacles."
For centuries the wholesale murders of the gladiatorial shows had lasted through the Roman empire. Human beings, in the prime of youth and health, captives or slaves, condemned malefactors, and even free-bom men, who hired themselves out to death, had been trained to destroy each other in the amphitheatre for the amusement, not merely of the Roman mob, but of the Roman ladies. Thousands, sometimes in a single day, had been
" Butchered to make a Roman holiday."
The training of gladiators had become a science. By their weapons, and their armour, and their modes of fighting, they had been distinguished into regular classes, of which the antiquaries count up full eighteen : Andabatse, who wore hel- mets, without any opening for the eyes, so that they were obliged to fight blindfold, and thus excited the mirth of the spectators ; Hoplomachi, who fought in a complete suit of armour ; Mirmillones, who had the image of a fish upon their helmets, and fought in armour, with a short sword, matched usually against the Retiarii, who fought without armour, and whose weapons were a casting-net and a trident. These, and other species of fighters, were drilled and fed in " families " by lanistae, or regular trainers, who let them out to persons wishing to exhibit a show. Women, even high-born ladies, had been seized in former times with
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the madness of fighting, and, as shameless as cruel, had gone down into the arena, to delight wth their owti wounds and their o^vn gore, the eyes of the Roman people.
And these things were done, and done too often under the auspices of the gods, and at their most sacred festivals. So deliberate and organized a system of wholesale butchery has never perhaps existed on this earth before or since, not even in the worship of those Mexican gods, whose idols Cortez and his soldiers found fed with human hearts, and the walls of their temples crusted with human gore. Gradu- ally the spirit of the Gospel had been triumphing over this abomination. Ever since the time of TertuUian, in the second century, Christian preachers and writers had lifted up their voice in the name of humanity. Towards the end of the third century, the Emperors themselves had so far yielded to the voice of reason, as to forbid, by edicts, the gladiatorial fights. But the public opinion of the mob, in most of the great cities, had been too strong both for Saints and for Emperors. S. Augustine himself tells us of the hor- rible joy which he, in his youth, had seen come over the vast ring of flushed faces at these horrid sights. The weak Emperor Honorius bethought himself of celebrating once more the heathen festival of the Secular Games, and form- ally to allow therein an exhibition of gladiators. But, in the midst of that show, sprang dovra into the arena of the Colos- seum of Rome, this monk Telemachus, some said from Nitria, some from Phrygia, and with his owti hands parted the com- batants, in the name of Christ and God. The mob, baulked for a moment of their pleasure, sprang on him, and stoned him to death. But the crime was followed by a sudden re- vulsion of feeling. By an edict of the Emperor, the gladia- torial sports were forbidden for ever ; and the Colosseum, thenceforth useless, crumbled slowly away into that vast ruin which remains unto tliis day, purified, as men well said.
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from the blood of tens of thousands, by the blood of this true and noble martyr. ^
S. FULGENTIUS, B. C.
(a-d. 533-)
[Roman Martyrology and nearly all the Latin Martyrologies. His life was written by one of his disciples, and addressed to his successor, Fclicianus. Many of his writings are extant.]
FuLGENTius belonged to an honourable senatorial family of Carthage, which had, however, lost its position with the invasion of the Vandals into Northern Africa. His father, Claudius, who had been unjustly deprived of his house in Carthage, to give it to the Arian priest, retired to an estate belonging to him at Telepte, a city of the province of Byza- cene. And here, about thirty years after the barbarians had dismembered Africa from the Roman empire, in the year 468, was born Fulgentius. Shortly after this his father died, and tlie education of the child devolved wholly on his mother, Mariana. It has been often observed that gi-eat men have had great mothers. Mariana was a woman of singular intelli- gence and piety. She carefully taught her son to speak Greek with ease and good accent, and made him learn by heart Homer, Menander, and other famous poets of antiquity. At the same time, she did not neglect his religious education, and the youth grew up obedient and modest. She early com- mitted to him the government of the house, and servants, and estate ; and his prudence in these matters made his reputation early, and he was appointed procurator of the province.
But it was not long before he grew weary of the world ; and tlie love of God drew him on into other paths. He
1 The Hermits, by Rev. C. Kingsley, p. 1J3, 154.
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found great delight in religious reading, and gave more time to prayer. He was in the habit of frequenting monasteries, and he much wondered to see in the monks no signs of weariness, though they were deprived of all the relaxations and pleasures which the world provides. Then, under the excuse that his labours of office required that he should take occasional repose, he retired at intervals from business, and devoted himself to prayer and meditation, and reduced the abundance of food with which he was serv'ed. At length, moved by a sermon of S. Augustine on the thirty-sixth Psalm, he resolved on embracing the religious life.
There was at that time a certain bishop, Faustus by name, who had been driven, together with other orthodox bishops, from their sees, by Huneric, the Arian king. Faustus had erected a monastery in Byzacene. To him Fulgentius be- took himself, and asked to be admitted into the monastery. But the Bishop repelled him saying, " Why, my son, dost tliou seek to deceive the servants of God ? Then wilt thou be a monk when thou hast learned to despise luxurious food and sumptuous array. Live as a layman less delicately, and then I shall believe in thy vocation." But the young man caught the hand of him who urged him to depart, and, kissing it said, " He who gave the desire is mighty to en- able me to fulfil it. Suffer me to tread in thy footsteps, my father !" Then, -with much hesitation, Faustus suffered the youth to remain, saying, " Perhaps my fears are unfounded. Thou must be proved some days."
The news that Fulgentius had become a monk spread far and wide. His mother, in transports of grief, ran to the monastery, crying out, " Faustus ! restore to me my son, and to the people their governor. The Church always pro- tects widows ; why then dost thou rob me, a desolate widow, of my child?" Faustus in vain endeavoured to calm her. She desired to see her son, but he refused to give permis-
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12 Lives of the Saints. [January..
sion. Fulgentius, from within, could hear his mother's cries. This was to him a severe temptation, for he loved her dearly.
Shortly after, he made over his estate to his mother, to be discretionally disposed of, by her, in favour of his brother Claudius, when he should arrive at a proper age. He practised severe mortification of his appetite, totally abstain- ing from oil and everything savoury, and his fasting produced a severe illness, from which, however, he recovered, and his constitution adapted itself to his life of abstinence.
Persecution again breaking out, Faustus was obliged to leave his monastery, and Fulgentius, at his advice, took refuge in another, which was governed by the Abbot Felix, who had been his friend in the world, and who became now his brother in religion. Felix rejoiced to see his friend once more, and he insisted on exalting him to be abbot along with himself Fulgentius long refused, but in vain ; and the monks were ruled by these two abbots hving in holy charity, Felix attending to the discipline and the bodily necessities of the brethren, Fulgentius instructing them in the divine love. Thus they divided the authority between them for six years, and no contradictions took place between them ; each being always ready to comply with the will of the other.
In the year 499, the country being ravaged by the Numidians, the two abbots were obliged to fly to Sicca Veneria, a city of the proconsular province of Africa. Here they were seized by orders of an Arian priest, and com- manded to be scourged. Felix, seeing the executioners seize first on Fulgentius, exclaimed, "Spare my brother, who is not sufficiently strong to endure your blows, lest he die under them, and strike me instead." Felix having been scourged, Fulgentius was next beaten. His pupil says, " Blessed Fulgentius, a man of deUcate body, and
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January i.] S. FulgentiuS. 1 3
of noble birth, was scarce able to endure the pain of the repeated blows, and, as he aftei-wards told us, hoping to soothe the violence of the priest, or distract it awhile, that he might recover himself a little, he cried out, ' I will say something if I am permitted.'" The priest ordered the blows to cease, expecting to hear a recantation. But Fulgentius, with much eloquence, began a narration of his travels ; and after the priest had listened awhile, finding this was all he was about to hear, he commanded the execu- tioners to continue their beating of Fulgentius. After that, the two abbots, naked and bruised, were driven away. Before being brought before the Arian priest, Felix had thrown away a few coins he possessed ; and his captors, not observing this, after they were released, he and Fulgentius returned to the spot and recovered them all again. The Arian bishop, whose relations were acquainted with the family of Fulgentius, was much annoyed at this proceeding of the priest, and severely reprimanded him. He also urged Fulgentius to bring an action against him, but the confessor declined, partly because a Christian should never seek revenge, partly also because he was unwilling to plead before a bishop who denied the divinity of the Lord Jesus Christ. Fulgentius, resolving to visit the deserts of Egypt, renowTied for the sanctity of the solitaries who dwelt there, went on board a ship for Alexandria, but the vessel touching at Sicily, S. Eulalius, abbot at Syracuse, diverted him from his inten- tion, assuring him that " a perfidious dissension had severed this country from the communion of S. Peter. All these monks, whose marvellous abstinence is noised abroad, have not got with you the Sacrament of the Altar in common ;" meaning that Egypt was full of heretics. Fulgentius visited Rome in the latter part of the year 500, during the entry of Theodoric. "Oh," said he, "how beautiful must the heavenly Jerusalem be, if earthly Rome be so glorious." h
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14 Lives of the SahltS. [January i.
short time after, Fulgentius returned home, and built himself a cell on the sea-shore, where he spent his time in prayer, reading and writing, and in making mats and umbrellas of palm leaves.
At this time the Vandal heretic, King Thrasimund, having forbidden the consecration of Catholic bishops, many sees were destitute of pastors, and the faithful were reduced to great distress. Faustus, the bishop, had ordained Fulgentius priest, on his return to Byzacene, and now, many places de- manded him as their bishop. Fulgentius, fearing this re- sponsibility, hid himself; but in a time of such trial and difficulty the Lord had need of him, and He called him to shepherd His flock in a marvellous manner. There was a city named Ruspe, then destitute of a bishop, for an influen- tial deacon therein, named Felix, whose brother was a friend of the procurator, desired the office for himself. But the people, disapproving his ambition, made choice unanimously of Fulgentius, of whom they knew only by report ; and upon the primate Victor, bishop of Carthage, giving his consent that the neighbouring bishops should consecrate him, several people of Ruspe betook themselves to the cell of Fulgentius, and by force compelled him to consent to be ordained. Thus, he might say, in the words of the prophet, " A people whom I have not known shall serve me."
The deacon, Felix, taking advantage of the illegality of the proceeding, determined to oppose the entrance of S. Ful- gentius by force, and occupied the road by which he pre- sumed the bishop would enter Ruspe. By some means the people went out to meet him another way, and brought him into the Cathedral, where he was installed, whilst the deacon, Felix, was still awaiting his arrival in the road. Then he celebrated the Divine Mysteries, with great solemnity, and communicated all the people. And when Felix, the deacon,
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January i.] kj . ^ "'''^
S. Fulgentijis. 15
heard this, he was abashed, and refrained from further opposition. Fulgentius received him with great sweetness and charity, and afterwards ordained him priest.
As bishop, S. Fulgentius lived like a monk ; he fed on the coarsest food, and dressed himself in the plainest garb, not wearing the orarium, which it was customary for bishops to put upon them. He would not wear a cloak (casitla) of gay colour, but one very plain, and beneath it a blackish, or milk-coloured habit (pallium), girded about him. Whatever might be the weather, in the monastery he wore this habit alone, and when he slept, he never loosed his girdle. " In the tunic in which he slept, in that did he sacrifice ; he may be said, in time of sacrifice, to have changed his heart rather than his habit." '
His great love for a recluse life induced him to build a monastery near his house at Ruspe, which he designed to place under the direction of his old friend, the Abbot Felix. But before the building could be completed. King Thrasi- mund ordered the banishment of the Catholic bishops to Sardinia. Accordingly, S. Fulgentius and other prelates, sixty in all, were carried into exile, and during their banish- ment they were provided yearly with provisions and money by the liberality of Symmachus, Bishop of Rome. A letter of this Pope to them is still extant, in which he encourages them, and comforts them. S. Fulgentius, during his retire- ment, composed several treatises for the confirmation of the faith of the orthodox in Africa. King Thrasimund, desirous of seeing him, sent for him, and appointed him lodgings in
1 This passage has been quoted by some to show that at this period special vest- ments were not in general use for the Eucharist, as an argument against their present use. But it by no means appears from the passage quoted that Fulgentius did not wear Eucharistic vestments. It simply says that he wore at jMass the habit he lived and slept in. This is what monks and friars do now ; they put the vestment over the habit.
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Carthage. The king drew up a set of ten objections to the CathoHc faith, and required Fulgentius to answer them. The Saint immediately compHed with his request, and his answer had such effect, that the king, when he sent him new objections, ordered that the answers should be read to him- self alone. He then addressed to Thrasimund a confutation of Arianism, which we have under the title of " Three Books to King Thrasimund." The prince was pleased with the work, and granted him permission to reside at Carthage ; till, upon repeated complaints from the Arian bishops, of the success of his preaching, which threatened, they said, the total conversion of the city to the faith in the Consubstantial, he was sent back to Sardinia, in 520. He was sent on board one stormy night, that he might be taken away without the knowledge of the people, but the wind being contrary, the vessel was driven into port again in the morning, and the news having spread that the bishop was about to be taken from them, the people crowded to say farewell, and he was enabled to go to a church, celebrate, and communicate all the faithful. Being ready to go on board when the wind shifted, he said to a Catholic, whom he saw weeping, "Grieve not, I shall bhortly return, and the true faith of Christ will flourish again in this realm, with full liberty to profess it ; but di\'nlge not this secret to any."
The event confirmed the truth of the prediction. Thrasi- mund died in 523, and was succeeded by Hilderic, who gave orders for the restoration of the orthodox bishops to tlieir sees, and that liberty of worship should be accorded to tlie Catholics.
