b'LIB RARY OF CONGR ESS. \n\nShelf^.2..S \n\n\n\nUNITED STATES OF AMERICA. \n\n\n\n\nST. ALOYSIUS GONZAOA, S. J. \n\nTrue Likeness of Saint Aloysius taken from \nthe Original Oil Painting which is preserved in \nthe Collegio Romano, Rome. \n\n\n\nJ. ScHAEFER, Publisher, 60 Barclay St., N. Y. \n\n\n\nShort Instructive Sketches \n\n\n\nFROM THE \n\n\n\nte of tli\xc2\xbb*\xc2\xa7mnts, \n\n\n\n\n\n\nparoe-i^iaf anil ^uailaij ^o^oofil), \n\nill \n\n\n\n\n-><K^^o<o \n\n\n\n\n\n\nNEW YOKE : \nJ. SCHAEFER, Publisher, 60 Barclay Street^. \n\n1888. \n\n\n\nT\xc2\xbbt LORART \n\nOP CnfUWM \n\n\n\n.S5"- \n\n\n\nImprimatur: \n\n# Michael Aiig^ustiney \nArchbishop of Neiv York* \n\n\n\nCopyright, 1888, \n3y Joseph Schaefer. \n\n\n\nPREFACE. \n\nOurs is the great age of reading, and no small \nportion of the literature of our day is made up of \nlight, amusing, stirring matter, calculated to de- \nlight the fancy, and tickle the imagination, as a \npastime. It is in great measure an everyday liter- \nature, like the one- day flies, yet if this were the \nonly purpose of so many publications, we need \nnot sound the cry of alarm. But, alas ! whaf a de- \nhige of trashy literature, immoral in tendency \nand irreligious in principle, is placed upon the \nmarket, which poisons the mind, corrupts the \nheart of our youths, whereby full sway is given \nto the well-known spiritual enemies described by \nthe Apostle St. John. We must, therefore, welcome \nany really good book to offset these treacherous \nshoots of .vile bookmaking. \n\nOf what importance and influence good or bad \nexamples are upon the children and youths of our \nperiod need not be stated a"gain. Those who can \nboast of the advantages of education in the so- \ncalled higher classes of society are growing \nlooser in their habits of Christian life, weaker in \nthe teachings of divine truth, while piety and faith \n\n\n\ne=eem rather to be flourishing among the poor and \nhumble, who have before them the model lives \nand example of virtuous parents having at heart \nto place good reading on the family table and at \nthe fireside of their homes. \n\nTo aid somewhat the holy cause of spreading \ngood books with a view of opposing the evil cur- \nrent of bad literature, and counteracting the sad \nravages of mere worldly heroes, the publisher \nplaces this little book, entitled, " Short Sketches \nfrom the Lives of the Saints,\'^ before a Chris- \ntian community. It is intended to lay down, in \npithy and concise chapters, suitable to youthful \nminds, the bright examples of God\'s chosen Saints, \nnow in the enjoyment of immortal bliss. This \nsmall volume shall fix your eyes, my dear young \nreaders, upon these illustrious guides in your own \ndaily walks of life, that you may copy them, and \nthus taste of the pleasure and delight of serving \nGod on earth. \n\nThis small vade nieawi may serve as a step- \nping-stone to the larger " Lives of the Saints," \nwith which you, my young friends, I hope, may \nyet become familiar. That the reading of these \n** Sketches" may produce such result is the sin- \ncere wish of The Publisher. \n\n\n\nCONTENTS. \n\n\n\nPAGE \n\nAgatlSa, St., Martyrdom of 7 \n\nAgatho, The Hermit, and his Pupils 05 \n\nAgnes, St., Martyrdom of 6 \n\nAlfonsus Liguori,St 183 \n\nAloysius Gonzaga, St. : \n\nHis Birth and Vocation l")? \n\nHis Mortifications ItJl \n\nHis Death 162 \n\nAmadeus, Duke, The Hounds of 100 \n\nAmerican Saints Recently Placed in the Proper \n\nfor the United States 194 \n\nAnglo-Saxons Received Christianity, How the. . . G7 \nAnthony of Padua, St. : \n\nThe Saint\'s Sermon. 101 \n\nHow the Creature Revered the Creator 102 \n\nThe Saint Preaches to the Fishes .... 103 \n\nThe Saint and the Child Jesus 104 \n\nThe Saint\'s Tongue 103 \n\nArbogast, St., Restores a King\'s Son to Life 59 \n\nArius, a Judgment of God on. .\xe2\x80\xa2 3i \n\nAugustine, St 49 \n\nBeasts of the Forest Obey a Saint 96 \n\nBernard, St., A Miracle by .., 92 \n\n\n\nVI CONTENTS. \n\nPAGE \n\nBeriiarcline of Sienna, St. : \n\nAs a Youth 127 \n\nAs a Preacher 128 \n\nBenedict, St. : \n\nHow he Rescued his Pupil, Maurus... 53 \n\nTotila and St. Benedict 54 \n\nBishop before a Judge, A , 35- \n\nBlasius, St. : \n\nMiracle of 24 \n\nDeath of 24 \n\nBoniface, St. : \n\nThe Saint and the Ancient Oak 73 \n\nMartyrdom of the Saint 74 \n\nBridget, St., the Choice of 72 \n\nCassian, St., Death of II \n\nCatharine of Sienna, St., and Pope Gregory XIII. 126 \n\nCatharine, St., Death of 8 \n\nCharlemagne and Bishop Ludgerus 75 \n\nCharles Borromeo. St 171 \n\nChristian Martyrs in the Arena 1 \n\nChristophorus, St., Legend of 42 \n\nClara. Mother: \n\nHow she Multiplied the Half- loaf 99 \n\nPuts a Horde of Warriors to Flight 99 \n\nConrad, Bishop : \n\nHis Reverence for the Holy Sacrament 83 \n\nHis Gift of Prophecy 83 \n\nConstantino the First Christian Emperor 31 \n\nCorpus Christ! , The Origin of 99 \n\nCrispin and Crispinian, SS., Martyrs 16 \n\n\n\nCONTENTS. Vir \nPAGE \n\nCross, Power of the Sign of the 51 \n\nCunigunde, Empress, Canonization of 87 \n\nCutlibert, St. : \n\nHow he Ruled Wind and Fire 63 \n\nHow God Provided him and his Pupil with \n\nFood 64 \n\nCyprian, St., Death of 10 \n\nDeath of St. Kilian - e>8 \n\nDeath of St. Patrick 40 \n\nDominic, St : \n\nA Miracle by 112 \n\nAnother Miracle by 113 \n\nOrigin of the Eosary 114 \n\nEarly Christians in the Catacombs, The 2 \n\nEdward the Confessor, St 132 \n\nElegius, St., Honesty of 62 \n\nElizabeth, St. : \n\nHow she Became Landgravine 106 \n\nHer Roses 107 \n\nHow she Became a Widow 108 \n\nSufferings and Death of 109 \n\nCanonization of , . . Ill \n\nEphraim, St., Patience of 45 \n\nFelix of Cantalicio, St., and the Judge 170 \n\nFelix, St., and the Spider\'s Web 25 \n\nFidelis, St., Labors of and Martyrdom in Gran- \n\nbuenden c 166 \n\nForty Holy Martyrs, Feath of 22 \n\nFrancis Solan, Heroism of 178, 196 \n\n\n\n^111 CONTENTS. \n\nPAGE \n\nTTrancis of Borgia, St. : \n\nWhy he Became a Jesuit 173 \n\nHumility of 175 \n\nHis Patience 176 \n\nTrancis of Paula, St. : \n\nLouis XI. and the Saint 139 \n\nThe Saint Commands the Elements , . 141 \n\nTrancis, St. : \n\nIn Presence of Sultan Saladin 115 \n\nThe Saint and the Poor 116 \n\nThe Christmas Crib 117 \n\nTrancis Xavier, St. : \n\nHis Labors 148 \n\nHis Miracles 150 \n\nGaluzzi, Father, and the Criminals 94 \n\nGenevieve, St 56 \n\nGualbert, St 83 \n\nHow Agatho Taught Conscientiousness 65 \n\nHuns before Paris, and St. Genevieve 56 \n\nHugo, St., and the Cavalier 84 \n\nIgnatius of Loyola 146 \n\nIgnatius, Patriarch, and the Schismatic Photius. 76 \n\nIsidore, St., a Peasant 61 \n\nJohn of Capistrano, St. : \n\nThe Saint and the Hussites 134 \n\nHis Power Over the Elements 135 \n\nThe Courageous Monk 136 \n\n\n\nCONTENTS. IX \nPAGE \n\nJohn of Kanti, St., Simplicity of 124 \n\nJohn of Matha, St 130 \n\nJordan, The Blessed. Generosity of 145 \n\nJudgment of God, A 34 \n\nKilian, St., and Companions, Martyrdom of 68 \n\nLawrence, St., Death of 12 \n\nLeo the Great and Genseric 55 \n\nLeo the Iconoclast 30 \n\nLives of Saints Canonized by Leo XIII. : \n\nBenedict Joseph Labre, St 190 \n\nClare of Montefalco, St 183 \n\nJohn Baptist de Rossi, St 192 \n\nLawrence of Brindisi, St 188 \n\nLouis, St., King of France : \n\nVows to Undertake a Crusade 118 \n\nChivalrous Act of the Saint 119 \n\nDeath of St. Louis 121 \n\nMartin, St. : \n\nThe Beggar and St. Martin 28 \n\nDischarge from the Roman Army 28 \n\nMiracle by 30 \n\nMary, Help of Christians 167 \n\nMonica, St., The Maternal Love of 47 \n\nNicephorus and Leo the Iconoclast 36 \n\nNicholas, St 25 \n\nNicholas of the Fliie Insured Peace, How 142 \n\nNorbert, St., and his Gatekeeper 91 \n\nNotburga, St., a Servant 122 \n\n\n\nX CONTENTS. \n\nPAGE \n\nOdilo, The Charitable Abbot. 66 \n\nOiiilia, St., and the Leper 71 \n\nPatrick, St. : \n\nHow St. Dorian Saved his Life 38 \n\nDeath of 40 \n\nPauiinus, St., as a Slave 57 \n\nPersecutions under Nero 4 \n\nPeter Canisius, The Blessed 164 \n\nPeter Claver, St., the Friend of the Negroes 180 \n\nPeter the Hermit Preaching the Crusades 90 \n\nPhilip Neri, St. : \n\nThe Saint and the Student 176 \n\nA Friend of Children 177 \n\nPhilip of Jesus, St 194 \n\nPhokus, St., Martyrdom of 91 \n\nReleasing the Captives 130 \n\nK( >man, the Holy Abbot, Miracle by 41 \n\nRosary, Origin of the 114 \n\nRose of Lima, St 169 \n\nSebastian, St., Martyrdom of 2 \n\nSisters of Charity, Founding of the Order of 182 \n\nSpider\'s Web a Defensive Wall, The 25 \n\nSpiridion, Bishop, How he Converted Arians 32 \n\nStanislaus Kostka, St 152 \n\nToresa of Jesus, St 154 \n\nTheban Legion, Martyrdom of the 21 \n\nTheodosius and Archbishop Ambrose 50 \n\n\n\nCONTENTS. Xl \n\nPAGE \nThomas of Villaiiova, St. : \n\nHis Charity when a Child Ua \n\nAs Archbishop 144 \n\nTimotheus and Maura, SS., Martyrs 1.S \n\nThomas Aquinas, St., Piety of 131 \n\nTrudbert, St., in the Black \xe2\x80\xa2Forest, 69 \n\nTurribius, St., Archbishop of Lima 195 \n\nTJlrich, Holy Bishop, Miracle by 78 \n\nValentin, St , Martyr 13 \n\nVincent de Paul, St 182 \n\nVitus, St., Martyr 17 \n\nWenceslaus of Bohemia, St. : \n\nHumility of 85 \n\nMartyrdom of 86. \n\n"We should Forgive those who Injure Us 8& \n\nWolfgang, Bishop : \n\nHis Magnanimity to a Beggar . . 79 \n\nHis Death SQ> \n\n\n\nTHE CHRISTIAN MARTYRS IN \nTHE ARENA. \n\nThe Roman amphitheatres consisted of \nI large oval or circular buildings, with rows \nl of seats, one above another, around an \n^\' open space, which they called the \'\'arena/* \nBelow these rows of seats there were cages \nand stalls for ferocious beasts, such as \nlions, tigers, leopards, bulls, etc. On \ncertain days thousands of people would \noccupy the seats around the arena for the \npurpose of witnessing a cruel spectacle. \nSlaves were placed in the arena to fight \nwith each other ; or, what happened more \nfrequently and was wildly applauded by \nthe heathen spectators, one of the wild \nanimals was let loose and the slave had \nto fight for his life, but generally fell a \nprey to the hungry wild beast. When \nthe emperors began to persecute the early \nChristians, they substituted the latter for \n\n\n\nthe slaves. The cruel beasts would spring \non them, tear and devour them, leaving \nnothing but the harder bones. When the \ncruel spectacle was over and the amphi- \ntheatre empty, some Christians would \ngather the remains of the victims to pre- \nserve them piously as precious relics. \n\nTHE EARLY CHRISTIANS IN THE \nCATACOMBS, \n\nThe early Christians had to suffer ter- \nrible persecutions in almost every part of \nthe vast Roman Empire. Especially in \nthe city of Rome, the residence of the \nemperor, the Christians were tortured and \nmurdered without mercy. In their trouble \nthey took refuge in the catacombs, which \nthey made their temporary homes. These \ncatacombs were mines, with caverns, \ngrottoes and gangways, extending in the \ntufa layers under a considerable part of \nthe city of Rome. In those gangways \n\n\n\nthey dug receptacles on the right and left \nside, one above another, in which the re- \nmains of the saints and martyrs were \nburied ; the open side of the graves they \ncovered with large stones, on which \nthey engraved religious emblems, with \nthe names of the martyrs. In these \nsubterranean caverns the Christians assem- \nbled to attend Catholic service. Even \nthere, below the surface of the earth, the \nChristians were in constant danger. It \noften happened that when leaving the \nhidden asylum they were seized and \nimprisoned. Many times they were shut \nup in the catacombs, buried alive and \nstarved. The Emperor Constantine dis- \ncontinued the persecution, granting peace \nand religious liberty to the Christians. \n\n\n\nTHE PERSECUTION UNDER THE \nEMPEROR NERO. \n\nOne of the worst persecutors of the \nChristians was the Emperor Nero. After \nhaving wallowed in all vices, he had the \ncity of Rome fired in order to present a re- \npresentation of the burning of Troy. He \nwitnessed the fire from the summit of a \ntall tower ; it lasted for eight days, and \nalmost destroyed the entire city. When \nthe tyrant heard that the people suspected \nhim of being the author of the conflagra- \ntion, he endeavored to throw the blame \non the Christians. The populace did not \nbelieve him ; but they seized the occasion \nto persecute the hated Christians. The \nChristians were therefore denounced to \nthe authorities, sought out, imprisoned, \nthrown to the wild beasts, beheaded, cast \ninto caldrons of boiling oil, covered with \npitch and attached to posts, when they \n\n\n\nwere burned alive, and used to light \neither the emperor\'s garden or the public \nplazas. During this terrible persecution^ \nSaints Peter and Paul suffered martyrdom.. \n\nMARTYRDOM OF ST. SEBASTIAN: \nSt. Sebastian was a colonel in the- \nRoman army. When the Emperor Maxi- \nmian learned that he, Sebastian, had be- \ncome a Christian, he was turned over to \nthe bowmen. He was tied by them to a \ntree and left for dead, after having been \npierced by arrows. Irena, the widow of \na martyr, reverently made arrangements; \nto bury the body. When she found \nlife was not extinct, she had him trans^ \nferred to her house, where he recovered^ \nZealous of suifering mart} rdom for Christ,. \nSebastian appeared before Maximian and \nrepresented the injustice of the persecu- \ntion of the Christians. The emperor grew^ \nfurious, and had Sebastian dragged to a. \n\n\n\npublic place and beaten to death. His \nsaintly remains were thrown into a ditch. \nA Christian widow, named Lucina, had \nthem taken out and buried in die cata- \ncombs. Sebastian is represented bound \nto a tree and shot to death with arrows. \n\nMARTYRDOM OF ST, AGNES. \n\nThe holy virgin and martyr St. Agnes \nwas condemned to be burned by the \njudge, Aspasius. But the flames had no \neffect on her. The judge thereupon or- \ndered an officer to pierce her neck with a \nsword. When this was done the saint \nfell to the earth. The blood gushed \nfrom the gaping wound, and she died im- \nmediately. Eight days afterward, while \nher parents were praying at her grave, St. \nAgnes appeared to them bearing a white \nlamb in her arms. In remembrance of \nthis, every year two lambs are blessed in \nher church in Rome, from the wool of \n\n\n\nwhich the palliums of the archbishops are \nmade. \n\nMARTYRDOM OF ST. AGATHA, \n\nThe holy virgin and martyr Agatha \nlived in the Island of Sicily during the \npersecution of the Christians by the Em- \nperor Decius. The governor^ Quintianus, \nheard of her beauty and wealth, and had \nher summoned before him. When he \ncould not by persuasion or threats compel \nher to worship the gods, he had her put to \nthe torture and struck in the face. She \nwas then bound to a pillar, brutally maim- \ned, and subsequently cast into prison. \nThe following night she was wholly \nhealed by an aged man who appeared to \nher. Klled with rage at seeing her re- \ncovered, the governor had her tortured by \nfire and by rolling her on broken glass till \nshe died. The Church celebrates her feast \nevery year on the 6th of February. She \n\n\n\nis represented in youthful garb, with a \npincers in her hand. \n\nDEATH OF ST, CATHARINE, \n\nThe Roman emperor Maximus came \nto Alexandria while passing through the \nprovinces of his empire. Here he offered \nsolemn sacrifice to the idols. The \nChristian virgin Catharine, the daughter \nof distinguished and rich parents, placed \nherself before the door of the temple and \nw^aited for his appearance. When he \ncame out she explained to him his blind- \nness in offering homage to false gods. \nHe was astonished at her courage, and the \nclearness of her argument, and therefore \ninvited her into his palace, where he as- \nsembled the most learned men, in order to \ndispute with Catharine about religion, and \nvanquish her. The philosophers sought \nto bring forward the most important rea- \nsons for their idolatry. But Catharine \n\n\n\nspoke in such a convincing manner of the \nfoolishness of their customs and of the \nsublimity of the Christian religion, that \nthe whole assemblage of learned men, filled \nwith astonishment, proclaimed themselves \nChristians. Enraged at this victory of \nthe virgin, Maximus had the philosophers \nburnt. Then he tried to persuade Catha- \nrine, v^ith flatteries and promises, to offer \nsacrifice to the idols. As he found his \nenticements fruitless, he caused her to be \nttrribly scourged and thrown into prison. \nThen he ordered nails to be driven into \nthe felloes of wheels, and Catharine to be \ntied to them. As the executioners were \nabout to roll them, they broke. The \nheathens, standing around, then exclaim- \ned : "Great is the Christian\'s God V At \nthis sight even the empress could not be \nprevented from proclaiming herself a \nChristian. The emperor then had Catha- \nrine and the empress beheaded. \n\n\n\nlO \n\nDEA TH OF ST. CYPRIAN, \nDuring the persecution of the Christians \nby the Emperor Valerian, St. Cyprian, \nBishop of Carthage, was seized and dragged \nbefore the governor, Galerius Maximus, \nwho, seating himself upon his tribunal, \nasked him ; *\'Art thou Cyprian, the bishop \nof the Christians who despise the gods T \nThe bishop answered : \' \' It is so. " The \ngovernor then said : ^\'According to the \norders of the illustrious emperor, you must \noffer sacrifice to the gods." Cyprian re- \nplied : \'^I shall never do so." The gov- \nernor cried : "Consider the consequences \nof your refusal !" But Cyprian answered : \n\'\xe2\x80\xa2In such a just cause there is nothing \nto consider or overlook." Then he was \ncondemned to death by the sword as an \nenemy of the gods. When he arrived \nat the place of execution, he knelt down \nand prayed, then he arose, took off his \nupper garment, bandaged his eyes himself, \n\n\n\n1 1 \n\n\n\nand received the deathblow, on the 14th \nSeptember, 258. \n\nDEA TH OF ST. CA SSIAN. \nSt. Cassian was a bishop, and Hved in \nthe third century. At Imola he instructed \nthe heathen boys in the ancient languages. \nBut during the instructions he instilled in- \nto their hearts the doctrines of Christianity. \nWhen this became known in the city, he \nwas accused of propagating a new religion. \nTo the question of the governor as to \nhis occupation or business, Cassian an- \nswered : "I proclaim Jesus Christ, the \nSaviour of the world, to the ignorant.\'^ \nThen the governor attempted to make \nhim forsake his faith. But as he saw that \nhis efforts were in vain, he had the saint \nstripped and tied to a pillar ; he then in- \nduced the schoolboys to torture him. \nSome beat him with their slates, others, \nstuck their pencils into his flesh, and again \n\n\n\n12 \n\nothers went so far in their wantonness as \nto scratch whole words in his skin. Bleed- \ning from many wounds, the saint expired \nunder the hands of his torturers. \n\nDEA TH OF ST, LA WRENCE, \n\nSt. Lawrence was a deacon of Pope \nSixtus. At the same time he had charge \n\xe2\x96\xa0of the Church } property, and he had to \nsupervise the distribution of alms to the \npoor. When the heathens led the Pope \naway to crucify him, Lawrence said to \nhim : \'\'Father, where goest thou without \nthy son.?" Sixtus answered: \'\'My son, \nin three days thou wilt follow me." When \nLawrence had heard this prophecy, he \nsold all the valuables in his trust and dis- \ntributed the proceeds among the poor. \nThe heathen judge then sent for him and \ndemanded the surrenderor the property. \nIn answer to this, Lawrence said : "I am \nready to obey you." He then went out \nand brought all the Christian poor before \n\n\n\n13 \n\nthe judge. Incensed at this, the avaricious \nman commanded Lawrence to deny Jesus \nChrist, and sought to force him by \ntorture to do so. As this was useless, he \nhad him laid on a red hot iron. When \nLawrence had been lying for some time \non it, he said to the judge: ^^You \nmight let me be turned on the other side \nnow, as I am roasted enough on this/\' \nAfter the executioners had turned him \nseveral times, to increase his sufferings, he \nexpired. \n\nThe Christians gathered his relics, and \nafterwards they built a church in his honor \noutside of the w^alls of Rome, in which his \nrelics are preserved. The Church cele- \nbrates his feast on the loth of August. \n\nST. VALENTIN, MARTYR, \n\nSt. Valentin was a priest of the eariy \nChristian congregation at Rome. Under \nthe Emperor Claudius he was seized and \n\n\n\nu \n\nput into prison. When he was tried by \nthe judge, Asterius, Valentin said : \'\'Your \n^ods are made of wood or stone, but \nChrist is the light of the world. \'\' Where- \nupon the judge answered: \'\'I have an \nadopted daughter who has been blind for \nthe past two years ; if you will be able to \nrestore her sight, I also shall believe in \nChrist." Valentin fell on his knees and \nprayed: \'\'Lord Jesus Christ, true light, \nenlighten Thy servant. " Scarcely had he \nuttered these words when the girl opened \nher eyes and saw. Asterius and his wife, \nfilled with astonishment, fell at the feet of \nthe saint and asked what they should do. \nThe saint commanded them to destroy all \ntheir idols. Then he instructed them and \nbaptized them, with all the members of \ntheir family. When this event reached \nthe ear of the emperor, he had Valentin, \nwith his new converts, cast into prison, \nand later they were beheaded, thus gain- \ning the crown of martyrdom. \n\n\n\n15 \n\nTIMOTHEUS AND MAURA, \nMARTYRS, \n\nAt the time of the persecution by the \nEmperor Diocletian, a man named Timo- \ntheus and his wife, Maura, living in Egypt, \nwere sentenced to be crucified. When \nboth were brought to the place of execu- \ntion, Maura\'s mother hurried to the side \nof her daughter, and embracing her, \ncried : \'\'My daughter, wilt thou leave thy \nmother thus? What shall become of \nyour jewels, your money, your gold and \nsilver, and all your property, when you are \ndead?" Maura replied : \'\' Dear mother, \nour gold will be destroyed ; moths will \neat our clothes ; beauty of body shall \npass away with time ; but the crown of \nJesus Christ endures for all eternity !" \nSaying these words, she freed herself from \nher mother\'s embrace, w^alked to the cross, \nand was crucified with her husband. \n\n\n\ni6 \n\n\n\nSS. CRISPIN AND CRISPINIAN, \nMARTYRS, \n\nThe Roman youths Crispin and Crisj)i- \nnian were brothers and Christians. About \nthe middle of the third century they trav- \neled to Gaul in order to spread the light \nof the true faith. Both brothers were shoe- \nmakers, and soon acquired an extended \nreputation on account of their industry \nand good work. By their frugality they \nwere able to bestow great benefits on the \npoor. They not only without charge made \nshoes for the poor, but even furnished them \nwith the leather. The people soon fre- \nquented the establishment of the two \nbrothers. They were delighted at their \ngreat wisdom, and on the occasion of \ntheir meeting sought to learn the divine \ndoctrines. It soon came to pass that \nmany persons had embraced the faith. \nWhen the idolatrous priests saw how their \n\n\n\n17 \n\ntemples were being abandoned, they com- \nplained of the two brothers to the Roman \ngovernor. He sought by promises of \npardon and threats to compel them to re- \nnounce the Christian faith. As he could \nnot accomplish his purpose, he had them \nscourged, their backs cut with stripes, and \nshoemaker-awls thrust under their nails. \nThen the saints were cast into a caldron \nof boiling lead. When, however, they \nemerged unhurt from the caldron, they \nwere beheaded, and their bodies cast to \nthe wild beasts. These saints are the \npatrons of the shoemaking craft, whose \nbanner for centuries has borne their pic- \ntures. \n\nST. VITUS, MARTYR, \n\nThe Roman emperor Diocletian had a \ndaughter who was possessed by an evil \nspirit. The devil proclaimed that he \nwould not leave her until ordered to do so \n\n\n\nby St. Vitus. When the fiend was asked \nwhere the saint was, he made it known. \nWhereupon Diocletian had the youth \nsummoned before him, and commanded \nhim to heal his daughter. Vitus then \nimposed hands on her, marked her with \nthe sign of the cross, and commanded \nthe demon, in the name of Jesus Christ, \nto depart from the maiden. The demon \nleft her, amid frightful blasphemies. \nThe emperor was astounded, but still \nwould not become a Christian, and sought \nto induce, by all all sorts of promises, \nVitus to abjure his religion. When he \nsaw that his efforts were in vain, he or- \ndered Vitus to be thrown to the lions. \nBut the ferocious animals crept up harm- \nlessly to the feet of the saint. Diocletian \nascribed this to witchcraft, and had the \nsaint cast into a caldron of boiling oil. \nSt. Vitus is represented as a boy, with a \ncaldron of boiling oil near him. He is \nespecially invoked in epilepsy. \n\n\n\n19 \n\n\n\nMARTYRDOM OF ST. PHOKAS, \n\nSt. Phokas was a gardener in Sinope. \nHis little garden before the gate of the eity, \nwhich he cultivated with untiring care, \nbrought him so much, that he could not \nonly live himself, but greatly help the \npoor. Because he was a disciple of Jesus, \nhe did not escape the notice of the perse- \ncutors. As soon as he was reported to the \nauthorities, soldiers were dispatched to his \nresidence, with commands, not to bring \nhim before the authorities, but at once to \nkill him. On arriving at Sinope, in the \nevening, worn out, they unknowingly \nstopped at the door of Phokas, and asked \nfor refreshments. He placed before them \na welcome repast and invited them to \nremain for the night. His benevolence \nand kindness touched the hearts of the \nsoldiers, so that they confessed they had \nbeen sent to seize Phokas in order to \n\n\n\n20 \n\nmurder him. They asked his advice in \nthe matter, Phokas had now a full op~ \nportunity to flee, but he was ready to die \nfor Christ. He said to the soldiers: \'\'I \nknow this Phokas. Grant me one day\'s \ntime, and I shall deliver him up to \nyou." The soldiers gladly waited, and \nPhokas meantime gave all the necessary \norders for his funeral. On the morning of \nthe second day he appeared before the sol- \ndiers and said : "I am Phokas, whom you \nseek; do what you are commanded.\'\' \nThe astonished soldiers would not lift a \nhand against him. Then Phokas added : \n*\' It is not you who kill me, but those who \nsent you hither ; therefore execute your \norders.\'\' After a long parley, the soldiers, \nwho were accustomed to obey orders, \nconsented to behead him. St. Phokas is \nrepresented as a gardener with a sword in \nhis hand. \n\n\n\n21 \n\n\n\nMARTYRDOM OF THE THEBAN \nLEGION, \n\nDuring the tin^e of Diocletian and \nMaximian, there was in Egypt a Roman \nlegion of Christian soldiers. On account \nof a rebellion in Gaul the legion was \ncalled to Rome. From Rome it was sent \nto the encampment on the Rhone. The \nEmperor Maximian wished to offer sacrifice \nto the gods in presence of the Gallic com- \nmander and the entire army. The Chris- \ntian legion refused to participate in this \nceremony. The emperor, enraged at the \nrefusal, ordered every tenth man to be be- \nheaded. Still the survivors refused to ac- \ncede to the emperor\'s demands. For the \nsecond time he ordered every tenth man \nto be beheaded. After a third refusal, he \nordered the entire legion to be executed. \nThe heathen soldiers carried out the order, \nand the blood of these martvrs flowed \n\n\n\n22 \n\nfrom the encampment into the rivef. \nAfter the entire legion had suftered a glo- \nrious martyrdom, Mauritius, the colonel, \nwas slain. \n\nDEATH OF FORTY HOLY \nMARTYRS. \nXhe Roman emperor Licinius ordered, \nin the year 320, that each of his subjects, \n.under pain of death, should offer sacrifice \nto the gods. His governor, Agricola, ac- \ncordingly, ordered the soldiers of the \nTwelfth Legion to be summoned from St. \nSebastian. Thereupon forty warriors step- \nped forth from the ranks and fearlessly \nacknowleged their Christian faith. The \n.governor at first sought, through flatteries \nand promises, to persuade them to sacri- \nfice to the gods. Not being able to accom- \nplish his purpose, he had them scourged, \nand after having them torn with iron nails, \nliad them cast into prison. After a few days \n\n\n\n23 \n\nthe commander-in-chief, Lysias, sought to \nconquer the firmness of the confessors. But \nhe was vanquished. Thereupon the gover- \nnor had the forty soldiers summoned before \nhim on a day which would freeze the blood, \nand, divested of all clothing, had them \nplaced on a table covered with frost and ice. \nNear by, a bath of lukewarm water was \nplaced, in order to induce the frozen con- \nfessors to yield. One of them, overcome \nby terrible cold, was lifted from off the \ntable and placed in the bath. Scarce was \nhe in the water when he expired. Seeing \nthis, a soldier in attendance, inspired by \nthe grace of God, divested himself of his \nclothing, and took his place with the now \nhalf-dead martyrs. After the glorious he- \nroes had ceased to exist, the governor \nordered their bodies to be burned on a \nfuneral pyre. The forty martyrs are repre- \nsented standing on an ice-covered table, \nwith palm branches in their hands. \n\n\n\n24 \n\n\n\nTHE MIRACLE OE ST. BLASIUS. \nWhen Bishop Blasius was in prison, a \nboy was brought to him who had a fish- \nbone in his throat. No doctor could ex- \ntract it. The anxious mother led her son \nto the feet of the saint and implored his \nhelp. The saint prayed, laid hands on \nthe sufferer, and made the sign of the cross \nover him. The boy was immediately re- \nlieved. After the death of the saint, many \npersons were relieved of throat diseases \nthrough his intercession. The Church, \naccordingly, blesses the throats of the peo- \nple on the feast of St. Blasius. \n\nDEATH OEST BLASIUS. \n\nSt. Blasius was Bishop of. Sebaste, in \nArmenia. During the persecution of the \nChristians under the rule of the Emperor \nLicinius he fled to a neighboring town \nand hid in a cavern. The officials who \n\n\n\n25 \n\nwere in pursuit of him found him \nand led him back to Sebaste. Judge \nAgricola sought, through flattery and \npromises, and then through tortures, such \nas brutal laceration of his flesh with sharp \niron instruments, to make him renounce \nthe faith. Finally, after the saint had \nproved to be immovable despite of prom- \nises and tortures, he was beheaded. \n\nTHE SPIDERS WEB A DEFEN-- \nSIVE WALL, \n\nDuring the time of the persecution of \nthe Christians, St. Felix was a priest at \nNola. By command of the emperor, sol- \ndiers were sent to capture and kill him. \nFelix escaped through a gap of a ruined \nwall. The soldiers discovered this, and \npursued him. But in the meantime a spi- \nder had spread its web across the hole. The \nsoldiers concluded from this that no man \ncould have gone in there, and accordingly \n\n\n\n2(> \n\nhastened on. Hence, St. Felix escaped \ndeath by means of a spider\'s web. St. \nPaulinus makes this remark concerning: \nthe circumstances: "Where God is, a. \nspider\'s web becomes the strongest wall ; \nwhere God is not, the strongest wall is but; \na spider\'s web. Who shall not rejoice, \ntherefore, to serve a God who guards His \nchildren in such a powerful and loving \nmanner V* \n\nST. NICHOLAS. \nWhen the holy Bishop Nicholas was as \nyet a simple priest, it chanced that a no- \nble family, formerly very distinguished and \nopulent, through ill-fortune was reduced \nto a state of indigence. He thought he \ncould not devote his money to a better \npurpose than that of saving this family \nfrom utter ruin. When he considered, \nhowever, how hard it is for those who \nhave fallen from wealth to accept alms, \n\n\n\n27 \n\nhe threw a sum of money, during the night, \nthrough the window, into the sleeping- \nroom of the head of the family. This \nenabled the man to sustain his family and \nto have his eldest daughter married. \nSome time afterward the saint did the \nsame act, for the second and third time, \nso that the father was enabled to attend \nto the needs of his two other daughters. \nBut the third time, the saint flinging \nthe money into the sleeping-chamber, the \nfather suddenly woke up. He at once \nrushed out in pursuit of his benefactor, \nand, on overtaking him, flung himself at \nhis feet, expressing his profoundest grati- \ntude. The saint begged the man never \nto mention the incident to any one. But \nthe latter told everybody of his acquaint- \nance of the noble deed. The church \ncelebrates the feast of St. Nicholas on the \n6th of December. In some countries \ngood children even yet receive presents \non that day. \n\n\n\n28 \n\nST. MARTIN AND THE BEGGAR, \n\nSt. Martin served as a Christian sol- \ndier in the Roman army. While, one \ncold day in winter, he was riding through \nthe streets of Amiens, he was asked for \nalms by a half-naked beggar. Martin \ncut his cloak in two, and handed one \nhalf to the shivering beggar. The next \nnight, Christ appeared to him wearing the \nhalf of the cloak that Martin had given to \nthe beggar, and said to the angels that \nsurrounded Him : ^^ Martin presented I\\Ie \nwith this garment." The house in which \nthis vision occurred was afterward turned \ninto a church. St. Martin has since been \npainted as a Roman cavalier handing half \nof his cloak to a beggar. \n\nST MARTINS DISCHARGE FROM \nTHE ROMAN ARMY, \n\nSt. Martin in order to devote himself \nto a religious life, requested his dis- \n\n\n\n29 \n\ncharge from his commanding officer. \nThe latter, enraged at this request, ac- \ncused Martin of wishing to withdraw \nfrom the army through a motive of cow- \nardice, as a battle with the Germans was \nimpending. Martin answered: "I will \nprove to you that faith, not cowardice, \ns induces me to resign from the army. I \nwill place myself, without arms, in the \nfront rank of the army, and with no other \nweapon than the sign of the cross will \nmeet the enemy." The commander had \nhim thrown into prison, in order to have \nhim on the day of battle exposed to the \nswords of the enemy. But God so or- \ndained that, instead of precipitating battle, \nthe Germans sued for peace. Then Mar- \ntin received his discharge without further \ntrouble. \n\n\n\n30 \n\n\n\nMIRACLE BY ST. MARTIN. \n\nWhen St. Martin was consecrated Bish- \nop of Tours he endeavored to destroy the \nworship of idols existing in some por- \ntions of his bishopric. He found near a \ncertain heathen temple a gigantic fir-tree. \nThe heathens said to him : \'* We will cat \ndown this tree, and if you catch it in your \narms, you will prove to us the power of \nyour God." Martin immediately ad- \nvanced, and allowed his feet to be tied, so \nthat he could not escape. When the tree \nfell, Martin made the sign of the cross, \nand caught it in his arms without suffer- \ning the least injury. \n\nOn another occasion, jMartin entered a \npagan village. The inhabitants hastened \nto see the miracle-worker. While he was \nproclaiming to them the truths of the \nGospel, a woman brought the dead body \nof her son, and besought the saint, in the \n\n\n\n31 \n\nmost tearful manner, to restore him to life. \nMoved by the tears of the mother, and by \nthe thought of winning the pagans to the \nChristian faith through a miracle, the saint \nthrew himself on his knees and prayed. \nImmediately the dead boy arose to life. \nIn this manner St. Martin succeeded in ex- \ntirpating paganism and the worship of \nidols in his bishopric, and even beyond \\U \n\nCOAVTAATINF, THE FIRST \nCHRISTIAN EMPEROR. \n\nIn the year 306, the Emperors Canstarr- \ntine and Maxentius were facing one an- \nother in Italy, ready for battle. The sword \nwas to decide which of the. two would be \nemperor of the entire Roman Empire. \nConstantine had no real trust in the gods, \nand before the batlle invoked the aid of \nthe God of the Christians. Thereupon, at \nnoonday, in the sight of the whole army, \na Cross appeared in the heavens, with the \n\n\n\n32 \n\ninscription ; \'\'In this sign thou shalt con- \nquer.\'\' Full of hope, Constantine had a \nbanner made bearing the figure of the \nCross, and led his army to battle. He \ndefeated his opponent Maxentius, and was \nthen Emperor of the whole Roman Em- \npire. Thankful for the assistance received, \nhe immediately put a stop to the persecu- \ntion of the Christians, and granted them \nprotection and freedom of worship. Dur- \ning his entire reign he remained well dis- \nposed towards the Christians. When Con- \nstantine\'s end drew near, he was baptized. \nHe was the first Christian emperor, and \ndied in \'^\'^\'], \n\nHOW BISHOP SPIRIDION CON- \nVERTED THE ARlANS. \n\nAt the famous CEcumenical Council of \nNice, held in 325, there were present 318 \nbishops, assembled from all parts of the \nworld, A most learned man defended be- \n\n\n\nfore the council the false doctrines of \nArius, who denied the divinity of Christ, \nwith marvelous adroitness. Even the most \nable bishops tried in vain to convince this \nopponent of the error of his assertions. \n\nThen Bishop Spiridion arose to speak. \nThe other bishops were apprehensive that \nhe could not argue against so learned a \nman, on account of his lack of knowledge. \nBut Spiridion simply gave an exposition \nof the living faith, as believed and taught \nby the Catholic Church concerning the \ndivinity of Christ. \n\nAfter Spiridion had ceased speaking, the \nlearned man remained silent for a while ; \nthen he said : " I am now convinced of \nthe truth of the Catholic Church. I have \ncontended so long, as it was only a war of \nwords ; but now that the divine truth has \nbeen placed before me in all its true sim- \nplicity, I admit myself conquered. And \nI earnestly advise you all to submit to \n\n\n\n34 \n\nthe true doctrine as explained by this \n\'man. "\' \n\nA JUDGMENT OF GOD. \nArius was a heretic, who, in the time of \nConstantine, denied the divinity of Christ. \nSeveral bishops of the Roman Church fol- \nlowed him in his false teachings, and hence \nhis heresies spread with rapidity. At the \ncelebrated Council of Nice, in 325, these \ndoctrines were considered and condemned. \nArius and his followers won over the em- \nperor to their aid, through flattery, and \nthe latter commanded the Bishop ol Con- \nstantinople to adopt the doctrines of Arius. \nAs Arius and his followers were marching \nthrough Constantinople in triumph, he \nwas stricken by the hand of God. He \nstepped aside to answer a call of na- \nture, but did not return. He was found \ndead shortly afterward, with his bowels \nvoided. * \n\n\n\n35 \n\n\n\nA BISHOP BEFORE A JUDGE. \n\nThe Greek emperor Valens espoused \nthe Arian heresy. In order to make his \nentire empire Arian, he traveled over its \ndifferent provinces. Bishop Basilius ot \nCaesarea was then the most zealous and \nable defender of Catholic doctrine. The \nemperor, regarding him as the greatest \nobstacle in his way, decided to have \nhim removed. Basilius was brought be- \nfore the judge. To the threats of the \njudge, Basilius answered: "A man who \nhas nothing, does not fear that his goods \nmay be taken from him. Banishment has \nno dread for me, as I regard the whole \nearth as the possession of God. Neither \nam I afraid of death, as it will only bring \nme the nearer to God, for whom I live and \nfor whom I yearn." The judge replied: \n*\' Never before has a man spoken to me \nwith such frankness/\' Basilius bravely an- \n\n\n\n36 \n\nswered : \'\'That comes from the fact that \nyou never had any relations with bishops ; \nfor, if you had, you would receive a simi- \nlar answer under the same circumstances.\'* \n\xe2\x80\xa2 When the judge told the Emperor Valens \nthat this man could not be moved, he de- \ntermined to send him into banishment. \nBut as he was signing the order, he broke \nthree pens, one after another. He then \nrenounced his purpose, and left the bishop \nin his diocese. \n\nTHE EMPEROR LEO THE ICONO- \nCLAST AND THE PATRIARCH \nNICEPHORUS. \n\nThe Greek emperor Leo III. was a \nviolent hater of Christian images. Both \nby cunning and violence he sought to \nabolish the pious practice of showing them \nreverence. He concluded, however, that \nhe could not accomplish his purpose un- \nless he could win over to his side Nice- \n\n\n\n37 \n\nphorus, the Patriarch of Constantinople. \nLeo thereupon strove to convince the Pa- \ntriarch that the true faith forbade paying- \nhonor to images, and said: \'\'Did not \nMoses forbid the making of the likeness \nof men, or of any other thing?\'\' The Pa- \ntriarch answered: "Moses forbade his \npeople to make any images to be wor- \nshiped, as the Jews had seen them wor- \nshiped in Egypt. It is one thing to \nworship an image, and another to have \nsimply brought to our minds the person \nwhom that image represents. " \n\nLeo would not be convinced by this ex- \nplanation, but sent the Patriarch into exile. \nAll the clergy who would not destroy the \nimages in their churches he cast into \nprison or put to death. He placed in \nthe banished Patriarch\'s seat a bad man \nwho was willing to obey him in all things. \nAccordingly, all the walls of the churches \nwhereon were painted the acts and suffer- \n\n\n\n38 \n\nings of Christ and the saints were white- \nwashed over. Sculptured or carved images \nwere thrown down, broken or burnt. \n\nST. PATRICK, APOSTLE OF IRE- \nLAND.\xe2\x80\x94 HO W ST ODRANSA VED \nTHE SAINT\'S LIFE. \n\nSt. Patrick, the Apostle of Ireland, was \ntaken captive in his youth by King Niall, \nin one of his raids into Gaul. He served \nseven years in bondage as a swineherd, \nwith Milcho, a chief who lived in the \nCounty Antrim. Having escaped to Gaul, \nhe had a vision in which he heard the \nvoice of the Irish crying out : \' ^ We en- \ntreat thee, holy youth, to come and \nwalk still among us/\' Patrick was deeply \naffected by this vision, and he was sub- \nsequently commissioned, to his great joy, \nby Pope Celestine, to bear the faith of \nChrist to the pagan Irish. His mission \nwas miraculously successful. He won the \n\n\n\n39 \n\nentire nation to the doctrines of Christ \nwithout a drop of blood having been shed \nthrough persecution, a fact unexampled \nin the history of Christianity. \n\nBut there was one martyr during his \nmission. A certain idolater named Failge, \na great adversary of Christ, resolved to \nkill the saint, who had destroyed the idols \nto which he was bound. Odran, Patrick\'s \ndriver or charioteer, having discovered the \ndanger, requested his master to change \nplaces with him in the chariot, pretending \nthat he was greatly fatigued. The saint, \nalways happy to exercise his humility, glad- \nly acquiesced. Ere long they arrived at \nthe spot where the assassin lay in ambush, \nand as they were passing, the wretch rushed \nforward, and mistaking the driver for the \nservant, pierced Odran with a spear. The \nsaint now understood Odran\'s motive, and \nhis grief was great over his pious and de- \nvoted disciple. The vengeance of God \n\n\n\n40 \n\nfell on the murderer, for he died on the \nsame day. St. Odran is \'\'the only Irish \nmartyr on record that suffered in Ireland \nby the hands of an Irishman." \n\nDEA TH OF ST. PA TRICK, \nDuring his missionary Hfe St. Patrick \nvisited every part of Ireland, consecrating \nbishops, ordaining priests, and fostering \nthe rehgion of Christ everywhere. Toward \nthe close of his life, having the happiness \nof seeing the entire nation within the \nChristian fold, he confined his labors al- \nmost exclusively to his own Archdiocese \nof Armagh. Previous to his death he was \nforewarned that he should not die in \nArmagh, but in Saul, "a favorite retreat \nwhich he had built upon the land given \nhim by his first convert, Dicho." Having \nrepaired to the monastery of Saul, he \nawaited joyously the hour of his entrance \ninto eternal bliss. Being admonished by \n\n\n\n41 \n\nhis guardian angel as to the time of his \ndeath, says the chronicler, he fortified him- \nself with the divine mysteries, from the hand \nof his disciple, the holy bishop Tassach, and \nlifting up his eyes, he beheld the heavens \nopened, and Jesus standing in the midst \nof a multitude of angels. Then raising \nhis hands and blessing his people, and giv- \ning thanks, he passed out of this world, \nfrom the faith unto the reality, from his \npilgrimage unto his country, from transi- \ntory pain unto eternal glory. \n\nA MIRACLE BY THE HOLY \nABBOT ROMAN, \n\nThe holy abbot Roman was once trav- \neling, with a pious brother monk, to visit \nthe grave of the holy martyr Mauritius. \nThey were overtaken by night on the way, \nand they took refuge in a mountain cave. \nTwo lepers lived in the cave. Meantime \nthey were out gathering wood. On their \n\n\n\n42 \n\nreturn they were astonished to find two \nmen in their cave, and they at once made \nknown their horrible disease. Roman \ndid not flee, however, but embraced and \nkissed both, and remained with them over \nnight. Next morning, accompanied by \nthe brother, he resumed his journey. \nThey had not gone far before they were \novertaken by the two lepers. The latter \nthrew themselves at the feet of Roman and \nthanked him with tearful delight, for both \nhad been completely healed of their hor- \nrible disease. \n\nTHE LEGEND OF ST. CHRISTO- \nPHORUS, \n\nSt. Christophorus\'s original name was \nReprobus. He was a pagan, and of gigan- \ntic strength. He was proud of his great \npowers, and he resolved never to serve \nany one save the most powerful person on \nearth. He traveled over mountain and \n\n\n\n43 \n\nvalley in many lands. At length he came \nto a king who was represented to him as \nbeing the most powerful man living. \nHe entered the king\'s service, and the \nlatter was proud of his giant. Once a \nman sang before the king an old song de- \nscribing the power of Satan. Thereupon \nthe king marked himself with the sign of \nthe cross. The giant arose and asked the \nking why he crossed himself. The king^ \nanswered : \'\'When I make this sign, the \npower of Satan cannot hurt me. " \' \' Then, \'\' \nanswered Reprobus, \'\'I can no longer \nserve you, but will go in search of him \nwho is more powerful than you.