I 

 
 V.I 
 
 THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 LOS ANGELES
 
 MAY 
 
 This book is DUE on the last date stamped below 
 
 SOUTHERN BRANi 
 
 UNIVERSITY OF CALIFORNIA 
 
 LIBRARY, 
 
 *JDS ANGELES. CALIF.
 
 * * 
 
 THE 
 
 JUtoes of tl)e faints 
 
 REV. S. BARING-GOULD 
 
 SIXTEEN VOLUMES 
 
 VOLUME THE FIRST 
 
 * *
 
 First Edition published 1S72 
 
 Second Edition .... ,, f $97 
 
 New and Revised Edition, 16 vols. ,, J9 J 4
 
 SILVER-GILT MONSTRANCE, 
 In the Treasury of the Cathedral, Aix-la-Chapelle. 
 
 Jan., Frontispiece.]
 
 * % 
 
 THE 
 
 3Lite of tije g>aint0 
 
 BY THE 
 
 REV. S. BARING-GOULD, M.A. 
 
 With Introduction and Additional Lives of English 
 
 Martyrs, Cornish, Scottish, and Welsh Saints, 
 
 and a full Index to the Entire Work 
 
 New and Revised Edition 
 
 ILLUSTRATED BY 473 ENGRAVINGS 
 VOLUME THE FIRST 
 
 EDINBURGH: JOHN GRANT 
 
 31 GEORGE IV BRIDGE 
 
 1914 
 
 jt # 
 
 . a v 3 3
 
 Printed by Ballantyne, Hanson & Co. 
 at the Lallantyne Press, Edinburgh
 
 i NCI PIT PROLOGUS. 
 
 Jan., p. v.
 
 TT7? ' 
 
 V, / 
 
 AUTHOR'S PREFACE 
 
 TO FIRST EDITION 
 (1872) 
 
 [HE LIVES OF THE SAINTS, which I 
 have begun, is an undertaking, of whose 
 difficulty few can have any idea. Let it 
 be remembered, that there were Saints in 
 every century, for eighteen hundred years; that their 
 Acts are interwoven with the profane history of their 
 times, and that the history, not of one nation only, 
 but of almost every nation under the sun; that the 
 records of these lives are sometimes fragmentary, 
 sometimes mere hints to be culled out of secular 
 history; that authentic records have sometimes suf- 
 fered interpolation, and that some records are forgeries; 
 that the profane history with which the lives of the 
 Saints is mixed up is often dark and hard to be read ; 
 and then some idea may be formed of the difficulty of 
 this undertaking. 
 
 After having had to free the Acts of a martyr from 
 a late accretion of fable, and to decide whether the 
 passion took place under say Decius or Diocletian, 
 Claudius the Elder, or Claudius the younger, the 
 writer of a hagiology is hurried into Byzantine politics, 
 and has to collect the thread of a saintly confessor's 
 
 * *
 
 * * 
 
 vi Author's Preface to First Edition 
 
 life from the tangle of political and ecclesiastical in- 
 trigue, in that chaotic period when emperors rose 
 and fell, and patriarchs succeeded each other with 
 bewildering rapidity. And thence he is, by a step, 
 landed in the romance world of Irish hagiology, where 
 the footing is as insecure as on the dark bogs of the 
 Emerald Isle. Thence he strides into the midst of 
 the wreck of Charlemagne's empire, to gather among 
 the splinters of history a few poor mean notices of 
 those holy ones living then, whose names have sur- 
 vived, but whose acts are all but lost. And then the 
 scene changes, and he treads the cool cloister of a 
 mediaeval abbey, to glean materials for a memoir of 
 some peaceful recluse, which may reflect the crystalline 
 purity of the life without being wholly colourless of 
 incident. 
 
 And then, maybe, he has to stand in the glare of 
 the great conflagration of the sixteenth century, and 
 mark some pure soul passing unscathed through the 
 fire, like the lamp in Abraham's vision. 
 
 That one man can do justice to this task is not to 
 be expected. When Bellarmine heard of the under- 
 taking of Rosweydus, he asked "What is this man's 
 age ? does he expect to live two hundred years ? " 
 But for the work of the Bollandists, it would have 
 been an impossibility for me to undertake this task. 
 But even with this great store-house open, the work 
 to be got through is enormous. Bollandus began 
 January with two folios in double columns, close print, 
 of 1 200 pages each. As he and his coadjutors pro- 
 ceeded, fresh materials came in, and February occupies 
 three volumes. May swelled into seven folios, Sep- 
 
 * *
 
 * * 
 
 Authors Preface to First Edition vii 
 
 tember into eight, and October into ten. It was begun 
 in 1643, and the fifty- seventh volume appeared in 186 1. 
 
 The labour of reading, digesting, and selecting from 
 this library is enormous. .With so much material it is 
 hard to decide what to omit, but such a decision must 
 be made, for the two volumes of January have to be 
 crushed into one, not a tenth of the size of one of 
 Bollandus, and the ten volumes for October must 
 suffer compression to an hundredth degree, so as to 
 occupy the same dimensions. I had two courses open 
 to me. One to give a brief outline, bare of incident, 
 of the life of every Saint ; the other to diminish the 
 number of lives, and present them to the reader in 
 greater fulness, and with some colour. I have adopted 
 this latter course, but I have omitted no Saint of great 
 historical interest. I have been compelled to put aside 
 a great number of lesser known saintly religious, 
 whose eventless lives flowed uniformly in prayer, vigil, 
 and mortification. 
 
 In writing the lives of the Saints, I have used my 
 discretion, also, in relating only those miracles which 
 are most remarkable, either for being fairly well 
 authenticated, or for their intrinsic beauty or quaint- 
 ness, or because they are often represented in art, 
 and are therefore of interest to the archaeologist. That 
 errors in judgment, and historical inaccuracies, have 
 crept into this volume, and may find their way into 
 those that succeed, is, I fear, inevitable. All I can 
 promise is, that I have used my best endeavours to 
 be accurate, having had recourse to all such modern 
 critical works as have been accessible to me, for the 
 determining of dates, and the estimation of authorities. 
 
 vol. 1. b 
 
 * >j,
 
 * -* 
 
 viii Author's Preface to First Edition 
 
 Believing that in some three thousand and six hun- 
 dred memoirs of men, many of whose lives closely 
 resembled each other, it would be impossible for me 
 to avoid a monotony of style which would become as 
 tedious to the reader as vexatious to myself, I have 
 occasionally admitted the lives of certain Saints by 
 other writers, thereby giving a little freshness to the 
 book, where there could not fail otherwise to have 
 been aridity ; but I have, I believe, in no case, inserted 
 a life by another pen, without verifying the authorities. 
 
 At the head of every article the authority for the life 
 is stated, to which the reader is referred for fuller 
 details. The editions of these authorities are not 
 given, as it would have greatly extended the notices, 
 and such information can readily be obtained from 
 that invaluable guide to the historian of the Middle 
 Ages, Potthast : Bibliotheca Historica Medii sEvi, 
 Berlin, 1862; the second part of which is devoted to 
 the Saints. 
 
 I have no wish that my work should be regarded as 
 intended to supplant that of Alban Butler. My line is 
 somewhat different from his. He confined his atten- 
 tion to the historical outlines of the saintly lives, and 
 he rarely filled them in with anecdote. Yet it is the 
 little details of a man's life that give it character, and 
 impress themselves on the memory. People forget 
 the age and parentage of S. Gertrude, but they re- 
 member the mouse running up her staff. 
 
 A priest of the Anglican Church, I have undertaken 
 to write a book which I hope and trust will be welcome 
 to Roman and Anglican Catholics, alike. It would 
 have been unseemly to have carried prejudice, imper- 
 
 * *
 
 * * 
 
 Author's Preface to First Edition ix 
 
 tinent to have obtruded sectarianism, into a work like 
 this. I have been called to tread holy ground, and 
 kneel in the midst of the great company of the blessed ; 
 and the only fitting attitude of the mind for such a 
 place, and such society, is reverence. In reading the 
 miracles recorded of the Saints, of which the number 
 is infinite, the proper spirit to observe is, not doubt, 
 but discrimination. Because much is certainly apocry- 
 phal in these accounts, we must not therefore reject 
 what may be true. The present age, in its vehement 
 naturalism, places itself, as it were, outside of the 
 circle of spiritual phenomena, and is as likely to deny 
 the supernatural agency in a marvel, as a mediaeval was 
 liable to attribute a natural phenomenon to spiritual 
 causes. In such cases we must consider the evidence 
 and its worth or worthlessness. It may be that, in 
 God's dealings with men, at a time when natural means 
 of cure were unattainable, the supernatural should 
 abound, but that when the science of medicine became 
 perfected, and the natural was rendered available to all, 
 the supernatural should, to some extent, at least, be 
 withdrawn. 
 
 Of the Martyrologies referred to, it may be as well 
 to mention the dates of the most important That of 
 Ado is of the ninth century, Bede's of the eighth; 1 
 there are several bearing the name of S. Jerome, 
 which differ from one another, they are forms of the 
 ancient Roman Martyrology. The Martyrology of 
 Notker (D. 912), of Rabanus Maurus (d. 856), of 
 Usuardus (875), of Wandalbert (circ. 881). The 
 general catalogue of the Saints by Ferrarius was 
 1 This only exists in an interpolated condition. 
 