The ship which brought back the bishops to Carthage was received with great demonstrations of joy. The pupil of die bishop, and eye-witness of the scene, thus describes it: — ■ "Such was the devotion of the Carthaginian citizens, desir- ing to see the blessed Fulgentius again, that all the people
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ardently looked for him whom they had seen wrestle so man- fully before them. The multitude, which stood upon the shore, was silent in expectation as the other bishops disem- barked before him, seeking with eyes and thoughts only him whom they had familiarly known, and eagerly expecting him from the ship. And when his face appeared, there broke forth a huge clamour, all striving who should first salute him, who should first bow his head to him giving the benediction, who should deserve to touch the tips of his fingers as he walked, who might even catch a glimpse of him, standing afar off. From every tongue resounded the praise of God. Then the people, going before and following after the proces- sion of the blessed confessors, moved to the Church of S. Agileus. But there was such a throng of people, especially around Fulgentius, whom they especially honoured, that a ring had to be formed about him by the holy precaution of the Christians, to allow him to advance upon his way. Moreover, the Lord, desiring to prove tlie charity of the faithful, marvellously poured upon them, as they moved, a heavy shower of rain. But the heavy down-pour deterred none of them, but seemed to be the abundant benediction of heaven descending on them, and it so increased their faith, that they spread their cloaks above blessed Fulgentius, and composed of their great love a new sort of tabernacle over him. And the evening approaching, the company of prelates presented themselves before Boniface, the bishop (of Carthage) of pious memory, and all together praised and glorified God. Then the blessed Fulgentius traversed the streets of Carthage, visiting his friends and blessing them ; he rejoiced with them that did rejoice, and wept with them that did weep ; and so, having satisfied all their wishes, he bade farewell to his brethren, and went forth out of Carthage, finding on all the roads people coming to meet him in the way with lanterns, and candles, and boughs of trees, and great
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1 8 Lives of the Saints. [January i.
joy, giving praises to the ineffable God, who had wondrously made the blessed Fulgentius well pleasing in the sight of all men. He was received in all the churches as if he were their bishop, and thus the people throughout Byzacene rejoiced as one man over his retiu-n."
Arrived at Ruspe, S. Fulgentius diligently laboured to correct what was evil, and restore what was fallen do\\'n, and strengthen what was feeble in his diocese. The perse- cution had lasted seventy years, so that many abuses had crept in, and the faith of many was feeble, and ignorance prevailed. He carried out his reformation with such gentle- ness, that he won, sooner or later, the hearts of the most vicious.
In a council, held at Junque, in 524, a certain bishop, named Quodvultdeus, disputed the precedency with the Bishop of Ruspe, who made no reply, but took the first place accorded him by the council. However, S. Fulgentius publicly desired, at the convention of another council, that he might be allowed to yield the precedence to Quodviilt- deus.
About a year before his death, the bishop retired from all business, to prepare his soul for its exit, to a little island named Circinia. The necessities of his flock recalled him, however, to Ruspe for a little while.
He bore the violent pains of his last illness with great resignation, praying incessantly, " Lord grant me patience now, and afterwards pardon." He called his clergy about him, and asked them to forgive him if he had shewn too great severity at any time, or had offended them in any way, and then, committing his soul into the hand of God as a merciful Creator, he fell asleep in the evening of January ist, A.D. 533, in his sixty-fifth year.
Relics, at Bourges, in France, where May 16 is observed as the feast of his translation, in the year 714.
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S. MOCHUA, OR CUAN. (about 6th cent.)
[Commemorated in the ancient Irish Marty rologies on the l Ith xVpril ; probably as being the day of his translation. But he died on Jan. ist. The life of S. Mochua, in the Bollandists, is legendary, and is full of the wildest fable.]
Saint Mochua was the son of a certain Cronan, of noble race, and spent his youth in fighting. At the age of thirty, he laid aside his arms, and burnt a house, with all its contents, whicli had been given to him by his uncle, saying that a servant of Christ should take nothing from sinners. Then he settled at a spot called Teach Mochua. He is said to have healed S. Finnan, or Munnu, of leprosy, and when S. Finnan was about to return home, and his horse broke its leg, S. Mochua summoned a stag out of the forest to come and draw the vehicle, in place of the horse.
In his time, the first stone church was erected in Ireland by S. Kieran, and during the building of the church, there fell no rain to impede the masons, for the clouds were stayed by the prayers of S. Mochua. He is said to have founded thirty churches. To assist in drawing wood from the forest to build these churches, Mochua called to his aid twelve stags, which served as patiently and obediently as oxen. And when his virtues drew to him many people and much praise, the old man fled from place to place, for he considered that the glory of this world would turn his heart from the glory of the world to come. And when very aged, he escaped with his oratory bell into a wild and mountainous part, and there the clapper fell to the ground, at a place called Dagrinnis. He was troubled in spirit, so bleak and lonely did the place appear ; but an angel announced to him that there he was to build a cell, and there to die ; and in this spot he spent thirty years, and wrought many miracles, and died in the ninety-ninth year of his age.
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20 Lives of the Saints. [January i.
It is difficult to clear the lives of many of the Irish Saints from the fable wherewith lively imaginations have invested them, in their oral transmission through many hundreds of years,
S. MOCHUA, OR CRONAN, OF BALLA.
(7TH CENT.)
[The day of his death is unknown. He is here mentioned because of the similarity of his name to that of S. Mochua, of Teacli Mochua. His life is legendary.]
Saint Mochua, or Cronan, was the third son of Began, a man of good family. As a child, he was despised by his parents, and sent to keep sheep. But S. Congal, passing by his father's house, called the boy to follow him, and made him a monk. S. Mochua founded the monastery of Balla. in Connaught. He departed to the Lord in the fifty-sixth year of his age.
S. ODILO, AB. CLUNY. (a.d. 1049.)
[Roman and Benedictine Marlyrologies. Two lives of S. Odilo are extant, one written by Jotsald, a monk, who had lived under his rule, and who wrote it for Stephen, the nephew of the Saint. The other, a very inferior life, by S. Peter Damian. Both are printed in the Bollan- dists, but the first is from an imperfect M.S. It was printed en^ire by Mabillon, Acta SS. O. S. B.]
Odilo belonged to the family of Mercoeur, one of the most illustrious of Auvergne. Jotsald says : — " In the beginning of the account of his virtues I must relate what happened to him as a boy. And lest it be thought incredible, I mention that I heard it from those to whom he was wont to narrate the circumstance. When he was quite a little boy in his father's house, before he was sent to school, he was destitute
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January I.] S. OdUo. 21
of almost all power in his limbs, so that he could not walk or move himself without help. It happened that one day his father's family were moving to another place, and a nurse was given charge of him to carry him. On her way, she put the Httle boy down with her bundles before the door of a church, dedicated to the Mother of God, as she and the rest were obliged to go into some adjacent houses to pro- cure food. As they were some while absent, the boy find- ing himself left alone, impelled by divine inspirations, began to try to get to the door and enter the Church of the Mother of God. By some means, crawling on hands and knees, he reached it, and entered the church, and went to the altar, and caught the altar vestment with his hands ; then, wth all his power, stretching his hands on high, he tried to rise, but was unable to do so, his joints having been so long ill-united. Nevertheless, divine power conquered, strengthening and repairing the feeble limbs of the boy. Thus, by the intervention of the Mother of God, he rose, and stood upon his feet whole, and ran here and there about the altar. The servants returning to fetch their bun- dles, and not finding the child, were much surprised, and looked in all directions, and not seeing him, became greatly alarmed. However, by chance, entering the church, they saw him rambling and nmning about it ; then they recog- nised the power of God, and joyously took the boy in their arms, and went to their destination, and gave him, com- pletely whole, to his parents, with great gladness."
As a child, he showed singular simplicity, modesty, and piety. *' Thus passed his childish years, and as the strength of youth began to succeed to boyhood, he silently meditated how to desert the flesh-pots of Egypt, and to strive to enter the Land of Promise, through the trials of the world. O good Jesu ! how sweet is Thy call ! how sweet the inspi- ration of Thy Spirit, which as soon as Thou strikest on the
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2 2 Lives of the Saints. uanuaryi.
heart, turns the fire of the Babylonish furnace into love of the celestial country. So ! as soon as thou strikest the heart of the youth, thou changest it." Wliilst he was thus medita- ting, S. Majolus passed through Auvergne, and Odilo came to him ; then the old man, looking on the graceful form and comely face of the youth, and by the instinct of the Saints seeing into his soul, he loved him greatly \ also the youthful Odilo felt a great affection for the aged monk. And when they spoke to one another, Odilo opened his heart to Majolus, and the venerable man encouraged the youth to persevere in his good intentions.
Shortly after, Odilo left his home, "as Abraham of old went forth out of Ur of the Chaldees, and sought admittance into the abbey of Cluny, as into the Promised Land. O good Jesu ! how pleasant it was to see this sheep shorn of its Avorldly fleece, again ascend as from the baptismal font ! Then, wearing our habit, you might have seen our sheep amongst the others of His flock, first in work, last in place, seeking the pastures of eternal verdure ; attending to the lamps, sweeping the floors, and doing other common offices. But the pearl could not remain long concealed. After four years, S. Majolus, after many hard labours borne for Christ, went out of the darkness of Egypt, entered Jerusalem, and was placed in eternal peace by Christ. As death approached, he chose Odilo to be his successor, and to him and to the Lord, he committed his flock." But S. Odilo shrank from the position for which his youth, as he considered, disquali- fied him ; however, he was elected by the whole community, and was therefore unable to refuse the office wherewith he was invested by the vote of the brethren, and the desire of the late abbot.
His disciple, Jotsald, gives a very beautiful picture of his master. He describes him as being of middle stature, with a face beaming with grace, and full of authority ; very ema-
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January 1.1 S. OdUo. 23
ciated and pale ; his eyes bright and piercing, and often shedding tears of compunction. Every motion of his body was grave and dignified ; his voice was manly, and modu- lated to the greatest sweetness, his speech straightforward and without affectation or artificiality.
His disciple says that he would recite psalms as he lay on his bed, and falling asleep, his lips would still continue the familiar words, so that the brethren applied to him the words of the bride, " I sleep but my heart waketh," Ego dormio et cor meum vigilat. He read diligently, and nothing gave him greater delight than study. His consideration for others was very marked. " He was burdensome to none, to none importunate, desirous of no honour, he sought not to get what belonged to others, nor to keep what was his own." His charity was most abundant ; often the brethren feared that it exceeded what was reasonable, but they found that though he gave largely, he did not waste the revenues of the monastery. Once, in time of famine, he was riding along a road, when he lit on the naked bodies of two poor boys who had died of hunger. Odilo burst into tears, and des- cending firom his horse, drew off his woollen under garment and wrapping the bodies in it, carefully buried them. In this famine he sold the costly vessels of the Sanctuary, and des- poiled the Church of its gold and silver ornaments, that he might feed the starving people. Amongst the objects thus parted A\dth was the crown of gold presented to the abbey by Henry, King of the Romans. He accompanied this Prince in his journey to Rome, when he was crowned em- peror, in 1014. This was his second journey thither; he made a third in 1017, and a fourth in 1022. Out of devo- tion to S. Benedict, he paid a visit to Monte Cassino, where he kissed the feet of all the monks, at his o\vn request, which was granted him with great reluctance.
" The convocation of the brethren was regularly held by
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24 Lives of the Saints. [January i.
him till he was at the point of death. O how joyous he was in the midst of them, as standing in the midst of the choir, and looking to right and left he saw the ring of young plantings, and remembered the verse of David's song, ' Thy children shall be as the olive branches round about thy table.' Filii tid sicut novellce olivarum, in circuitu viensiz tii(B. And the more the number of brothers increased, the more he exhibited his joy of heart by signs. And when some seemed distressed thereat, he was wont to say, ' Grieve not that the flock has become great, my brothers, He who has called us in. He governs, and will provide.'"
Fulbert, Bishop of Chartres, called him the archangel of monks ; and the name, says his disciple, became him well. S. Odilo, out of his great compassion for the souls of the dead expiating the penalty of their sins in purgatory, insti- tuted the commemoration of All Souls for the morrow of All Saints, in the Cluniac order, which was aftei"wards adopted by the whole Catholic Church in the West. Many incidents of his travels, and miracles that he ^vrought, are related by his pupil. As he was riding over the Jura mountains, in snowy weather, the horse carrying his luggage fell, and was preci- pitated into the valley, and all the baggage was scattered in the snow-drifts. With much trouble, the horse and much of the baggage were recovered, but a valuable Sacramentary, inscribed with gilt letters, and some glass vessels, with em- bossed work, were lost. That evening, Odilo and his monks arrived at a cell, under the jurisdiction of S. Eugendus, and being much troubled at his loss, as much rain fell in the night, S. Odilo sent some of the brethren early next morn- ing to search for the lost treasures. But the snow-drifts were so deep that they could not find them, and he was obliged to leave without them. However, as the spring came round, a certain priest, named Ermendran, was walk- ing in the glen, and he found the book uninjured, and tlie
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January i.] i^'. OcHlo.
25
glass goblets unbroken. He brought them to the cell, and on the return of Odilo to the Jura, he received his lost treasures intact.