\'\' \n\nHe went into the wilderness, in search \nof Satan, and boldly marched forward \nto him, when he appeared, and offered \nhim his service. The bargain was soon \nmade, and Reprobus was Satan\'s servant. \nThey traveled on over field and desert. \nAt last they came to a spot where a plain \n\n\n\n44 \n\ncross was erected bearing an image of the \ncrucified Saviour. On seeing this, Satan \nwould not dare advance another step, but, \nturning hastily around, walked back. When \nReprobus saw this, he asked him : \'\'Why \ndo you fly before that sign ?" Satan an- \nswered : \'\' I must fly from that sign, for it \nrepresents Christ, who conquered me on \nthe cross." On hearing this, Reprobus left \nSatan, and traveled on till he met a hermit. \nThe latter said to him : \'\'Jesus Christ is \nthe most powerful Being of all ; whosoever \nwill serve Him must watch, fast and pray." \nReprobus answered, "I cannot do that; \nI will serve Him in some other manner." \nThen the hermit led him on to a river and \nsaid : " Build yourself a hut here, and carry \nthe travelers over this stream for the love \nof the Lord." Reprobus worked untir- \ningly night and day to carry out the com- \nmand of the hermit. One night he heard \na child calling. He immediately arose. \n\n\n\n45 \n\nlifted it tenderly on his shoulders, and, \nsupported by his stout staff, carried it \nthrough the waves. In the middle of the \nriver, the child grew heavier, and at last \nReprobus cried out anxiously : \'* O child, \nhow heavy you are!\'\' The child answered : \n\'\'You are, in truth, carrying not only the \nwhole world, but Him that created the \nheavens and the earth. " He baptized the \ngiant in the water, and said : "I am \nJesus Christ, and I baptize thee, that thou \nmayest henceforth be a Christian, and bear \nthe name of Christophorus. " And Chris- \ntophorus rem^ained a steadfast Christian. \nAt last, when a pagan king sought to \ncompel him to offer sacrifice to the false \ngods, he laid his head under the ax, and \ndied for Christ, his Lord. \n\nPATIENCE OF ST. EPHRAIM. \n\nSt. Ephraim, after a long and weakening \nfast, said to a brother of the order, who \n\n\n\n46 \n\n\n\nwas accustomed to serve him: \'\'Dear \nbrother, bring me something to eat, for I \nam very weak/\' The brother hastened to \nobey the command of the reverend father. \nHe hastily prepared a meal and was bring- \ning it to the father\'s cell, when, unluckily, \nhe stumbled and let the plate drop, spill- \ning the contents and breaking the plate \ninto pieces. Overcome with shame, the \ngood brother could only blush and look \nat the results of his negligence on the \nfloor, in the form of broken pieces and \nscattered food. St. Ephraim saw the acci- \ndent and smilingly remarked, in his soft- \nest tones : \'\'Be not disturbed, dear bro- \nther ; since our meal has not come to us, \nwe will go to the meal." And so saying, \nhe sat down on the floor patiently and \npartook of the scattered fragments of the \nfrugal repast. \n\n\n\n47 \n\n\n\nST. MONICA\'S MA TERNAL LOVE. \n\nSt. Monica, mother of St. Augustine, \nthe illustrious Bishop of Hippo, was born \nin Numidia, now Algeria, Africa, in the \nyear 332, Her husband was a pagan, and \na man of violent temper and many vices* \nThe ambition of Augustine\'s father was to \ngive his son a finished education, so that \nhe would rise in the world. Monica sec- \nonded her husband in his desire, but her \nhope was that her son w^ould devote his \ncultured talents to the glory of God. \n\nIn his seventeenth year Augustine went \nto Carthage to study rhetoric. While \nthere he fell into bad company, contracted \nevil habits, and espoused the Manichaean \nheresy. Monica, on learning this, was in- \nconsolable. She forbade her son to eat at \nher table or sleep beneath her roof there- \nafter. This severity she exercised to cause \nhim to reflect on his errors. Her days \n\n\n\n48 \n\nand nights were passed in tears and prayers \nfor the conversion of the son, so much so* \nthat a good bishop once consoled her \nwith the remark: "It is impossible that \na child of such tears should perish." She \nfollowed her son in all his travels from \ncity to city, redoubling her prayers and her \ntears. When he set out for Rome to teach \nrhetoric, Monica, fearing the associations \nof the great pagan city might delay his \nconversion, followed him and found him \nat Milan, where the great St. Ambrose was \nthen archbishop. Here she renewed her \nprayers and exhortations, and finally had \nthe consolation of seeing her illustrious \nson baptized by the hands of St. Ambrose. \nMonica then was ready to die ; she had \nno more to live for ; her prayers had been \nheard ; her happiness was complete. On \nher way home with her now converted son \nshe was seized with a fever and died in \nItaly, where she was buried, St. Monica \n\n\n\n49 \n\nhas ever been regarded as the model of \nmothers, and many churches throughout \nthe world have been erected in her honor. \n\nST. AUGUSTINE: \nSt. Augustine, busied in thought, was \nwalking one day along the seashore. He \nwas pondering on the mystery of the Bles- \nsed Trinity, and thinking how he could \nsolve it. Suddenly he saw a little boy \ndipping water from the seashore into a \nhole he had dug in the sand. The saint \nasked the little boy : ** What are you do- \ning here.?" The boy answered: \'\'I am \ngoing to empty the sea into this little \nhole." The saint smiled and said : \'\'That \nis impossible." \'\'Well," repHed the boy, \n\'\'I will have the sea emptied into this lit- \ntle hole sooner than you will have solved \nthe mystery of the Blessed Trinity." Then \nthe boy vanished. \n\n\n\nKING THEODOSIUS AND ARCH- . \nBISHOP AMBROSE. \n\nWhen St. Ambrose was Archbishop of \nMilan, the Roman emperor Theodosius \nresided there, lliis emperor had, on ac- \ncount of a revolt in Thessalonica in which \nseveral imperial officials had been stoned, \nordered seven thousand men to be sur- \nrounded in the amphitheatre by soldiers \nand slaughtered on the spot. When this \nterrible news reached Milan, St. Ambrose \nwrote a letter to the emperor wherein he \ncommanded him to make public penance \nfor so grievous a crime. But when Theodo- \nsius arrived at the vestibule of the church, \nAmbrose met him. He upbraided him for \nthe crime of having shed so much inno- \ncent blood, and forbade him to enter the \nchurch. The emperor acknowledged his \ncrime, and stood by the door of the church \nin open penitence, while he implored \n\n\n\n51 \n\nGod, on his knees, in tearful supplication, \nto grant him pardon. The people were \nso moved on seeing this exhibition of pub- \nlic penance, that they wept with the re- \npentant emperor. But Ambrose was not \nsatisfied with that, for he exacted from the \nemperor a promise that, during his future \nlife, he would never allow the death-sen- \ntence to be executed until thirty days after \nthe death-warrant had been signed by him, \nso as to give him time for reconsideration. \nTheodosius promulgated this law, and \nAmbrose received him once more into the \ncommunion of the faithful. \n\nTHE POWER OF THE SIGN OF \nTHE CROSS. \n\nOnce the monks of a certain monastery \nwhose abbot had just died came to St. \nBenedict and implored him to become the \nhead of their institution. He accepted, \nbut the monks found themselves deceived \n\n\n\n52 \n\nin him. He was too rigorous for their \nideas, and he would not tolerate their dis- \nobedience of the rules. The virulence \nagainst him at length went so far that \nsome of them resolved to kill him. They \nput poison in the wine which was placed \non the table before the holy man when \ntaking his frugal meal. Benedict, as was \nhis wont, made the sign of the cross over \nthe victuals he was about to eat, and im- \nmediately the glass that contained the wine \nburst into fragments. The holy man re- \ncognized from this that a death-dose had \nbeen placed before him, from the effects of \nwhich he had been saved by the sign of life. \nHe immediately arose and said to the as- \nsembled monks : \'\'Brothers, may the Al- \nmighty God have mercy on you ! Why \ndid you do such a thing in regard to me? \nDid I not always tell you that your morals \nand mine did not harmonize? Go now \nand find a superior who will suit your \n\n\n\n53 \n\nmorals better. From this moment yon \nwill not have me at your head any more/"^ \nAnd so saying, he left the monastery and \nreturned once more to his beloved desert \nsolitude. \n\nHOW ST. BENEDICT RESCUED \nHIS BELOVED PUPIL MAURUS \nFROM DROWNING. \n\nSt. Benedict had two pupils, named \nMaurus and Placidus. One day he sent \nPlacidus to a pond near by to bring some \nwater. Placidus hastened to obey the \ncommand of the beloved father. But \nwhile engaged in drawing the water he \nfell into the pond. St. Benedict saw in \nspirit Placidus struggling with death, and \nsent Maurus at once to his aid. Maurus \nasked his blessing, hastened to the pond, \nand rescued Placidus. When they had \ncome ashore, Maurus recollected that he \nhad walked on the surface of the water. \n\n\n\n54 \n\nand he ascribed the miracle to the bless- \ning of his beloved father. Benedict, how- \never, assured him it was God who had \nperformed the miracle, as a reward for \nliis prompt obedience. \n\nST. BENEDICT AND TOTILA, \n\nSt. Benedict was endowed with the gifts \nof working miracles and of prophecy. \nTotila, King of the Goths, wished to put \nhim to the test. He informed the saint \nthat he was to pay him a visit, but sent \ninstead one of his servants named Rippo, \nin kingly attire, attended by a gorgeous \nretinue. Benedict saw them coming and \ncalled to Rippo from a distance, "My \nson, put by w^hat you have on \xe2\x80\x94 they do \nnot belong to you. " Rippo and his at- \ntendants were surprised, and told the king \nhow the royal robes did not deceive Bene- \ndict. Totila then personally visited the holy \nman and prostrated himself reverentlj^ at \n\n\n\n55 \n\nhis feet. Benedict said : " You do much \nthat is wrong, and you have done much \nthat is wicked. Renounce your evil ways. \nYou will reign nine years, and you shall \ndie in the tenth." Totila was deeply trou- \nbled at these words, implored the holy \nman to pray for him, and renounced his \ncruel ways. The saint\'s prophecy was \nfulfilled. \n\nXEO THE GREAT IN PRESENCE \nOF GENSERia \n\nScarce had Italy torn herself from the \ngrip of the Huns, when Genseric, King \nof the Vandals, landed on her shores with \na great fleet, in the year 455. Carrying \nfire and sword everywhere he went, he at \nlength approached Rome. Pope Leo went \nforward to meet him, as three years before \nhe had met the terrible Attila. He did not \nsucceed in having the city wholly spared \nthis time, however. Genseric stormed \n\n\n\n56 \n\nRome, but did not destroy it. He did not \nmurder as he went; he simply plundered \nthe city, and then returned to Africa. \n\nTHE HUNS BEFORE PARIS, AND \nST. GENEVIEVE. \n\nIn the fifth century, King Attila, with \nhis Huns, bore down on Europe from the \nEast. He destroyed all before him. No- \nbody could withstand him. At length he \nmarched for the great city of Paris. When * \nthe inhabitants heard of his approach they \nwere sorely troubled. They resolved to fly \nfiom the city with all their portable goods. \nAt this time St. Genevieve lived in the \ncity. She came out of her cloister and \ncalling the women of Paris together, she \nimplored them to pray fervently. She \nalso addresse 1 the men, telling them to \nremove none of their goods, as, through \nthe interposition of God, they would be \nspared.\' And ^o it happened. St. Gen- \n\n\n\n57 \n\n\n\nenevieve obtained from God, through her \nprayers and the prayers of the people of \nParis, the request she asked. The Huns \npassed by the city without attacking it. \nFrom that time to the present day St. Gen- \nevieve is honored as the patron saint of \nParis. \n\nST. PAULINUS AS A SLAVE. \n\nAt the time when the Vandals were rav- \naging Italy with fire and sword and car- \nrying off the inhabitants into slavery, St. \nPaulinus was Bishop of Nola. One day a \nwidow came to him filled with grief, and \ntold him that the barbarians had carried off \nher son. The holy bishop could give her no \nadvice, as he had no money wherewith to \nransom the captive. In. this difficulty he \nresolved to give himself up as a slave in \nthe place of the widow\'s son. He went to \nAfrica, accompanied by the mother. The \nson was soon found. His master willingly \n\n\n\n53. \n\ntook the bishop, whose dignity he knew \nnot, in place of the widow\'s son, as a slave. \nFor a long time the bishop worked as a \ngardener. When, at length, his master \ndiscovered his true character, and that he \nhad, of his own free will, become a slave, \nhe generously gave him his freedom. He \neven asked him to demand any favor he \nwished. Paulinus asked nothing but the \nfreedom of all the prisoners from Nola. \nHonored by the Vandals, who were aston- \nished at his magnanimous action, Paulinus \nreturned to Nola with the released slaves, \nwhere he was received by the people amid \ngeneral rejoicings. In remembrance of \nthis noble action, the saint is represented \nin bishop\'s vestments, with a broken chain \nin his hand. \n\n\n\n^^ \n\n\n\n59 \n\n\n\nST. ARBOGASr RESTORES A \nKINGS SON TO LIFE, \n\nThe only son of King Dagobert went \none day to the chase. While his compan- \nions had scattered through the forest with \nthe hounds, a wild boar rushed forth. His \nhorse took fright and threw him from the \nsaddle. He hung from the stirrups and \nwas dragged along by the frightened ani- \nmal. After a long search he was found by \nthe hunters, and amid loud lamentations: \nwas borne to his home. He died the \nnext day. The sorrow of the people min^ \ngled with that of his parents. Following \nthe advice of his people, the king sent a \nmessenger to St. Arbogast, Bishop of Stras- \nburg. The latter immediately set forth. \nThe king and the bishop could scarce ex- \nchange words on account of their grief. \nThe queen came forward and fell on her \nknees, weeping aloud. The bishop, sym- \n\n\n\n6o \n\npathizing with her in her anguish, lifted \nher to her feet. Without waiting for any \nrefreshment after his journey, Arbogast re- \ntired to the church. Before the shades of \nevening fell, he entered the room where \nthe dead young man lay. God did not \nleave his servant long in anxious suspense. \nWhile Arbogast was praying the young \nman raised his head. Overcome with joy, \nthe saint raised the boy to his feet. Then \nhe ordered that the shroud should be re- \nmoved, and the prince clothed in his royal \nattire. \n\nThose who were present could not re- \nstrain themselves from breaking out in \ncries of joy. The king and queen were \nlifted from the depths of sorrow to the \npinnacle of joy. They offered the richest \ngifts to the saint. The latter, how- \never, would accept nothing, but simply \nexpressed his desire that in thanksgiving \nto God the king should make an offering \n\n\n\n6i \n\n\n\nto the Church of Our Blessed Lady in Stras- \nburg. St. Arbogast is honored as the pa- \ntron saint of Strasburg to the present day. \n\nST. ISIDORE, A PEASANT, \n\nSt. Isidore was a peasant in Spain. \nHe worked for a nobleman. He was as \nzealous in the service of God as he was in \nthe service of his employer. He attended \nMass every day before beginning work. \nSome evil-disposed persons told his em- \nployer that he had neglected his work. \nThe nobleman w^ent out to the field early \none morning to see if Isidore was at work. \nHe was surprised to see the youth, clad in \nwhite, following the plow at such an early \nhour. From that moment the nobleman \nplaced the fullest confidence in his servant, \nand allowed him to attend his devotions \nwithout remonstrance. The Church cele- \nbrates the feast of St. Isidore on the loth \nof May. \n\n\n\n62 \n\n\n\nHONESTY OF ST. ELIGIUS. \n\nThe holy Bishop Eligius was in early \nyouth apprenticed to an honest goldsmith. \nSubsequently King Chlotar II. had his \nattention drawn to the skill of young Eli- \ngius. He asked him to build a royal \nthrone, and gave him a large amount of \ngold and precious stones for the purpose. \nAfter a time, Eligius brought the throne \nto the king. The king was lost in ad- \nmiration of the exquisite workmanship \ndisplayed, and ordered that a rich reward \nshould be granted to Eligius. Thereupon \nEligius produced a royal footstool, and \nsaid that there was enough gold remaining \nto make another. The king was deeply \nmoved at the young man\'s honesty. He \ninsisted that Eligius should reside in his \npalace, and made him a master of the \nmint. Eligius objected to the taking of \nthe customary oath of fidelity. When \n\n\n\n63 \n\npressed by the king, he burst into tears. \nHe did not wish to offend the king, and \nat the same time he would not perform an \nact to which he had conscientious objec- \ntions. The king then withdrew his com- \nmand, consoled Eligius, and said : *\'It is \nwell. Your objection to swear gives me \nmore confidence in you than if you had \ntaken a hundred oaths. " \n\nHOW ST. CUTHBERT RULED \nWIND AND FIRE, \n\nMore than a thousand years ago, St. \nCuthbert was superior of a monastery in \nEngland. But not alone in the monas- \ntery did he serve God with a holy zeal, but \nhe traveled throughout the most distant \ndistricts, instructing the ignorant in the \nword of God. In one of his missions he \nentered the house of a woman whom he \nhad long known. A fire broke out in the \nvillage. A violent wind blew the fiery sparks \n\n\n\n64 \n\n\n\nfrom roof to roof. The anxious woman \nimplored the holy Cuthbert that her house \nand the village might not be destroyed. \nThe saint replied : *\' Do not be troubled, \nthe fire will not injure you." He then \nwent to the door and prayed. Immediately \nthe wind changed and turned the flames \ntoward the other side, where there were no \nhouses, and the village was saved. \n\nHOW GOD PROVIDED ST, CUTH- \nBERT AND HIS PUPIL WITH \nFOOD. \n\nSt. Cuthbert, accompanied by a boy, \nwas once traveling on a mission. Both \nwere tired and hungry, and as yet at a \nlong distance from their destination. The \nboy complained that they had nothing with \nthem, and that nothing could be procured. \nThe saint replied : " You must have faith \nand hope in God, for no one wants who \nserves Him faithfully.\'\' While they were \n\n\n\n65 \n\nthus talking, the road led them along the \nbank of a stream, where they saw an eagle \nperched on a rock. St. Culhbert said to \nthe boy : ^ \' Hurry thither and bring us \nwhat the Lord sends us through this mes- \nsenger.\'\' The boy returned with a large \nfish, which the eagle had just caught. St. \nCulhbert then remarked : \'\' But, my son, \nwhy did you not give a share to the mes- \nsenger ? Quick, go and bring him half, as a \nreward for his services."\' The boy did so. \nThe other half they prepared when they \ncame to the nearest house, and satisfied \nthe appetites of both themselves and the \nfamily. \n\nHOW THE HERMIT AGATHO \nTAUGHT HIS PUPILS CONSCI- \nENTIOUSNESS. \n\nThe aged father Agatho lived the Xi\'i^ of \na hermit for many years in the wilderness. \nOne day he was traveling with his scholars^ \n\n\n\n66 \n\n\n\n\\vhen one of them found a package of \npeas on the road. He said to Agatho : \n\xe2\x80\xa2^\'Father, if you order me to do so, I shall \nbring it along.