 , .(j,
 
 *. * 
 
 x Author's Preface to First Edition 
 
 published in 1625, the Martyrology of Maurolycus 
 was composed in 1450, and published 1568. The 
 modern Roman Martyrology is based on that of Usu- 
 ardus. It is impossible, in the limited space available 
 for a preface, to say all that is necessary on the various 
 Kalendars, and Martyrologies, that exist, also on the 
 mode in which some of the Saints have received 
 apotheosis. Comparatively few Saints have received 
 formal canonization at Rome ; popular veneration was 
 regarded as sufficient in the mediaeval period, before 
 order and system were introduced; thus there are 
 many obscure Saints, famous in their own localities, 
 and perhaps entered in the kalendar of the diocese, 
 whose claims to their title have never been authori- 
 tatively inquired into, and decided upon. There is also 
 great confusion in the monastic kalendars in appropri- 
 ating titles to those commemorated; here a holy one 
 is called " the Venerable," there " the Blessed," and in 
 another " Saint." With regard also to the estimation 
 of authorities, the notes of genuineness of the Acts of 
 the martyrs, the tests whereby apocryphal lives and 
 interpolations may be detected, I should have been 
 glad to have been able to make observations. But 
 this is a matter which there is not space to enter 
 upon here. 
 
 The author cannot dismiss the work without ex- 
 pressing a hope that it may be found to meet a want 
 which he believes has long been felt ; for English 
 literature is sadly deficient in the department of 
 hagiology. 
 
 * *
 
 gf * 
 
 INTRODUCTION 
 
 LIVES OF THE SAINTS 
 
 THE MARTYROLOGIES 
 
 MARTYROLOGY means, properly, a list 
 of witnesses. The martyrologies are cata- 
 logues in which are to be found the names 
 of the Saints, with the days and places of 
 their deaths, and generally with the distinctive char- 
 acter of their sanctity, and with an historic summary 
 of their lives. The name is incorrect if we use the 
 word "martyr" in its restricted sense as a witness 
 unto death. " Hagiology " would be more suitable, 
 as a martyrology includes the names of many Saints 
 who were not martyrs. But the term " Martyrology " 
 was given to this catalogue at an early age, when it 
 was customary to commemorate only those who were 
 properly martyrs, having suffered death in testimony 
 to their faith ; but it is not unsuitable if we regard as 
 martyrs all those who by their lives have testified to 
 the truth, as indeed we are justified in doing. 
 
 In the primitive Church it was customary for the 
 
 * *
 
 * -* 
 
 xii Introduction 
 
 Holy Eucharist to be celebrated on the anniversary 
 of the death of a martyr if possible, on his tomb. 
 Where in one diocese there were several martyrs, as, 
 for instance, in that of Caesarea, there were many days 
 in the year on which these commemorations were made, 
 and the Church say that of Caesarea drew up a 
 calendar with the days marked on which these festivals 
 occurred. 
 
 In his "Church History," Eusebius quotes a letter 
 from the Church of Smyrna, in which, after giving an 
 account of the martyrdom of their bishop, S. Polycarp, 
 the disciple of S. John the Divine, the Smyrnians 
 observe : " Our subtle enemy, the devil, did his utmost 
 that we should not take away the body, as many of us 
 anxiously wished. It was suggested that we should 
 desert our crucified Master, and begin to worship 
 Polycarp. Fools ! who knew not that we can never 
 desert Christ, who died for the salvation of all men, 
 nor worship any other. Him we adore as the Son 
 of God ; but we show respect to the martyrs, as His 
 disciples and followers. The centurion, therefore, 
 caused the body to be burned ; we then gathered his 
 bones, more precious than pearls, and more tried 
 than gold, and buried them. In this place, God 
 willing, we will meet, and celebrate with joy and glad- 
 ness the birthday of this martyr, as well in memory 
 of those who have been crowned before, as by his 
 example to prepare and strengthen others for the 
 combat." x 
 
 S. Polycarp suffered in the year 166; he had been 
 ordained Bishop of Smyrna by S. John in 96. This 
 
 1 Euseb., " Hist Eccl.," lib. iv., cap. xv. 
 * j
 
 * -*l 
 
 Introduction xiii 
 
 passage is extremely interesting, for it shows us, in the 
 age following that of the apostles, the Church already 
 keeping the festivals of martyrs, and, as we may con- 
 clude from the words of the letter, over the tombs of 
 the martyrs. In this the Church was following the 
 pattern shown to S. John in vision ; for he heard the 
 cry of the souls of the martyrs reposing under the altar 
 in heaven. Guided, doubtless, by this, the Church 
 erected altars over the bodies of saints. Among the 
 early Christian writers there are two, S. Paulinus of 
 Nola, and Prudentius, whose testimony is of intrinsic 
 value, not only from its being curiously interesting, but 
 because it is so full and unequivocal as to the fact of 
 the tombs of the martyrs being used as altars. 1 In 
 one of his letters to Severus, S. Paulinus encloses 
 some verses of his own composition, which were to 
 be inscribed over the altar under which was deposited 
 the body of S. Clavus, of whom the venerable prelate 
 says: 
 
 " Sancta sub seternis altaribus ossa quiescunt." 2 
 
 Before describing the basilica of Nola, the Saint 
 proceeds to give a sketch of another but a smaller 
 church, which he had just erected in the town of Fondi. 
 After furnishing some details about this latter edifice, 
 he says, "The sacred ashes some of the blessed 
 relics of the apostles and martyrs shall consecrate 
 this little basilica also in the name of Christ, the Saint 
 of saints, the Martyr of martyrs, and the Lord of 
 
 1 S. Paulinus was born a.d. 353, and elected Bishop of Nola A.D. 409. 
 Prudentius was born a.d. 348. 
 
 2 Ep. xii., ad Severum, " His holy bones 'neath lasting altars rest." 
 
 * "*
 
 * _ , 
 
 xiv Introduction 
 
 lords." * For this church two inscriptions were com- 
 posed by Paulinus : one, to accompany the painting 
 with which he had adorned the apse; the other, to 
 announce that portions of the relics of the Apostle 
 S. Andrew, of the Evangelist S. Luke, and of S. 
 Nazarius, and other martyrs, were deposited under 
 the altar. His verses may be thus rendered : 
 
 ' In royal shrines, with purple marble graced, 
 Their bones are under lighted altars placed. 
 A holy band enshrined in one small chest, 
 Full mighty names within its tiny breast." 
 
 Prudentius visited not only the more celebrated 
 churches in Spain built over the bodies of the martyrs, 
 he being a Spaniard by birth, but he also visited those 
 of Italy and Rome on a journey made in 405. During 
 his residence in the capital of Christianity, the poet 
 frequented the catacombs; and he has bequeathed to 
 us a valuable record of what he there saw. In his 
 hymn in honour of S. Hippolytus, he tells us that he 
 visited the sepulchral chapel in which were deposited 
 the remains of the martyr ; and, after having described 
 the entrance into the cemetery, and the frescoes that 
 adorned it, he adds : 
 
 " In gloomy cave the martyr's corpse is placed, 
 And there to God with sacred altars graced, 
 To give the sacrament the board is spread, 
 And zealous guard the holy martyr's bed. 
 The bones are resting in this hallowed tomb, 
 To wait th' eternal Judge's gracious boon ; 
 And there with holy food are nourished those 
 Who call on Christ where tawny Tiber flows." 2 
 
 1 Ep. xii., ad Severum. 2 Hymn xi. 
 * >
 
 * , 
 
 Introduction xv 
 
 In his other hymns, Prudentius bears the most 
 unequivocal testimony to the practice, even then a long 
 time in use, of depositing the relics of the Saints 
 immediately under the altar. It is unnecessary to 
 quote more. The assertions of ancient writers on this 
 point have been several times verified. The bodies of 
 the martyrs have been discovered under the high altars 
 of the churches dedicated to God in their memory. 
 The body of S. Martina, together with those of two 
 other martyrs, SS. Concordens and Epiphanius, were 
 found in 1624 under the high altar of the ancient 
 church near the Roman Forum, which bears the 
 name of the Saint. The body of S. Agnes, and that 
 of another virgin martyr, were also ascertained to 
 be under the high altar of her church, denominated 
 Fuori delle Mura. These, however, had all been 
 removed from the Catacombs into Rome, within the 
 walls. 
 
 Now this fact being established, as well as that of 
 the annual commemoration of the Saint reposing in the 
 church, it follows that it became necessary for a Church 
 to draw up calendars marking those days in the year 
 which were consecrated to the memory of martyrs 
 whose relics were preserved in it ; for instance, in 
 the Church of Fondi, which contained relics of S. 
 Andrew, S. Luke, S. Nazarius, and others, the Holy 
 Eucharist would be celebrated over the relics on the 
 day of S. Andrew, on that of S. Luke, on that of 
 S. Nazarius, and so on ; and it would be necessary 
 for the Church to have a calendar of the days thus 
 set apart. 
 
 In the first centuries of the Church, not only the 
 
 gi
 
 * * 
 
 xvi Introduction 
 
 Saints whose bodies reposed in the church, but also 
 the dead of the congregation were commemorated. 
 