Another story of a glass vessel comes on good authority. The circumstances were related by Albert, Bishop of Como, in these words, " Once our Abbot and Superior came to the court of the Emperor Henry, and whilst there, it happened one day that at table a goblet of glass, of Alexandrine work- manship, very precious, with coloured enamel on it, was placed before him. He called me and Landulf, afterwards Bishop of Turin, to him, and bade us take this glass to Odilo. We accordingly, as the Emperor had bidden, took it, and going to the abbot, offered it to him, on the part of the Em- peror, humbly bowing. He received it wdth great humility, and told us to return after a while for the goblet again. Then, when we had gone away, the monks, filled with natural curi- osity to see and handle a new sort of thing, passed the vessel from hand to hand, and as they were examining it, it slipped through their fingers to the ground, and was broken. When the gentle man of God was told this, he was not a little grieved, and said, ' My brothers, you have not done well, for by your negligence, the young clerks who have the cus- tody of these things will, maybe, lose the favour of the Emperor, through your fault. Now, that those who are in- nocent may not suffer for your carelessness, let us all go to church and ask God's mercy about this matter.' Therefore, they all ran together into the church, and sang psalms and prayed, lest some harm should befall us — Albert and Lan- dulf, each of them earnestly supplicating God for us. When the prayer was over, the holy man ordered the broken gob- let to be brought to him. He looked at it, and felt it, and could find no crack or breakage in it. Wherefore, he ex- claimed indignantly, ' What are you about, brothers ? You must be blind to say that the glass is broken, when there is
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26
Lives of the Saints,
[January i.
not a sign of injury done to it.' The brethren, considering it, were amazed at the miracle, and did not dare to speak. Then, after a while, I and my companion came back for the vessel, and we asked it of him who was carrying it. He called me apart, and returned it to me, bidding me tell the Emperor to regard it as a great treasure. And when I asked his meaning, he told me all that had happened."
S. Odilo seems to have been fond of art, for he rebuilt the monasteries of his order, and made them very beautiful, and the churches he adorned with all the costly things he could procure. The marble pillars for Cluny were brought, by his orders, in rafts down the Durance, into the Rhone, and he was wont to say of Cluny, that he found it of wood and left it of marble. He erected over the altar of S. Peter, in the church, a ciborium, whose columns were covered with silver, inlaid with nigello work.
When he felt that his death approached, he made a circuit of all the monasteries under his sway, that he might leave them in thorough discipline, and give them his last admonitions. On this journey he reached Souvigny, a priory in Bourbonnais, where he celebrated the Vigil of the Nati- vity, and preached to the people, although at the time suffer- ing great pain. After that, he announced to the brethren in chapter, that he was drawing nigh to his end, and he besought their prayers. As he was too weak to go to the great Church of S. Peter, which was attended by the monks, he kept the festival of the Nativity Avith a few brethren, whom he de- tained, to be with him in the Chapel of S. Mary ; joy- ously he prsecented the psalms and antiphons, and gave the benedictions, and performed all the ceremonies of that glad festival, forgetful of his bodily infirmities, knowing that soon he was to see God face to face, in the land of the living, and no more in a glass darkly. Most earnest was he, lest deatli should come and find him unprepared. Throughout
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January I.] S. Odllo. 2']
the Octave, he was carried in the arms of the monks to church, where he assisted at the choir offices, night and day, and at the celebration of the mass, refreshing himself at the sacred mysteries, and looking forward to the feast of the Circumcision, when his friend William, abbot of Dijon, had fallen asleep, on which day, he foretold, he also should enter into his rest.
On that day, carried by his brethren, he was laid before the altar of the Virgin Mother, and the monks sang vespers. Now and then their voices failed, through over much sor- row, and then he recited the words of the psalms they in their trouble had omitted. As night crept in at the win- dows, he grew weaker and fainter. Then the brothers laid sack-cloth and ashes under him, and as he was lifted in the arms of one, brother Bernard, he asked, reviving a little, where he was. The brother answered, " On sack-cloth and ashes." Then he sighed forth, " God be thanked !" and he asked that the little children, and the whole body of the brethren, might be assembled. And when all were gathered around him, he directed his eyes to the Cross, and his lips moved in prayer, and he died thus in prayer, gazing on the sign of his salvation.
His body was laid in the nave of the Church of Souvigny, near that of S. Majolus.
He is often represented saying mass, with purgatory open beside the altar, and those suffering extending their hands to him, in allusion to his having instituted the commemora- tion of All Souls.
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28 Lives of the Saints. uammryi
January 2. (CDe ©ctaUc of ^, ^teyScn, tge jFir^t Jliaartyc
SS. Frontasius, and Companions, lilM. in Gaul.
SS. Martyrs, at Lichfield, circ. a.d. 304.
S. Isidore, B. C, in Egypt, ^th cent.
S. Macarius, of Alexandria, Ab., a.d. 39^.
S. AsPASius, C, at ATelun, France, a.d. 550.
S. Maximus, Ab. M., in France, a.d. 614.
S. Adalhardt, Ab. of Corbie, a.d. 826.
S. Silvester, Monk 0/ Trani, in S. Italy, a.d. 1185.
THE HOLY MARTYRS OF LICHFIELD.
(a.d. 304.) [Anglican Martyiologies.] ICH FIELD derives its name from Lyke-field, the field of dead bodies, because it is tradition- all}' said, that in the persecution of Diocletian, many Christians suffered there for the faith. The arms of Lichfield are a plain strewn with corpses. Nothing certain is known of this event, which is probably altogether apocryphal.
S. MACARIUS OF ALEXANDRIA, AB. (a.d. 394.)
[There were two Macarii. Both are commemorated together by the Greeks, on Jan. 19th ; but the Latins commemorate S. Macarius of Alex- mdria, on Jan. 2nd ; and S. Macarius the Egyptian, on Jan. I5ch. The bistoi7 of this S. Macarius is perfectly authentic, having been written by S. Palladius (b. 368,) in the year 421 ; the writer knew S. Macarius per- sonally, having been nine years in "the cells," of which S. Macarius was priest. Three of these years Macarius and Palladius lived toge- ther ; so that, as the author says, he had every opportunity of judging of his manner of life and actions.]
Saint Macarius the younger was born in Alexandria, of poor parents, and followed the trade of confectioner. Desir-
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January a.] 6'. MuCariuS. 29
ous of serving God with his whole heart, he forsook the world in the flower of his age, and spent upwards of sixty years in the deserts, in the exercise of fervent penance and prayer. He first retired into the Thebaid, or Upper Egypt, about the year 335 ; then, aiming at greater disengagement, he descended to Lower Egypt, in or about the year 373. Here there were three deserts almost adjoining each other; that of Scete ; that of the Cells, so called because of the multitude of cells wherewith its rocks were honey-combed j and a third, which reached the western bank of the Nile, called the Nitrian desert. S. Macarius had a cell in each of these deserts. When he was in Nitria he gave advice to those who sought him. But his chief residence was in the desert of the Cells. There each hermit lived separate, as- sembling only on Saturday and Sunday, in the church, to celebrate the divine mysteries, and to partake of the Holy Communion. All the brothers were employed at some handicraft, generally they platted baskets or mats. All in the bvuning desert was still ; in their cells the hermits worked, and prayed, and cooked their scanty victuals, till the red ball of the sun went down behind the sandy plain to the west ; then from all that region rose a hum of voices, the rise and fall of song, as the evening psalms and hymns were being chanted by that great multitude of solitaries in dens and caves of the earth.
Palladius has recorded an instance of the great self-denial observed by these hermits. A present was made to S. Macarius of a bunch of grapes, newly gathered. The holy man carried it to a neighbouring solitary who was sick; he sent it to another, and each washing that some dear brother should enjoy the fruit radier than himself, passed it on to another ; and thus the bunch of grapes made the circuit of the cells, and was brought back to Macarius.
The severity of life practised by these hermits was great
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30 Lives of tlie Saints. [January ».
For seven years together S. Macarius lived on raw herbs and pulse, and for the three following years contented himself with four or five ounces of bread a day. His watchings were not less surprising. He told Palladius that it had been his great desire to fix his mind on God alone for five days and nights continuously. And when he supposed he was in the proper mood, he closed his cell, and stood up, and said, " Now thou hast angels and archangels, and all the heavenly host in company with thee. Be in heaven, and forget earthly things." And so he continued for two nights and days, wrapped in heavenly contemplations, but then his hut seemed to flame about him, even the mat on which he stood, and his mind was diverted to earth. " But it was as well," said he ; "for I might have fallen into pride."
The reputation of the monastery of Tabenna, under S. Pachomius, drew him to it in disguise. S. Pachomius told him he seemed too far advanced in years to begin to prac- tise the austerities undergone by himself and his monks ; nevertheless, on his earnest entreaty, he admitted him. Then Lent drew on, and the aged Macarius saw the monks fasting, some two whole days, others five, some standing all night, and sitting at their work during the day. Then he, having soaked some palm leaves, as material for his work, went apart into a corner, and till Easter came, he neither ate nor drank, nor sat down, nor bowed his knee, nor lay down, and sustained life on a few raw cabbage leaves wliich he ate on Sundays ; and when he went forth for any need he returned silently to his work, and occupied his hands in platting, and his heart in prayer. But when the others saw this, they were astonished, and remonstrated with S. Pachomius, saying, " Wliy hast thou brought this fleshless man here to confound us with his austerities. Send him away, or we will desert this place." Then the abbot went to Macarius, and asked him who he was, and when he told his
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January 2.] S. MaCa7'UlS. X I
name, Pachomius was glad, and cried, " Many years have I desired to see thee. I thank thee that thou hast humbled my sons; but now, go thy way, sufficiently hast thou edified us ; go, and pray for us." Macarius, on one occa- sion, to subdue his flesh, filled two great baskets with sand, and laying them on his shoulders, walked over the hot desert, bowed beneath them. A fi-iend meeting him, oftered to ease him of his burden, but "No," said the old hermit, " I have to torment my tormentor ;" meaning his body.
One day, a gnat stung him in his cell, and he killed it. Then, ashamed that he had allowed himself to be irritated by the petty insect, and to have lost an opportunity of enduring mortification with equanimity, he went to the marshes of Scete, and stayed there six months, suffering greatly from the stings of the insects. When he returned, he was so disfigured by their bites, that he was only recog- nized by his voice.
The terrible severity with which these Egyptian hermits punished themselves is perhaps startling, but it was some- thinsr needed at a time when the civilized world was sunk in luxury, profligacy, and indifference. That was a time which called for a startling and vivid contrast to lead minds into self-inspection. " Private profligacy among all ranks was such as cannot be described in any modern pages. The clergy of the cities, though not of profligate lives, and for the most part unmarried, were able to make no stand against the general coiTuption of the age, because — at least if we are to trust such writers as Jerome and Chrysostom — they were giving themselves up to ambition and avarice, intrigue and party spirit. No wonder if, in such a state of things, the minds of men were stirred by a passion akin to despair. It would have ended often, but for Christianity, in such an actual despair as tliat which had led, in past ages,
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32 Lives of the Saints. [January j.
more than one noble Roman to slay himself, when he lost all hope for the Republic. Christianity taught those who despaired of society, of the world — in one word, of the Roman empire, and all that it had done for men — to hope at last for a Kingdom of God after death. It taught those, who, had they been heathens and brave enough, would have slain themselves to escape out of a world which was no place for honest men, that the body must be kept alive, at least, for the sake of the immortal soul, doomed, according to its works, to endless bliss or endless torment. But that the world — such, at least, as they saw it then — -was doomed, Scripture and their owti reason taught them. They did not merely believe, but see, in the misery and confusion, the desolation, and degradation around them, that all that was in the world, the lust of the flesh, the lust of the eye, and the pride of life, was not of the Father, but of the world ; that the world was passing away, and the lust thereof, and that only he who did the will of God could abide for ever. They did not merely believe, but saw, that the wrath of God was revealed from heaven against all unrighteousness of men ; and that the world in general was treasuring up to themselves wrath, tribulation, and anguish, against a day of wrath and revelation of the righteous judgment of God, who would render to every man according to his works. That they were correct in their judgment of the world about them, contemporary history proves abundantly. That they were correct, likewise, in believing that some fearful judgment was about to fall on man, is proved by the fact that it did fall ; that the first half of the fifth century saw, not only the sack of Rome, but the conquest and desolation of the greater part of the civilized world, amid bloodshed, misery, and misrule, which seemed to turn Europe into a chaos, which would have turned it into a chaos, had there not been a few men left who still felt it possible and necessary to
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January 2.] .S". Macavius. 33
believe in God, and to work righteousness. Under these terrible forebodings, men began to flee from a doomed world, and try to be alone with God, if by any means they might save each man his own soul in that dread day."i
S. Macarius, of Alexandria, and his namesake, the Egyp- tian, lived much together. They were both exiled in 375, at the instigation of the Arian patriarch of Alexandria, who dreaded their influence over the people, and zeal for the orthodox faith. They crossed the Nile together in a feny- boat, when they encountered two military tribunes, accompa- nied by a great array of horses, with decorated bridles, of equipages, soldiers, and pages covered with ornaments. The officers looked long at the two monks in their old dresses, humbly seated in a comer of the bark. They might well look at them, for in that bark t^vo worlds stood face to face ; old Rome, degraded by the emperors, and the new Christian republic, of which the monks were the precursors. As they approached the shore, one of the tribunes said to the ceno- bites, " You are happy, for you despise the world." " It is true," answered the Alexandrine, " we despise the world, and the world despises you. You have spoken more truly than you intended; we are happy in fact, and happy in name, for we are called Macarius, which means in Greek happy."
The tribune made no answer, but, returning to his house, renounced all his wealth and rank, and went to seek hap- piness in solitude.
In art, S. Macarius is represented with wallets of sand on his shoulders ; sometimes with a hy^na and its young, because the story is told that one day a hysena brought her young one and laid it at the feet of the hermit. He looked at the animal, and saw that it was blind, therefore he pitied the poor whelp, and prayed to God ; then he touched the eyes
> Kingsley, The Hermits, p. 4, 6. VOL. I.
24 LweS of the Saints. January 2
of the young hysena, and it saw plain. Next day, the mother brought a sheep-skin and laid it at his feet, and this the hermit wore continually afterwards, till he gave it to S. Melania.