\'\' The aged man looked at \nhim in astonishment and replied: *\'Did \nyou leave that bundle here.?" *\'No." \nAgatho answered : \'\'Why, then, should you \ntake with you something which you did \nnot leave here ?" \n\nTHE CHARITABLE ABBOT ODHO, \n\nAs St. Martin divided his cloak with a \nbeggar, so the Abbot Odilo gave his gar- \nment to the dead. He was traveling, on \na certain occasion, through a portion of \nthe country afflicted by famine. On the \nway, he found two naked children who \nhad died of hunger and cold. He got \ndown from his horse, wrapped the bodies \nin his overcoat, and paid some persons \nliving near by to help him to bury them. \nHe then continued on his journev. As \n\n\n\n67 \n\nthe famine lasted several years, the chari- \ntable Odilo sold his sacred altar-vessels \nand ornaments and a golden crown that \nKing Henry of Germany had presented to \nhis monastery, and supported the poor with \nthe proceeds. \n\nHOW THE ANGLO-SAXONS RE- \nCEIVED CHRISTIANITY. \n\nSome young Anglo-Saxons were once \nstanding in the Roman market to be sold \nas slaves. Gregory the Great happened \nto pass near them, and he stopped to ad- \nmire their handsome figures and noble \nbearing. He asked to what nation they \nbelonged. He was told they were Angles. \n^^ Well," he replied, \'\'be angels, and the \nkingdom of heaven shall be yours." When \nhe afterward became Pope he sent mis- \nsionaries to England to convert the people \nto Christianity. The Angles received the \nfaith readily, and became zealous Christians. \n\n\n\n68 \n\n\n\nThey sent St. Boniface and many other \nholy missionaries to convert the Germans. \n\nDEATH OF ST. KILIAN AND HIS \nCOMPANIONS. \n\nSt. Kilian, accompanied by two com- \npanions, went from Ireland to the vicinity \nof Wurzburg to preach the Gospel. The \nfame of his deeds reached the ears of \nDuke Gosbert. The latter had Kilian \nsummoned to his court, listened to him \nwith attention, immediately renounced \nhis idolatry, and with several of his court- \niers received holy baptism. But St. Kili- \nan\'s joy over his success was marred by \nthe knowledge that Gosbert had married \nGailana, the wife of his living brother. \nGosbert promised the saint to dismiss his \nwife, and then proceeded on a campaign. \nGailana, however, heard of what was in \ncontemplation. She wickedly took the \nterrible resolve to have the holy bishop and \n\n\n\n69 \n\nhis companions murdered. She gave for \nthis purpose a large sum of money to two \nof her servants. These forced their way \nat early morning into the sleeping-cham- \nbers of the castle, and drawing their ssvords, \nslew the bishop and those who accom- \npanied him \n\nST. TRUDBERT IN THE BLACK \nFOREST. \n\nMore than a thousand years ago, Sl \nTrudbert went from Rome as a pilgrim \nand took up his abode in the Munster \nValley, in the upper Black Forest. \nCount Ottbert, to whom the country be- \nlonged, gave him a tract of \\incultivated \nland whereon to build a monastery. He \nalso gave him the assistance of six men to \nclear the ground and erect the building. \nAfter St. Trudbert had lived there four \nyears as a hermit, and had given advice \nand aid to all those who visited him, he \n\n\n\n70 \n\nwas slain by two wicked men. His body \nwas buried in the chapel. On this spot a \nlarge Benedictine monastery was afterward \nerected, from which were sent many zealous \nmissionaries to win over the heathens of \nthe surrounding country to the Church of \nChrist. In the beginning of this century \nthis monastery was still standing. The \nlast of its abbots ordered, in bitter grief, \nthat a gravestone should be erected to \nhim with a representation of soldiers cast- \ning dice, accompanied with the inscrip- \ntion : ^^My clothes they have divided \namong them, and for my garment they \nhave cast lots." His request was fulfilled, \nand the stone stands near the spot where \nthe saint to whom the monastery owed its \norigin and name, twelve hundred years \npreviously, met his death. \n\n\n\nST. OTTILIA AND THE LEPER. \n\nSt. Ottilia was a daughter of a duke in \nAlsace. As she had a great desire to en- \nter the cloister, she received from her \nfather the Castle of Hohenburg, which she \nconverted into a convent for women. \nGradually a large number of young women \njoined her, and, under her guidance, lived \na holy life. She also built a hospital and \ntended the sick. On one occasion a man \nwho was afflicted with leprosy appeared at \nthe door, emitting an unbearable odor. \nThe abbess wished to bring him some- \nthing to eat. The aspect of the leper was so \nhorrible, however, that she felt like with- \ndrawing from his presence. But Ottilia \nsuddenly resolved to conquer this natural \nweakness. She took the wretched man in \nher arms, as if he were a feeble child, and \nput the food into his mouth. She wept \nwith pity, and prayed : \' \' Lord, restore him \n\n\n\n72 \n\nto health, or grant him patience/\' No \nsooner had the leper finished his meal \nthan he was wholly cured. \n\nST. BRIDGETS CHOICE. \n\nSt. Bridget, Patroness of Ireland, ac- \ncompanied by her nuns, was, on a certain \noccasion, in the presence of Bishop Mac- \ncelle, from whom she had received the \nveil, and she asked the good bishop to give \nthem a brief instruction on some pious \nsubject. The bishop delivered a brief dis- \ncourse on the \'\'Eight Beatitudes." Where- \nupon the saint, turning to her sister nuns, \nsaid: \'\'We are eight virgins, and eight \nvirtues are offered to us as a means of sanc- \ntification. It is true that whoever prac- \ntices one virtue perfectly must possess \nevery other; yet let each of us now choose \na virtue for special devotion." \n\nSt. Bridget, as superioress, was request- \ned to make the first choice, and she chose \n\n\n\n11 \n\nthat sweetest of all virtues, Mercy. Her \nwhole life afterward was a living illustra- \ntion of the virtue which she had chosen. \n\nST, BONIFACE AND THE ANCIENT \nOAK, \n\nSt. Boniface preached the gospel to the \nHessians. They reverenced a very ancient \noak, and offered sacrifice under it to \ntheir thunder-god, Thor. The saint look- \ned on this pagan practice with detestation, \nand proceeded to cut down the tree. The \npagans standing around believed that Thor \nwould avenge this outrage by striking \nBoniface dead with lightning at the first \nstroke of the ax. But the tree fell, and \nthe saint stood unhurt. On seeing this, \nthe pagan Hessians renounced their false \ngods and embraced Christianity. Out of \nthe wood of this oak St. Boniface built a \nchapel, which he dedicated to St. Peter. \n\n\n\n74 \n\n\n\n3IABTYBD0M OF ST. BONIFACE. \n\nWhen St. Boniface was an old man of \neighty-five years, his zeal for the welfare \nof souls kept him as busy as when in the \nheyday of his vigor. He delivered over \nthe Archbishopric of Mayence to his pupil \nLullus, and with several companions set \nout to convert the pagan Frisians. He \ninstructed and baptized many thousands of \nthem. At length came the 5th of June, \nthe eve of the feast of Whitsuntide, when \nhe was to administer the holy sacra- \nment of confirmation to the new con- \nverts. Boniface had tents erected in the \nopen field, and, engaged in prayer, awaited \nthe arrival of those about to be confirmed. \nSuddenly, however, a mob of armed pagan \nFrisians burst in upon him. His attend- \nants and the new converts wished to de- \nfend him, but Boniface came forward and \nsaid: ^^ Children, do not fight. This is \n\n\n\n75 \n\nthe day for which I have this many a year \nlonged. The hour of my freedom has now \ncome. Be constant, brothers, and fear \nnothing which cannot harm your souls. \nCalmly complete the short road to death \nwhich will lead you into the heavenly \nkingdom." Then holding the gospel over \nhis head, he received his death-blow. With \nSt. Boniface fifty-two companions suffered \nmartyrdom. His remains are buried in \nFulda. \n\nCHARLEMAGNE AND BISHOP \nLUDGERUS. \n\nCharlemagne once summoned the holy^ \nLudgerus, Bishop of Munster, to hi& \npalace. The saint went. But when the^ \nmessenger arrived to lead him into the \npresence of the emperor, he found the \nbishop reading his breviary. He replied \nthat he would comply with the com- \nmand as soon as he had finished his \n\n\n\n76 \n\n\n\nprayers. Some of his enemies sought to \narouse the emperor\'s anger on account of \nthis delay. When Ludgerus appeared be- \nfore his majesty, the emperor indignantly \nasked why he had compelled him to wait. \nThe bishop mildly answered: ^^I know \nmy obligations to your majesty. But I \nbelieved you would not be indignant if I \ngave God the preference. Your imperial \nmajesty, in appointing me bishop, com- \nmanded me to serve God in preference \nto men." \n\nThis answer made such an impression \non the mind of the emperor that he treated \nhim with the greatest consideration, while \nthe bishop\'s enemies fell into disgrace. \n\nTHE PATRIARCH IGNATIUS AND \nTHE SCHISMATIC PHOTIUS \n\nThe Greek emperor Michael III. enter- \ntained a violent liatred for the Patriarch \nIgnatius of Constantinople, banished him, \n\n\n\n11 \n\nand placed a sycophant named Photius in \nthe patriarchal chair. Photius wrote a \nhypocritical and mendacious letter to the \nPope, saying that Ignatius had resigned, \nthat he himself had been forced to \naccept the patriarchal dignity, and that he, \ntherefore, prayed for his holiness\'s recog- \nnition. The Pope detected the trick, \nand excommunicated Photius. The latter, \nhowever, through the favor of the new \nemperor, Basil, retained the patriarchal \nseat eleven years, and gathered around \nhim all those bishops opposed to the \nPope. But when the emperor saw the \ngreat discontent that such a state of \naffairs produced among his subjects, he \ndared no longer protect so dangerous a \nman, and he recalled the Patriarch Igna- \ntius from exile. Thexlatter at once set to \nwork to heal the wounds inflicted on the \nChurch. When, worn out by suffering \nand old age, he died, in 878, Photius \n\n\n\n78 \n\nagain resumed the patriarchal seat, and \ncontinued his evil conduct. The schism \nwhich he caused continues to the present \nday in the Eastern Church. \n\nMIRACLE BY THE HOLY BISHOP \nULRICH \n\nBishop Ulrich of Augsburg on a cer- \ntain occasion received a visit from his \nfriend, the pious Bishop Conrad of Con- \nstance. Both prelates took their meal in a \nhouse near the church. They chatted with \none another on pious subjects until after \nmidnight, when it was Friday morning. \nJust at that moment a messenger from the \nDuke of Bavaria entered the room and \nhanded Bishop Ulrich a letter. The holy \nman presented to the messenger a piece \nof meat which lay on the table, uncon- \nscious of the fact that it was then Friday. \nThe evil-minded messenger immediately \nhastened to the residence of the duke, to \n\n\n\n79 \n\ntell him what a hypocrite Ulrich was, in- \nasmuch as he ate meat on Friday, and \neven invited himself to do so. When the \nslanderer wished to afford a proof of his \naccusation, he found to his utter discom- \nfiture that the piece of meat was changed \ninto a fish. Hence, the holy bishop is al- \nways represented in episcopal attire, with \na fish in his hand. \n\nTHE MAGNANIMOUS BISHOP \nWOLFGANG, \n\nA BEGGAR once secretly sneaked into \nthe room of Bishop Wolfgang and cut off \na large piece of the bed-curtains. As he \nwas trying to escape he was caught by a \nservant, who led him into the presence of \nthe bishop, and recommended that he \nshould receive a severe punishment. The \ngood bishop asked the thief why he had \ncommitted such an act. The latter an- \nswered, in tremulous accents : \'\'Because L \n\n\n\n8o \n\n\n\nhad no clothing, as you may see. " The \nbishop thereupon gave him a good suit of \nclothes, and remarked to his servant: *^If \nhe had not been half naked he certainly \nwould not have stolen anything. But if it \nhappen again, then he shall be punished/\' \n\nDEATH OF THE HOLY BISHOP \nWOLFGANG, \n\nBishop Wolfgang of Regensburg was \nonce called to Lower Austria on import- \nant business in relation to Church prop- \nerty. Despite his great age and bodily \nweakness, he concluded that he would be \nable to make the long journey and attend \nto the business in person. While sailing \ndown the Danube, however, he was stricken \nwith a fatal fever, which compelled him to \ngo ashore at the next landing-place. He \ngave orders that he should be carried into \nthe church and laid on the bare floor be- \nfore the altar. Here, with intense fervor, \n\n\n\n8i \n\nhe received the most holy .sacrament, and \nexhorted all those around him to lead \ngood lives. As the people continued to \npress into the church to see the dying \nbishop, the sexton shut the doors. The \nbishop immediately said : \'\'Open the \ndoors and do not hinder any one from \ncoming in, for it is no shame to die. We \nmust fulfill this law of nature, for the \nCreator Himself was not ashamed to \ndie on the cross for the sins of fhe \nworld. May the Lord extend His mercy \nto me, and to each of you who sees me \ndie with a contrite heart and with fear of \nhis own death, as no one is sure of his sal- \nvation." The saint then closed his eyes \nand entered into the sleep of the Lord, \nOct. 31, 994. \n\n\n\n*7^e|9^ \n\n\n\n^2 \n\n\n\nBISHOP CONRADS REVERENCE \nFOR THE MOST HOLY SACRA- \n31ENT. \n\nWhile Bishop Conrad of Constance \nwas celebrating Mass in the cathedral on \nEaster Sunday, he perceived, just after the \nwords of consecration had been pronoun- \nced, a spider in the chalice. Although \nspiders were considered poisonous, the \nbishop did not think of the danger to \nnis life, but, full of faith and trust in \nGod, drank the contents of the chalice, \nspider and all. After the holy man had \nreturned to his dwelling, he sat down \nby a table, with his head buried in his \nhands. His servants wxre troubled, \nand asked him the cduse of his distress, \nbut he only tried to console them by a few \nfriendly words. Immediately afterward, \nthe spider, unhurt, crawled out of his \nmouth. Then for the first time he related \n\n\n\n83 \n\nto the servants what had happened in the \nchurch, and how he had been miraculously \nrelieved of the spider. Hence, the holy \nBishop Conrad is represented with a \nchalice, into which a spider is descending. \n\nBISHOP CONRAD\'S GIFT OF \nPROPHECY, \n\nBishop Conrad of Constance returned \nhome on a certain occasion and found a \nyoung man seated in the episcopal chair. \nThe youth, overcome with confusion, \nleaped up quickly, but the bishop called \nhim back, and said: \'\'You will not be \nmy successor in this seat immediately \nafter my death. It will be another person. \nBut the time will come when God will \nraise you to that dignity." And so it came \nto pass. After the death of Conrad, \nGamonald became Bishop of Constance. \nThe latter was succeeded by St. Gebhard. \nHe was the young man who in a frolic \n\n\n\n84 \n\nhad seated himself in the bishop\'s episcopal \nchair many years before. \n\nST, HUGO AND THE CA VALIER. \nMost men during sickness think of \nnothing else but their sufferings. This \nwas not the case with the holy man Hugo, \nhowever. When, during his last illness, \nhe was visited by both clergy and laity, he \nmade an edifying remark to each, according \nto their station in life or their past relations \nwith himself. A prominent cavalier knelt \nwith the others beside his bed and asked \nhis blessing. Thereupon Hugo gave him \nthis stern rebuke : "You are hurrying to \neternal damnation, on account of the unjust \ntribute that you exact from your subjects.\'\' \nThe cavalier was astounded on hearing \nsuch a reproach from a man who was al- \nready on the verge of the grave. He re- \nplied : \'\'This must have been revealed \nto you by God Himself. True, I have \n\n\n\n85 \n\nrecently imposed a heavy tax on my dis~ \ntrict, but it is not as yet collected. Aft- r \nthis warning, I shall not collect it." \n\nHUMILITY OF WENGESLAUS OF \nBOHEMIA. \n\nThe pious Duke Wenceslaus of Bohemia \nwas greatly esteemed by the Emperor \nOtho I. During a sitting of the Imperial \nDiet at Worms, Otho placed the duke at \nhis side and promised to grant him any- \nthing he pleased to ask. Wenceslaus, how- \never, requested nothing other than an arm \nof St. Vitus and some of the bones of St. \nSigismund. Astonished at this request, \nthe emperor said : " You shall receive the \nrelics on my return home, and in addition \nthe title of king, and the privilege of bear- \ning the imperial eagle on your banner. "\' \nWenceslaus was delighted on receiving the \nrelics, but he declined the title of king. \nAfter his return to Pra2:ue he caused a \n\n\n\n86 \n\n\n\nchurch to be erected, in which the holy \nrelics were deposited. \n\nST. WENCESLAUS\'S 3IARTYRD0M. \n\nThe pious Duke Wenceslaus of Bohe- \nmia was bitterly hated by his wicked \nmother, Drahomira, and his equally wick- \ned brother, Boleslaus. Both devised a \nplan to murder him. A son was born to \nBoleslaus, and he invited his brother to the \nfeast given on the occasion. The saint \nsuspected danger, but out of consideration \nfor his brother accepted the invitation. \nThe feast lasted till late in the night. \nWenceslaus took no pleasure in the gen- \neral rejoicing, and retired meantime to a \nchurch near by to pray. Drahomira saw \nhim leave, and intimated to Boleslaus to \ngo and accomplish their bloody purpose. \nBoleslaus, accompanied by several servants, \nsurprised his brother in the church and \npierced him through with a lance. Shortly \n\n\n\nafterward, many striking miracles took \nplace at the saint\'s grave. The body was \ntherefore exhumed and transferred to St. \nVitus\'s Church, in Prague. \n\nCANONIZATION OF THE E3IPBESS \nGUNIGUNDE. \n\nCuNiGUNDE was the pious and virtuous \nconsort of the German emperor Henry I. \nDuring her husband\'s reign she was the \nornament of his throne, a protectress of \nthe Church and a mother to the poor. \nAfter the death of the emperor, she en- \ntered the Convent of Kaufungen. After \nher death there, her body was borne, amid \nan immense assemblage of people, to the \nChurch of St. Peter, in Bamberg, and laid \nbeside that of her husband. A hundred \nand sixty years after her death she was \ncanonized by Pope Innocent III. On the \noccasion of the solemn promulgation of this \nact, the Pope declared that, having found, \n\n\n\n88 \n\n\n\nafter a careful investigation, the Empress \nCunigunde was possessed of complete \nvirtue, and it having been proven that \nmany miracles had been wrought through \nher intercession, he, in accordance with \nthe advice of several bishops, enrolled the \nname of the empress in the calendar of \nthe saints. \n\nWE SHOULD CHEERFULLY FOR- \nGIVE THOSE WHO INJURE US, \n\nSt. Gualbert was by birth an Italian \nnobleman. He met, one day, in a deep \nvalley, the murderer of his brother, \nagainst whom he had sworn mortal ven- \ngeance. When the murderer saw the \nbrother of the man whom he had slain, \naccompanied by an armed retinue, he \ngave himself up as lost. He leaped from \nhis horse, flung himself on the ground, \ncrossed his arms on his breast, and awaited \nhis death-blow. This fiorure of the cross \n\n\n\n89 \n\non the breast of his defenseless foe re* \nminded Gualbert of Him who on the \ncross prayed for His enemies. His heart \nwas touched- He forgave the murderer of \nhis brother and let him pass on uninjured. \nAfter Gualbert had thus spared the life \nof the object of his vengeance, he entered a \nchurch on the road, to pray. While rever- \nently gazing at a crucifix before him, he \nsaw the head of the Saviour bow toward \nhim. Gualbert was seized with amaze- \nment and fright. He said to himself: \n\xe2\x96\xa0\'\'If God rewards the little that I have done \nfor Him with such a great and glorious \nmiracle, what will be the reward He will \ngive me in heaven, if I serve Him faith- \nfully on earth ?\'\' He immediately re- \nnounced the world, entered a neighboring \nBenedictine monastery, and led a holy life. \n\n\n\ngo \n\n\n\nPETER THE HERMIT PREACHING \nTHE CRUSADES, \n\nWhen the Mohammedans, in 1072, held \nthe Holy Land, they ill-treated and cruelly \noppressed the Christians there. They dis- \nturbed and opposed the worship of God \nin the holy places and plundered the pil- \ngrims. The cries of the oppressed became \nlouder and louder in the ears of the people \nof Europe. In the year 109^, Peter the \nHermit, of Amiens, brought to Pope Ur- \nban HI. a pressing petition from the Pa- \ntriarch of Jerusalem. He described to the \nHoly Father in touching words the condi- \ntion of the Christians of the Holy Land \nTha Pope listened to the words of the \nholy man with heartfelt sorrow. He ac- \ncordingly gave him permission to arouse \nthe peoples of the West to undertake a \ncrusade for the redemption of the holy \nplaces. Peter traveled through France \n\n\n\n91 \n\nand Italy, clad in the garb of a monky \nbarefooted, and riding on an ass. With \ncrucifix in hand, he went from city to city, \ndescribing the desecration of the holy \nplaces. He was everywhere received as a \nmessenger from heaven. His progress was \none unbroken procession. Everywhere \nhe went the people declared t^eir deter- \nmination no longer to tolerate the out- \nrages of the Mohammedans. \n\nST. NORBERT AND HIS GATE- \nKEEPER. \n\nThe holy Abbot Norbert was chosen \nArchbishop of Magdeburg. He accepted \nthe dignity only when forced to do so by \nthe Papal ambassador. But when he ac- \ncepted his high office he did not change \nhis rigorous mode of life. He entered \nMagdeburg barefooted and clad in the \npoorest garments. The gatekeeper of \nthe archiepiscopal palace thought he was \n\n\n\n92 \n\naccosted by a beggar, and rudely ordered \nhim away. But when the archbishop\'s at- \ntendant informed the gatekeeper that the \napparent beggar was no other than his \narchbishop and master, the impudent serv- \nitor ran away in confusion. Norbert, \nhowever, called him back, and, in a pleas- \nant voice, said to him: \'\'Do not be \nalarmed, my dear brother ; you have judged \nine far better than those who compelled \nme to enter this palace, of which I cer- \ntainly am not worthy." \n\nA MIRACLE BY ST. BERNARD. \n\nThe miracles performed by St. Bernard \nin the presence of the people were of the \nmost remarkable character. On one occa- \nsion a woman, who was so tormented by \nthe devil that she could no longer speak, \nsee or hear, was brought to him in the \nchurch ; she gnashed her teeth, contorted \nher tongue, and acted more like a mon- \n\n\n\n93 \n\nster than a human being. As often as the \nsaint, during holy Mass, made the sign of \nthe cross over the Sacred Host, he also \nmade it over the woman, who had to be \nheld down by the arms of strong men. \nOn these occasions she would foam at the \nmouth and stamp with her feet. After the \nPater Noster, the saint descended from the \naltar with the Sacred Host, held it over \nthe woman\'s head, and commanded the de- \nmon, in the name of God, there present, to \nfly. He then ascended the steps of the altar \nand broke the Adorable Host. When he \nuttered the words, "Pax vobiscum," the \ndemon had fled. The woman was re- \nstored, and praised God in a loud voice. \nThe joy of the people who witnessed this \nmiracle was boundless. \n\n\n\n94 \n\n\n\nHOW FATHER FRANCIS GALUZZI \nCONVERTED CRUIINAL8. \n\nFather Francis Galuzzi