 When a Roman Consul was elected, on entering 
 on his office he distributed among his friends certain 
 presents, called diptychs. These diptychs were fold- 
 ing tablets of ivory or boxwood, sometimes of silver, 
 connected together by hinges, so that they could be 
 shut or opened like a book. The exterior surface 
 was richly carved, and generally bore a portrait of the 
 Consul who gave them away. Upon the inner surface 
 was written an epistle which accompanied the present, 
 or a panegyric on himself. They were reminders to 
 friends, given much as a Christmas card is now sent. 
 The diptych speedily came into use in the Church. 
 As the Consul on his elevation sent one to his friends 
 to remind them of his exaltation, so, on a death in the 
 congregation, a diptych was sent to the priest as a 
 reminder of the dead who desired the prayers of the 
 faithful. At first, no doubt, there was a pack of these 
 little memorials, each bearing the name of the person 
 who desired to be remembered at the altar. But, for 
 convenience, one double tablet was after a while 
 employed instead of a number, and all the names of 
 those who were to be commemorated were written in 
 this book. From the ancient liturgies we gather that 
 it was the office of the deacon to rehearse aloud, to 
 the people and the priest, this catalogue registered in 
 the public diptychs. In the " Ecclesiastical Hier- 
 archy," attributed to S. Dionysius the Areopagite, but 
 really of a later date, the end of the fifth century, the 
 author says of the ceremonies of the Eucharist, that 
 after the kiss of peace, "When all have reciprocally 
 
 * *
 
 * * 
 
 Introduction xvii 
 
 saluted one another, there is made the mystic recitation 
 of the sacred tablets." x In the Liturgy of S. Mark we 
 have this, "The deacon reads the diptychs (or cata- 
 logue) of the dead. The priest then bowing down 
 prays : To the souls of all these, O Sovereign Lord 
 our God, grant repose in Thy holy tabernacle, in 
 Thy kingdom, bestowing on them the good things 
 promised and prepared by Thee," etc. 
 
 It is obvious that after a while the number of names 
 continually swelling would become too great to be 
 recited at once. It became necessary, therefore, to 
 take some names on one day, others on another. And 
 this originated the Necrologium, or catalogue of the 
 dead. The custom of reading the diptychs has ceased 
 to be observed in the Roman Liturgy, though we find 
 it indicated there by the " Oratio supra Diptycha." 
 At present, when the celebrating priest arrives at that 
 part of the Canon called the "Memento," he secretly 
 commemorates those for whose souls he more par- 
 ticularly wishes to pray. 
 
 But, in addition to the diptychs of those for whom 
 the priest and congregation were desired to pray, there 
 was the catalogue of the Martyrs and Saints for whom 
 the Church thanked God. For instance, in the modern 
 Roman Mass, in the Canon we have this commemora- 
 tion : "Joining in communion with, and reverencing, 
 in the first place, the memory of the glorious and ever- 
 virgin Mary, Mother of our God and Lord Jesus Christ ; 
 as also of Thy blessed apostles and martyrs, Peter and 
 Paul, Andrew, James, John, Thomas, James, Philip, 
 Bartholomew, Matthew, Simon and Thaddaeus; Linus, 
 
 1 " Eccl. Hierarch.," cap. iii.
 
 *. . X 
 
 xviii Introduction 
 
 Cletus, Clement, Xystus, Cornelius, Cyprian, Laurence, 
 Chrysogonus, John and Paul, Cosmas and Damian, and 
 of all Thy Saints," etc. This is obviously a mere frag- 
 ment of a commemoration of the Blessed Virgin, of the 
 apostles, and then of the special Roman martyrs. The 
 catalogue of the Saints to be remembered was long; 
 there were hundreds of martyrs at Rome alone, and 
 their names were written down on sacred diptychs 
 especially appropriated to this purpose. Such an in- 
 scription was equivalent to the present ceremony of 
 canonization. The term canonization itself tells the 
 history of the process. It is derived from that part 
 of the Mass called the Canon, in which occurs that 
 memorial already quoted. On the day when the 
 Pope, after a scrutinizing examination into the sanctity 
 of a servant of God, formally inscribes him among 
 the Saints, he adds his name at the end of those 
 already enumerated in the Canon, after " Cosmas 
 and Damian," and immediately reads Mass, adding 
 this name at this place. Formerly every bishop 
 could and did canonize that is, add the name of 
 any local Saint or martyr worthy of commemoration 
 in his diocese. 
 
 When the list became long, it was found impracti- 
 cable to commemorate all notninatim at once, and the 
 Saints were named on their special days. Thus, out 
 of one set of diptychs grew the Necrologium, and out 
 of the other the Martyrology. 
 
 The Church took pains to collect and commit to 
 writing the acts of the martyrs. This is not to be 
 wondered at; for the martyrs are the heroes of 
 Christianity, and as the world has her historians to 
 
 * *
 
 * , 
 
 Introduction xix 
 
 record the achievements of the warriors who have 
 gained renown in conflict for power, so the Church 
 had her officers to record the victories that her sons 
 won over the world and Satan. The Saints are the 
 elect children of the spouse of Christ, the precious 
 fruit of her body ; they are her crown of glory. And 
 when these dear children quit her to reap their 
 eternal reward, the mother retains precious memorials 
 of them, and holds up their example to her other 
 children to encourage them to follow their glorious 
 traces. 
 
 The first to institute an order of scribes to take 
 down the acts of the martyrs was S. Clement, the 
 disciple of S. Peter, as we are told by Pope S. 
 Damasus, in the "Liber Pontificale." x According to 
 this tradition, S. Clement appointed seven notaries, 
 men of approved character and learning, to collect in 
 the city of Rome, each in his own region of the city, 
 the acts of the martyrs who suffered in it. To add to 
 the guarantee of good faith, Pope S. Fabian 2 placed 
 these seven notaries under the control of the seven 
 subdeacons, who with the seven deacons were placed 
 over the fourteen cardinal regions of the city of Rome. 
 Moreover, the Roman Pontiffs obtained the acts of 
 martyrs who had suffered in other churches. These 
 acts were the proces verbal of their trial, with the 
 names of the judges under whom they were sentenced, 
 and an account of the death endured. The acts of 
 S. Philip of Heraclea, SS. Hilary and Tatian, and 
 SS. Peter, Paul, Andrew, and Dionysia, are examples 
 
 1 S. Damasus was born a.d. 304, and died a.d. 384. 
 a He died a.d. 250 ; see Ep. i. 
 
 * %
 
 * * 
 
 xx Introduction 
 
 of such acts. Other acts were those written by eye- 
 witnesses, sometimes friends of the martyrs ; those of 
 the martyrs, SS. Perpetua, Felicitas, and their com- 
 panions are instances. The first part of these was 
 written by S. Perpetua herself, and reaches to the 
 eve of her martyrdom ; then another confessor in the 
 same prison took the pen and added to the eve of 
 his death, and the whole was concluded by an eye- 
 witness of their passion. Other acts again were 
 written by those who, if not eye-witnesses, were 
 able, from being contemporaries and on the spot, to 
 gather reliable information ; such are the narratives 
 of the martyrs of Palestine by Eusebius, Bishop of 
 Caesarea. Unfortunately, comparatively few of the 
 acts of the martyrs have come down to us in their 
 genuine freshness; and the Church of Rome, which 
 set the example in appointing notaries to record the 
 facts, has been most careless about preserving these 
 records unadulterated ; so that even the acts of some 
 of her own bishops and martyrs, S. Alexander, and 
 S. Marcellinus, and S. Callixtus, are romances devoid 
 of all stamp of truth. 
 
 Tertullian 1 says that on the natal days, that is, on 
 the days of martyrdom of the Saints who have suffered 
 for Christ, " We keep an annual commemoration." It 
 is easy to see how this usage necessitated the drawing 
 up of lists in which were inscribed not only the names 
 of the martyrs, and the place of their decease, but also 
 a few words relative to their conflict, so that the people 
 might associate their names with their victories, and 
 the names might not become, in time, to them empty 
 
 1 Born a.d. 160, died A.D. 245. 
 * *
 
 -* 
 
 Introduction xxi 
 
 sounds. S. Cyprian was absent from Carthage when 
 the persecution was raging there, but he wrote to his 
 clergy, "Note the days of their death, that we may 
 celebrate their commemorations along with the memo- 
 rials of the martyrs." 1 S. Augustine says, 2 " The 
 Christian people celebrate the memory of the martyrs 
 with religious solemnity, both to excite to imitation, 
 and that they may become fellows in their merits and 
 be assisted by their prayers." 
 
 Adrian I. quotes the 13th Canon of the African 
 Church and the 47th of the third Carthaginian Council, 
 in a letter to Charlemagne, in which he says, "The 
 Sacred Canons approved of the passions of the Holy 
 Martyrs being read in Church when their anniversary 
 days were being celebrated." 
 
 The names of the martyrs to be commemorated 
 were announced on the eve. By degrees other names 
 besides those of martyrs were introduced into the 
 Martyrologies, as those of faithful servants of God 
 whose lives were deserving of imitation, but who had 
 not suffered to the death in testimony to the truth. 
 Thus we have confessors, or those who endured 
 hardships for Christ, doctors, or teachers of the 
 Church, virgins, widows, bishops and abbots, and 
 even penitents. 
 
 The Martyrologies may be divided into two series, 
 the ancient and the modern. We need only concern 
 ourselves with the Ancient Martyrologies. 
 