S. ADALHARDT, OR ADELARD, AB. C. (a.d. 826.)
[Named in many later Western Martyrologies, but not enrolled in the Roman Kalendar. He is variously called Adelhard, Adalarch, Alard, and Adelrhad. His life was written by S. Paschasius Radbertus, his disciple, and this was epitomized by S. Gerard, of Sauve-Majeur, in the nth century. Paschasius says tliat the reason of his writing the life, was ' ' to recall him whom almost the whole world regards as holy and admirable , whom we have seen, and whose love we enjoyed."]
x^DALHARDT was of royal race, having been the son of Bernhardt, son of Charles Martel, the brother of King Pepin ; so that Adalhardt was cousin-german to Charlemagne, by whom he was called to court in his youth, and created Count of the Palace. But when the king put away his wife, the daughter of Desiderius, King of Italy, to marry another, Adalhardt left the court, disgusted with its lawlessness and vice, and became a monk at Corbie, at the age of twenty, in the year 773. He was made gardener, and, as his historian says, "With Mary he sought Jesus in the garden." At Corbie, he was so frequently visited by his relations, his friends, and acquaintances, that he had not sufficient solitude for the labour of turning his soul from earth to heaven ; therefore he left Corbie and betook himself to Monte Cas- sino ; but by order of the Emperor Charles, he was brought back again to Corbie, where he was shortly after elected abbot He was compelled at last, by Charlemagne, to quit the monastery, and take upon him the charge of prime minister to his son Pepin, to whom he had intrusted the government of Italy.
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January 2.] S. Adalhlirdt. 35
On tlie death of Charlemagne, T.ouis the Pious succeeded to the throne, and dismissed all the old ministers and officers of his father. Bernard, son of Pepin, the elder brother of Louis, who was dead, having asserted his right to the throne, King Louis suspected the abbot of Corbie of having been privy to this attempt, and he exiled him to the island of Heri, or Herimoutier, and his brothers and sisters were sent into monasteries. His brother Walla was forced to become a monk at Corbie ; Bernharius was sent to Lerins ; his sister Gundrada was given to the charge of S. Radegund, at Poictiers, and only Theodradra was left unmolested at Soissons.
Adalhardt spent seven years in banishment at Herimou- tier, and then the king, having recognized his error, recalled him, to the great grief of the monks of Heri, to whom his meekness and charity had made him dear, and to the joy of those of Corbie, to whom he returned. He was not, however, allowed to remain at peace in his abbey at the head of his monks, but was recalled to court, where the king, whose disposition was much changed, followed his ad- vice in all his undertakings, and Adalhardt was of great use to him, in suggesting improvement in the laws. At length, in 823, he obtained leave to return to Corbie, which he governed till his death. He had an admirable memory, so that he never forgot the face, or name, or disposition of one of his monks ; and he was careful to speak with each of tliem once a week.
During the banishment of the Saint, another Adalhardt, who governed the monastery by his appointment, began the foundation of another Corbie, in the diocese of Paderborn, in Westphalia, that it might be a nursery of missionaries for the conversion of the northern nations. S. Adalhardt often journeyed from one Corbie to the other, that he might pro- vide for the welfare, and look to the discipline of both houses.
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36 l^iveS of the Saints. [January 2.
Finding himself attacked with fever, and knowing that he should not recover, he used every effort to reach the mother house before Christmas. This he achieved, and there he calmly prepared for his passage, communicating daily. Hear- ing of his sickness, Hildemann, Bishop of Beauvais, who had been a monk under him, hurried to his side, and adminis- tered to him the Sacrament of extreme unction, and scarcely left him. One day, however, the bishop left the room for a moment, and, on his return, saw the sick man in great trans- port. The Abbot exclaimed, " Hither speedily. Bishop, I urge you, and kiss the feet of Jesus, my Lord, for He is at my side." Then the Bishop of Beauvais trembled with awe, and stood still, not knowing what to say or do. But Adalhardt said no more. On the Octave of the Nativity, he called to- gether the brethren, and having received the Body and Blood of Christ, he said to the assembled monks, " O my sons, the fruit of my old age in the Lord ! I have finished the number of my days, and to-day I shall depart, and go the way of all flesh, and appear in the presence of my Redeemer. I have finished the course of my struggle, and what reward I shall receive, I know not. But help me, I pray, that I in you, and you in me, may rejoice in the Lord." Thus saying, he sur- rendered his pure soul to Him who made it. He was buried at the foot of the chancel steps in the Church of S. Peter, at Corbie; but in the year 1040 the body was taken up and enshrined.
S. SH.VESTER, OF TRANI, MONK, (a.d. 1 185.)
[S. Silvester, monk of Trani, near Barletta, in South Italy, is held there in gfreat reverence, and commemorated on the 2nd Jan. and 2nd May.]
Saint Silvester, of whom nothing authentic is known, is traditionally said to have been a monk of the order of
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6^ Silvester.
37
S. Basil, in the convent of S. Michael, at Bari. Various miracles are attributed to him, as his having gone one winter day to Catania and back on foot. He is also said to have entered a baker's furnace to scrape the living embers together for him, when he had lost his shovel, and to have come forth unhurt.
Ob'iatioa of au lufaut to a Rehfiioui Community. After a Burgundy Library at Brussels.
iLuiatLire :u th9
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Lives of the Saints.
[January 3
January 3. CDc (©ctauc of ^. goQn, tlje <iEtjangEli|t.
S. Anteros, Pofe and M., at Rome, a.d. 2j6.
S. Florentiur, B.M., at Vicniie, in France, circ. A.v>. ^58.
SS. ZosiMUS AND Athanasius, AfA/., in Cilicia, circ. a.d. 290.
S. Peter Balsam, Al., at Aulane in Palestine, a.d. 291.
S. GoRDius, Af., at C<xsarea, circ. a.d. 320.
SS. Theognis, Primus, and Cyrinus, ATM., circ. a.d. 32a
S. Melor, AI., in Corniuail, circ. a.d. 544-
S. Genoveva, v., at Paris, a.d. 512.
S. Bertilia, v., at Aiarollcs, a.d. 687.
S. ANTEROS, P. M. (a.d. 236.)
[Conimemovated in ihe Roman Martyrology, and in that atlriUuted to Hcde, that of Usuaidus, &c.]
AINT ANTEROS succeeded S. Pontianus as Bi.shop of Rome in 235. He instituted the office of notaries in the Church, to take down the sayings and sufferings of the martyrs, so that
faithful records of their acts might be preserved. He died,
June 18th, A.D. 236.
SS. ZOSIMUS AND ATHANASIUS, MM. (about a.d. 290.)
[Roman Martyrology and Greek Mcnrea. The Greeks keep their commemoration, liowever, on Jan. 4th. The authority for the following account is the Greek Mcncea.]
These martyrs suffered under Diocletian, in CiHcia. S. Zosimus was a hermit. His ears were burnt off with red hot irons, afterwards he was pkmged into a vessel of
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molten lead, and was then dismissed. He returned to his desert, converted and bap'ized Athanasius, and died in his cell.
S. PETER BALSAM, M. (a.d. 291.)
[Commemorated in most Latin Martyrologies, and in the Greek Menasri on the 1 2th Jan. He is mentioned as Peter the Ascetic, by Eusebius ; his genuine Acts are given in Ruinart.]
Eusebius, in his account of the martyrs of Palestine, ap- pended to the 8th book of his Ecclesiastical History, says : — " On the eleventh of the month Audynoeus, z>., on the third of the ides of January (nth Jan.), in the same city of Caesarea, Peter the Ascetic, also called Absolom, from the village of Anea, on the borders of Eleutheropolis, like the purest gold, with a good resolution, gave proof of his faith in the Christ of God. Disregarding both the judge and those around him, that besought him in many ways to have com- passion on himself, and to spare his youth and blooming years, he preferred his hope in the Supreme God of all, and even to life itself."
The name of this Saint seems to have been Peter Abso- lom ; the latter appellation has been conaipted into Apselm, Anselm, and Balsam. The acts of his martrydom arc authentic. They are as follows : —
At that time Peter, called Balsam, was captured at Aulane, in the time of persecution. He came from the bor- ders of Eleutheropolis, and was brought before the governor, Severus, who said to him, "^\^^at is your name?" Peter ansv.-ered, " I am. called by mv paternal name of Balsam, but in baptism I received my spiritual name of Peter." The Governor, "To what family do you belong?" Peter, "I am a Christian." The Governor, "What office
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Lives of the Saints.
[January 3.
do you bear?" Peter, "Wiat office can be more honour- able than to Hve a Christian ?" The Governor, " Have you any parents ?" Peter, " I have none." The Governor, " There you lie, for I have heard that you have." Peter, " In the Gospel I am commanded to renounce all things when I come to confess Christ." The Governor, "Do you know the imperial edicts?" Peter, "I know the laws of God, the Sovereign true and everlasting." The Governor, " It is commanded by the most clement emperors that all Christians shall either sacrifice, or be executed in various ways." Peter, "And this is the command of the everlasting King. If thou sacrifice to any demon, and not to God alone, thou shalt be plucked out of the Book of the Li\ing. Judge thou which I shall obey." The Governor, " Come, listen to me, sacrifice and obey tlie law." Peter. " I wall not sacrifice to gods made by men's hards of wood and stone." And he poured forth a vehement invective against idolatry. The governor ordered him to the rack, and when he was slung to it, he said, " Well, Peter, what say you to this ? How do you like your swing ?" Peter said, " Bring the iron hooks ; I have already told thee that I will not sacrifice to devils, but to God alone, for whom 1 sufl'er." The governor ordered him to be tortured. And when the stress of torment was very great, the martyr uttered no cry of pain, but sang, " One thing have I desired of the Lord, which I will require : even that I may dwell in the house of the Lord all the days of my life, to behold the fair beauty of the Lord, and to visit His temple. Wliat re- ward shall I give unto the Lord for all the benefits that He hath done unto me ? I will take the cup of salvation, and call upon the Name of the Lord." As he thus spake, the governor ordered other executioners to come to the work, being much exasperated. And the crowd standing by, when they saw much blood run over the pavement,
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januarys-] 61 Petev Balsani. 41
lamented, and urged him, saying, " O man, compassionate thyself, and sacrifice, that thou mayest escape these dreadful pains." But the holy man of God answered them, " These pains are nothing, and give me no suffering ; but were I to deny the name of my God, I know that I should fall into greater torments, which would last eternally." The Governor said, "You had better sacrifice, or you will repent it" " No," answered Peter ; " I will not sacrifice, and I shall not repent it." The Governor said, "Well, then I shall pro- nounce sentence." "That," said Peter, "is what I most ardendy desire."
Then the governor gave sentence in these words, " I command Peter, continuously despising the commands of the unconquered emperors, to suffer the death of the cross."
Thus, the venerable athlete of Christ, fulfilling his agony, was found worthy to participate in the Passion of his Lord. And he suffered at Aulane, on the third of the nones of January (Jan. 3rd,) under Maximian, the emperor.
This account is somewhat abbreviated from the Acts. There is some little discrepancy between it and that of Eusebius. The ecclesiastical historian says he was executed at Csesarea ; the Acts say at Aulane ; but as this was an insignificant village in the district over which the governor of Csesarea held jurisdiction, the discrepancy is only ap- parent. Eusebius says he suffered on the third of the ides ; the Acts, that he suffered on the third of the nones. It is probable that Eusebius is right, for the Greeks observe the martyrdom of S. Peter Balsam on the 12th Jan., and in the Martyrology, attributed to S. Jerome, the passion of this Saint is given as occurring on the third of the ides, nth Jan.
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Lives of the Saints.
[January 3.
S. GORDIUS M.
(about 320.)
[Commemorated by the Roman Martyrology and the Greek Mencwa on the same day. The account of his passion is given by S. Basil the Great in a panegyric at Cassarea, on the anniversary of his martyrdom, which he says was then recent. This account, given on the scene of his suffering, within the memory of man, so that some of those who heard the dis- course of S. Basil, had seen the conflict of the martyr, is unquestionably trustworthy.]
Saint Gordius was a native of Coesarea, in Cappadocia, and was a centurion in the army. When Galerius issued his edicts against the Church in the East (303,) (".ordius laid aside his office, and retired into the desert, where he lived in fasting and prayer amongst the wild beasts. In the desert he spent many years, but his zeal for Christ gave him no rest. The churches in Ccesarea had been destroyed, the clergy scattered, and many Christians had conformed, rather than lose their lives. It was a heathen city once more, and such salt as had remained had lost its savour. The spirit of the Lord stirred in the soul of Gordius, and urged him to return to his native city, and there play the man for Christ, where so manyhnd fallen away from the faith. "One day that the amphitheatre was crowded to see horse and chariot races in honour of Mars, the god of war, when the benches were thronged, and Jew and Gentile, and many a Christian also," says S. Basil, "was present at the spectacle, and all the slaves were free to see the sight, and the boys had been given holiday from school for the same purpose, suddenly, in the race-course, appeared a man in rags, with long beard and matted locks; his face and arms burned with exposure to the sun, and shrivelled with long fasting; and he cried aloud, "I am found of them who sought me not, and to them who asked not after me, have 1 manifested myself openly."
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January 3.] S. GovdiuS, 43
Every eye was directed upon this wild-lopking man, and when it was discovered who he was, there rose a shout from Gentile and Christian ; the latter cried because they rejoiced to see the faithful centurion in the midst of them again; the former, because they hated the truth, and were wrath at the disturbance of the sports.