was once called \nto attend a criminal under sentence of \ndeath in a prison at Rome. The unfortu- \nnate man would not listen to any advice \nconcerning conversion or confession, and \nacted like a madman. Galuzzi, with tears \nand entreaties, prayed, like Moses: \'\'O \nLord, pardon this unhappy man, or strike \nme put of the book of life Y\' He then \narose, approached the criminal and em- \nbraced him. All at once the obstinacy of \nthe latter vanished. He confessed his sins \nwith heartfelt contrition, and expressed \nhimself ready to accept death as the just \npenalty of his crimes. \n\nOn another occasion, Father Galuzzi \nwas called to the presence of a wealthy \nyouth who was mortally ill. The latter \nhad led a dissipated life, and was ac- \n\n\n\n95 \n\ncustomed to utter the most horrible blas- \nphemies. The young man received the \nfather with repelhng countenance and ab- \nruptly turned his back to him. Neverthe- \nless, the father reminded him of the ne- \ncessity of making his confession. This \nonly aroused the anger of the youth, who \nburst into an access of fury and shrieked \nthat he would never see the father again. \nThus the matter stood, when the pious \nfather asked the youth\'s permission to \ntouch him with the relics of St. Francis \nXavier, and to invoke the saint\'s interces- \nsion for him. To the great astonishment \nof those present, the young man did \nnot offer the least opposition. When the \nprayer was ended, he made his confession \nwith every sign of sincere contrition, \npressed the crucifix to his bosom, and was \nconverted to Christ. \n\n\n\n96 \n\n\n\nTHE BEASTS OF THE FOREST \nOBEY A SAINT \n\nWhen the Norman duke Roger was \nfighting the Saracens in Sicily, he came, on \n\' a certain occasion, in the neighborhood of \nthe rock where the holy hermit Chremes \ndwelt. Chremes wished to testify his joy, \non seeing a person who had rendered such \nservices to Christendom, by an appropriate \npresent. Yet, how could a poor hermit \nbring a present that would be worthy of a \nduke? But God inspired him with an idea, \nand gave him the means of fulfilling it. \nChremes called to him those animals of \nthe forest that are useful as human food. \nThey gathered to him. He then led them \nto the duke, respectfully saluted him, and \noffered him the animals as a present. \nRoger and his companions were greatly \nastonished at this sight, and took great \ndelight in it. Finall}^, the duke asked the \n\n\n\n97 \n\nhermit what means he had adopted to ren- \nder the beasts so tame. Chremes replied \nthat he had just called them from out the \nforest. The duke, however, did not deem \nit possible that a herd of wild beasts could \nall at once lay aside their savage instincts. \nThereupon Chremes, to manifest the pow- \ner of God, turned toward the animals and \ncried : "Since Roger will not accept you \nas a present, return to your forest home \nand enjoy your freedom." As soon as the \nholy man had blessed them, they rushed \nwith joyous speed to their accustomed re- \ntreats. On seeing this, Roger descended \nfrom his horse, flung himself at the feet of \nChremes, implored his blessing, and took \nleave of the holy man with the deepest \nmanifestation of reverence. \n\n\n\n^^^oi^ \n\n\n\n98 \n\n\n\nORIGIN OF CORPUS CHRIST! \n\nThe pious Juliana lived in a convent in \n\'Luttich six hundred years ago. During \nprayer she had many visions. She saw \nthe bright full moon with a piece missing. \nJesus revealed to her that this break in the \nmoon indicated the want of a feast. He \ncharged her to institute the feast of the \nMost Blessed Sacrament, and to proclaim \nit to the world. Juliana shrunk from the \ntask, and earnestly requested that so seri- \nous a charge be given to some distinguished \nand learned priest. But the Lord insisted \nthat it should be performed by her. For \ntwenty years the holy virgin hesitated to \nask the world to inaugurate this feast. \nBishop Robert of Luttich, who investi- \ngated her vision, found himself obliged \nto introduce this feast into his diocese. In \nthe year 1264 Pope Urban IV. prescribed \nthis feast for all Christendom. \n\n\n\n99 \n\n\n\nHOW MOTHER CLARA MULTI- \nPLIED THE HALF\'LOAF. \n\nThe holy Abbess Clara lived with her \npious sisters on moderate alms. But \nwhen a famine broke out the alms stopped. \nOnce there was only half a loaf of bread \nfor fifty sisters. The holy abbess had it \nbrought into the dining-hall, blessed it and \nbroke it, into fifty pieces. All the sisters \nate of it, and were satisfied. And, wonder- \nful to relate, there was as much left as \nwould supply as many more persons. \n\nMOTHER CLARA PUTS A HORDE \nOF WARRIORS TO FLIGHT \n\nIn the time of Mother Clara, the Em- \nperor Frederick II. threw Italy into a \nstate, of terror. He persecuted the Pope, \nburned the papal cities, and plundered \nchurches and convents. A portion of his \ngodless army attacked the convent of" \n\n\n\nlOO \n\nMother Clara, and were climbing the walls. \nThe nuns fled shrieking to the bed where \nMother Clara lay sick. The mother had \nherself carried, bearing the Blessed Sacra- \nment, to the convent gates. The sol- \ndiers were seized with a sudden fear. An \ninvisible power put them to flight, and the \nconvent was saved. \n\nDUKE AMADEUS\'S HOUNDS. \n\nDuke Amadeus of Savoy was a most \nbenevolent prince. A foreign ambassador \nonce asked him if he kept many hounds \nfor the chase. The duke replied that he \nwould show him, if he came back the fol- \nlowing day. When the ambassador arrived \nthe duke led him into a room from whence \nhe could look out into the courtyard. \nThere he saw a long table at which a great \nnumber of poor men were eating. Ama- \ndeus said : "There are my hounds, with \nwhich in this life I chase for heaven/\' \n\n\n\nlOI \n\nThe ambassador remarked, among other \nthings, that there were many persuns who \nwould rather beg than work. Amadeus \nanswered: \'\'It is not for me to investi- \ngate that closely. If God were to ordain \nthat it should be considered whether we \nhave not rendered ourselves unworthy \nof His benefits by our manifold sins. \nHe too would be forced to withdraw His \ngenerous hand." \n\nST. ANTHONY\'S SERMON \n\nSt. Anthony of Padua was a pious, \nhumble monk. His mild countenance, \nbenign look, and earnest, calm mien, made \na wonderful impression on all. When he \npreached, the churches could not contain \nthe throngs. One day he said to one of \nthe brothers : \'^ Brother, come and let us \npreach !" They walked silently through \nthe streets. The brother often halted, and \nthought the saint would preach. Anthony, \n\n\n\nI02 \n\nhowever, continued on his way, without \nsaying a word. At last they returned to \nthe monastery. The brother then asked \nthe saint why he did not preach. \nAnthony repUed : \'\'Believe me, we have, \nthrough our modest demeanor and our \nearnest, serious air, preached well. " \n\nHOW THE GEE A TUBE REVERED \nTHE CREATOR. \n\nAmong the hearers of St. Anthony, on a \ncertain occasion, was a man who denied \nthe real presence of Christ in the Blessed \nSacrament Anthony had several conver- \nsations with this unbeliever. But he ad- \nhered to his error, and sneeringly re- \nmarked that he would not believe until he \nsaw his ass pay reverence to the Blessed \nSacrament. The saint accepted his pro- \nposition. The unbeliever kept the ass \nthree days without food. When, however, \nthe holy man appeared with the most \n\n\n\n103 \n\nBlessed Sacrament, attended by an im- \nmense concourse of people, and the un- \nbeliever placed plenty of food before the \nass, the animal did not seem to notice \nit, but dropped on its fore knees when \nAnthony commanded it to do so in the \nname of God. \n\nST. ANTHONY PBEAGHES TO THE \nFISHES. \n\nSt. Anthony once visited Rimini to con- \nquer by his preaching the heretics who \npredominated there. But nobody would \nlisten to him. When he mounted the pulpit \nthe obdurate heretics raised such a disturb- \nance that he could not proceed. Where- \nupon the saint proceeded to the seashore, \nand in all simplicity cried out: \'\'Come \nhither, ye fishes, and hear me, as these \nunbelievers will not." The fishes imme- \ndiately came in swarms to the shore, and \nraised their heads above the water. The \n\n\n\nI04 \n\nsaint reminded them of the goodness of \nGod, and admonished them to praise their \nbeneficent Creator. After having blessed \nthe fishes, they returned to the deep. \nMoved by this astounding miracle, several \nof the inhabitants of Rimini listened to \nthe preaching of the saint, and renounred \ntheir errors. \n\nST, ANTHONY AND THE CHILD \nJESUS. \n\nSt. Anthony cherished a burning love \nfor the Mother of God, and the Child Je- \nsus. He could never cease praising them \nin song, in the sweetest words, and ad- \ndressing them in fervent prayer. One day \nthe Child Jesus bowed to him. His hands \nembraced him, and He allowed Himself \nto be taken in the saint\'s arms. Soon \nafter this miracle St. Anthony died, al- \nthough only thirty-six years of age, worn \nout through his zeal in the service of God. \n\n\n\nI05 \n\nSt. Anthony is represented with a lily in \nhis hand and the Infant Jesus in his arms. \n\nST, ANTHONY\'S TONGUE. \n\nAfter the death of St. Anthony of \nPadua the inhabitants built a magnificent \nchurch in honor of the great saint and \nmiracle-worker. St. Bonaventura himself \ncame to Padua in order to personally ac- \ncompany the translation of the remains of \nthe saint. When the saint\'s coffin was ex- \nhumed and opened, his body was found \nto have decayed, but his tongue was \npreserved and pure as in life. On see- \ning this, St. Bonaventura flung himself on \nhis knees before the assembled multi- \ntude, and exclaimed : \'\'O blessed tongue, \nwhich so often praised God and taught \nothers to praise Him, it is now revealed \nhow great thy reward is in the sight of \nGod." The holy tongue was enshrined in \na precious vessel and deposited in a chapel \n\n\n\nio6 \n\nof the church, where it is to this day ex- \nhibited and revered. \n\nHOW ST. ELIZABETH BEGA3IE \nLANDGRAVINE. \n\nKing Andrew of Hungary had a very \npretty daughter, four years old, named \nEHzabeth. When the powerful and high- \nly esteemed Landgrave Herman of Thu- \nringia was apprised of this, he sent a \ngorgeous embassy to the King of Hungary. \nThe embassy declared their mission was to \nask if the princess might be betrothed \nto the landgrave\'s son, Louis. The king \nand his wife gladly acceded to the request, \nand gave their daughter, together with \nmany rich presents, to the ambassadors. \nThey returned rejoicing to the castle \nwith the princess and a number of \nher playmates. The landgrave and his \nwife received the princess with great joy \nand thanked God for the fulfillment of \n\n\n\nI07 \n\ntheir wishes. Elizabeth was brought up \nwith the children of the landgrave. The \nlandgrave was delighted with her pious \nconduct, and loved her as if she was his. \nown child. After his death, he was suc- \nceeded by his son Louis. In the year \n1 2 20 his marriage with Elizabeth was cele- \nbrated amid great rejoicing and display at \nthe castle. \n\nST, ELIZABETH\'S ROSES. \nThe holy Landgravine Elizabeth was an \nuntiring benefactress of the poor. She de- \nlighted to carry food into their hovels,, \nand she did not shrink, when perform- \ning this charitable duty, from traveling \nover the roughest roads. One day, while \non her pious mission, her husband met \nher and asked what she had under her \nmantle. Elizabeth jocosely replied : \xe2\x80\x94 \n"Roses.\'\' She thereby meant the fra- \ngrance of charity before God. Her husband \nwished to see the roses. Elizabeth smiling- \n\n\n\n[o8 \n\n\n\n\\y threw aside her mantle, and her hus- \nband saw, instead of food for the poor, \na mass of roses. In remembrance of this \nmiracle the holy landgravine is represented \nbearing a bunch of roses. \n\nHOW ST. ELIZABETH BECAME A \nWIDOW. \n\nIn the year 1228, the Emperor Frederick \n11. undertook a crusade for the redemp- \ntion of the Holy Sepulchre. Landgrave \nLouis, as a pious prince, also took up the \ncross. When Elizabeth heard of his in- \nte^it-ion she fell senseless to the ground. \nBut when Louis impressed on her that he \nwas going to combat the infidel in the \ncause of Jesus, she bowed to the will of \nGod. She accompanied her husband to \nthe frontier, and then returned to the \ncastle with a sad heart. The landgrave \nwas taken ill on the voyage to Otranto. \nBefore his death he enjoined his faithful \n\n\n\nI09 \n\nknights to convey the tidings of his death \nto his wife, and when the voyage would be \ncompleted to bear his remains home. The \nknights promised to carry out his desire. \nAfter his death they buried him, and sent \nmessengers with the news of his death and \nhis ring to his wife Elizabeth. \n\nSUFFERINGS AND DEATH OF \nST. ELIZABETH, \n\nScarce had Landgrave Henry heard of \nhis brother\'s death than he assumed the \nreins of power. The bereaved Landgravine \nElizabeth was compelled to leave the cas- \ntle. In the middle of winter, accompa- \npanied by her children and two faithful \nservants, she descended the mountain on \nthe way to Eisenach. For a long time \nshe sought shelter in vain, for everybody \nfeared the wrath of the landgrave. At \nlength, some charitable persons received \nher. She and her servants for a time were \n\n\n\nno \n\nforced to support themselves by the labor \nof their hands. Finally, Bishop Egbert \nof Bamberg heard of the helpless condi- \ntion of his relative, and gave her the Castle \nof Botenstein for a residence. Meantime, \nthe knights had returned with the remains \nof their master. Elizabeth received the \nbody of her husband with unspeakable \ngrief, and had it buried in the Monastery \nof Reinhardsbrunn. When the faithful \nknights heard of the ignoble action of \nLandgrave Henry, they reproached him \nfor his cruelty in unsparing terms. Henry \nacknowledged his fault and confessed him- \nself ready to make reparation. Elizabeth \nforgave him, and asked nothing more for \nherself than a living. After a time, in \naccordance with the desire of her con- \nfessor, she left her children and faithful \nservants, and lived thenceforth only for \nGod and the sick. Having reached her \ntwenty- fourth year, she was seized with a \n\n\n\nIll \n\nviolent fever, and died November 19^ \n1231. \n\nCANONIZATION OF ST, ELI- \nZABETK \nAfter the death of St. Elizabeth, all the \npeople wished to look at the face, of the \ngreat servant of God. Robed in the Fran- \nciscan habit, she was buried, on the fourth \nday after her death, in the chapel of the \nhospital of which she was the foundress. \nThe Archbishop of Mayence had all \nthe miracles performed by Elizabeth sub- \nstantiated by oath, and presented the \nreport to Pope Gregory IX. On Whit- \nsunday, 1235, she was solemnly enrolled \nin the list of saints, and her feast is cele- \nbrated on the 19th of November. Scarce \nhad the intelligence of her canonization \nspread abroad, than a great concourse of \npeople assembled in Marburg. In the \npresence of several bishops and princes \n\n\n\n112 \n\nthe still undecayed body was exhumed and \ncrowned by Emperor Frederick II. For \nthree hundred years it was visited by \ncountless pilgrims in the Cathedral of Mar- \nburg, until at last Landgrave Philip of \nHesse broke open the coffin and robbed \nit. But the memory of their revered pa- \ntroness is still preserved in the hearts of \nthe Catholics of that city. \n\nA MIRACLE BY ST. DOMINIC. \n\nSt. Dominic while on his missionary \ntravels once arrived at the bank of a river. \nAfter reaching the other side the ferryman \ndemanded his fee. The saint replied : **I \nam a poor disciple of Christ, and have \nneither gold nor silver. But God will re- \nward you yet for bringing me across the \nstream. The ferryman, in an outburst of \nanger, seized the saint\'s cloak and shouted : \n*\' Either pay me or leave me this cloak." \nThe saint raised his eyes toward heaven, \n\n\n\n113 \n\nthen looked down toward the earth and \npointed out to the ferryman a piece of \nsilver lying on the ground. \'^ My bro- \nther, " he said, \' \' here is what you demand ; \ntake it, and let me go in peace. " \n\nANOTHER MIRACLE BY ST. \nDOMINIC. \nWhen St. Dominic was preaching at \nToulouse a number of pilgrims, who were \non their way to the tomb of St. James in \nCompostella^ entered a small boat in the \nGaronne. The boat suddenly capsized, \nand the pilgrims were precipitated into \nthe water. On hearing the cries of the \npeople standing on the shore, St. Dominic \ncame out of the neighboring church, flung \nhimself on his knees, extended his hands \nin the form of a cross and prayed. He \nthen arose, turned toward the river and \ncried out in a loud voice : "In the name \nof Jesus Christ, I command you all to \n\n\n\n114 \n\ncome to the shore/\' Immediately the \npilgrims who had sunk appeared, alive, \nabove the water, and were accordingly \nrescued. \n\nORIGIN OF THE ROSARY. \nWhen St. Dominic was isndeavoring to \nbring back to the Church the Albigenses \nin Italy and Spain, he found all his efforts \nin vain. Error and crime continued to \nincrease around him. On contemplating \nthis deplorable state of things he implored \nthe assistance of the powerful help of \nChristians. The Queen of Heaven appear- \ned to him during his prayer, consoled \nhim and gave him the rosary, with the \ncommand to institute it everywhere and \nto preach to the people on its mysteries. \nOvercome with joy, the saint fulfilled the \ncommand. Immediately those who had \nbeen led into error Hstened to him will- \ningly, recited the rosary with him, and \n\n\n\n115 \n\nreturned to the fold of the Church in vast \nnumbers. Since that time the holy rosary \nhas spread all over Christendom, and our \nHoly Father Leo XIII. has recommended \nit as a devotion to be conti.iually prac- \nticed. \n\nST, FRANCIS IN 1 UESENCE OF \nSULTAN SAL ADIN \n\nWhen the Crusadev><, for the sixth time, \nendeavored to rescue the Holy Sepulchre \nin Jerusalem, from the hands of the infi- \ndels, St. Francis, who had yearned for a \nmartyr\'s death, joined the Christian army. \nWhen in Egypt, he fearlessly presented \nhimself in the very strongholds of the in- \nfidels. There he was derided, beaten and \ncarried, bound in chains, into the presence \nof the sultan. The sultan asked him \nwhence he came and by whom he had \nbeen sent. Francis courageously answered \nthat the Almighty had sent him to point \n\n\n\nii6 \n\nout to him and his people the true road \nto salvation. And then he preached with \nsuch effect the doctrine of Jesus as Christ, \nthe Saviour of the world, that the sultan \nwas amazed. Francis offered, as a proof \nof the truth of the doctrine he preached, \nto walk through a consuming fire. The \nsultan bestowed on him valuable gifts, \nwhich, however, the saint declined. There- \nupon the sultan recommended himself to \nhis prayers, and had him conveyed bacpk \nto the Christian encampment unhurt and \nunbound. \n\nST. FRANCIS AND THE POOR, \n\nOn a certain occasion the brothers pre- \nsented a new mantle to St. Francis. Just \nthen a poor man came in, and in tearful ac- \ncents informed the saint that his wife had \ndied and left him with several helpless \nchildren. The saint immediately gave \nhim his cloak, and said to him, as he pre- \n\n\n\n117 \n\nsented it : \'\'Take it, but do not give it to \nany one who does not pay you a high price \nfor it/\' The brothers wished to regain \npossession of the mantle, but they had to \nbuy it at a dear figure, and the poor man \nwas thus relieved. \n\nST. FRANCIS AND THE CHRIST- \nMAS CRIB. \n\nIn countless Catholic churches and \nhouses, on Christmas Eve, Christmas cribs, \nmade of wood, or moss-covered stones, \nare constructed. On this beautiful festival \none sees the City of Jerusalem and the \ncountry surrounding Jerusalem and Beth- \nlehem. In the stall Mary and Joseph are \nkneeling, together with the shepherds, \nengaged in adoration. Above are the holy \nangels rejoicing. In the fields the shepherds \nare tending their flocks. On the occasion \nof the festival of the New Year, likewise, the \nTemple of Jerusalem, the High Priest, and \n\n\n\nii8 \n\nthe Circumcision of Christ may be seen \nOn the feast of the Epiphany the three \nholy kings come with their servants \nand beasts to the stall. The three holy \nkings kneel before the Infant Jesus, con- \ntemplate the Divine Babe in adoration, \nand offer Him gold, myrrh and frankin- \ncense. Young and old rejoice on witnessing \nthis beautiful and consoling representation. \nSt. Francis, who so ardently loved the In- \nfant Jesus, was the first to institute the \nChristmas crib. Since then it has spread \nover all Christendom. \n\nKING LOUIS OF FRANCE VOWS \nTO UNDERTAKE A CRUSADE. \n\nSt. Louis of France was once pros- \ntrated by a severe illness. One of his ser- \nvants had covered his face with a cloth, \nbelieving him dead. A servant standing \non the other side of the bed asserted, on \nthe contrary, that he was not dead. The \n\n\n\n119 \n\nking finally recovered. The first thing he \nasked for was the cross worn by those who \npromised to participate in the crusades. \nAfter his recovery the Bishop of Paris en- \ndeavored to persuade him to obtain from \nthe Pope a dispensation from his vow, in-^ \nasmuch as, when he made it, he was not \nin the full possession of his understanding, \nowing to the ordeal of illness through which \nhe had passed. Louis took the cross from, \nhis shoulder and handed it to the bishop. \nHe then requested the bishop to return it to \nhim, saying : *\'Now, I take it once more, \nso that everybody may know that I do it \nin full possession of my senses.