 The first to draw up a tolerably full Martyrology 
 was Eusebius the historian, Bishop of Caesarea in 
 Palestine, and he did this at the request of the Emperor 
 
 1 Ep. xxxvii. 8 Lib. xx., contra Faustum, cap. xxi. 
 
 "*
 
 xxii Introduction 
 
 Constantine. In this Martyrology he noted all the 
 martyrs of whom he had received an authentic account 
 on the days of their suffering, with the names of the 
 judges who sentenced them, the places where they 
 suffered, and the nature of their sufferings. Eusebius 
 wrote about A.D. 320, but there were collections of 
 the sort already extant, as we may learn from the 
 words of S. Cyprian already quoted, who in his in- 
 structions to his clergy ordered them to compile what 
 was practically a Martyrology of the Carthaginian 
 Church. 
 
 We have not got the Greek Martyrology of Eusebius, 
 but we have the Latin version made by S. Jerome. 
 Bede says of this, "Jerome was not the author, but 
 the translator of this book; Eusebius is said to have 
 been the author." 
 
 But even this Latin version has not come down to 
 us in its original form. There are numerous copies, 
 purporting to be the Martyrology of S. Jerome, still 
 extant, but hardly two of them agree. The copies have 
 been amplified. The occasion of S. Jerome making his 
 translation was as follows. At the Council of Milan, 
 held in 390, the presiding Bishop, Gregory of Cordova, 
 read out daily on the eve, as usual, the lists of martyrs 
 whose anniversary was to be celebrated on the morrow. 
 As a good number of those present knew nothing of 
 the martyrs thus commemorated, they wrote by the 
 hands of Chromatius, Bishop of Aquileja, and Helio- 
 dorus, Bishop of Altino, to S. Jerome, then at Beth- 
 lehem, to request him to draw up for their use a 
 Martyrology out of the collection made by Eusebius 
 of Caesarea. 
 
 *-
 
 -* 
 
 Introduction xxiii 
 
 To this S. Jerome answered by letter, stating that 
 he had got the passions of the martyrs written by 
 Eusebius, and that he would gladly execute what was 
 asked of him. With this letter he sent the Martyr- 
 ology, with the name of a martyr to every day in the 
 year except the first of January. 1 Unfortunately, as 
 already said, we have not got a copy of the Martyrology 
 unamended and unenlarged. 
 
 The " Martyrologium Romanum Parvum," on which 
 Ado of Vienne pretended to have based his Martyr- 
 ology, and which was published by Rosweydus, the 
 learned Bollandist, in 1613, is now entirely discredited. 
 It was a forgery of Ado concocted before he became 
 Bishop of Vienne but of this more presently. 
 
 Cassiodorus, in his " Institution of Divine Lessons," 
 says, " Read constantly the passions of the martyrs, 
 which among other places you will find in the letter 
 of S. Jerome to Chromatius and Heliodorus ; they 
 flourished over the whole earth, and provoked to 
 imitation ; you will be led thereby to the heavenly 
 kingdom." 
 
 The next Martyrology of any importance to that 
 of Jerome, is one composed by the Venerable Bede. 
 In the catalogue of his own works that he drew up, 
 he says : '* I wrote a Martyrology of the natal days of 
 the holy martyrs, in which I took care to set down 
 all I could find, not only on their several days, but I 
 also gave the sort of conflict they underwent, and 
 under what judge they conquered the world." 
 
 1 The copies of these letters prefixed to the Martyrology vary greatly, 
 and their authenticity has been questioned ; but the circumstance is 
 probably true. 
 
 VOL. I. C 
 
 "*
 
 xxiv Introduction 
 
 If we compare this Martyrology with the Acts of 
 the Martyrs, we see at once that Bede took his ac- 
 count from them verbatim, merely condensing the 
 narrative. 
 
 The Martyrology of Bede was written about 720; 
 Drepanius Florus, a priest of Lyons, who died 860, 
 added to it considerably, and most of the copies of 
 Bede's Martyrology that we have are those enlarged 
 by Florus. 
 
 The next martyrologist is Ado, Bishop of Vienne, 
 who has been already mentioned in connection with 
 the " Martyrologium Parvum." Ado was born about 
 the year 800, and died in 875. In his preface, Ado 
 says : " For this work of noting on their proper days 
 the nativities of the Saints, which are generally found 
 confusedly in calendars, I have made use of a vener- 
 able and very ancient Martyrology, at Aquileja, sent to 
 a certain holy bishop by the Roman Pontiff, and this 
 was lent me, when at Ravenna, for a few days by a 
 certain religious brother. This I diligently copied, 
 and thought to place it at the head of my work. I 
 have, however, inserted the passions of the Saints 
 somewhat longer in this Martyrology, for the use of 
 the infirm brothers, and those less able to get at books, 
 that they may be able to read out of a little book a 
 compendium to the praise of God and the memory of 
 the martyrs, instead of overhauling a host of big 
 volumes with much labour." The assertion of Ado 
 was false. It was a fraudulent assertion, as has been 
 conclusively demonstrated by Dom Quentin in " Les 
 Martyrologes historiques," 1908. 
 
 S. Gregory the Great, in his 29th Epistle, says:
 
 * IB 
 
 Introduction xxv 
 
 " We have the names of nearly all the martyrs with 
 their passions set down on their several days, collected 
 into one volume, and we celebrate the Mass daily in 
 their honour." On this passage Ado pretended to 
 base his work. Actually, it was based on the Martyr- 
 ology of Lyons, itself founded on that of Bede. 
 
 The next martyrologist was Usuardus, monk of 
 Saint-Germain-des-Pres, who died in 876. He wrote 
 his Martyrology at the request of Charles the Bald, 
 who was dissatisfied with the Martyrologies of Jerome 
 and of Bede because they were too short in their 
 narratives, and also because several days in the 
 calendar were left blank. This account, which Usu- 
 ardus gives in his preface, does not tally with the 
 words of the epistle attributed to S. Jerome that 
 precedes his Martyrology ; and leads to the suspi- 
 cion that this portion of the epistle, at least, is not 
 genuine. Usuardus certainly used the Martyrologies 
 of Ado and Florus as the basis of his work. This 
 compilation of Usuardus was so full, that it displaced 
 the earlier Martyrologies in a great many churches. 
 The best edition of the Martyrology of Usuardus is 
 that of Solerius, Antwerp, 17 14-17 17. The modern 
 Roman Martyrology is founded upon that of Usuardus. 
 
 Usuardus was followed by Wandelbert, monk 01 
 Prum, who died in 870. Wandelbert followed the 
 Martyrologies of SS. Jerome and Bede, as amplified 
 by Florus, and wrote the notices of the martyrs in 
 hexameter Latin verses. This monument of patience 
 is composed of about 360 metrical pieces, of which 
 each contains the life of the Saint commemorated on 
 the day. To these, which form the bulk of the work, 
 
 * *
 
 *- 
 
 xxvi Introduction 
 
 are prefixed others of less importance, prefaces, dedi- 
 catory epistles to Lothair, preliminary discourses on 
 the importance of the Marty rology, on the knowledge 
 of times and seasons, months and days, etc. Although 
 Wandelbert wrote for the most part in hexameters, 
 he abandoned them occasionally for lyric metres, which 
 he managed with less facility. D'Achery published 
 this Martyrology in his " Spicilegium," but the edition 
 is a bad one. 
 
 There have been many later Martyrologies, but these 
 are of far inferior importance, and need not be here 
 enumerated. In the East, the Greeks had anciently 
 their collections. That of Eusebius probably formed 
 the basis of later Menologies. In the Horology are 
 contained calendars of the Saints for every day with 
 prayers; this portion of the Horology is called the 
 Menology. 
 
 The Menology is divided into months, and contains 
 the lives of the Saints, in abridgment, for each day, 
 or the simple commemoration of those whose acts 
 are extant. The Menology of the Greeks is, therefore, 
 much the same as the Latin Martyrology, and there 
 are almost as many Menologies as there are Martyr- 
 ologies. The principal is that of the Emperor Basil II. 
 (d. 1025), published by Ughelli in his "Italia Sacra." 
 The larger Menologies are entitled "Synaxaria," be- 
 cause they were read in the churches on days of 
 assembly. These lives are very long, and the Men- 
 ology contains the substance in a condensed form. 
 
 The modern Roman Martyrology was drawn up by 
 order of Pope Gregory XIII., who appointed for the 
 purpose eight commissaries, amongst whom was Baro- 
 
 *-
 
 Introduction xxvii 
 
 nius. It leaves much to be desired, as it bristles with 
 inaccuracies. A fresh edition was issued with some 
 corrections by Benedict XIV. It demands a careful 
 revision. Many of its inaccuracies have been pointed 
 out in the course of this work. 
 
 It is impossible to dismiss the subject of Martyr- 
 ologies without a word on the "Acta Sanctorum" of 
 the Bollandists. This magnificent collection of Lives 
 of the Saints is arranged on the principle of the 
 Synaxarium, or Martyrology that is to say, the Saints 
 are not given in their chronological order, but as they 
 appear in the calendar. 
 