" Then," continues S. Basil, " the clamour and tumult be- came more, and filled the whole amphitheatre ; horses, chariots, and drivers were forgotten. In vain did the rush of wheels fill the air; none had eyes for anything but Gordius ; none had ears to hear anything but the words of Gordius. The roar of the theatre, like a wind rushing through the air, drowned the noise of the racing horses. ^Vl■len the crier had made silence, and all the pipes and trumpets, and other musical instruments were hushed, Gordius was led before the seat of the governor, who was present, and was asked, blandly, who he was and whence he came. Then he related, in order, what was his country, and family, and the rank he had held, and why he had thrown up his office and fled away. * I am returned,' said he, 'to shew openly that I care naught for your edicts, but that I place my hope and confidence in Jesus Christ alone.'" The governor, being exceedingly exasperated at the interiiiption in the sports, and the open defiance cast in his face by a deserter, before the whole city, ordered him at once to be tortured. " Then," S. BasU pro- ceeds to relate in his graphic style, "the whole crowd poured from the theatre towards the place of judgment, and all those who had remained behind in the city ran to see the sight The city was deserted. Like a great river, the in- habitants rolled to the place of mart}Tdom; mothers of families, noble and ignoble, pushed there ; houses were left unprotected, shops were deserted by the customers, and in the market-place goods lay here and there neglected. Servants threw up their occupations, and ran off to see tlie
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44 Lives of the SamtS. [January 3.
spectacle, and all the rabble was there to see this man. Maidens forgot their bashfulness and shame of appearing before men, and sick people and old men crawled without the walls, that they, too, might share the sight." The relations of Gordius, in vain, urged him to yield and apolo- gise for his defiance of the state religion ; signing himself with the cross, he cheerfully underwent the torments of leaded scourges, of the little horse, fire, and knife, and was finally beheaded.
SS. THEOGNIS, PRIMUS, AND CYRINUS, MM. (about a.d. 320.)
[The Martyrologies of S. Jerome, Bede, Usuardus, &c. Commemo- rated in the Roman Martyrology on this day ; in the Greek Mensea on the 2nd Jan. Theognis, especially, is famous throughout East and West. The account in the Mensea and Menology is probably trust- worthy. The Acts published by the Bollandists are of doubtful authority.]
Theognis was the son of the Bishop of Cyzicus, in Hellespont. In the persecution of Licinius, he and his com- panions suffered at Cyzicus, being first scourged, and then cast into the sea.
S. ME LOR, M. (about a.d. 544.)
[English Martyrologies on this day, though he died on Oct. 1st, on which day he is mentioned in Usuardus. His life in Capgiave is of no historical value — a composition of the nth cent, "incertum" even to William of Malmesbury. ]
When first Christianity penetrated Britain, a great number of Saints existed, especially in Wales and Brittany. At this time there was a duke, or prince, in Brittany, named Meliau, whose brother-in-law, Rivold, revolted against him.
Ij(— ■ — ^
Januarys.] S. Mclor. 4^
and put him to death. Meliau left a son, Melor, and the usurper only spared his life at the intercession of the bishops and clergy. He, however, cut off his right hand and left foot, and sent him into one of the local monasteries to be brought up.
The legend goes on to relate that the boy was provided with a silver hand and a brazen foot, and that one day, when he was aged fourteen, he and the abbot were nutting to- gether in a wood, when the abbot saw the boy use his silver hand to clasp the boughs and pick the nuts, just as though it were of flesh and blood. Also, that one day he threw a stone, which sank into the earth, and from the spot gushed forth a fountain of pure water.
Rivold, fearing lest the boy should depose him, bribed his guardian, Cerialtan, to murder him. This Cerialtan per- formed. He cut off the head of Melor, and carried it to the duke; but angels with lights stood around the body and guarded it.
On his way to the duke, Cerialtan was parched with thirst, and exclaimed, " Wretched man that I am ! I am dying for a drop of water." Then the head of the murdered boy said, " Cerialtan, strike the ground with thy rod, and a fountain will spring up." He did so, and quenched his thirst at the miraculous well, and pursued his way. When Rivold saw the head, he touched it, and instantly sickened, and died three days after. The head was then taken back to the body, and was buried with it. But the relics were afterwards taken to Amesbury, in Wiltshire.
It must be remembered, in reading the legends of the British and Irish Saints of the first period, that we have nothing like contemporary histories of their lives, and that these legends were committed to writing many hundreds of years after their death, so that the original facts became sur- rounded with an accretion of fable so dense that it is
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46 Lives of the Saints. uanuaryj.
impossible to distinguish truth from falsehood in the legends as they have reached us.
S. GENOVEVA, V. (A.i). 512.)
[S. Genoveva is mentioned in almost all tV.e Latin Martyrologies. Her life was written by an anonymous learned man, in the reign of Chiklebert, about eighteen years after her death. Three ancient lives exist, but whethei one of these is that then composed, it is impossible to say.]
The blessed Genoveva was born at Nanterre, near Mont Valerien, on the outskirts of Paris. Her father's name was Severus ; that of her mother was Gerontia. When S. Ger- manus, Bishop of Auxerre, was on his way to Britain, to oppose the heresy of Pelagius, with his companion, S. Lupus, they passed through Nanterre. The people went out to meet him, and receive the benedictions ; men, and women, and children in companies. Amongst the children, S. Germanus observed Genoveva, and bade her be brought before him. The venerable bishop kissed the child, and asked her name. The surrounding people told him, and the parents coming up, S. Germanus said to them, " Is this little girl your child?" They answered in the affirmative. "Then," said the bishop, "happy are ye in having so blessed a child. She will be great before God; and, moved by her example, many will decline from evil and incline to that which is good, and will obtain remission of their sins, and the reward of life from Christ the Lord."
And then, after a pause, he said to Genoveva, " My daughter, Genoveva!" She answered, "Thy little maiden listens." Then he said, " Do not fear to tell me whether it be not thy desire to dedicate thy body, clean and untouched,
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januaryj.] S. GcilOVCVa. 47
to Christ, as His bride?" She said, "Blessed be thou, father, for thou hast spoken my desire. I pray God earnestly that He will grant it me."
" Have confidence, my daughter," said S. Germain ; " be of good courage, and what thou believest in thy heart, and confessest with thy lips, perform in work. God will add to thy comeliness virtue and fortitude."
Then they went to the church, and sang Nones and Vespers, and throughout the office the bishop held his hand on the little maiden's head. And that evening, after supper had been eaten, and they had sung a hymn, S. Germain bade Severus retire with his daughter, but bring her to him very early in the morning again. So when the day broke, Severus came back bringing the child, and the old bishop smiled, and said, " Hail, my daughter Genoveva. Dost thou recall the promise thou didst make yesterday, about keeping thy body in integrity?" She answered, "I remember what I promised to thee, my father, and to God, that with His help I would preserve the chastity of my mind, and the integrity of my body, unto the end."
Then S. Germain picked up from the ground a little brass coin with the sign of the cross on it, which he had observed lying there whilst he was speaking, and gave it her, saying, " Bore a hole in this, and wear it round thy neck in remembrance of me, and let not any other metal ornament, gold or silver, or pearls, adorn thy neck or fingers." Then he bade her farewell, commending her to the care of her father, and pursued his journey.
It has been supposed by some that the command of S. Germain not to wear gold, &c., indicates that she was of wealthy parents, and they are disposed to doubt the common tradition of the place, and the ancient Breviary, which says that she kept sheep for her father on the slopes of Valerien at Nanterre. But there need be no difficulty upon this
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48 Lives of the Saints. [Januarys.
point, for the sons and daughters of men of some position, at that period, were thus employed, and there was not supposed to be anything demeaning in the office. Thus, S. Cuthbert, though of noble race, kept sheep on the Northumbrian moors.
At the age of fifteen she was presented to the Bishop of Paris, to be consecrated to the religious life. With her were two othei virgins, and though she was the youngest of the tliree, the bishop, moved by some interior inspiration, placed her first, sapng that heaven had already sanctified her.
On the death of her parents, she moved to Paris, where she was remarked for her sanctity and miraculous powers. Wlien S. Germain was on his way to Britain again, he passed through Paris, and asked after Genoveva, when cer- tain envious persons tried to poison his mind against her; but he, despising their slanders, greeted her with great kindness openly, so as to testify before all the people how highly he honoured her, as he had done before at Nanterre.
The influence exerted by this holy woman must have been very great, for she persuaded the Parisians to remain in the city, instead of flying into the country, when the hosts of Attila, King of the Huns, threatened it. Then Genoveva assembled the pious matrons, and with them fasted, and prayed, asking God incessantly, with many tears, to avert the scourge of the Huns from the city.
A tumult, however, arose ; many people saying that she was a false prophet, and that she would bring ruin on the citizens by dissuading them from escaping with their goods to places of greater security. The mob, headlong and cruel — as a Parisian mob has ever been — came upon her to stone her, or drown her in the Seine, and they would have carried their ferocious purpose into execution, had not her ancient
I * ~ *
S. Cil^NOVl-:VA, Patroness of the City of I'aiis. From Cahier.
Jan., p. 48.]
[Jan. 3.
^. . in
Januar>-3.] S. Ge/lOVCVa. ^g
friend and father in God, S. Germain, stood by her in her extremity. He was then dying at Auxerre, and his thoughts turned to the Httle girl he had consecrated to God in bygone years, in the humble church of Nanterre. Then, he bade the archdeacon take to her the Euloga:, or blessed bread,^ in token of love and regard.
The archdeacon arrived when the feeble woman was in greatest peril. He had heard the prophecy of S. Germain of old ; and, running among the people, he exliibited the Eulogies sent by the holy bishop, and told them how highly he had venerated her virtues ; so he appeased the multi- tude and dispersed them.
The saying of the Apostle was fulfilled, " All men have not faith ; but the Lord is faithful, who shall stablish you, and keep you from evil ;" for by the prayers of S. Genoveva the city was preserved, and the army of Alaric came not near it.
S. Genoveva lived on a little barley bread, and a few beans stewed in oU ; but after she was aged fifty, at the com- mand of the bishop, she ate also fish, and drank milk. Feeling a great reverence for S. Denis, she desired greatly to build a church in his honour, and she, one day, urged some priests to undertake the work. But they hesitated, saying that they were not able to do so ; one reason being that there was no means of burning lime. Then S. Genoveva said, " Go, and cross tlie city bridge, and tell me what you hear." The priests left her, and as they passed over the bridge, they heard two swineherds in conversation. One said to the other, " Wliilst I was following one of my pigs the other day, it led me into the forest to a large Hmekiln."
1 The custom of blessing bread and distributing it amongst the faithful, prevails still in the French Church, as may be seen at any festival in a church of im- portance. The blessed bread is not to be confounded with the Holy Eucharist. It is taken about the church in baskets, and is a sort of sweet-cake. This is a relic of the ancient Love Feasts or Agapa;.
VOL. I. 4
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Lives of the Saints.
[January 3.
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"That is no marvel," answered the other, "for I found a sapling in the forest uprooted by the wind, and under its roots was an old kiln." On hearing this, the priests returned and told Genoveva what the swineherds had said, and she rejoiced, and set the Priest Genes over the work ; and all the citizens, at the instigation of S. Genoveva, assisted ; and she encouraged the workmen, till the church of S. Denis was built and roofed in. This incident is not a little curious, as it exhibits the fall and prostration of the arts at this period, when, apparently, the science of building was forgotten, and old Roman limekilns had to be used, because the Gauls, owing to the incursions of barbarians and civil war, had lost the art of building them.
Childeric, though a heathen, had a great respect for Geno- veva, and was unable to refuse her, when she requested him, to spare the lives of his prisoners. On one occasion, when he was about to execute, outside the city, a large number of captives made in war, he ordered the gates to be closed be- hind him, lest Genoveva should follow, and obtain pardon for them. But when the saintly woman heard that the blood of so many men was about to flow, in a paroxysm of compas- sion, she hurried through the streets, and reaching the gates, put her hand to them, and though locked and barred, they unclosed at the touch of charity, and she pursued the king ; and, falling down before him, would not be comforted till she had obtained pardon for all those whom he had ordered to be executed. After Paris was blockaded by the Franks, the neighbourhood suffered greatly from famine, as the harvests had been destroyed and the country laid waste. Genoveva, seeing that many died of want, conducted vessels to Arcis, and procuring sufificitnt supplies, returned with them to Paris.
Every Saturday night, Genoveva was wont to watch in prayer, that the Lord coming in the Holy Eucharist of His day, might find his servant watching. It fell out that
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6'. Bertilia.
51
one stormy night, as the Sabbath drew towards Sunday morn, and the cock had crowed, she left her home to betake herself to the church of S. Denis, with the virgins who were her fellows, and the lantern that was carried before her was extinguished by a puff of wind ; then the maidens were frightened at the pitch darkness, the howling of the storm, and the rain, and the road was so muddy that, without a light, they could not pick their way. Then Genoveva took the lantern in her hand, and the candle lighted of itself within ; and holding it, she entered the church.
She performed several pilgrimages to the shrine of S. Martin, at Tours, in company with those holy women who lived with her, and imitated her virtues. She died at the age of eighty-nine, probably in the year 512 ; but the date is not to be ascertained with certainty.
Patroness of Paris.
Relics, in the church of S. Etienne du Mont, at Paris.
In art, S. Genoveva is represented, (i), with a devil blow- ing out her candle, and an angel rekindling it. Sometimes, in old sculpture, the devil is provided with a pair of bellows; or, (2), she is restoring sight to her mother with the water of the well of Nanterre; or, (3), guarding her father's sheep; or, (4), with the keys of Paris at her girdle, as patroness of the city ; or, (5), holding bread in her lap ; or, (6), with the well of Nanterre at her side.
S. BERTILIA, V. (a.d. 687.)
[Belgian and Gallo-Belgian Martyrologies. The life is from a MS. at Marolles, of uncertain date, but apparently authentic]
Saint Bertilia was born of noble parents. From an early age her heart turned to the service of God alone, and she
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Lives of the Saints.
[January 3.