\'\' \n\nCHIVALROUS ACT OF ST. LOUIS, \n\nWhen King Louis, during his first cru- \nsade, had conquered the city of Damietta,, \nin Egypt, he marched further inland with \nhis army. Owing to the overpowering \nheat and the want of food, the army en- \n\n\n\n120 \n\ndured intense suffering, and, in addition, \nseveral thousand men were swept away by \na violent plague. Thus weakened, the \nking s army was defeated by the Saracens, \nthe king himself was taken prisoner, and \nwas set free only after surrendering Dami- \netta and promising a ransom of a million \npieces of gold. After the money had been \nbrought from France, the king sent Count \nMontfort to deliver it to the Saracens. \nWhen the count returned he informed ihe \nking that the Saracens, in counting the \ncoin, had made a mistake of 20,000 pieces \nin his majesty\'s favor, and that he was \ncareful not to direct their attention to the \nerror. The king immediately ordered the \ncount to return the sum in question to \nhis enemies. \n\n\n\n121 \n\nDEATH OF KING LOUIS, \n\nWhen King Louis had returned to \nFrance, after his unfortunate crusade, he \nstill continued to grieve night and da}^ \nover the condition of the Holy Land. He \neven feared lest the Christian name would \nbe completely wiped out in Palestine, and \nhe accordingly determined to undertake \nanother crusade. Having made all the \nnecessary preparations, he set sail, and \nlanded in Tunis. It was during the heat- \ned term, and to a dearth of water were \nadded the horrors of the plague which sud-^ \ndenly broke out in his army. So man\\^ \ndied that the survivors could not bury \nthem. The king himself was finally \nstricken down. The day before his death, \nhe received the Viaticum, kneeling on the \nground, despite his failing strength. With \nhis dying breath he prayed aloud for his \npeople and his army. Having slept for a. \n\n\n\n122 \n\n\xe2\x96\xa0Nvhile, he suddenly cried out : "Jerusalem ! \nJerusalem I we are going to Jerusalem I" \nAs his last moments drew near he ordered \nhis attendants to place him on a sack \nstrewn with ashes. With hands folded \nacross his heart, and eyes turned heaven- \nward, St. Louis, the pious king and faith- \nful servant of God, passed to his reward. \n\nST, NOTBUBGA, A SERVANT, \nSt. Notburga served as a kitchen maid \nin -Rottenburg Castle, Tyrol. Her noble \nmistress allowed her to distribute to the \npoor who thronged before the gates all the \nTictuals that remained after each meal. \nThe pious girl utilized this opportunity \nto instruct the poor with the word of God, \nwhile alleviating their bodily wants. The \nmaster\'s son married a woman named \nOttila. She was of a miserly disposition, \nand was angry at seeing Notburga giving \nthe remains of the daily victuals to the poor. \n\n\n\n123 \n\nWhile the old people lived, she dared not \noffer any opposition, but after their death \nshe ordered the servant maid to give the \nremnants of the meals to the hogs, instead \nof the poor. Notburga accordingly saved \na portion of her own meals for the needy \nstanding at the gates. This noble action \nof the servant incensed her heartless mis- \n. tress. She complained to her husband \nthat Notburga\'s immoderate generosity a:- \ntracted a riff-raff crowd before the gates, \nand added that such conduct constituted \na grave danger, when the master should \nbe absent from the castle. She according- \nly dismissed her with the consent of her \nhusband. \n\nSt. Notburga also served some time with \na farmer in the Tyrol. Her agreement was \nthat she should cease work on the eve of \nevery Sunday or Holyday, as soon as the \nAngelus was rung. One evening during \nthe harvest she wished to retire to the \n\n\n\n124 \n\nneighboring chapel, when the Angelus bell \nsounded, to perform her usual devotions. \nThe farmer wished her to continue at \nwork for some time longer. Notburga \nreplied: \'\'My sickle will determine my \nright/\' She flung her sickle in the air, \nwhere it remained hanging, to the amaze- \nment of the farmer and his help. Hence \nSt. Notburga is represented with a sickle \nin her hand. \n\nSIMPLICITY OF ST, JOHN OF \nKANTI \n\nSt. John of Kanti was a priest and pro- \nfessor in Cracow. On a certain occa- \nsion he made a journey to Rome, on foot \nand alone, as was his wont. He was at- \ntacked by robbers on the way, who threat- \nened him with death unless he surren- \ndered his money to tliem. In the excite- \nment John forgot that he had stowed away \nin his clothes a few pieces of gold, as a \n\n\n\n\n\n\n125 \n\nprovision for the journey, and he accord- \ningly declared that he had given up every- \nthing he possessed. When the robbers \nhad retired he remembered for the first \ntime the money he had concealed on his \nperson. He at once hastened after them. \nWhen he had overtaken them, he fell on \nhis knees and confessed that he had told \nan untruth, and begged God\'s pardon. \nAt the same time he handed them the \nmoney. The robbers were amazed at \nsuch simplicity and innocence. Their cal- \nlous souls were touched and melted like \nice before the sun. They threw them- \nselves at the feet of the holy man, begged \nhis pardon, and restored to him all they \nhad taken from him. \n\n\n\n126 \n\nST, CATHERINE OF SIENNA AND \nPOPE GREGORY XI \n\nSt. Catherine of Sienna lived at the \ntime when the Popes had left Rome on \naccount of the disturbances that then pre- \nvailed, and had temporarily taken up their \nresidence at Avignon. This removal of the \nVicar of Christ from the graves of the holy \napostles Peter and Paul had already lasted \nseventy years. At length the Roman people \nturned to St. Catherine and besought her \nto bring about the return of. Pope Gregory \nto Rome. The saint accordingly set out \nfor Avignon, and was received by the Pope \nwith great honor. The Pope had made a \nvow to return to Rome, but he dared not \nthen fulfill it on account of his fear of the \nFrench king. St. Catherine had known, \nthrough a revelation, this vow of the Holy \nFather, and she said to him : \'*Do what \nyou have promised God to do." The \n\n\n\n127 \n\nPope, surprised at these words, followed \nthe advice of the saint, and returned to \nRome in the year 1376. \n\nST. BERNAEDINE AS A YOUTH. \nSt. Bernardine belonged to a distin- \nguished family of Sienna. In his youth he \nwas a model of innocence. When his \ncompanions engaged in objectionable \nconversation or sports, they immediately \nceased as soon as Bernardine approached. \nWhen he had grown to manhood a pesti- \nlence broke out in Sienna. All those who \nattended the sick were stricken down, and \nthe victims were left to die without care, \nThen it was that Bernardine resolved to \ndevote himself to the care of the sick, \nwith a number of his friends. His rela- \ntions objected vehemently to this, inasmuch \nas he would place his life in danger and \nentail disgrace on his family by engaging \nin such a common calling. But Bernar- \n\n\n\n128 \n\ndine was not to be dissuaded from his \npurpose. He continued to serve the sick \nfor four months, until the plague sub- \nsided. \n\nBERNARDINE OF SIENNA AS A \nPEE AG HER, \n\nSt. Bernardine, when a youth, sold his \nproperty, gave the proceeds to the poor, \nand entered the Order of St. Francis. After \na time his superior appointed him official \npreacher. He had the holy name of Jesus \nengraved on a tablet, and surrounded by \ngolden rays. This tablet he carried with \nhim into the pulpit ; he showed it to the \npeople, and preached with fervent zeal on \nthe holy name of Jesus. The people, \nswayed by his intense eloquence, cast \nthemselves at his feet, and joyously hailed \nthe saving sign of salvation. And so he \nwent from city to city and brought back \nwhole communities to the fold of Christ. \n\n\n\n129 \n\nThe most bitter enemies were reconciled ; \nthe usurers restored their ill-gotten gains ; \nthe gambling-tables were deserted and the \nfollies of fashion disappeared. The ene- \nmies of Bernardine misrepresented his \npreaching to the Pope. But Bernardine \nsoon vindicated himself. The Pope twice \noffered him the episcopal dignity. But \nhe preferred to remain a simple Francis- \ncan. He healed multitudes through the \nholy sign of the cross. He was consumed \nby his zeal for the honor of God and the \nsalvation of souls. He preached for the \nlast time at Ricti. When dying, he ordered \nthat he should be laid on the pavement of \nhis cell, where he received the Most Holy \nSacrament. With his arms folded on his \nbreast, and his eyes raised toward heaven, \nhe passed away, April 20, 1444. He is \nrepresented in the Franciscan habit, with \nthe holy name of Jesus in his hand. \n\n\n\nISO \n\nRELEASING THE CAPTIVES, \n\nSeven centuries ago the Mohammedans \nwere pirates along the African shores of \nthe Mediterranean. They captured Christ- \nian vessels and sold the Christians as slaves \nin their markets. Filled with compassion \nfor these unhappy victims of barbarism, St. \nJohn of Matha entered the Order for the \nRansom of Captives. He traveled to Tunis \nand ransomed as many captives as his \naccumulated collections allowed. St. John \nstrengthened the others in the Christian \nfaith, and comforted them with the prom- \nise of speedy freedom. When on one oc- \ncasion he had embarked with 120 slaves, \nthe infidels cut his sails and left him to the \nmercy of the waves. But John did not \nlose courage. He converted the garments \nof his companions into sails, knelt with \nthe crucifix in his hand, and chanted \npsalms during the remainder of the voy- \n\n\n\n131 \n\nage. The vessel landed the ransomed \ncaptives in their own country without hav- \ning encountered the slightest mishap. \n\nPIETY OF ST. THOMAS AQUINAS. \n\nSt. Thomas Aquinas was one of the \ngreatest divines ever enlightened by the \nHolv Ghost. When, in accordance with \nthe order of his superior, he mounted the \npulpit as preacher, no hall could contain \nthe multitudes that thronged to hear him. \nHe was accustomed to say, however, that \nhe had learned less from the books than \nhe had learned at the foot of the crucifix* \nAnd for this Jesus rewarded him in a most \nstriking manner. When Thomas one day \nwas praying before the crucifix in the chapel \nof the Dominican convent in Naples, he was \nseen by a brother monk to be miraculously \nlifted from the ground. This brother \nheard to his great amazement these words \nuttered to St. Thomas from the cross : \n\n\n\n132 \n\n*\' You have written well of Me, Thomas : \nwhat reward do you ask of Me V The \nsaint simply answered: \'* Nothing else \nthan Thyself, O Lord !" \n\nST. EDWARD THE CONFESSOR, \nThe Holy Scriptures tell us we should \nnot put our trust in princes. But many \nprinces, under the influence of the Catho- \nlic Church, have been the best of men. \nAmong these was Edward the Confessor, of \nEngland. St. Edward devoted his whole \nhfe to the benefaction of his fellow-men. \nHe hated all evils, and opposed them in \nevery form. His great ambition was to \nfound his life on the basis of virtue. He \nAvas much devoted to prayer, to visiting \n<:hurches and sustaining the .cause of true \nreligion. He possessed nearly all the \nmoral virtues, but he was especially dis- \ntinguished by his spirit of piety. Ambi- \ntion had no place in his soul. \n\n\n\n\n\n\nSt. Edward fulfilled the commands of \nGod in all things. He protected the \nrights of the Church and the liberties of \nhis people with scrupulous care, and had \nno other ambition than the comfort of his \ndistressed subjects. He, on one occasion, \ndeclared he would not accept the greatest \nmonarchy if it cost the life of a single \nman. The saint was always opposed to \nwar. He restored Malcolm, King of \nScotland, and in his charity he even op- \nposed a proposed massacre of the Danes \nwho had wantonly invaded England. He \nwas noted for his liberal alms, and he \ncalled the money gathered into his ex- \nchequer "2L pillaging of the poor.\'\' He \nnever talked of vanity or pleasure, as kings \ngenerally do, but of God and His spiritual \ndominion. Humility, prayer and morti- \nfication were the ruling principles of his \nlife. He was singularly devoted to the \nBlessed Virgin and the Holy Family, and \n\n\n\n134 \n\ndevoted, as St. Aldred tells us, to a vow \nof perpetual chastity. In everything con- \nnected with the Church he was a saintly \nmodel ; and even yet the English Catho^ \nlies congregate around his tomb in West- \nminster Abbey and offer up prayers to \nGod in his name. \n\nST, JOHN OF CAPISTRANO AND \n\nTHE HUSSITES. \nSt. John of Capistrano was a great \npreacher and miracle-worker. Even the \nmost hardened sinners yielded to his \nwords. On this account Pope Nicho- \nlas V. sent him to Germany to combat the \nHussite heresy. The saint succeeded in \nbringing back many thousands to the \nCatholic Church. His enemies accordingly \nresolved to destroy his reputation through \nartifice. At Breslau they placed a young \nman in a coffin. They then brought him, \nin the presence of a great multitude of \n\n\n\n135 \n\npeople, to the saint, and asked him, with \nfeigned sorrow, to restore the dead man to \nhfe. The saint exclaimed before the peo- \nple : "This man is dead forever." This \nwas a signal for a burst of derisive laughter \non the part of the Hussites. One of thent \napproached the coffin and said: "Peter,. \nI say to you, arise !" But the young man. \nwas dead, and never rose again. \n\nST. JOHN\'S POWER OVER THE \nELEMENTS. \n\nSt. John of Capistrano preached on \none occasion in Mortegno to a great \nassemblage in the open field. During the \nsermon heavy storm-clouds gathered over- \nhead. The skies grew dark, and the peo- \nple began to grow apprehensive, in view \nof the approaching storm. But, desirous \nof hearing the word of God, nobody left \nthe place. John offered up a brief prayer \nwith the people, and behold 1 while the rain \n\n\n\n136 \n\nfell in torrents all around them, the ground \non which the preacher and the people \nstood did not receive a drop. The inhab- \nitants of the town begged the saint to give \nthem, in remembrance of this miracle, the \ncloak which he wore. They received it, \nand they declare to this day that they are \nindebted to this relic for many favors and \nblessings. \n\nJOHN OF CAPISTBANO, THE \nCO UBAOEO US MONK. \nWhen John of Capistrano was engaged \nin preaching in Germany and Poland, the \nterrible news arrived that Constantinople \nhad fallen into the hands of the Sultan \nMohammed. After the capture of this \ncity the proud conqueror contemplated \nthe subjection of all Christendom to the \nTurkish power. The Pope, foreseeing the \ndanger that threatened Christendom, was \n.\xc2\xabad at heart, but, guided by Providence, \n\n\n\n^Z7 \n\nperceived that the Turks should be resisted \nand thrown back. His Holiness, there- \nfore, sent the renowned preacher and \nmiracle-worker, St. John of Capistrano, to \nthe parliamentary assembly at Neustadt. \nJohn preached to the assembled princes \nwith such enthusiasm that they unani- \nmously agreed to fight the enemies of \nChristianity with all the power at their com- \nmand. The saint performed a like ser- \nvice at Raab, in presence of the Hun- \ngarian magnates. The Hungarian Re- \ngent, Hunyad, marched at the head of his \narmy, accompanied by the saint, against \nthe Turks, who had beleaguered Belgrade \nby land and water. With the banner of \nSt. Bernardine in hand, the Christian \nmonk fired the warriors to battle. He \nprostrated himself on his knees, like a \nsecond Moses, raised his arms to heaven \nin prayer, and then arose and led the \nChristian army to where the hottest con- \n\n\n\n138 \n\nflict prevailed. The Turks fought with \ngreat fury to capture Belgrade. They \nburst through the battered walls into \nthe city. Hunyad, for the moment, lost \ncourage. But at this critical moment the \nsaint cried out : \' * This is the day that \nGod has appointed for our victory/\' And \nas he spoke, he dashed on the Turkish \n\' positions with several thousand men. \nThe Turkish forces were thrown into con- \nfusion by this vehement charge. They \nfled in dismay, some of them being cut \ndown by the sword, while others were \ndrowned by plunging into the river. The \nChristians reaped an immense booty. After \nHunyad and Capistrano had oifered up \ntheir thanksgiving for this plain aid of \nProvidence, they conveyed the intelligence \nof their great victory to Pope Calixtus. \nOverjoyed at this glorious news, the Pope \nordered that the religious celebratten of \n\n\n\n139 \n\nthis event should be solemnized on the \nfeast of the Transfiguration of Christ. \n\nLOUIS XL AND FRANCIS OF \nPAULA. \n\nThe powerful King Louis XI. fell sick, \nand no physician could afford him relief \nHe sent messengers with many valuable \ngifts to Francis, asking the saint to come and \nhelp him. But Francis would neither ac- \ncept the gifts nor repair to the royal palace. \nThe king therefore had recourse to the \nKing of Naples in order that the latter \nmight induce the saint to undertake the \njourney. But the saint refused even then \nto set out on a journey of four lumdred \nmiles to enable a prince to cling for a \nfew brief years to the world and to life. \nBut King Louis persisted, and finally ap- \npealed to the Pope. Francis could not dis- \nobey the voice of the head of the Church, \naf!d set out on his journey. The king \n\n\n\nI40 \n\nwent out to meet him, and begged for his \nassistance. St. Francis answered: \'\'We \nmust, O King, give ourselves up to the \nwill of God. In His hands are life and \ndeath. Little more of life remains to you ; \nyou must make such preparations as death \ndemands." The king ordered a dwelling to \nbe given the saint, with all the furnishings \nand necessaries of life on a luxurious \nscale. The saint refused to accept them. \nThe king then sent him a picture of the \nMother of God, made of pure gold, \ntogether with a purse of ducats, for the \npurpose of building a monastery. These \nthe saint likewise sent back, with the fol- \nlowing words : \' \' It were better the king \nwould restore his ill-gotten goods than \ngive them away in alms.\'\' Finally the \nprayers and admonitions of Francis were \neffectual ; the king made reparation for his \noffenses, and died repentant. \n\n\n\n141 \n\nST. FRANCIS COMMANDS THE \nELEMENTS \n\nSt. Francis of Paula was obliged \non one occasion to go to the Island of \nSicily, and sailed accompanied by Brother \nThomas. The captain refused to carry \nunknown men without first having been \npaid the passage money. Thereupon the \nsaint fell on his knees and prayed. He \nthen arose, fastened Brother Thomas\'s \ncloak to his staff, and threw his own \nmantle on the water. They both em-^ \nbarked on the mantle, and the wind drove \nthem forward. They came up with the \nship on the high seas. The ship\'s crew \nwere overcome with wonder, and invited \nthem to enter the vessel. But the saint, \ntrusting in God, kept on his way, and \nfinally reached Sicily. \n\n\n\n142 \n\nHO W ST. NICHOLAS OF THE FL UE \nINSURED PEACE, \n\nFour hundred years ago the Swiss \nLeague held a meeting at Stanz. Instead, \nhowever, of agreeing in regard to the affairs \nof their fatherland, violent dissensions \narose. There were angry speeches deliv- \nered, and it looked as if civil war would \nbe the result. At this juncture the hermit \nNicholas entered, barefooted and barehead- \ned, wearing a long cloak and carrying a \nstaff in his hand. All arose to do him \nreverence, and listened in silence and cu- \nriosity to hear what he had to say. The \nhermit advocated peace and unity with \nsuch earnestness and eloquence that in an \nhour all difficulties were settled and each \nmember of the league was bearing to his \nhome the happy news of union and peace. \nIn a\'l the cities and towns joy-bells were \nrung, and the preservation of peace was \ncelebrated amid general rejoicings. j \n\n\n\n143 \n\n\n\nST. THOMAS OF VILLANOVA. \n\nSt Thomas evinced, when a child, a \nwonderful pleasure in giving alms. When \ngoin- to school he usually gave his dinner \nto the first beggar he met. He came home \nseveral times without shoes, stockmgs or \ncoat The money and victuals which he \nreceived from his parents he gave to the \npoor and sick. On one occasion he was \nat home alone and the key of the money- \nchest was not to be found. As several \npoor people were congregated at the door \nhe took six young chickens and divided \nthem among them. When his mother re- \nproached him for his action, he replied : \n"The sight of the poor people excited my \ncompassion. If another one had come, 1 \nwould have given him the old hen too, \nrather than let him go away empty- \nhanded." \n\n\n\n144 \n\nST. THOMAS OF VILLANOVA AS \nARCHBISHOP. \n\nWhen St. Thomas of Villanova was \nappointed Archbishop of Valencia, his \nbeneficence knew no bounds. What he \nderived from his bishopric and received in \npresents was all given to the poor. He \nwore for many years when archbishop the \nidentical habit he wore when an humble \nmonk. He followed the same rule in the \nmatter of victuals as he did in regard to \nclothes. His butler was once compelled \nto return to market with a dear fish he had \npurchased. The archbishop preferred to \ngive the money to the poor, instead of \nexpending it on costly eatables. Almost \nevery day a vast throng of beggars assem- \nbled before his gate. Each received a \nplate of soup, a drink of wine, and a little \nmoney. The instructions of the arch- \nbishop to his butler were : "Give to all^ \n\n\n\n145 \n\ngive kindly and with a good heart." When \nhe died 8,000 beggars accompanied this \ngreat friend of the poor to his grave, with \ntears and lamentations. \n\nGENEROSITY OF THE BLESSED \nJORDAN, \n\nThe Blessed Jordan was General of \nthe Dominicans. He once met on the \nstreet a man w4io complained that he was \nill, and asked for alms. The saint had no \nmoney, but gave him some clothing. The \nman disposed of the clothing at a tavern. \nA brother remarked this, and told Jordan \nof the evil that had emanated from his \ncharitable action. The latter answered : \n\'\'Generosity commands a man to give to \none who appears to be poor or sick. I \nprefer to have lost the clothing I gave him \nrather than to have lost my generosity. " \n\n\n\n146 \n\nsi: IGNATIUS OF LOYOLA. \n\nSt. Ignatius, the founder of the glori- \nous Society of Jesus, so famous for its \nachievements in the conversion of barbaric \npeoples, the diffusion of learning, the ad- \nvancement of science, and the defense of \nCatholicity against the adherents of the \nreligious rebellion of the sixteenth cen- \ntury, was born of a noble family in 1491, \nin the Castle of Loyola, Biscay, Spain. In \nhis youth he was page to Ferdinand V. \nHe