 Heribert Resweidus, of Utrecht, was a learned Jesuit 
 father, born in 1563, who died 1629. In 1607 he pub- 
 lished the " Fasti sanctorum quorum vitae manuscriptse 
 in Belgio," a book containing the plan of a vast work 
 on the lives of all the Saints, which he desired to 
 undertake. In 16 13 he published "Notes on the old 
 Roman Martyrology," which he was the first to dis- 
 cover. In 161 5 he brought out the "Lives of the 
 Hermits," and in 1619 another work on the "Eremites 
 of Palestine and Egypt." In 1626 he published the 
 "Lives of the Virgin Saints." He died before the 
 great work for which he had collected, and to which 
 he had devoted his time and thoughts, was begun. 
 But the project was not allowed to drop. It was taken 
 up by John Bollandus, another Jesuit ; with him were 
 associated two other fathers of the same order, Hen- 
 schenius and Papebrock, and in 1643 appeared the 
 January volumes, two in number. In 1648 the three 
 volumes of the February Saints issued from the press. 
 Bollandus died in 1665, and the March volumes, three 
 
 *- g,
 
 * # 
 
 xxviii Introduction 
 
 in number, edited by Henschenius and Papebrock, 
 appeared in 1668. As the work proceeded, material 
 came in in abundance, and the work grew under their 
 hands. May was represented by seven volumes; so 
 also June, July, and August. The compilation is not 
 yet complete. But a large store of material has been 
 accumulated, that serves for the remaining volumes, 
 and which is also poured forth in the quarterly issues 
 of the " Annalecta Bollandiana," of which thirty-two 
 volumes have been issued up to the end of 191 3. 
 Naturally, the earlier volumes of the "Acta Sanc- 
 torum " are very incomplete, and deserve to be en- 
 tirely recast and to be greatly amplified. 
 
 The principle on which the Bollandists have worked 
 is an excellent one. They have not themselves written 
 the lives of the Saints, but they publish every scrap 
 of record, and all the ancient acts and lives of the 
 Saints that are extant. The work is a storehouse of 
 historical materials. To these materials the editors 
 prefix an introductory essay on the value and genu- 
 ineness of the material, and on the chronology of 
 the Saint's life. They have done their work con- 
 scientiously and well. Only occasionally have they 
 omitted acts or portions of lives which they have 
 regarded as mythical or unedifying. These omissions 
 are to be regretted, as they would have been in- 
 structive. 
 
 Another valuable repository of the lives of Saints is 
 Mabillon's " Collection of the Acts of the Saints of the 
 Order of S. Benedict," in nine volumes, published 
 1668-1701. The arrangement in this collection is by 
 centuries. Theodoric Ruinart, in 1689, published the 
 
 * *
 
 Introduction xxix 
 
 Acts of the Martyrs, but not a complete series; he 
 selected only those which he regarded as genuine. 
 
 With regard to England, there is a Martyrology of 
 Christ Church, Canterbury, written in the thirteenth 
 century, and now in the British Museum (Arundell 
 MSS., No. 68); also a Martyrology written between 
 1220 and 1224, from the south-west of England ; this 
 also is in the British Museum (MSS. Reg. 2, A. xiii.). 
 A Saxon Martyrology, incomplete, is among the Har- 
 leian MSS. (2785) in the same museum. It dates 
 from the fourteenth century. There is a transcript 
 among the Sloane MSS. (4938), of a Martyrology of 
 North English origin, but this also is incomplete. There 
 are others, later, of less value. The most interesting 
 is "The Martiloge in Englysshe, after the use of the 
 chirche of Salisbury," printed by Wynkyn de Worde 
 in 1526, reissued by the "Henry Bradshaw Society" 
 in 1893. To these Marty rologies must be added the 
 "Legenda" of John of Tynemouth, A.D. 1350; that of 
 Capgrave, A.D. 1450, his " Nova Legenda," printed in 
 1 5 16, and recently edited by Horstmann, 1901 ; Whit- 
 ford's "Martyrology," 1526, reprinted by the Henry 
 Bradshaw Society, 1891 ; Wilson's " Martyrologue," 
 1st edition, 1608, 2nd edition, 1640; and Bishop 
 Challoner's " Memorial of Ancient British Piety," 
 1 76 1. Recently the Rev. Richard Stanton, Priest of 
 the Oratory, London, has issued an invaluable " Martyr- 
 ology of England and Wales," 1887. 
 
 Scottish Kalendars have been reprinted and com- 
 mented on, and brief lives of the Saints given by the 
 late Bishop Forbes of Brechin, in " Kalendars of 
 Scottish Saints," Edinburgh, 1872. 
 
 g, *
 
 *- 
 
 -* 
 
 XXX 
 
 Introduction 
 
 The Welsh and Cornish Saints have been taken in 
 hand by the Author and the Rev. John Fisher, B.D., 
 and their Lives have been published in four volumes 
 by the Cymmrodorion Society. 
 
 May 1914. 
 
 S. BARING-GOULD. 
 
 *- 
 
 -*
 
 *- 
 
 -* 
 
 CONTENTS 
 
 Adalhardt .... 34 
 Adelelm .... 465 
 
 Adrian 128 
 
 Aelred 176 
 
 Agatho 137 
 
 Agnes 317 
 
 Aidan 471 
 
 Aldegund . . . .464 
 
 Aldric 96 
 
 Alexander Acceme- 
 
 tus 228 
 
 SS. Anastasius and 
 
 comp 334 
 
 B. Angela of Foligni . 63 
 S. Anteros .... 38 
 Anthony .... 249 
 Apollinaris Synclet. 70 
 
 Apollo 372 
 
 Arcadius . . . .162 
 SS. Archelaa and others 278 
 
 S. Artemas . 
 Asclas . . 
 Athanasius 
 Atticus . . 
 Audifax. . 
 Augurius . 
 
 B 
 
 S. Babylus . . . 
 
 Baldwin . . . 
 
 Balthazar . . . 
 
 Barsas of Edessa 
 
 Bassian of Lodi . 
 
 Bathild .... 
 
 Benedict Biscop 
 
 Bertilia. . . . 
 
 SS. Blaithmac and comp 
 
 S. Brithwald . . . . 
 
 37o 
 346 
 38 
 100 
 285 
 312 
 
 361 
 112 
 148 
 464 
 286 
 394 
 167 
 5i 
 
 *- 
 
 -*
 
 *- 
 
 -* 
 
 XXX11 
 
 Contents 
 
 S. Cadoc .... 
 
 Cassaria . . . 
 
 Canute Lavard . 
 
 Cedd .... 
 
 Ceolwulf . . . 
 
 Charlemagne . . 
 
 ,, Christiana . . . 
 Circumcision, The . 
 
 S. Clement of Ancyra 
 
 Concord . . . 
 Conversion of S. Paul 
 
 S. Cyriacus . . . 
 
 Cyril, Alexandria 
 
 Cyrinus . . . 
 SS. Cyrus, John, and 
 others . . . . 
 
 D 
 
 S. Dafrosa 
 Datius . 
 Deicolus 
 Devota . 
 ,, Domitian 
 
 S. Egwin 
 
 SS. Elvan and Mydwyn 
 Epiphany, The 
 
 S. Erminold . 
 
 Eulogius . 
 
 Euthymius 
 
 Eutropius . 
 
 363 
 
 167 
 
 97 
 
 91 
 
 236 
 
 437 
 
 146 
 
 1 
 
 347 
 
 3 
 
 37o 
 
 163 
 
 418 
 
 44 
 
 469 
 
 57 
 210 
 280 
 
 399 
 136 
 
 160 
 
 5 
 
 82 
 
 86 
 
 312 
 
 30S 
 163 
 
 F 
 
 Fabian 299 
 
 Fechin 310 
 
 Felix 199 
 
 Fillan 127 
 
 Francis of Sales . . 443 
 Frodobert . . . .112 
 Fructuosus . . .312 
 Fulgentius ... 10 
 Fursey 243 
 
 Gaudentius 
 Genoveva . 
 Genulph . 
 Gerlach 
 Germanicus 
 Gildas . . 
 Gonsalvo . 
 Gordius 
 B. Gotfried . 
 
 Gregory of Langres 
 
 334 
 
 46 
 247 
 
 81 
 284 
 440 
 142 
 
 42 
 194 
 
 58 
 
 Gudula 115 
 
 H 
 
 S. Habakkuk. . . .285 
 
 Henry 245 
 
 SS. Hermylus and Stra- 
 
 tonicus .... 179 
 
 S. Hilary 182 
 
 Honoratus . . . 240 
 Hyacintha . . . 466 
 Hyginus .... 149 
 
 I 
 S. Isidore 228 
 
 J 
 
 S. James (Tarantaise) 242 
 
 James the Penitent 433 
 
 John the Almsgiver 348 
 
 John the Calybite . 233 
 
 John Chrysostom . 400 
 
 ,, John of Therouanne 415 
 
 ,, Julian of Le Mans . 398 
 
 SS. Julian and comp. . 121 
 
 S. Justina 133 
 
 SS. Juventineand Maxi- 
 
 mus 371 
 
 K 
 
 S. Kentigern . 
 
 187 
 
 *" 
 
 *
 
 *- 
 
 * 
 
 Contents 
 
 xxxin 
 
 L 
 
 
 P 
 
 
 PAGE 
 
 PAGE 
 
 S. Launomar. . 
 
 . 287 
 
 S. Palsemon . . . .149 
 
 Laurence Justiniani 119 
 
 Palladius . . 
 
 
 417 
 
 ,, Leobard . . 
 
 . 278 
 
 Patiens . . . 
 
 
 100 
 
 Lucian of Antioch . 88 
 
 Patroclus . . 
 