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delighted in attending the offices of reHgion. A youth of noble blood, named Guthland, sought her hand in marriage, for she was very beautiful, gentle in speech, and modest in manner. But Bertilia refused him, desiring to retire into a solitary place ; however, when her parents urged her vehemently, she gave a reluctant consent to their wishes, and was married. Nevertheless, at her desire, the young husband and she lived together in all chastity, as brother and sister, serving the poor, and given to hospitality. On the death of her husband, she divided his goods with the Church, and built a great church at MaroUes, with a little cell adjoining it for her habitation. One night, after long protracted prayer in the church, she returned to her cell, where she was seized with excruciating pains ; nevertheless, she knelt down and prayed with fervour, and prepared her soul for its departure. After having received the last Sacraments, she fell asleep in Christ, and was buried in the church she had built at Marolles. She was taken up and enshrined by Gerard II., Bishop of Cambray, on September 14th, 1081 ; and translated to another shrine on the Sth October, 1221.
Patroness of Marolles, in the diocese of Cambray.
Relics at Marolles.
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Jdnuarr^.J S. TUUS. 53
January 4.
©rtabc of dje P^olo Unnocents.
S. Titus, 5. and Ap. cf Crete, circ. a.d. 105.
SS. Aquilinus, (Ieminus, Eugenius, and Others, Martyrs in Africa.
S. Dafrosa, VV. C, at Rome, a.d. 361.
S. RuMON, B. C, at Tavistock, in Devonshire.
S. Gregory, B. 0/ Langrcs, in France, circ. a.d. 541.
S. Pharaildis, v., in Brabant, about a. u. 745.
S. RiGOBERT, B. o/RheiiHs, a.d. 749.
S. Ltbentius, Ab/>. py Bremen, a.d. 1013.
B. Angela, 0/ Foligni, in Umbria, a.d. 1309.
S. TITUS, B.
(about 105.)
[S. Titus is commemorated on this day in the Roman, and all the Latin Martyrologies. But the Greeks observe the feast of S. Titus on August 25th. Much of his history can be gathered from the first and second epistles of S. Paul to the Corinthians, and from his epistle to S. Titus ; also from the Greek Menologium, and his life, written by Zenas, the lawyer, in the Menaea ; and that by Peter de Natalibus, compiled from Greek sources.]
[AINT TITUS was born of Gentile parents,
being descended from the ancient royal family
of Crete.^ He was a favourite companion of
S. Paul, who calls him his son in Christ. His
virtue gained him the particular esteem of this Apostle ;
for we find him employed as secretary and interpreter
by S. Paul ; and the Apostle styles him his brother.^
On one occasion, when much depressed, he was consoled
by the presence of Titus : " God, that comforteth those that
are cast down, comforted us by the coming of Titus ;"^
and he testified, on another occasion, that he found no rest
in his spirit, because at Troas he had not met Titus.*
1 Peter de Nat. * 2 Cor. xii. 16. » a Cor. vii. 6. ♦ 3 Cor. xi. 13. 4, — ^
54
Lives of the Saints.
[Januar) 4.
In the year 51, Titus accompanied S. Paul to the Council that was held at Jerusalem, on the subject of the Mosaic rites. Though the Apostle had consented to the circum- cision of Timothy, in order to render his ministry more acceptable among the Jews, he would not allow the same in the case of Titus, apprehensive of giving thereby a sanction to the faction which held to the necessity of combining the rites of the Law with the Sacraments of the Gospel.
Towards the close of the year 56, S. Paul sent Titus from Ephesus to Corinth, with full commission to remedy several subjects of scandal, and to allay the dissensions in that Church. He was there received with great respect, and was satisfied mth the penance and submission of the offenders ; but could not be prevailed upon to accept from them any present, not even so much as his own maintenance. His love for that Church was very great, and at the request of the Corinthians, he interceded with S. Paul for the pardon of the incestuous man whom he had excommunicated. He was sent the same year by the Apostle, a second time, to Corinth, to bring the alms of that Church to Jerusalem, for the relief of the necessity of the poor Christians there. All these particulars we learn from S. Paul's two epistles to the Corinthians.
S. Paul, after his first imprisonment, returning from Rome into the East, made some stay in the island of Crete, of which Rustilius, the governor, was married to the sister of S. Titus. He consecrated his beloved disciple, Titus, to be bishop of that island, and left him there to finish the work he had begun.^ " We may form a judgment," says S. Chry- sostom, " from the importance of the charge, how great was the esteem of S. Paul for his disciple."" But the Apostle,
' Zenas and Peter de Nat. The latter does not say that S. Paul visited Crete, but that he sent Titus there. S. Paul says, " I left thee in Crete," Tit, i. 4, showing that he did visit that island with Titus.
* Homil. i. in Tit.
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January 4.] 6'. TltUS. 55
an his return into Europe the year after, finding the loss of such a companion too material, ordered him to meet him at Nicopolis, in Epirus, where he intended to pass the winter, as soon as Artemas or Tychicus, whom the Apostle was about to send to him, to take the place of the bishop during his absence, should arrive.^ And when he came, he bade him assist Zenas, the lawyer, and Apollos on their joumey.2 From this Zenas we have certain incidents of the life of S. Titus, which have been preserved in a fragmentary condition in the Greek Menasa.
Zenas relates the conversion of S. Titus thus : — Titus, living in the island of Crete, was learned in Greek literature, having been studious in youth. But the dreams of the poets and philosophers did not satisfy the inward craving of his soul after truth. One day, when twenty years old, he heard a voice say to him, "Titus, depart hence and save thy soul, for the learning of the Greeks will not profit thee unto salva- tion." Wondering in himself what this could mean, he was bidden by the same voice to take up a Hebrew volume that he had long disregarded, and open it. And the book was the Prophet Isaiah, and the place of the Scriptures that his eye rested on was this, " Keep silence before me, O islands; and let the people renew their strength: let them come near; then let them speak," "^ and what follows.
He seems to have read on much of that chapter, with its promise to the isles, and to have applied to himself the words, " Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee. Thou art my servant; I have chosen thee, and not cast thee away. Fear thou not; for I am with thee: be not dismayed; for I am thy God : I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteous- ness. . . . When the poor and needy seek water, and
' Tit. iii. 13. • Tit. iv. 13. ' Isa. xli. i.
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56 Lives of the Saints. [January 4.
there is none, and their tongue faileth for thirst, I the Lord \vill hear them, I the God of Israel will not forsake them."i These were words very different from those of the poets of Greece, and gave an idea of God quite other from that fonned by Homer, in whose writings he had found dehght ; so Titus left his Greek studies and his native island, and sought Jemsalem, the chief city of that people of whom the prophet spake such great things. And when he was there he saw Jesus, and heard Him teach. Perhaps he was one of those Greeks whom S. Andrew brought to Christ. ^ He be- lieved, and was of the number of the first disciples. He re- mained at Jerusalem after the ascension and the descent of the Holy Gliost. After he joined S. Paul, he accompanied him in most of his journeys. In 65, S. Paul sent him to preach the Word of God in Dalmatia, after he had visited him in Nicopolis f but he probably was there for no great length of time, though the Dalmatians honour him as their Apostle.
Peter de Natalibus relates that when death approached, he saw angels coming from heaven in a glorious train to fetch his soul, and that his face lit up with joy at their approach, and shone with supernatural splendour. He committed his people to God in long and earnest prayei", and then yielded up his spirit in peace to Christ his Saviour.
The body of S. Titus was kept, with great veneration, in the Cathedral of Gortyna; but that city having been mined by the Saracens, in 823, the metropolitan see was transferred to Candia, seventeen miles from the ancient Gortyna ; there the head of S. Titus was presei-ved, till it was carried off by the Venetians, and is now among the sacred treasures of S. Mark's, at Venice.
Patron of Candia, or Crete.
1 Isa. xU. 9, 10, 17. 2 John xii. 21. *2 Tim. iv. 10. * . — — ij
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January 4.] SS. Dufvosa aud Rumon. 57
S. DAFROSA, W. C.
(A.D. 361.)
[Mentioned in Roman Martyrology, and in those of Bede, Ado, Notker, Maurolycus, &c. All known of her is contained in the Martyrologies.]
This Saint was the wife of S. Flavian, a martyr. She was one of the few who suffered in the reign of Juhan, the Apos- tate ; having been sentenced by Apronianus, praefect of the city, in Rome, along with her daughters, Demetria and Bibiana. S. Flavian, her husband, was crowned on the 22nd December ; and she followed him shortly. She was sent to the house of a certain Faustus, who desired to have her in marriage ; but she refused to become his wife, and converted him to the faith. He was baptized by S. John the priest, who is commemorated on June 23rd. Faustus was executed, and his body cast to the dogs ; but Dafrosa saved it, and buried it secretly at night. Then, in a dream, her husband Flavian appeared to her, and called her to follow him. And at the expiration of five days, whilst engaged in prayer, she migrated to her heavenly country.
S. RUMON, B. C.
[Does not occur in the Roman Martyrology.]
William of Malmesbury infomis us that the history of S. Rumon's life was destroyed by the wars, Avhich devastated England. He was a bishop; but of what see we do not know. Many of the early Saints of the Church in Cornwall, Wales, and Ireland, received episcopal consecration, without juris- diction. His body was preserved at Tavistock, in Devon- shire, where Ordulf, Earl of Devonshire, built a church under his invocation, before the year 960.
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58 Lives of the Saints. [January «.
S. GREGORY OF LANGRES, R (about a.d. 541.)
[Roman and Galilean Martyiologies. The life of S. Gregory of Langrcs was written by S. Gregory of Tours, who died 591.]
Saint Gregory, one of the principal senators of Autun, in France, was appointed count of the city, and for many years administered justice with the utmost prudence and uprightness. His ^vife, Armentaria, was also of senatorial rank ; by her he had several children, of whom Tetricus was numbered among the Saints.
After the death of his wife, having been elected by the clergy and citizens of Langres to be their bishop, he was consecrated by the metropolitan. As bishop, his life was edifying. He was a model of humility, and sought, above all things, to conceal his acts of self-denial, and long commun- ings with God. He ate bariey bread, but that this might not be observed, he had wheat cakes piled on the table above his brown barley cakes, so that he could draw from the dish those for his own eating, whilst the others ate wliite bread, and supposed him to be doing the same. In like manner, at table he used a dull glass goblet, so that it might not be noticed that he drank water, whereas, the others were supplied with wine. At night, he was wont to rise from his bed, when everybody else was asleep, and steal, on tip-toe, to the baptistery of the church, where he passed several hours in prayer and singing psalms. This was long unobserved ; but one night a deacon was awake, and saw the bishop rise. Wondering at his proceeding, when S. Gregory had left the dormitory, he rose also, and stole softly after him, and saw him enter the baptistery, the gate opening to him of its own accord. For some time there was silence ; and then the bishop's voice was heard chanting,
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January 4.] S. GregOVy. ^9
and immediately many voices took up the psalm, and the singing continued for three hours. " I, for my part," says S. Gregory, of Tours, " think that the Saints, of whom the relics were there preserved, revealed themselves to the blessed man, and sang praises to God in company with him."
One day, as he was walking to Langres, he was struck with fever, and he died shordy after ; " and his blessed countenance was so glorified after his departure, that it looked like a blushing rose, whilst the rest of his body a\ as shining like a white lily, so that it seemed then to have a foretaste of its future resurrection beauty." He was buried at Dijon, which was then in the diocese of Langres, and his son, Tetricus, succeeded him in the see of Langi-es.
There is much uncertainty about the date of his death. In some Martyrologies he is said to have died in 535 j Galesinius says in 524. But he was present at the Council of Clermont, in 535, and signed the decrees of the third Council of Orleans by his deputy, Evantius, the priest, in 538 ; but did not appear at, or send a deputy to, the fourth Council of Orleans, in 541. It is, therefore, probable that the see was then vacant by his death.
In art, S. Gregory appears before a church door, which an angel opens to him ; or with chains, because it is said that as his body was being taken to burial, the bier was set down before a prison, and the chains fell off the prisoners, and they were freed at the same moment
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60 Lives of the Saints. [January 4.
S. PHARAILDIS, V.
(about a.d. 745.)
I Belgian and German Martyrologies. Authorities for her life :- A MS. life from the monaster)' of Mont Gerard, published by the BoUan- dists, and by Molanus on the Belgian Saints. Besides, we have mention of her in the lives of her mother and sisters. ]
Saint Pharafldis was the daughter of Theodoric, duke of Lorraine, and his wife, S. Amalberga. The family was one of Saints. The brother of S. Pharaildis, on the mother's side, was S. Emenbert, Bishop of Cambray, and her sisters were S. Rainelda and S. Gudula. She was born at Ghent, and after her baptism, was taken by her aunt, S. Gertrude, to be by her brought up. She was married, but Hved with her husband as though single. For thirty years she rose every night at cock-crow, and sought the church of the nearest monastery to hear prime, and matins, and lauds. She died at the age of ninety, and was buried in the churcli of S. Bavo, in Ghent, a.d. 745, but afterwards was carried to Nivelles by the religious of Ghent, fleeing the incursions of the Normans. A portion of the relics was left at Nivelles, but the major part was brought back to Ghent, and enshrined in the new church of S. Pharaildis, which was destroyed by the Calvinists in 1566. The relics, however, were saved. On the 17th Dec, 1608, the chapter of S. Pharaildis, in Ghent, gave some portion to a little chapel at Steenockerzeel.
In Flemish, S. Pharaildis is called Veerle, or Verelde.
In art, S. Pharaildis appears as a patroness of Ghent, with a goose in her arms, or at her feet, Gans being the Flemish for a goose ; in base Latin, Ganta or Gansa; and the Latin name of Ghent, in the Middle Ages, being Gantum. She is also represented with loaves of bread ; for, according to a legend, a woman having begged bread of her sister for her
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Ja.iuary4.] kS". RigobeVt. 6 1
child, the sister said, " J have none to give to you ; there's no bread in the house." And when the poor woman urged her, she exclaimed, " May S. Pharaildis change the bread into stones if there be any here." Whereupon, some loaves she had by her were petrified.
S. RIGOBERT, ABP. OF RHEIMS.
(about a.d. 749.)
[Roman, Benedictine, and Gallican Martyrologies. Authority : — A life of the 9th cent.]