afterward adopted the military profes- \nsion, and while in the army behaved with \nmarked bravery. During this period of \nhis life he was distinguished by his excel- \nlent conduct and noble and generous dis- \nposition. At the battle of Pampeluna, he \nreceived a severe wound, and during his \nconvalescence he passed much of his time \nin reading the lives of our Saviour and of \nthe Saints, which were the only books at \n\n\n\n147 \n\nhand. He was so impressed with the \nsacrifices of these heroic servants of God, \nthat he resolved to devote his hfe to His \nservice. \n\n"One night," says his latest biogra- \npher, "being prostrate before an image of \nthe Blessed Virgin, he consecrated him- \nself to the service of his Redeemer, under \nher patronage, and vowed an inviolable \nfidelity. When he had ended his prayer \nhe heard a great noise ; the house shook, \nthe windows of his chambers were broken,, \naild a rent made in the walls, which re- \nmains to this day. Another night, Igna- \ntius saw the Mother of God, environed \nwith light, holding the Infant Jesus in her \narms. This vision replenished his soul \nwith spiritual delight, and made all sen- \nsual pleasure and worldly objects insipid \nto him ever after. " \n\nShortly after he retired to the Convent \nof Mansesa^ where he wrote his wonderful \n\n\n\n148 \n\nbook of \'\'Spiritual Exercises/\'^ After \ncountless trials and difficulties, Ignatius \nwas joined by a few devoted companions, \namong them Peter Faber, James Laynez, \nand St. Francis Xavier, and determined \nto institute the \'\'Society of Jesus," which \nproject was approved by Pope Paul III., \nSeptember 27, 1540. Hence we see that \none of the greatest of religious organiza- \ntions ever founded originated in the read- \ning of pious books. \n\nST. FRANCIS XAVIER. \nSt. Francis Xavier, the Apostle of the \nIndies, was the first to introduce Chris- \ntianity among the dense pagan popula- \ntions of the East. His labors in Hindoo- \nstan, Malacca and Japan, for a period of \ntwelve years, were more successful than \nthose of any missionary of modern times. \n\n* An English translation of this book is published by J. \nSchaefer, 60 Barclay street. New York. \n\n\n\n149 \n\nAfter he had preached in the Indies, he \ndesired to win China also to the Church \nof Christ. With three other Jesuit fathers \nhe voyaged on a Portuguese merchant ves- \nsel. After a long and dangerous voyage \nthe vessel landed at the Isle of Sanacian, \nwhich was held by the Portuguese as a \ntrading-place. The saint anxiously wait- \ned for the ship to proceed on its way. But \nas the vessel was delayed he was deeply \nchagrined over the result of this voyage. \nHe was so prostrated with fever that he \ncould no longer stand erect. The saint \nnow knew that his last hour was ap- \nproaching. On December 2d, 1552, he \nbreathed his last on this lonely isle. His \nbody was buried there, but was removed \nto Goa two years afterward. His arm, \nwith which he had baptized a hundred \nthousand persons and wrought countless \nmiracles, is in Rome. Pope Gregory X. \nenrolled him in the list of the saints. He \n\n\n\nISO \n\nis represented in the habit of his- order, \nlying sick on a straw mat, with the crucifix \npressed to his bosom and his eyes looking \nheavenward. \n\nHIS MIRACLES. \n\nHe was especially endowed by Almighty \nGod with the gift of working miracles, in \norder to draw the benighted heathen to \nthe fold of Christ. \n\nOn one occasion, while preaching at \nManapar, messengers arrived asking him \nto come and cure their master^ who was \npossessed of a devil. Not wishing to in- \nterrupt his instructions, he took from his \nbreast a small cross, and giving it to some \nof his little convert children, bade them go \nand perform the miracle. The children \nhastened to the presence of the afflicted \nman, and induced him to kiss the cross. \nImmediately the Evil One was expelled, \nand a multitude of persons who witnessed \nthe power of the cross renounced their \n\n\n\nidolatry and requested to be baptized. \nOn another occasion, Anthony Miranda, \none of his catechists, while sleeping in his \ntent, was bitten by a cobra snake, whose \nsting is certain death. In the morning \nthe dead youth\'s companion hastened to \nthe saint and in tearful accents told him \nwhat had occurred. St. Francis hurried \nto the spot, knelt by the dead body, offer- \ned up a brief prayer, touched the wounded \nlimb with his spittle, and exclaimed : \n\'\'Anthony, in the name of Jesus Christ,, \narise ! " The dead youth immediately \narose, and resumed his journey as if noth- \ning had happened. Again, while sailing \nfrom Malacca to the Chinese coast, the \nson of a Moor, five years of age, fell over- \nboard. The father was beside himself \nwith grief. St. Francis knew nothing of \nthe accident for several days after, when, \nmeeting the father, he inquired the cause \nof his trouble. \'\'Supposing/\' said the \n\n\n\n152 \n\nsaint, \'\'Almighty God were to bring your \nchild back again to the ship, alive and \nwell, would you promise to believe in \nHim and to become a Christian r The \ndisconsolate parent immediately promised. \nThree days afterward the child was seen \nsitting in the same spot from which he had \nfallen into the sea. He could give no ac- \ncount of himself since the moment of his \ndisappearance. In remembranceof so great \na favor the overjoyed father had his son \nbaptized by the name of Francis, The \ncountless miracles accomplished by this \ngreat Apostle were always performed in \nthe presence of multitudes, and are incon- \ntrovertibly authenticated. \n\nST, STANISLA US KOSTKA, \n\nSt. Stanislaus Kostka is an illustrious \nmodel of youthful piety. He was born in \nPoland, of a distinguished family, October \n.28, 1550. From his earliest youth he was \n\n\n\n153 \n\ndevoted to meditation and prayer, and \noften during the latter exercise he would \nfall into raptures, while torrents of tears \nwould gush from his eyes. While pur- \nsuing his studies, his brother, who was two \nyears older than himself, repeatedly beat \nand abused him, as he regarded Stanislaus\'s^ \npious conduct a reproach to his own evil \nmanner of living. Stanislaus died in his \nseventeenth year, and was canonized by \nBenedict XIII. in 1727, after several mir- \nacles by him had been manifestly authen- \nticated. One of these occurred in 1674^ \nin Lima, Peru, the truth of which was at- \ntested by five eminent physicians, a sur- \ngeon, and all of the Jesuits. A novice in \nthe convent was deprived by palsy of alll \nphysical motion, so that he could not stir \nhand or foot. The affliction was aggra- \nvated by symptoms of other diseases, so- \nthat the physicians pronounced him in- \ncurable. A picture of the saint was, on \n\n\n\n154 \n\nliis feast, November 13, applied to the \npalsied one\'s side ; feeling was restored, \nand the sufferer immediately recovered his \nhealth. \n\nST, TERESA OF JESUS. \n\nSt. Teresa was born in Avila, Spain, \nMarch 28, 1515. Her parents were of \ndistinguished descent, and noted for their \npiety. They brought up their children in \nthe way of virtue, taking special care to \nmould their minds in early youth. Teresa \nw^as endowed with a susceptible and ardent \nnature. She was fond of reading the Lives \nof the Saiaats when yet quite young, and \nitheir sufferings and their virtues stimulat- \n<ed lier to tread the path of perfection. In \nlier twelfth year she lost her mother, after \nwhich she chose Our Blessed Lady to take \nthe place of a mother to her. \n\nIn her twentieth year she joined the \nOrder of Mitisrated Carmelites, at Ayila, \n\n\n\nBefore taking this step she had spent much \ntime in anxious deUberation, and finally \nreasoned thus : \' \' The trials and sufferings \nof living as a nun cannot be greater than \nthe pains of Purgatory, and I have well \ndeserved to be in hell. It is not much to \nspend the rest of my life as if I were in \nPurgatory, and then go straight to Heav- \nen/\' For some time after her admission \nas a nuiii she was prostrated by severe bod- \nily suffering, which she bore unmurmur- \nangly, until she at last obtained her cure \nthrough the intercession of St. Joseph. \nOne day, on entering the chapel, she fixed \nlier eyes on a picture representing the Pas- \nsion of Our Lord. Reflecting on His suf- \nferings for us, and on her own ingratitude, \nshe prostrated herself before the picture, \nand in a passion of tears implored that \nshe should never offend her Saviour again. \nHer prayer was granted. \' ^ From that \nmomeBt/\' :she writes, I opened a new \n\n\n\n156 \n\nbook \xe2\x80\x94 that is, I began a new life. The \nhfe I had hitherto Hved was my own; but \nthat which I have Hved since, I may sa}% \nhas been God\'s, for, as it seems to me, \nGod has hved in me. \'\' \n\nSt. Teresa cherished a special devotion \nto the Most Holy Sacrament, and when \npermitted by her confessor, communicated \neyery day. A story is told of her which \nillustrates her patience and meekness. \nShe was kneeling one day in a church in \nToledo, where she was occupied at the \ntime in the establishment of a convent. \nShe was muffled up in a cloak in an ob- \nscure corner of the church. A woman, \nwho had lost one of her pattens, seeing the \nmuffled form, concluded that was the cul- \nprit, and approaching her, gave her a vio- \nlent slap with the remaining patten, and \ndemanded back the missing one. Teresa \nprotested, but in vain. Her angry assail- \nant would not listen,, but proceeded to \n\n\n\n^57 \n\ngive her several smart blows on the head^ \nWhen the people came to her rescue, \nTeresa simply remarked, with a smile : \n*\' Heaven preserve the good woman ! Just \nas if my headache had not been bad \nenough before she began I" And she qui- \netly continued her devotions. \n\nST. ALOYSIUS GONZAGA. \n\nSt. Aloysius Gonzaga was born in the \nCastle of Castiglione, Northern Italy, \nMarch 9, 1568. His father, Ferdinand, \nwas Prince of the Holy Roman Em.pire, \nMarquis of Castiglione, and Lord Cham- \nberlain to the King of Spain. His mother \nwas Lady Martha de Santena, a Spanish \nnoblewoman. In his fourth year Aloysius; \nwas taken by his father into camp, where \nhe remained for a while, but on the em- \nbarkation of the troops for Tunis he was \nsent back to his mother. The pious wo- \nman was overwhelmed with ^rief on hear- \n\n\n\n158 \n\ning the disedifying expressions he had \npicked up in camp from the soldiers. He \never afterward looked back on this com- \nparatively harmless episode as the great \nsin of his life, and when he made his first \nconfession he fainted at the priest\'s feet, \nthrough the intensity of grief in accusing \nhimself of it. Never after did he commit \na deliberate sin, either mortal or venial." \n\nAs he grew older, the practice of the \nvirtue of chastity became his ambition. \nGod was pleased with this holy desire on \nthe part of His servant, and hence we find \nAloysius, when only in his tenth year, \nkneeling in the Chapel of the Annuncia- \ntion at Florence, his soul aglow with \ndivine love, devoting himself to God and \nthe ever-pure Virgin by a vow of perpetual \nchastity. From this time on his life was \n;a continued advance in heroic sanctity. \nConverse with his Creator and Lord be- \ncame his constant delight, and his very \n\n\n\n159 \n\nbreathing was the exhalation of prayer. \nHe received his first communion from the \nhands of the illustrious St. Charles Borro- \nmeo. Ever afterward it was his custom to \nreceive the Holy of Holies every Sunday \nand Holyday. He always devoted three \ndays for preparation and three for thariks- \ngiving. About a year later Aloysius accom- \npanied his parents to the Court of King \nPhilip of Spain, where both he and his \nbrother were appointed pages of the heir \nof the Spanish throne. But the gairish \nglitter of court life had little attraction for \nAloysius. His whole mind was absorbed \nin the one work of advancing in holiness. \nHe began to make it a rule, when any \nnew project was proposed, to question \nhimself thus: ^\'Aloysius, how will this \nadvance the attainment of eternal life?\'\' \nIf the matter w^ere worth doing from that \npoint of view, he did it ; if not, he let it \nalone. \n\n\n\ni6o \n\nFinally, Aloysius determined to join the \nSociety of Jesus^ which then had not been \nlong established. In this he met with \nvehement opposition from his father. \nEvery means was adopted to shake the \nboy\'s constancy (he was then only fifteen \nyears of age), but in vain. This cruel \nmartyrdom lasted three years. He mean- \ntime redoubled his former austerities, so \nmuch so that his father and all his relatives \n\'concluded, if his life was to be spared, he \nshould be allowed to place himself under \nthe prudent control of spiritual obedience. \nHe therefore renounced his title and heir- \ndom in favor of his brother Ralph, and, \non the 25th of November, 1585, in the \neighteenth year of his age, entered the So- \nciety of Jesus, of which he became one of \nthe most glorious ornaments. \n\n\n\ni6i \n\nMORTIFIGATION OF \nST. ALOYSIUS. \n\nThe mortifications practiced by St. \nAloysius were hardly credible. Not be- \ning in the way of procuring the simple \ninstruments of penance in use among re- \nligious communities, he invented some of \nhis own. For lack of an ordinary disci- \npline, he made a scourge out of seven \nleathern straps ; in these he fastened \nsharp nails and fragments of broken iron \nchain, and with this cruel weapon he daily \nscourged his naked shoulders so that the \nwalls and floor of his room were bespat- \ntered with his blood. \n\nInstead of the ordinary spiked chain \n(Catinella) which penitents are wont to \nwear around their loins, he devised a cinc- \nture studded with the rowels of old riding- \nspurs, and girt himself therewith. He \nstrewed his mattress with little blocks of \nwood, that he might lie uneasily. On \n\n\n\nl62 \n\nWednesdays he abstained from meat ; on \nFridays, in honor of our Lord\'s Passion, he \nfed only on bread and water ; and on Satur- \ndays fasted in like manner in honor of the \nBlessed Virgin. These are merely given \nas some specimens of his penitential in- \ngenuity. Thirsting to partake in the suf- \nferings of Christ, grieving over the sins of \nothers, longing to make reparation for the \ningratitude of men, he treated himself as \nif he were the vilest criminal. \n\nDEATH OF ST, ALOYSIUS. \nEven the shadows of death were bright \nto Aloysius. Seven months before he \ndied, while he was staying at the Jesuit \nHouse in Milan, it was revealed to him, \nas he made his morning meditation, that \nhe had but a short time to live. He re- \nceived this divine intimation with raptur- \nous delight. Meantime he studied dili- \ngently, and his free time was devoted to \n\n\n\n1 63 \n\npreaching in the public squares, catechis- \ning children and visiting the sick in hospi- \ntals. He likewise succeeded in making; \npeace between the rival branches of his \nown family, who were engaged in a fierce \ndispute, which had resulted in open vio- \nlence. Above all, he had the happiness; \nof converting his younger and somewhat \nunprincipled brother, saving him from a \ngreat crime and preventing a grievous \nscandal. \n\nHe was most tenderly devoted to the \nSacred Heart of Jesus. This fact is note- \nworthy, inasmuch as this devotion had not \nyet been authorized by the Church. In \n1 59 1 a deadly pestilence broke out in \nRome, and as the accommodation in the \nhospitals was insufficient, the Jesuits built \none at their own expense and served it \nthemselves. Even the General of the \nOrder constituted himself a nurse. Sev- \neral of the Fathers died martrys of charity \n\n\n\n1 64 \n\non this occasion. It was^ of course, a \nharvest time for Aloysius. One day he \nfound a poor fever-stricken creature dying \nin the street. The passers-by, afraid of \ninfection, kept at a distance. Aloysius, \nwithout hesitation, took the sick man up, \nand carried him on his back to the hospi- \ntal. He caught the infection, and after \nfour months of patient suffering resigned \nhis soul to God, in his twenty-third year, \nJune 2 1, 1591. No less than two thou- \nsand three hundred and forty-five miracles \nwere offered in evidence at the process \nof the canonization of St. Aloysius. \n\nTHE BLESSED PETER CANISIUS \n\nAmong the men who were instrumental \nin preserving the Catholic faith in Ger- \nmany and Switzerland, Father Canisius \nholds a foremost place. For many years \nhe went as a missionary from city to city \nand town to town. All classes thronged \n\n\n\n1 65 \n\nto listen to his preaching. After his ser- \nmons he would often hear confessions till \nlate in the night. Thousands of people \nwho, through the false teachings of Lu- \nther, Zwingli and Calvin, had grown in- \ndifferent, were strengthened by him in the \nfaith, and many who had entirely fallen \naway were brought back to the Church. \nHe accordingly incurred the anger of the \nheretics, who lost no occasion to insult \nand injure him, and who even sought his \nlife. Canisius also greatly improved the \nhigh schools for Catholic students, and \npublished an excellent catechism for the \npeople. He combated the destructive \ndoctrines of the time by his wise counsels \nto the Pope, the German emperor, several \nGerman princes, and the Government of \nthe Canton of Freiburg. After having \nlabored untiringly over fifty years for the \nhonor of God and the advancement of the \nChurch, Canisius died, in his seventy- \n\n\n\ni66 \n\nseventh year, at Freiburg, Switzerland, \nDecember 21, 1597. \n\nMISSWNARY LABORS AND MAR^ \n\nTYRDOM OF ST. FIDEL IS IN \n\nGRANBUENDEN \n\nSt. Fidelis of Sigmaringen was in \nearly life a lawyer. When thirty-four years \nof age he entered the Capuchin order. \nOn account of his saintly life and great \neloquence, he was appointed by Papal \nbrief missionary preacher to the Calvinists \nof Granbuenden. He entered on his \napostolic mission in the depth of winter. \nHe traveled, barefooted and clothed in the \npoorest garments, from city to city, and \nascended the pulpit exhausted, hungry, \ncold. After his wearisome labors his only \nrefreshment, as a rule, was a piece of \nbread which he had begged, while his bed \nconsisted of a little hay in a stable. The \nreturn of the Calvinists of Granbuenden \n\n\n\n167 \n\nto the bosom of the Catholic Church in- \ncreased daily. Enraged at this, the Cal- \nvinist preachers incited the fanatical peas- \nantry against Fidelis. While preaching at \nSevis he was shot at in the pulpit, but his \nwould-be assassin missed his aim. Scarcely \nhad Fidelis left the church when a crowd \nof blasphemous swearers and uproarious \nmen gathered around him. One struck \nhim with a sword, and others beat him \nwith cudgels. At last, one fanatic hit him \non the head with a club and fractured his \nskull, and the saint in a few minutes was \ndead. \n\n3IABY, HELP OF CHRISTIANS. \n\nIn the time of Pope Pius V., the Turks \nwere the rulers of the seas. They robbed \nthe Christians of their commercial vessels, \nand led thousands into slavery. The \ngreat object of the Pope, at that crisis, was \nto check the arch-enemy of the Christian \n\n\n\ni68 \n\nname and punish him for his outrages. \nHe united the Spanish and Venetian fleets \nagainst the invaders. He sent ambassa- \ndors to the German emperor, to the kings \nof France and Poland, and the Italian \nprinces, imploring their aid against the \ncommon enemy. He placed the Christian \nfleet under the protection of the Queen of \nHeaven, and ordered that prayers should \nbe offered up for her intercession through- \nout all Christendom. On October 7, 1571, \nthe famous battle of Lepanto was fought, \nwhen the Christians won a decisive victory \nover the Turks. At the moment of the \nbattle the Pope w^as engaged in work with \nthe Cardinals. He opened the window, \nlooked heavenward and cried : \'\'No more \nbusiness ; only thanks to God for the great \nvictory He has accorded to the Christians \nat this moment." In memory of this \nglorious event, the Pope caused the feast \nof the rosary to be celebrated on the first \n\n\n\n169 \n\nSunday in October. He also had in- \nserted in the^ Litany of the Blessed Virgin \nthe invocation, \'\' Help of Christians, pray \nfor us." \n\nST, ROSE OF LIMA, \n\nSt. Rose of Lima is one of the few ca- \nnonized saints of the New World. She was \nborn in the city of Lima in 1586. From \nher earliest childhood she was given to \npractices of piety, and was a model of \nvirtue to all who came near her. Her \nbaptismal name was Isabel, but her sweet- \nness of disposition and beautiful counte- \nnance won for her the title of Rose, by \nwhich she was ever afterward known. \nFrail of body, she suffered greatly in her \nyouth, but she bore her pains with heroic \nChristian fortitude. She worked hard, \ndespite her weakness and suffering, to sup- \nport her parents, who were poor. She \nsubjected herself to the severest austeri- \n\n\n\nI/O \n\nties. Beneath her habit she wore a coarse \nhair-cloth, and she bore a silver crown on \nher head, set with sharp points. She \ncherished an intense devotion to the Most \nBkssed Sacrament, and spent many hours \nin its presence, both night and day. The \ntercentenary of this holy servant of God \nwas celebrated in the year 1886 in the city \nof Lima with great splendor, all classes \nof civil society, from the highest function- \nary to the humblest citizen, uniting with \nthe ecclesiastical authorities in honoring \nher memory. The festival lasted three \ndays. \n\nST. FELIX OF CANTALICIO AND \nTHE JUDGE. \n\nSt. Felix of Cantalicio was a poor \nCapuchin in Rome. For forty years he \nwas engaged in begging for his brethren. \nPoorly clad, barefooted, with a bag on \nhis back and the rosary in his hand, he \n\n\n\nwent from door to door begging for his \norder. On one occasion he came into the \npresence of a judge who had been pre- \nsented with a calf. The calf began to \nbawl FeHx laughingly said to the judge : \n\'\' Do you understand the language of that \ncalf? If not, I can tell you. The calf \nsimply demands a favorable verdict for the \none who made a present of it to you. Be \ncareful to do nothing against your con- \nscience, so