 
 315 
 
 ,, Lucian of Beauvais 99 
 
 Paul. . . . 
 
 
 215 
 
 Lupus of Chalons . 413 
 
 Paula . . 
 
 
 384 
 
 
 
 SS. Paul and comp. 
 
 
 277 
 
 
 
 S. Paulinus . . 
 
 
 436 
 
 M 
 
 
 Pega . . . 
 
 
 118 
 
 S. Macarius, Alexandria 28 
 
 Peter Balsam 
 
 
 39 
 
 Macarius, Egypt 
 ,, Macedonius 
 
 . 221 
 
 Peter Nolasco 
 
 
 474 
 
 362 
 
 Peter of Canterbury 
 
 ' 86 
 
 Macra . . 
 
 
 85 
 
 Peter of Sebaste 
 
 125 
 
 Macrina 
 
 
 
 . 2Q.2 
 
 Peter's Chair . . 
 
 275 
 
 Marcella 
 
 
 
 47 
 
 Pharaildis . 
 
 
 
 60 
 
 Marcellus 
 
 
 
 . 238 
 
 Polycarp . 
 
 
 
 378 
 
 Marcian 
 
 
 
 J 34 
 
 Poppo . . 
 
 
 
 375 
 
 Marciana 
 
 
 
 . 120 
 
 Praejectus . 
 
 
 
 375 
 
 Mares . 
 
 
 
 374 
 
 Primus . . 
 
 
 
 44 
 
 SS. Maris and other 
 
 5 . 285 
 
 Prisca . . 
 
 
 
 276 
 
 S. Martha . . . 
 
 . 285 
 
 Priscilla . 
 
 
 
 238 
 
 SS. Martyrs at Lichfi 
 
 eld 28 
 
 
 Martyrs in the T 
 
 he- 
 
 R 
 
 baid . . . 
 
 65 
 
 S. Maurus . 
 
 
 
 234 
 
 S. Raymund .... 357 
 
 ,, Maximus 
 
 
 
 37i 
 
 Rigobert . . . . 61 
 
 ,, Meinrad 
 
 
 
 321 
 
 
 Melanius 
 
 
 
 85 
 
 
 Melas . 
 
 
 
 239 
 
 
 Melor . 
 
 
 
 44 
 
 S 
 
 Mildgytha 
 ,, Mochua or 
 Mochua or 
 Mosentius 
 
 Ci 
 Ci 
 
 on 
 
 ian 
 
 273 
 
 an. 20 
 
 . 19 
 
 . 163 
 
 SS. Sabinian and Sabina 439 
 SS. Satyrus and others. 163 
 
 
 
 S. Sebastian .... 300 
 
 N 
 
 
 Serapion .... 474 
 Sethrida . . . .158 
 
 S. Nicanor . . 
 
 133 
 
 Severinus .... 101 
 Silvester .... 36 
 
 O 
 
 
 Simeon Stylites . . 72 
 
 
 Simeon the Old . . 383 
 
 S. Odilo . . . 
 
 
 SS. Speusippus and 
 
 B. Ordorico . . 
 
 . 211 
 
 others .... 246 
 
 
 
 
 
 S. Sulpicius Sevt 
 
 sru 
 
 5 
 
 442 
 
 * 
 
 -*
 
 *- 
 
 -* 
 
 XXXIV 
 
 Contents 
 
 PAGE 
 
 S. Susanna .... 278 
 Syncletica .... 67 
 
 T 
 
 S. Telemachus ... 7 
 
 Telesphorus ... 65 
 
 Thecla 278 
 
 SS. Thecla and Justina 133 
 
 S. Theodoric . . . . 414 
 Theodosius . . .151 
 
 SS. Theodulus & comp. 202 
 
 Theognis & comp. . 44 
 
 Theoritgitha . . . 397 
 
 SS. Thyrsus and comp. 416 
 Tigris and Eutro- 
 
 pius 163 
 
 S. Timothy .... 359 
 
 Titus 53 
 
 Tyllo 94 
 
 U 
 S. Ulphia 472 
 
 V 
 
 PAGE 
 
 Valentine .... 90 
 Valerius of Treves . 439 
 Valerius (Saragossa) 417 
 Veronica of Milan . 196 
 Vincent . . . .331 
 Vitalis 156 
 
 W 
 B. Walter of Bierbeeke 341 
 S. William (Bourges) . 139 
 
 Wulsin 118 
 
 Wulstan .... 290 
 
 X 
 
 SS. Xenophon and Mary 389 
 XXXVIII Monks, 
 
 in Ionia. . . .175 
 
 SS. Zosimus and Atha- 
 
 nasius .... 38 
 
 *- 
 
 *
 
 LIST OF ILLUSTRATIONS 
 
 -* 
 
 Silver-gilt Monstrance . 
 
 In the Treasury of the Cathedral, Aix-la-Chapelle. 
 INCIPIT PROLOGUS 
 
 The Circumcision of Christ . 
 
 From the grand Vienna edition of the 
 " Missale Romanum." 
 
 Oblation of an Infant to a Religious 
 Community 
 
 S. Genoveva .... 
 
 From " Caractiristiques des Saints dans T Art 
 populaire tnume'rees et expliquees," par le 
 P. Ch. Cahier, de la Compagnie de Jesus, 
 ^to. Paris, 1867. 
 
 S. Simeon Stylites 
 
 From Hone's " Everyday Book." 
 
 The Epiphany 
 
 From the Vienna Missal. 
 
 Worshippers at the Shrine of a Saint 
 Adoration of the Magi 
 
 S. Cedd 
 
 Seal of the City of Brussels 
 S. Genoveva .... 
 
 S. Egwin, Bp. of Worcester 
 
 After Cahier. 
 
 S. Benedict Biscop 
 
 Frontispiece 
 
 to face p. v 
 
 . on p. 37 
 to face p. 48 
 
 72 
 
 82 
 
 071 p. 87 
 
 to face p. 87 
 
 9i 
 
 on p. 98 
 
 132 
 to face p. 160 
 
 168 
 
 -*
 
 * _* 
 
 xxxvi List of Illustrations 
 
 S. Aelred, Ab. of Rievaux . . . to face p. 176 
 From a Design by A. Welby Pugin. 
 
 S. Odilo onp. 178 
 
 S. Hilary Baptizing S. Martin of Tours to face p. 184 
 
 From a Window, dated 1528, in the Church of 
 S. Florentin, Yonne. 
 
 The Three Children in the Fiery Fur- 
 nace 184 
 
 From the Catacombs. 
 
 Seal of Robert Wishart, Bp. of Glas- 
 gow, 1272-1316 onp. 198 
 
 Hermit Saints S. Anthony . . . . ,,214 
 Hermit Saint to face p. 216 
 
 From a Drawing by A. Welby Pugin. 
 
 S. Ceolwulf(?) onp. 237 
 
 S. Honor to face p. 240 
 
 After Cahier. 
 
 S. Anthony tortured by Demons 252 
 
 From the Design by Martin Schonguer. 
 The Chair of S. Peter in the Vatican . onp. 274 
 S. Peter's Commission, " Feed my Flock" to face p. 274 
 
 The Apostolic Succession 274 
 
 Baptism and Confirmation . . . .onp. 283 
 
 From a Painting in the Catacombs. 
 
 S. Wulstan, Bp. of Worcester . . to face p. 296 
 
 From a Design by A. Welby Pugi>J. 
 
 SS. Fabian and Sebastian . . on p. 298 
 * *
 
 -* 
 
 List of Illustrations xxxvii 
 
 S. Sebastian to face p. 304 
 
 From a Drawing by LUCAS ScHRAUDOLF. 
 
 The Peacock as a Christian Emblem . . onp.$\\ 
 S.Agnes toface p. 316 
 
 From the Vienna Missal. 
 
 The Virgin Appearing to S. Ildephonsus . 356 
 
 After a Painting by Murillo in the Museum 
 at Madrid. 
 
 S. Timothy 360 
 
 From a Window of the Eleventh Century at Neuweiler. 
 
 S. Paul on p. 369 
 
 After a Bronze in Christian Museum in the Vatican. 
 
 The Conversion of S. Paul . . . to face p. 370 
 
 After the Cartoon by RAPHAEL. 
 
 Alpha and Omega ; the First and the 
 
 Last np. 377 
 
 SS. Paula, Prisca, and Paul . . . to face p. 384 
 
 S. Bathild ,,394 
 
 S. Cyril of Alexandria 424 
 
 After the Picture by Dominichino (or Dominiquin) 
 in the Church of Grotta Ferrata, Rome. 
 
 S. Cyril of Alexandria 432 
 
 After Cahier. 
 
 Charlemagne and S. Louis . . . . ,,436 
 
 After a Picture in the Palais de Justice, Paris. 
 
 Baptism of Vanquished Saxons by Com- 
 mand of Charlemagne . . . . on p. 438 
 
 From a Miniature of the 15th Century in the 
 Burgundy Library at Brussels. 
 
 -*
 
 *- 
 
 -* 
 
 xxxviii List of Illustrations 
 
 S. Francis of Sales to face p. 448 
 
 S. Aldegund ,,460 
 
 After Cahier. 
 
 Virgin in Crescent . . . . . . on p. 464 
 
 After Albert DOrer. 
 
 S. Marcella to face p. 466 
 
 After an Engraving of the Seventeenth Century. 
 