Saint Rigobert, a Benedictine monk, was ordained archbishop of Rheims in the year 696. He consecrated Dagobert II., Chilperlc II., and Tlieoderic II., kings of the Franks. In his diocese he laboured to restore dis- cipline and sanctity of life. When Charles Martel and Ragenfried were fighting for the mastery, the former came with his troops before Rheims, and demanded to be admitted. The bishop refused to open the gates, " Because," said he, " I know not whether you or Ragen- fried will be given the kingdom." Charles Martel went away in a fury, and vowed, if he gained the day, he would make the cautious archbishop suffer for it. When Charles Martel had subdued his rival, he returned to Rheims, and drove S. Rigobert into exile, and gave the revenues of the see to laymen, creatures of the court. Wliilst at Rheims, S. Rigobert had lived over the city gate, and kept the keys of the town. The window of his chamber looked towards the Basilica of S. Remigius, and at it he was wont to pray, like Daniel, with his face turned to Jerusalem. That he might easily, and at will, descend into the church of S. Peter, which was situated near the gateway, S. Rigobert had a hole knocked in a turret of the church, so that by a
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62 Lives of the Saints. [January 4.
ladder he could descend into the church to prayer, and return by it to a little oratory, dedicated to S. Michael, which he had built on the city wall. But this oratory did not stand very long, for King Louis gave the monastery of S. Peter to his daughter Alpaida ; and her husband, Begus, having knocked his head against the lintel of the door when entering the little chapel— he being a very tall man — ordered it to be pulled down, pretending that it cut off the light from the windows of the church. " Humility," says the chronicler dryly, "never knocks its head against any thmg."
S. Rigobert, when in exile, retired to Gascony, but was recalled by Pepin, and returned to Rheims ; but finding that, contrary to canon law, Milo, an abbot, had been appointed to tlie see, he went away to Gernicour, a village at no great distance. At Gernicour, he lived in poverty, in great humility and prayer ; sometimes he visited Rheims, that he might celebrate on the altar of S. Mary, which had been con- ceded to him by Milo. One day he was at Comiicy, and visited the church of S. Cyriac, to pray for his poor diocese, a prey to ravening wolves ; and his prayer being ended, he conversed with Wibert, comptroller of Rheims, who invited him to dine with him, as the table was ready. But S. Rigo- bert answered, " I may not eat, as I have to celebrate mass this morning in the church of S. Peter, at Gernicour." Whilst he was speaking, a poor widow brought the deputy- governor a goose. " Here," said Wibert, "as you will not dine with me, take this goose home with you, and cook it for your own dinner." Then S. Rigobert gave it to his little serving boy to carry before him ; and he went on his way saying his office ; when the goose flew out of the boy's hands, and was gone. The boy was much grieved, and was on the point of crying. The bishop, seeing the sad face of the child, interrupted his psalm to console him, and to tell
January 4.] B. Augcla. 63
him that the loss of this world's goods should not draw forth tears, but that the heart should trust in God, who gives all things bountifully. Then the bishop resumed his psalms, now reciting them to himself, and then breaking forth into song. Presently the goose came fluttering down before the feet of the old man, so the boy put it under his arm again, and brought it safely to Gernicour. But it was not cooked for dinner. Indeed, the bishop would not allow it to be killed, and the goose became so tame, that it followed him about, and would even accompany him on his walks to Rheims, and wait there for him when he said mass at the altai of S. Mary.
Relics, in the church of S. Denis, at Rlieims, and in the chapel of S. Rigobert, in the Cathedral of Notre Dame, at Paris.
In art, he is represented with a goose.
B. ANGELA, OF FOLIGNI. (a.d. 1309.)
[B. Angela was beatified by Pope Innocent XII. in 1693. ^^r life and revelations were written by her confessor, Arnald, friar of the order of S. Francis, in her lifetime, and the revelations were submitted to her for correction.]
The Blessed Angela, of Foligni, belonged to a rich and honourable family in Umbria. She was married, and had children. Upon the death of her mother, husband, and children, her heart turned in an agony of love to God alone, and appeared filled to overflowing with that divine charity of which an earthly affection is but a reflection. She was fre- quent in prayer, and made a discreet use of the Sacrament of penance. " Once she confessed her sins to me," says
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Lives of the Saints,
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Fiiar Arnald, "preserving the most perfect knowledge of her sins, and was filled with so much contrition and tears, from tlie beginning of her confession to the end, and with so great humility, that I wept in my heart, believing most surely, that if the whole world was deceived, God would not permit her, who was full of so much truth and integrity, to be deceived. The following night she was sick, well nigh to death, and next morning she drew herself, with great effort, to the Franciscan Church, and I was then saying mass, and I communicated her, and I know that she never com- municated without God giving her some great favour, and that a new one continually. But so great were the consola- tions and illuminations which she received in her soul, that frequently they seemed to overflow into her body. Thus, when she was standing with me, and her soul was lifted up, her face and body were transformed, through joy, at the divine words of address, and devotion, and delight at the con- solations, tliat her eyes shone as candles, and her face flushed like a rose, and became radiant and angelical, as was beyond nature."
The inner life and meditations of the Blessed Angela were wTitten down from her lips, and were read over to her by the confessor. They are full of instruction and beauty, and are of considerable length. She died on the 4th January, 1309.
Her body reposes in a shrine in the Franciscan Church at FoUgni
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Januarys.] 6". TeleSphoVtlS. 65
January 5. QTi^e Uigil of t|)e ^pip^ang.
S. Telesphorus, p. M., a.d. 139.
The Holy Martyrs in the Thebaid, a.d. 302.
S. Syncletica, A'., in Egypt, 4//1 cent.
S. Apollixaris Syncletica, F., e,th cent.
S. Simeon Stylites, //., a.d. 460.
S. Emiliana, y., 6lh cent.
S. Edward the Co.vfessor, K. of England, a.d. 106O.
S. Gerlach, H., near Maestrecht, a.d. 1170.
S. TELESPHORUS, POPE, M. (a.d. 139.)
[Mentioned originaUy in the Carmelite Breviary. This Pope was in- serted in the Roman Breviary by Clement VIII. He is commemorated by the Greeks on Feb. 22.]
fAINT TELESPHORUS was by birth a Greek, and was the seventh Bishop of Rome. Towards the end of the year 128, he succeeded S. Sixtiis L, and sat eleven years on the throne of S. Peter, and saw the havoc which the persecution of Hadrian wrought in the Cluirch. " He ended his Hfe by an illustrious martyr- dom," says Eusebius.^
THE MARTYRS IN THE THEBAID.
(about a.d. 302.)
«' One cannot but admire," says Eusebius, in his Ecclesi- astical History (lib. viii., c. 8, 9), "those who suffered in Egypt, their native land, where thousands, both men, and
' Hist., lib. iv. c. 10. VOL. I. S
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Lives of the Saints.
January 5.
women, and children, despising the present Hfe for the sake of our Saviour's doctrine, submitted to death in various shapes. Some, after being tortured with scrapings and the rack, and the most dreadful scourgings, and other innumer- able agonies, which one might shudder to hear, were finally committed to the flames; some plunged and drowned in the sea, others voluntarily offering their heads to the executioners ; others dying in the midst of their torments, some wasted away by famine, and otliers again fixed to the cross. Some, indeed, were executed as malefactors usually were ; others, more cruelly, were nailed head downwards, and kept alive, until they were destroyed by starving, on the cross itself But it would exceed all power of detail to give an idea of the sufferings and tortures which the martyrs of Thebais endured. These, instead of hooks, had their bodies scraped with potsherds, and were mangled in this way until they died. Women, tied by one foot, and then raised on high in the air by certain machines, with their naked bodies wholly un- covered, presented this most foul, cruel, and inhuman spec- tacle to all beholders ; others again perished, bound to trees and branches. For, drawing the stoutest of the branches together by machines for this purpose, and binding the limbs of the martyrs to each of these, they then let loose the boughs to resume their natural position, designing thus to produce a violent action, to tear asunder the limbs of those whom they thus treated. But all these things were doing not only for a few days, or for some time, but for a series of whole years. At one time, ten or more; at another, more than twenty ; at another time, not less than thirty, and even sixty; and again, at another time, a hundred men, with their wives and Httle children, were slain in one day, whilst they were condemned to various and varied punishments. We ourselves, when on the spot, saw many crowded together in one day, some suffering decapitation, some the torments
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Januarys.] MavtyTS ill tkc Tliebaid. 67
of flames ; so that the murderous weapon was completely blunted, and having lost its edge, broke to pieces; and the executioners themselves, wearied with slaughter, were obliged to relieve one another. Then, also, we were wit- nesses to the most admirable ardour of mind, and the truly divine energy and alacrity of those that believed in the Christ of God. For, as soon as the sentence was pronounced against the first, others rushed forward from other parts to the tribunal before the judge, confessing they were Christians, most indifferent to the dreadful and many kinds of tortures that awaited them, but declaring themselves fully, and in the most undaunted manner, on the religion which acknow- ledges only one Supreme God. They received, indeed, the final sentence of death with gladness and exultation, so far as even to sing and send up hymns of praise and thanksgiving, until they breathed their last."
The names of these blessed ones, whose bones are stre\vn over the deserts of Egypt, are unknown to us ; but they are written in the Book of Life. At the day of the general Resurrection they will rise and stand, on their feet, a great army.
S. SYNCLETICA, V.
(4TH CENT.)
[S. Syncletica is commemorated by the Westerns on the 5th Jan., and by the Easterns on the 4th Jan. Her hfe, written shortly after her death, has been attributed to S. Athanasius, but on insufficient groimds.]
At a time when luxury was carried to extremities, and the body was pampered, and the lust of the flesh, the lust of the eye, and the pride of life, were the objects for which men and women lived, here and there the spirit of man throbbed with higher aspirations, and yearned to break away from tlie gilded
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Lives of the Saints.
[January 5,
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round of wealthy frivolity, to live a truer life and breathe a purer air. Society was rotten to its core ; decency was not ob- served in conversation ; modesty was forgotten in dress, and all that could gratify the flesh, and excite passion, was studied as an art. In the midst of this hot, sickly atmosphere of evil, pure souls, like that of Syncletica, stifled. The modest mind of a young girl shrank into itself, like a delicate flower that closes at the rude touch, and died to the world. If she were a heathen, she bent her head, and sickened and faded. If she were a Christian, she found in the shadow of the Church, a fresh spot where she might bloom, fanned by the breezes of Paradise.
Syncletica was born at Alexandria, of wealthy parents, of Macedonian extraction, who had settled there. Being very beautiful and well-dowered, she was sought in marriage by many suitors ; but declined all offers, for her girlish heart had awakened to a love truer and deeper than any human affection ; the best of her love she gave to God, and she desired to be His, and His alone. On the death of her parents she devoted her attention to her blind sister; and together, they served God in prayer and almsgiving. In token of renunciation of the world, and to deliver herself from troublesome pursuit by fortune-hunters, she cut off her hair, and disposed of her estates, but she sought to avoid notice in all that she did, and to conceal her good deeds and self-sacrifices. Nevertheless, she became kno\vn, and young maidens and women resorted to her for advice, and to study her example. She was reluctant to be forced thus into a position which she dreaded; nevertheless, unable to refuse the girls and young women that assistance they so much needed, she gave them much instruction, which has been preserved to us in the record we have of her life, and her words abound in practical common sense. " Listen to me," she said to the maidens; "we all know how we can be
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January 5.]
S. Syncletica.
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saved, but we fail through our own carelessness. The first thing to be done, is to keep the commandment, ' Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself; for in this consists all perfection.' These are few words, but there is plenty of matter in them. Then beware of retrogression. The corn in the Gospel brought forth ; some an hundred-fold, some sixty-fold, and some thirty- fold. Beware lest, beginning at sixty, we fall back to thirty. Let those who are virgins take care of their eyes, and their tongue, and their ears, and keep them in modesty, not looking about them boldly, nor talking flippantly, nor hs- tening to certain things that may be said. Obedience is better than asceticism, for asceticism may puff up, but obedience brings one down. There is an asceticism which is of the devil. How are we to distinguish right asceticism from that which is wrong ? By its moderation. Have you begun fasting? Don't make pretexts to wriggle out of it on the score of health, for the lady who does not fast is just as much subject to maladies as she who does."
S. Syncletica died at the age of eighty, of cancer on the mouth, and consumption in the lungs, from which she suf- fered with great patience for three years. The cancer made horrible ravages in her face, and became so distressingly offensive, that to ward off infection from those who nursed her, she allowed it to be treated with the mixture which is used for embalming corpses.
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Llanuary j.
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S. APOLLINARIS SYNCLETICA, V.
(beginning of 5TH CENT.)
[Commemorated in the Latin Martyrologies on this day, but by the Greeks on Jan. 4th. Her life, written by one who lived at the same time, is given by Metaphrastes. This life represents her as daughter of An- themius, the Emperor. Metaphrastes concludes, but wrongly, that she was daughter of Anthemius, who was appointed Emperor of the West by Leo L But it appears more probable that she was the daughter of Anthemius, consular prefect of the city, who acted as regent after the death of Arcadius, during the minority of Theodosius the younger. This Anthemius was grandfather of the Emperor Anthemius. It is quite possible that the regent may have received imperial honours. The narrative in one place, speaking of the expedition of ApoUinaris to the Holy Land, says, " A few days after, when we had found companions, we went on to the Holy City. And when, at a certain place, we turned aside, on account of our burdens, and the slaves and serving maids who were with us, we rested awhile." This is the only allusion to himself made by the writer, and it is so casual, that it is difficult not to regard it as an evidence of the authenticity of the piece. The story is, however, so much like a romance, and is open to so many critical objections, that it is difficult to accept it exactly as it is.]