that on the day of judgment \nsuch gifts will not be for your perdition." \nThe judge was struck at these words, and \nreturned the calf to the donor. \n\nST. CHARLES BORROMEO, \nSt. Charles Borromeo, when Archbishop \nof Milan, was accustomed to visit the \nmost outlying parishes of his diocese. \nOne day he arrived at a swollen stream \nthat flowed from the Alps. The passage- \nway was swept off, and the saint stood \n\n\n\n172 \n\nhelpless on the shore. A robust moun \ntaineer proposed to carry him across on \nhis shoulders. In the midst of the waves, \nhowever, he lost his balance, and the \narchbishop tumbled into the water. The \ncarrier now only cared for his own safety. \nWhen he reached the shore, in his excite- \nment he ran away. The archbishop \nbattled with the waves for a time, and \nfinally reached the shore. . Dripping with \nwater, he arrived in a quarter of an hour \nat a house where he dried his garments. \nThe carrier also sought refuge at the \nsame time in the same house. The saint \ndid not upbraid him, but, on the contrary, \nspoke to him in a friendly manner, en- \ncouraged him, and gave him some money. \n\n\n\n^73 \n\nWHY DUKE FRANCIS OF BOROIA \nBECAME A JESUIT. \n\nCharles V. once held at Toledo a great \nmeeting of his nobles. With the magnifi- \ncence only possible to a great ruler whose \nsway extended over half the world, he \nkept up a continued round of festivities. \nBut in the midst of the rejoicings the em- \npress suddenly fell ill of a fever. Excite- \nment reigned all around. The festivities \nceased. Processions and devotions of \nvarious kinds were held, but in a few days \nthe beloved empress died. Duke Francis \nof Borgia, as high lord of the court, was \ncommanded to accompany her body to the \ngrave at Granada. There the pallbearers \nwere obliged to swear that the corpse was \ngenuine, on opening the leaden coffin. \nThe empress, through humility, had asked \nbefore death that her body should not be \nembalmed, and seven days had passed \n\n\n\n174 \n\nsince her body was placed in the coffin. \nWhen the duke took off the veil that \ncovered her face he found her terribl\\\' \n\xe2\x96\xa0 changed and horrible to look upon. The \nbody emitted such an unbearable odor \nthat the spectators had to retire. Francis \nalone stood beside the coffin : \'\'Is this the \nempress/\' he asked himself aloud, \'\'who \nrejoiced all she looked on with her beauty \nand graciousness V At sight of this sud- \nden change Francis lost all care for the \nthings of this fleeting world, and withdrew \nforever from the scenes of court life. \nBut the emperor, who knew his worth, \nwould not accept his resignation and ap- \npointed him to be governor of Catalonia. \nFrancis fulfilled this duty till the death of \nhis wife, when he gave up the world en- \ntirely and entered the Society of Jesus. \n\n\n\n175 \n\n\n\nHUMILITY OF FRANCIS BORGIA, \n\nSt. Francis Borgia was a model of \nhumility. When a member of his order \nhe performed the humblest duties in the \nkitchen and stable. He always tried to \nserve his brethren. On one occasion, he \ncarried to Madrid a plate of victuals to \ncertain persons who had become poor \nand were ashamed to confess their pov- \nerty. He was met by his son Charles, \nDuke of Gondia, surrounded by a brilliant \nretinue. The saint placed the plate on \nhis head and went forward to meet his \nson. The duke recognized his parent, \ndismounted from his horse, reverently \ngreeted his father, and oifered to carry \nthe dish ; this the holy man would not \npermit him to do, but carried it himself, \nand went on his way. \n\n\n\n176 \n\nPATIENCE OF ST. FRANCIS, \nSt. Francis Borgia was once traveling \nwith an old father who was afflicted with \nthe asthma. They stayed over night in a \nlodging-house where there was only one \nbed to spare. Francis made the old man \noccupy the bed, while he himself laid on \na bundle of straw on the floor. The sick \nfather coughed all night long, and, with- \nout knowing it, spat on Francis, lying on \nthe floor. When the father remarked his \nerror in the morning, he was greatly ex- \ncited. But Francis simply remarked ; \n\'\'Father, be not in the least troubled; \nyou could not find in the room a more \nappropriate place to spit on than my face.\'" \n\nST. PHILIP NERI AND THE \nSTUDENT \nA YOUNG man once joyously remarked \nto St. Philip Neri that his parents had al- \nlowed him to study law. The saint list- \n\n\n\n177 \n\nened, and then said : \'* And then ?" The \nstudent answered : \'\'Then I will be a \nlawyer." The saint continued: \'\'And \nthen ?" " Then, I will bring complicated \ncases to a happy termination, and acquire \nfame and fortune." The saint continued : \n\' \' And then r \' \' Then I will live a happy \nlife and face old age joyously." The saint \nquietly repeated : "And then?" "Then," \nanswered the student slowly, \' \' I shall die." \nSt. Philip raised his voice and asked in the \nmost serious tone: "And then?" The \nyoung man made no answer, but walked \naway pondering on the words of the saint. \n\nST. PHILIP NERl A FRIEND OF \nCHILDREN. \n\nSt. Philip Neri was a great friend of \nyoung people. He gave them presents, \nwalked with them, participated in their \namusements, and tried to add to their en- \njoyment. As soon as he had won their \n\n\n\n178 \n\nconfidence, he talked to them on divine \nsubjects. On the occasion of the carnival \nhe was wont to bring his young followers \nto the seven principal churches of Rome. \nIn his old age he even let them play ball \nclose by his room. The people who lived \nin the house once objected to the noise \nmade by the boys. The saint answered : \n\'\'Do not be alarmed, children; play on \nand be happy. The only thing I ask of \nyou is not to commit sin." On another \noccasion he said : \'\'Provided you do not \nsin, you may do anything ; you may even \nchop wood on my back. " \n\nHEROISM OF ST. FRANCIS SOLAN. \n\nThree hundred years ago St. Francis \nSolan set out as a missionary to the Indi- \nans of Peru. The ship in which he sailed \nwas cast on a rock and immediately sprung \na leak. The lifeboats were swung out. \nA number of people were taken in them, \n\n\n\n179 \n\nand St. Francis was asked to step in also. \nBut he answered that he could not, amid \nsuch danger, desert his brethren. He ex- \nhorted, and comforted all around him, in- \nstructed the Moors who were on board in \nthe truths of Christianity and baptized them. \nThe ship suddenly broke in two, and a \nnumber of people on one portion of it were \ndrowned. Solan was with those on the \nremaining half of the ship. When all ut- \ntered a cry of despair, he held out a cru- \ncifix, exhorted them to put their trust in \nGod, and assured them that they would \nbe saved. After three days and nights of \nanxiety and suffering, during which their \ncourage was sustained by the exhortations \nof the saint, a ship came in sight. Even \nthen Solan did not step on board until \nall the others had preceded him. To the \nastonishment of all, he had no sooner left \nthe wreck than it disappeared beneath the \nwaters. \n\n\n\ni8o \n\nPETER C LAYER, THE FRIEND OF \nTHE NEGROES. \n\nThe missionary Peter Claver lived, two \nhundred years ago, in Cartagena, South \nAmerica. During his entire life he was \nthe friend of the negroes who were landed \nat the place and sold as slaves. Every \ntime a slave-ship arrived he went out, with \nwine, sweets and tobacco, to meet them, \nin order to win their confidence. He bap- \ntized the children who were born during \nthe sea-voyage, and carried the sick from \nthe ship on his shoulders. After the land- \ning he w^ould betake himself to the pen \nwhere the negroes were assembled, despite \nthe horrible odor and stench of the place. \nHe taught them how to make the sign of \nthe cross, their prayers and the fundamen- \ntal truths of Christianity. He crossed \nrivers and mountains, and penetrated jun- \ngles to reach the negroes. He implored \n\n\n\ntheir masters to treat them kindly, gave \nmissions among them, and prepared the \nold and weak for death. He even saved \na portion of his own food for distribu- \ntion among them. He begged for them. \nHe cleansed their wounds, prepared their \nbeds, and attended those suffering from \nloathsome diseases, when no one else \nwould attend them. \n\nAfter the saint had spent thirty-six years^ \nin this charitable work in Cartagena and \nthe surrounding country, his health gave, \nout. He was scarcely dead when his room \nwas plundered, so to speak, by the multi- \ntude who revered him, in order to secure \nsome relic belonging to him. Pope Pius \nIX, placed him in the calendar of the \nsaints in 1851. He is represented in \nJesuit garb, with a crucifix in his hand \nand a negro standing beside him. \n\n\n\nl82 \n\nFOUNDING OF THE ORDER OF \nSISTERS OF CHARITY. \n\nSt. Vincent of Paul lived in Paris more \nthan two hundred years ago. His heart was \npained at sight of the misery of the poor \nand sick in that city. He saw that they \ncould be assisted only through united effort. \nHe therefore founded a union of young \nwomen, who, under his guidance, devoted \ntheir unpaid services to the sick. The \nsisters sought out the sick, begged for \nthem from the rich, brought them food, \ndid their washing, and attended to their \nwants night and day. With the aid of \npowerful benefactors, Vincent founded a \nmother house for the Sisterhood, and gave \nit a rule approved by the Pope. And \nfrom thence the Order of the Sisters of \nCharity has spread throughout the world. \n\n\n\ni83 \n\nST. ALFONSUS LIGUORL . \n\nThis illustrious saint, founder of tlue \nCongregation of the Most Holy Redeemer, \nwas born of a noble family near Naples, \nItaly, in 1696. He was placed by his \npious parents under the patronage of the \nBlessed Virgin. His devotion to the Queen \nof Heaven during his after life is well \nknown, as is evinced in his \'\'Glories of \nMary,\'\' and other works. A saying of his \nis that one truly devoted to Mary can \nnever be lost. \n\nThe youth of Alfonsus was marked by \ngentleness and piety. His father intended \nhim for the legal profession, and when \nlittle over twenty years of age he was a \nleading lawyer, and had been employed \nin many famous cases. In 1723 a case \ninvolving over 600,000 francs, between \nthe Duke of Tuscany and another noble- \nman, came before the courts of Naples. \n\n\n\n1 84 \n\nAlfonsus was retained on one side, which \nhe presented with marvelous eloquence \nand legal acumen. But having overlooked \nby mere accident one document on wh\\gh \nthe whole case hinged, the opposing law- \nyer presented it, with the remark that it \nupset all the argument of Liguori. Alfon- \nsus admitted the truth of his opponent\'s \ncontention, and, with the exclamation, \n\' \' World, I know thee now, \'\' left the court- \nroom and bade farewell to the law forever. \nHe resolved to study for the holy ministry, \nand, after much opposition from his father, \nwas ordained priest December 21, 1726. \nAs a preacher he at once won fame, \nthough he did not seek it. He devoted \nhimself especially to the reclamation of \nsinners. The more hardened and wicked \nthey were, the more gentle and fatherly \nwas he towards them. He was sought for \nby sinners as incessantly and eagerly as \nhe went in quest of them. He may, in- \n\n\n\n,85 \n\ndeed, be called the Great Confessor. He \nonce said: \'\'I do not remember that I \never sent away a sinner without absolu- \ntion." In 1732 he founded the Congre- \ngation known as the Redemptorists. By \nexpress command of the Pope he became \nBishop of Agatta, which he would other- \nwise have refused. In 1775, by permis- \nsion of the Pope, he resigned his bishopric \nand retired to his Congregation, where he \ndied in 1787, in the ninety-sixth year of \nhis age. The Congregation he has found- \ned is ranked among the most efficient \nmissionary organizations of the Catholic \nChurch. \n\nThus a slight inadvertency caused this \ngreat saint to see the vanity of worldly \ngreatness. Would that all youth would \nderive a similar lesson from their errors \nand disappointments. \n\n\n\nLIVES OF SAINTS \n\nCANONIZED BY \n\nHis Holiness Pope Leo XHI. in 188L \n\n\n\nST. CLARE OF MONTEFALCO. \n\nSt. Clare was a native of a small Ita\xc2\xab \nlian town (from which she took her name), \nand born in the thirteenth century. From \nher earliest infancy St. Clare devoted her- \nself to the service of our Redeemer. She \nwas blessed by visions apropos of a new \nmonastery she established. She begged \nfor the poor from house to house. She \nestablished a convent known as the Con- \nvent of the Holy Cross. Though but \ntwenty-three years of age, Sister Clare was \nmade abbess. She was especially devoted \nto the Passion of our Lord and to alms- \ngiving. On one occasion our Saviour \nappeared to her bearing His cross, and \nsaid He wished to impress that cross in \n\n\n\ni87 \n\nher heart. Subsequently, in her heart \nwere found the various articles that were \nused in our dear Lord\'s crucifixion, and \nthey remain even to this day, for after her \ndeath her heart was dissected, and in it was- \nfound the image of Jesus crucified, the \npillar, the crown of thorns, the three nails, \nthe lance and the reed with the sponge, all \nformed by flesh and veins. Her holiness \nincreased, so that people from all parts \ncame to beg the aid of her prayers. She \nwas gifted with a prophetic spirit, and \nanswered the most difiicult questions put \nto her even by bishops. On the morning of \nthe Feast of the Assumption of our Blessed \nLady she sent for her spiritual director, \nand told him her life was drawing to a \nclose. She then asked for the Holy Via- \nticum, and wished to be left alone, so that \nher thoughts might be fastened on her \ndivine Saviour, and that nothing might \ndraw them away. On the evening of the \n\n\n\n1 7th of August, 1308, her attendants saw \nher face irradiated by a brilhant hght com- \ning from above. This light changed into \nthe form of a globe and then disappeared, \nand with it departed the pure soul of St. \nClare to meet her Creator. \n\nST. LAWRENCE OF BRINDISL \n\nSt. Lawrence was born in 1559, and \nwas educated in a Franciscan convent. \nHis parents died while he was yet young. \nIn early life the saint joined the Capu- \nchins. By dihgent study he became a \nmaster of Hebrew, and was endowed with \nsuch eloquence that he was summoned by \nPope Clement XHI. to Rome, to preach \nfor the conversion of the Jews. His suc- \ncess was enormous, and his name soon \nbecame known through all Italy. He was \nsuccessively administrator of many import- \nant positions, and when only thirty years \nof age was chosen Provincial of Tuscany, \n\n\n\ni89 \n\nand three years later Provincial of Venice. \nThe Turks, under Mahomet III., prepared \nto avenge their defeat at Lepanto. The \nsaint, in order to avert from Christianity \nthe great danger of a Turkish invasion, \nappealed to all the European governments, \nCatholic and Protestant, to meet the in- \nfidels, and soon had a powerful army in the \nfield. Then, like a second Peter the Her- \nmit, St. Lawrence stimulated the soldiers, \nso that they fought with great heroism and \nwon a great victory over the overwhelming \narmy of Turks. At one time the saint \nwas borne into the thickest of the battle, \nand when pleaded with to remain at a \ndistance replied heroically : \'\' Here I am, \nand here I will stay until the fortune of \nthe day is decided.\'\' \n\nAfter his military service ended he was \nelected General of the Capuchins, the \nhighest office of the Order, which he filled \nwith great zeal and distinction. He died \n\n\n\n190 \n\nat Lisbon, July 22, 16 16, and the Church \nunder which he labored so successfully \nhas recorded his numerous miracles. \n\nST. BENEDICT JOSEPH LABRE. \n\nThis recently canonized saint was born \nin France in 1748. His parents, on both \nsides, were pious. One of his distinguish- \ning characteristics was his readiness of obe- \ndience. On one occasion, being unjustly \ncharged with some fault he had not com- \nmitted, in order to test his obedience, he \ndeclared his innocence, but when he was \nsent out to receive his punishment, he \nwent in silence, preparing to receive it, \nwhen he was instead praised for his obe- \ndience. From his boyhood he served \nMass, and always through his after life \nattended it with devotion as often as possi- \nble. He studied the classics with his uncle, \na priest at Erin, France, but at the age \nof sixteen found his taste for knowledge \n\n\n\n191 \n\nlost, and he intended to join the rigor- \nous Order of the Trappists. When ap- \nplying at their monastery he was refused \nadmittance. The same happened to him \non seeking admission to five other mo- \nnasteries. He traveled to all these distant \nplaces, many hundred miles, always on \nfoot, begging his meals as he went along. \nAfter these trials, he saw plainly that \nGod\'s holy will was for him to make pil- \ngrimages to the holy places in Europe. \n\nClothed in rags tied by knotted ropes^ \nhe made eleven journeys to the Holy \nHouse of Loretto, besides many to other \nshrines. In Lent of 1783 he dropped \nexhausted in one of the streets in Rome,, \nand died April i6th as the Angelus was \nrung, at 8 o\'clock in the evening, when \nhis pilgrimages were forever ended. A \nProtestant minister of Boston, on the oc- \ncasion of his canonization, undertook to \ninvestigate his miracles, was convinced of \n\n\n\n192 \n\ntheir truth, and became a Catholic and a \npriest. \n\nST. JOHN BAPTIST DE BOSSL \n\nSt. John Baptist de Rossi was born at \nVoltagio, a little town in Italy, in 1698. \nFrom early childhood he was distinguished \nfor his piety and purity. At the age of \nten years he was adopted by a wealthy \nfamily of Genoa as their son. When a \nboy of thirteen years he visited the Roman \ncollege, where he was a model for his \nfellow-students; Having overtaxed his \nstrength in his studies as well as in lead- \ning an austere life, his health began to fail, \nand although he had received tonsure \nalready, he was obliged to interrupt his \ncourse. Later he joined a comparatively \nlighter course, and was ordained a priest \nat the age of twenty- three. From the \nbeginning of his priesthood he took active \ninterest in the young students who flocked \n\n\n\n193 \n\nto Rome from all parts of the worlds \norganizing special services for them in \nchurch, preaching sermons to them suited \nto their state of life, and practically teach- \ning them the works of charity by his \nown example. Another class of men \nwhom he endeavored to bring back to a \ngood Christian life were the ignorant and \ndepraved drovers and cattlemen who fre- \nquented the market-places of the city of \nRome. In 1737 he became Canon of \nSanta Maria in Cosmedin. Throughout \nhis whole life his devotion to the poor and \nignorant was remarkable, sacrificing for \nthem his talent, time and health. The \nlatter was ruined at last by endless labor \nand severe penance, and on May 23, 1764, \na stroke of apoplexy ended his precious \nlife. After his death many miracles bore \nwitness to his holiness. \n\n\n\nAMERICAN SAINTS, \n\nRECENTLY PLACED IN THE PROPER \n\nFOR THE UNITED STATES, \n\nAT THE PETITION OF THE \n\nThird Plenary Council of Baltimore, \n\n\n\nSt. Philip of Jesus, martyr, was a native \nof Mexico, and, therefore, with the excep- \ntion of St. Rose of Lima, is the only saint \nborn on American soil. Intended by his \nparents for the Church, he refused to adopt \na religious life, and went in a mercantile \ncapacity on a voyage to the Philippine \nIslands. While there he changed his \nmind, and entered the Franciscan Order in \n1594. Two years subsequently he sailed \nfor his aative country, but the frail vessel \nwas tossed about by storms, and wrecked \non the coast of Japan. Having been \ncaptured by the authorities, who hated the \nChristian name, he, with twenty-five com- \npanions, were put to death by crucifixion, \n\n194 \n\n\n\n195 \n\na death Friar Philip earnestly desired. \nHaving wrought many miracles, which \nwere duly attested, he was canonized, \nunder the title of St. Philip of Jesus, by \nour late Holy Father Pope Pius IX. \n\nSt.Turribius, Archbishop of Lima, and \nSt. Francis Solano, are likewise regarded \nas American saints, though both were born \nin Spain. But most o*!\' their lives and all \ntheir labors may be claimed by America. \nThe former was from his youth noted for \nhis piety and sweetness of manner. He \nstudied assiduously, and soon became dis- \ntinguished for his learning as well as for \nhis piety. Though a layman, King Philip \nof Spain wrote to the Holy Father begging \nto have Turribir*s Mogrobejo appointed \nArchbishop of Lima. His Holiness con- \nsented. When informed of the event, \nTurribius was amazed, and did not credit \nthe intelligence ; but when he was told \nthat the Holy Father desired him to pre- \n\n\n\n196 \n\npare to receive Holy Orders, he consented. \nEntering on his duties as Archbishop of \nLima in 1587, he soon changed the re- \nligious character of his immense diocese. \nHe passed more than a dozen years in \nmaking visitations among his flock, ex- \ntirpating vice, reclaiming the erring, fram- \ning new ecclesiastical laws, and doing good \neverywhere. He died in 1666, and was \ncanonized by Pope Benedict XHL m 1726. \nSt. Francis Solano, a Spaniard, as al- \nready mentioned, sailed for Peru in 1589. \nWhen near the South American shore the \nvessel was cast on the rocks, and though \nrequested by the captain to escape, with a \nfew others he courageously refused the \noffer. He remained on the stranded \nvessel for three days, comforting and ex- \nhorting the terrified passengers, who were \nmostly negro slaves, -until at last all were \nrescued. He changed the character of \nLima by his fervent exhortations, and de- \n\n\n\n197 \n\nvoted much of his life, amid grave hard- \nships, to the conversion of the Indians, \nnine thousand of whom he baptized. He \ndied in the year 1610, and was canonized \nby Benedict XIII. in 1726. . \n\nThese three saints have lately been \nplaced in the Proper for the United States \nat the request of the Third Plenary Coun- \ncil of Baltimore, \n\n\n\n\n6k \n\n\n\n'