 S. ULPHIA 468 
 
 From Cahier. 
 
 S. Peter Nolasco 470 
 
 From Cahier. 
 
 *- 
 
 "*
 
 THE CIRCUMCISION OK CHRIST. 
 From the grand Vienna K.dition of tin? " Missale Romanui 
 
 Jan., p. r.J 
 
 [Jan. ,.
 
 * * 
 
 Lives of the Saints 
 
 January 1. 
 5Tfje jfeast of tfje ffitrcumrision of our 3Loro 3estts (Efjrist. 
 
 S. Gaspar, one of the Magi. 
 
 S. Concord, P. M., at Spoleto, in Umbria, circ. A.D. 175. 
 
 SS. Elvan, B., and Mvdwyn, in England, circ. A.D. 198. 
 
 S. Martina, V. M., at Rome, a.d. 235. 
 
 S. Paracodius, B. of Vienne, a.d. 239. 
 
 S. Severus, M., at Ravenna, A.D. 304. 
 
 S. Telemachus, M., at Rome, a.d. 404. 
 
 S. Fulgentius, B. C. ofRnsfe, in N. Africa, a.d. 533. 
 
 S. Mochua, or Cuan, Ab. in Ireland, 6th cent. 
 
 S. Mochua, or Cronan, Ab. of Balla, in Ireland, 7th cent. 
 
 S. Eugenditj, Ab. ofCondate, in the Jura, a.d. 581. 
 
 S. Fanchea, or Fain, V. Abss., of Rosairthir, in Ireland, 6th cent. 
 
 S. Clare, Ab. of Vienne, circ. A.D. 660. 
 
 S. William, Ab. S. Benignus, at Dijon, a.d. 1031. 
 
 S. Odilo, Ab. Cluny, a.d. 1049. 
 
 THE CIRCUMCISION OF OUR LORD. 
 
 J HIS festival is celebrated by the Church in order 
 
 to commemorate the obedience of our Lord in 
 
 fulfilling all righteousness, which is one branch 
 
 of the meritorious cause of our redemption, 
 
 and by that means abrogating the severe injunctions of the 
 
 Mosaic law, and placing us under the grace of the Gospel. 
 
 God gave to Abraham the command to circumcise all 
 male children on the eighth day after birth, and this rite was 
 to be the seal of covenant with Him, a token that, through 
 shedding of the blood of One to come, remission of the 
 original sin inherited from Adam could alone be obtained 
 vol. 1. 1 
 
 * *
 
 2 Lives of the Saints. [January i. 
 
 It was also to point out that the Jews were cut off, and 
 separate, from the other nations. By circumcision, a Jew 
 belonged to the covenant, was consecrated to the service 
 of God, and undertook to believe the truths revealed by 
 Him to His elect people, and to hold the commandments to 
 which He required obedience. Thus, this outward sign 
 admitted him to true worship of God, true knowledge of 
 God, and true obedience to God's moral law. Circumcision 
 looked forward to Christ, who, by His blood, remits sin. 
 Consequently, as a rite pointing to Him who was to come, 
 it is abolished, and its place is taken by baptism, which also 
 is a sign of covenant with God, admitting to true worship, 
 true knowledge, and true obedience. But baptism is more 
 than a covenant, and therefore more than was circumcision. 
 It is a Sacrament ; that is, a channel of grace. By baptism, 
 supernatural power, or grace, is given to the child, whereby 
 it obtains that which by nature it could not have. Cir- 
 cumcision admitted to covenant, but conferred no grace. 
 Baptism admits to covenant, and confers grace. By circum- 
 cision, a child was made a member of God's own peculiar 
 people. By baptism, the same is done ; but God's own 
 people is now not one nation, but the whole Catholic Church. 
 Christ underwent circumcision, not because He had inherited 
 the sin of Adam, but because He came to fulfil all righteous- 
 ness, to accomplish the law, and for the letter to give the 
 spirit. 
 
 It was, probably, the extravagances committed among the 
 heathen at the kalends of January, upon which this day fell, 
 that hindered the Church for some ages from proposing it as 
 an universal set festival. The writings of the Fathers are full 
 of invectives against the idolatrous profanations of this day, 
 which concluded the riotous feasts in honour of Saturn, and 
 was dedicated to Janus and Strena, or Strenua, a goddess 
 supposed to preside over those presents which were sent to, 
 
 *
 
 *- 
 
 -* 
 
 January I.] S. CoHCOrd. 3 
 
 and received from, one another on the first day of the year, 
 and which were called after her, strenae ; a name which is 
 still preserved in the etrennes, or gifts, which it is customary 
 in France to make on New Year's Day. 
 
 But, when the danger of the heathen abuses was removed, 
 by the establishment of Christianity in the Roman empire, 
 this festival began to be observed; and the mystery of our 
 Blessed Lord's Circumcision is explained in several ancient 
 homilies of the fifth century. It was, however, spoken of in 
 earlier times as the Octave of the Nativity, and the earliest 
 mention of it as the Circumcision is towards the end of the 
 eleventh century, shortly before the time of S. Bernard, who 
 also has a sermon upon it. In the Ambrosian Missal, used 
 at Milan, the services of the day contain special cautions 
 against idolatry. In a Gallican Lectionary, which is sup- 
 posed to be as old as the seventh century, are special lessons 
 " In Circumcisione Domini." Ivo, of Chartres, in 1090, 
 speaks of the observance of this day in the French Church. 
 The Greek Church also has a special commemoration of the 
 Circumcision. 
 
 S. CONCORD, P. M. 
 (about 175.) 
 
 [S. Concord is mentioned in all the Latin Martyrologies. His festival is 
 celebrated at Bispal, in the diocese of Gerona, in Spain, where his body 
 is said to be preserved, on the 2nd Jan. His translation is commemo- 
 rated on the 4th July. The following is an abridgment of his genuine 
 Acts. J 
 
 In the reign of the Emperor Marcus Antoninus, there 
 raged a violent persecution in the city of Rome. At that 
 time there dwelt in Rome a sub-deacon, named Concordius, 
 whose father was priest of S. Pastor's, Cordianus by name. 
 Concord was brought up by his father in the fear of God, and 
 
 *- 
 
 -*
 
 * * 
 
 4 Lives of the Saints. rja"7 1. 
 
 in the study of Holy Scripture, and he was consecrated sub- 
 deacon by S. Pius, Bishop of Rome. Concord and his father 
 fasted and prayed, and served the Lord instantly in the per- 
 son of His poor. When the persecution waxed sore, said 
 Concord to his father, " My lord, send me away, I pray thee^ 
 to S. Eutyches, that I may dwell with him a few days, until 
 this tyranny be overpast." His father answered, " My son, 
 it is better to stay here that we may be crowned." But 
 Concord said, " Let me go, that I may be crowned where 
 Christ shall bid me be crowned." Then his father sent him 
 away, and Eutyches received him with great joy. With him 
 Concord dwelt for a season, fervent in prayer. And many 
 sick came to them, and were healed in the name of Jesus 
 Christ 
 
 Then, hearing the fame of them, Torquatus, governor of 
 Umbria, residing at Spoleto, sent and had Concord brought 
 before him. To him he said, " What is thy name ?" He 
 answered, "I am a Christian." Then, said the Governor, 
 " I asked concerning thee, and not about thy Christ." S. 
 Concord replied, " I have said that I am a Christian, and 
 Christ I confess." The Governor ordered : " Sacrifice to 
 the immortal gods, and I will be to thee a father, and will 
 obtain for thee favour at the hands of the Emperor, and he 
 will exalt thee to be priest of the gods." S. Concord said, 
 " Harken unto me, and sacrifice to the Lord Jesus Christ, and 
 thou shalt escape eternal misery." Then the governor ordered 
 him to be beaten with clubs, and to be cast into prison. 
 
 Then, at night, there came to him the blessed Eutyches, 
 with S. Anthymius, the bishop ; for Anthymius was a friend 
 of the governor ; and he obtained permission of Torquatus 
 to take Concord home with him for a few days. And 
 during these days he ordained him priest, and they watched 
 together in prayer. 
 
 And after a time, the governor sent and brought him 
 
 * gi
 
 -* 
 
 January i.] .SVS*. Elvan and Mydwyn. 5 
 
 before him once more and said to him, " What hast thou 
 decided on for thy salvation?" Then Concord said, 
 " Christ is my salvation, to whom daily I offer the sacrifice 
 of praise." Then he was condemned to be hung upon the 
 little horse ; and, with a glad countenance, he cried, " Glory 
 be to Thee, Lord Jesus Christ !" 
 
 After this torment he was cast into prison, with irons on 
 his hands and neck. And blessed Concord began to sing 
 praise to God in his dungeon, and he said, " Glory be to 
 God on high, and in earth peace to men of good will." 
 Then, that same night, the angel of the Lord stood by him, 
 and said, " Fear not to play the man, I shall be with thee." 
 And when three days had passed, the governor sent two 
 of his officers, at night, to him with a small image of Jupiter. 
 And they said, " Hear what the governor has ordered ; 
 sacrifice to Jupiter or lose thy head." Then the blessed 
 Concord spat in the face of the idol, and said, " Glory be 
 to Thee, Lord Jesus Christ." Then one of the officers 
 smote off his head in the prison. Afterwards, two clerks and 
 certain religious men carried away his body, and buried it not 
 fax from the city of Spoleto, where many waters flow forth. 
 