Saint Apollinaris, called from her high rank Syncletica, was the daughter of Anthemius. She had a sister of a differ- ent spirit from herself The parents of Apollinaris desired to unite her in marriage, at an early age, to some wealthy noble, but she manifested such a fixed resolution to remain single, that they yielded to her wish. In her heart she desired to retire completely from the world ; having heard of the won- drous lives of the recluses in Egypt, she longed greatly to see and imitate them. Her parents having consented to her making a pilgrimage to Jerusalem, she visited the holy places, and in Jerusalem she liberated all the slaves who had been sent to bear her company, and dismissed them ■with liberal gifts, retaining in her service only an eunuch and an old man to prepare her tent. In Jerusalem, she bribed an aged woman to procure for her, secretly, the habit of a recluse, and this she kept by her for a proper moment On her way back she visited tlie tomb of S. Meria, on the
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January 5.] 6". ApolHnaris. 7 1
Egyptian coast ; and after prayer retired to her sleeping tent, when she assumed the monastic habit, and cast aside her worldly dress, with all its ornaments. Then, in the night, when the two men were asleep without, she stole from her tent, and fled into the desert, and took refuge in a morass. Next morning the servants were filled with consternation, and sought her every\vhere in vain. Then they appeared before the governor of the city Lemna (?) where they were ; and he assisted in the search, but all was in vain ; so the governor sent a letter to the parents of Apollinaris, with her clothes and baggage, narrating the circumstances. Anthe- mius and his wife wept when they heard of the loss of then daughter, but consoled themselves with the belief that she had entered some community of religious women.
However, S. Apollinaris made her way into the desert of Scete, where lived S. Macarius of Alexandria, at the head of a large monastery of recluses in cells and caves. Apolli- naris, having cut off her hair, and being much tanned by exposure to the sun, and wasted with hunger in the marsh, where she had lived on a few dates, passed as a man, and was supposed, from being beardless, to be an eunuch. She spent many years there under the name of Dorotheus. Now it fell out that her sister, being grievously tormented with a devil, Anthemius bethought himself on sending her to Ma- carius to be healed, for the fame of his miracles had spread far and wide. But when the young girl was brought to Macarius, the aged abbot, moved by some interior impulse, conducted her to Dorotheus, and bade him heal the possessed by prayer. Then S. Apollinaris earnestly, and with many tears, besought Macarius not to tempt her thus, for God had not given to her the gift of performing miracles. Never- theless he persisted; then the possessed woman was shut into the cell of Dorotheus for several days, that he might, by prayer and fasting, cast the demon forth. And when, j
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Lives of the Saints.
[Januar)' J.
after a while, the virgin seemed to be healed, she was re- stored to the attendants, who conducted her to her parents with great joy.
Some months after, the maiden suffered from an attack of dropsy, and the parents, in shame and grief, supposing her to be pregnant, questioned her closely thereabout. But she could not account for her size, and when they pressed her more vehemently, moved by the evil spirit, she declared that Dorotheus, the hermit, had seduced her. On hearing this, Anthemius sent to Scete, that Dorotheus should be brought before him. The holy congregation was filled with horror and dismay on hearing the charge, and they went with one accord and cried to God to put away from them so grievous a reproach. Then said Dorotheus, "Be of good courage, my brethren, the Lord will reveal my innocence." And when she was brought before Anthemius, she said, "I am your daughter, ApoUinaris." Then they fell on her neck and wept, and she prayed to God, and kissed her sister, and the Lord heard her cry, and healed the damsel of her disease. And after having tarried with them a few days, she returned to the desert once more.
S. SIMEON STYLFFES, H.
(a.d. 460.)
[Commemorated on this day in tlie Latin Martyrologies, but on Sept. 1st by the Greeks. There were three of this name ; the second, who lived at a later date, is commemorated by the Greeks on May 24th ; and the third, whom they designate Priest and Archimandrite, on July 26th. These two later Saints copied the great Simeon Stylites, of world-wide renown. The life of this famous hermit was written by a disciple of his, named Anthony, who was with him when he died ; and also by Theodoret, who knew him well in life. Also, by Evagrius in his Ecclesiastical History.]
" Simeon," says Theodoret, " was bom in the village of Gesa, between Antioch and Cilicia, and as a boy kept his
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S. SIMEON sTYLrn-:s.
t'roni Hone's "livery Day Bouk.'
Jan., p. 72.
Ijan. 5.
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Januarys.] 6'. SiMeoii StyHtes. 73
father's sheep. One day, forced by heavy snow to leave them in the fold, he went with his parents to the church, and there heard the Gospel read, which blesses those who mourn and weep ; which calls those enviable who have a pure heart. And when he asked a bystander what he would gain who kept the Beatitudes, the man propounded to him the life of self-sacrifice. This," Theodoret adds, "he heard from the Saint's own tongue."
Forthwith, Simeon going out of the church, went to a neighbouring monastery, governed by one Timothy ; and falling down before the gate, he lay five days, neither eating nor drinking. And on the fifth day, the abbot, coming out, asked him, " Whence art thou, my son ? What parents hast thou, that thou art so afflicted ? Or, what is thy name, lest perchance thou hast done wrong? or, perchance, thou art a slave, and fleest from thy master?" Then the lad answered with tears, " No, master ! I long to be a servant of God, and to save my soul. Suffer me to enter the monas- tery, and send me not away."
Then the abbot, taking him by the hand, introduced him into the house, saying to the brethren, " My sons, behold I deliver you this brother ; teach him the rules." He was in the convent about four months, serving all with- out complaint, and in that time he learned the whole Psalter by heart. But the food which he took with his brethren, he gave away secretly to the poor, reserving for himself only food for one day in the seven. But one day, having gone to the well to draw water, he took the rope from the bucket and wound it round his body, from the loins to the neck, and wore it till his flesh was cut into by the rope. One day, some of the brethren found him giving his food to the poor ; and when they returned, they complained to the abbot, say- ing, " We cannot abstain like him ; he fasts from Lord's day to Lord's day, and gives away his food." Then the abbot
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74 Lives of the Saints. [jan»arys.
rebuked him, and Simeon answered not. And the abbot being angry, bade strip him, and found the rope round him, sunk into the flesh, and with great trouble it was uncoiled, and the skin came off" with it ; then the monks took care of him and healed him. \Vl"ien he was healed, he went out of the monastery and entered a deserted tank, where there was no water ; no man knowing. After a few days, he was found, and the abbot descended into the tank. Then the blessed Simeon, seeing him, began to entreat, saying, " I beg you, servants of God, let me alone one hour, that I may render up my spirit ; for yet a little while, and it will fail. But my soul is very weary, because I have angered the Lord."
But the abbot said to him, " Come, servant of God, that we may take thee to the monastery." But when he would not, they brought him by force, and he stayed in the com- munity about one year. "After this," says Theodoret, "he came to the Telanassus, under the peak of the mountain, on which he lived till his death, and having found a little house, he remained in it shut up for three years. But, eager to advance in virtue, he tried to persuade Blasus, who was archpriest of the villages around, to leave nothing within by him, for forty days and nights, but to close up the door wath clay. The priest warned him that to die by one's own act is no virtue, but is a great crime." "Put by me then, father," he said, " ten loaves, and a cruse of water, and if I find my body needs sustenance, I will partake of them." Then Blasus did so, and at the end of the days Blasus removed the clay, and going in, found the bread and water untouched, and Simeon lying, unable to speak or move. Getting a sponge, he moistened and opened his lips, and then gave him the Holy Eucharist ; and strengthened by this immortal Food, he chewed, Uttle by little, lettuces and succory, and such like.
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Januarys.] S. Simcou StyHtcs. y^
When he had passed three years in that Httle house, he took possession of the peak, which has since been so famous ; and when he had commanded a wall to be made round him, and procured an iron chain, he fastened one end of it to a great stone, and the other to his right foot, so that he could not, if he \vished, have left those bounds. But when Meletius, Bishop of Antioch, saw him, he told him that if he had the will to remain, the iron profited nothing. Then, having sent for a smith, he bade him strike off the chain.
The fame of the wondrous austerities of this man wrought upon the wild Arab tribes, and eftected what no missionaries had been able, as yet, to perform. No doubt the fearful severities exercised by Simeon, on himself, are startling and even shocking. But the Spirit of God breathes where He wills, and thou canst not tell whence He cometh and whither He goeth. ^Vhat but the divine Spirit could have caught that young boy's soul away from keeping sheep, and looking forward to the enjoyment of youth, and precipitated it into this course, so contrary to flesh and blood ? Theodoret says, that as kings change the impression on their coins, sometimes stamping them with the image of lions, sometimes of stars, sometimes of angels, so the divine Monarch pro- duces different marks of sanctity at different periods, and at each period He calls forth these virtues, or characters, He needs for a particular work. So was it now ; on the wild sons of the desert, no missionaries had made an impression ; their rough hearts had given no echo to the sound of the Gospel. Something of startling novelty was needed to catch their attention, and strike their imagination, and drag them violently to the cross. These wild men came from their deserts to see the weird, haggard man in his den. He fled from them as they crowded upon him, not into the wastes of sand, but up a pillar ; first up one six cubits, then one twelve
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76 Lives of the Saints. [Januarys.
cubits, and finally, one of thirty-six. The sons of Ishmael poured to the foot of the pillar, " like a river along the roads, and formed an ocean of men about it." " And," says Theo- doret, " myriads of Ishmaelites, who had been enslaved in the darkness of impiety, were illuminated by that station on the column. For this most shining light, set as it were on a candlestick, sent forth all around its beams, like the sun, and one might see Iberi, Persians, and Armenians coming and receiving divine baptism. But the Ishmaelites (Arabs,) coming by tribes, 200 and 300 at a time, and sometimes even 1,000, denied with shouts the error of their ances- tors ; and breaking in pieces the images they had worship- ped, and renouncing the orgies of Venus, they received the divine Sacraments, and accepted laws from that holy tongue. And this I have seen with my own eyes, and have heard them renouncing the impiety of their fathers, and assenting to Evangelic doctrine." Here was the result. Little did the boy know, as he lay before the monastery door five days without eating, to what God had called him ; for what work he was predestined, when he coiled the rope about his body. The Spirit had breathed, and he had followed the impulse, and now he wrought what the tongue of a prophet could not have affected. And it was worth the pain of that rope torn from his bleeding body ; it was recompense for those long fastinsTs.
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" Three winters, that my soul might grow to Thee, I lived up there on yonder mountain side ; My right leg chain'd into the crag, I lay Pent in a roofless close of ragged stones ; Inswathed sometimes in wandering mist, and twice Black'd with Thy branding thunder, and sometimes Sucking the damps for drink, and eating not."
It was worth all this, if souls could be added to tlie Lord, as they were, by hundreds and thousands. God's ways are
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not as our ways. The God who needed these souls, called up the soul of Simeon to do the work, and Simeon obeyed, and traversed perhaps the most awful path man has yet trod.
It is not for us to condemn a mode of life which there is no need for men to follow now. It was needed then, and he is rightly numbered with the Saints, who submitted his will to that of God, to make of him an instrument for His purpose in the way that He saw best.
" There came from Arabena a certain good man," says Theodoret, "who, when he had come to that mountain peak, * Tell, me,' he cried, ' by the very Truth, art thou a man, or of incorporeal nature ?' But when all there were dis- pleased with the question, the Saint bade them all be silent, and bade them set a ladder to the column, and bade the man come up ; and first look at his hands, and then feel in- side his cloak of skins, and see not only his feet, but also a severe ulcer in them. But when he saw that he was a man, and the size of that sore, and learnt from him how he took nourishment, he came down and told me all."
" On festivals, from the setting of the sun till its appear- ance again, he stood all night with his hands uplifted to heaven, neither soothed wath sleep, nor conquered by fatigue. But in toils so great, and so great magnitude of deeds, and multitude of miracles, his self-esteem is as mode- rate as if he were in dignity the least of men. Besides his modesty, he is easy of access of speech, and gracious, and answers every man who speaks to him. And from the bounteous God he has received the gift of teaching, and he makes exhortations to the people twice every day. He may be seen also acting as a judge, giving just decisions. This, and the like, is done after the ninth hour. For all night, and through the day to the ninth hour, he prays perpetually. After that he sets forth divine teaching to those who are
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78 Lives of tJie SamtS. [Januarys.
present, and then, having heard each man's petition, having perfomied some cures, he settles disputes. About sunset, he begins the rest of his converse with God. But though he is employed in this way, he does not give up the care of the churches, sometimes fighting against the impiety of the Greeks, sometimes checking the audacity of the Jews, some- times putting to flight the heretics, and sometimes sending messages to the emperor; sometimes stirring up rulers to zeal for God, and sometimes exhorting the pastors of the churches to bestow more care on their flocks."
To make trial of his humility, an order was sent him, in the name of the neighbouring bishops and abbots, to quit his pillar, and new manner of life. The Saint, ready to obey the summons, was about to step down ; when the messenger, seeing his willingness to obey, said he was empowered to authorize him to follow his vocation.
Once, his mother hearing of his fame, came to see him, Dut was not allowed to enter the enclosure around the pillar. But when Simeon heard his mother's voice, he said to her, " Bear up, my mother, a little while, and we shall see each other, if God will." But she began to weep and rebuke him, saying, " Son, why hast thou done this ? In return for the body I bore thee, thou has filled me with grief For the milk with which I nourished thee, thou hast given me tears. For the kiss with which I kissed thee, thou hast given me an aching heart." " She made us all weep," says Anthony, who writes this incident. Simeon, on his pillar, was also deeply agitated, and, covering his face with his hands, he wept bitterly, and cried to her, " Lady mother, be still a httle while, and we shall see each other in eternal rest." The poor mother, with harrowed heart, hung about the place for three days, crying to her son, and wrung with grief to see his terrible penance. Then Simeon, grieving for her, prayed to God to give her rest, and at the end of those three days she
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