 SS. ELVAN AND MYDWYN. 
 (about 198.) 
 
 [Mentioned in English Martyrologies, and by Ferrarius in his General 
 Catalogue of the Saints. The evidence for these Saints is purely tradi- 
 tional ; the first written record of them was by Gildas, A.D. 560, but his 
 account is lost. It is referred to by Matthew of Westminster.] 
 
 Saint Elvan of Avalon, or Glastonbury, was brought up 
 in that school erroneously said to have been founded by 
 S. Joseph of Arimathea. He vehemently preached the truth 
 before Lucius, a British king, and was mightily assisted by 
 
 *
 
 * * 
 
 6 Lives of the Saints. [January i. 
 
 S. Mydwyn of Wales (Meduinus), a man of great learning. 
 Lucius despatched Elvan and Mydwyn to Rome, on an 
 embassy to Pope Eleutherius, in 179, who consecrated Elvan 
 bishop, and appointed Mydwyn teacher. He gave them, as 
 companions, two Roman clerks, Faganus and Deruvianus ; or, 
 according to some, Fugatius and Damianus. They returned 
 with these to King Lucius, who was obedient to the word of 
 God, and received baptism along with many of his princes 
 and nobles. Elvan became the second archbishop of 
 London. He and Mydwyn were buried at Avalon. S. 
 Patrick is said to have found there an ancient account of the 
 acts of the Apostles, and of Fugatius and Damianus, written 
 by the hand of S. Mydwyn. Matthew of Westminster 
 gives the following account of the conversion of Lucius, 
 under the year 185 : "About the same time, Lucius, king 
 of the Britons, directed letters to Eleutherius, entreating him 
 that he would make him a Christian. And the blessed 
 pontiff, having ascertained the devotion of the king, sent to 
 him some religious teachers ; namely, Faganus and Deruvi- 
 anus, to convert the king to Christ, and wash him in the 
 holy font. And when that had been done, then the dif- 
 ferent nations ran to baptism, following the example of the 
 king, so that in a short time there were no infidels found in 
 the island." 
 
 There is a considerable amount of exaggeration in this 
 account of Matthew of Westminster, which must not be 
 passed over. Lucius is known in the Welsh triads by the 
 name of Lleurwg, or Lleufer Mawr, which means " The great 
 Luminary," and this has been Latinized into Lucius, from 
 Lux, light. He was king of a portion of South Wales 
 only. The Welsh authorities make no mention of the 
 alleged mission to Rome, though, that such a mission should 
 have been sent, is extremely probable. Some accounts say 
 that Medwy and Elfan were Britons, and that Dyfan and 
 
 * -4
 
 January i.] S. Telemachus. 7 
 
 Ffagan (Deruvianus and Faganus) were Roman priests. But 
 both these names are British, consequently we may conjecture 
 that they were of British origin, but resided then at Rome. 
 
 Four churches near Llandaf bore the names of Lleurwg 
 (Lucius), Dyfan, Ffagan, and Medwy, which confirms the 
 belief in the existence of these Saints, and indicates the scene 
 of their labours. Matthew of Westminster adds : " A.D. 185. 
 The blessed priests, Faganus and Deruvianus, returned to 
 Rome, and easily prevailed on the most blessed Pope that 
 all that they had done should be confirmed. And when it 
 had been, then the before-mentioned teachers returned to 
 Britain, with a great many more, by whose teaching the 
 nation of the Britons was soon founded in the faith of Christ, 
 and became eminent as a Christian people. And their 
 names and actions are found in the book that Gildas the his- 
 torian wrote, concerning the victory of Aurelius Ambrosius." 
 
 Geoffrey, of Monmouth, who, unsupported, is thoroughly 
 untrustworthy, mentions the same circumstance, on the 
 authority of the treatise of Gildas, now lost. The embassy 
 to Rome shall be spoken of at length, under the title of 
 S. Lucius, December nth. See also Nennius, 22 Bede's 
 Eccles. Hist. i. 4 ; and the Liber Landavensis, p. 65. 
 
 S. TELEMACHUS, H. M. 
 
 (about 404.) 
 
 The following account of the martrydom of S. Tele- 
 machus is given by Theodoret, in his Ecclesiastical History, 
 book v., chap. 26 : "Honorius, who had received the empire 
 of Europe, abolished the ancient exhibitions of gladiators 
 in Rome on the following occasion : A certain man, 
 named Telemachus, who had embraced a monastic life, 
 came from the East to Rome at a time when these cruel 
 
 *
 
 8 Lives of the Saints. u*nanr u 
 
 spectacles were being exhibited. After gazing upon the 
 combat from the amphitheatre, he descended into the arena, 
 and tried to separate the gladiators. The bloodthirsty spec- 
 tators, possessed by the devil, who delights in the shedding 
 of blood, were irritated at the interruption of their savage 
 sports, and stoned him who had occasioned the cessation. 
 On being apprised of this circumstance, the admirable 
 Emperor numbered him with the victorious martyrs, and 
 abolished these iniquitous spectacles." 
 
 For centuries the wholesale murders of the gladiatorial 
 shows had lasted through the Roman empire. Human 
 beings, in the prime of youth and health, captives or slaves, 
 condemned malefactors, and even free-born men, who hired 
 themselves out to death, had been trained to destroy each 
 other in the amphitheatre for the amusement, not merely of 
 the Roman mob, but of the Roman ladies. Thousands, 
 sometimes in a single day, had been 
 
 '* Butchered to make a Roman holiday." 
 
 The training of gladiators had become a science. By their 
 weapons, and their armour, and their modes of fighting, they 
 had been distinguished into regular classes, of which the 
 antiquaries count up full eighteen : Andabatse, who wore hel- 
 mets, without any opening for the eyes, so that they were 
 obliged to fight blindfold, and thus excited the mirth of the 
 spectators ; Hoplomachi, who fought in a complete suit of 
 armour ; Mirmillones, who had the image of a fish upon 
 their helmets, and fought in armour, with a short sword, 
 matched usually against the Retiarii, who fought without 
 armour, and whose weapons were a casting-net and a 
 trident These, and other species of fighters, were drilled 
 and fed in " families " by lanisUe, or regular trainers, who 
 let them out to persons wishing to exhibit a show. Women, 
 even high-born ladies, had been seized in former times with 
 
 * -*
 
 January J vS". Telemachus. 
 
 the madness of fighting, and, as shameless as cruel, had gone 
 down into the arena, to delight with their own wounds and 
 their own gore, the eyes of the Roman people. 
 
 And these things were done, and done too often under 
 the auspices of the gods, and at their most sacred festivals. 
 So deliberate and organized a system of wholesale butchery 
 has never perhaps existed on this earth before or since, not 
 even in the worship of those Mexican gods, whose idols 
 Cortez and his soldiers found fed with human hearts, and 
 the walls of their temples crusted with human gore. Gradu- 
 ally the spirit of the Gospel had been triumphing over this 
 abomination. Ever since the time of Tertullian, in the 
 second century, Christian preachers and writers had lifted 
 up their voice in the name of humanity. Towards the end 
 of the third century, the Emperors themselves had so far 
 yielded to the voice of reason, as to forbid, by edicts, the 
 gladiatorial fights. But the public opinion of the mob, in 
 most of the great cities, had been too strong both for Saints 
 and for Emperors. S. Augustine himself tells us of the hor- 
 rible joy which he, in his youth, had seen come over the 
 vast ring of flushed faces at these horrid sights. The weak 
 Emperor Honorius bethought himself of celebrating once 
 more the heathen festival of the Secular Games, and form- 
 ally to allow therein an exhibition of gladiators. But, in the 
 midst of that show, sprang down into the arena of the Colos- 
 seum of Rome, this monk Telemachus, some said from Nitria, 
 some from Phrygia, and with his own hands parted the com- 
 batants, in the name of Christ and God. The mob, baulked 
 for a moment of their pleasure, sprang on him, and stoned 
 him to death. But the crime was followed by a sudden re- 
 vulsion of feeling. By an edict of the Emperor, the gladia- 
 torial sports were forbidden for ever ; and the Colosseum, 
 thenceforth useless, crumbled slowly away into that vast 
 ruin which remains unto this day, purified, as men well said, 
 
 * *
 
 *- 
 
 -* 
 
 IO LlVeS Of the SatUtS. [January i. 
 
 from the blood of tens of thousands, by the blood of this 
 true and noble martyr. 1 
 
 S. FULGENTIUS, B. C. 
 
 ( a -d. 533-) 
 [Roman Martyrology and nearly all the Latin Martyrologies. His 
 life was written by one of his disciples, and addressed to his successor, 
 Fclicianus. Many of his writings are extant.] 
 
 Fulgentius belonged to an honourable senatorial family 
 of Carthage, which had, however, lost its position with the 
 invasion of the Vandals into Northern Africa. His father, 
 Claudius, who had been unjustly deprived of his house in 
 Carthage, to give it to the Arian priest, retired to an estate 
 belonging to him at Telepte, a city of the province of Byza- 
 cene. And here, about thirty years after the barbarians had 
 dismembered Africa from the Roman empire, in the year 468, 
 was born Fulgentius. Shortly after this his father died, and 
 the education of the child devolved wholly on his mother, 
 Mariana. It has been often observed that great men have 
 had great mothers. Mariana was a woman of singular intelli- 
 gence and piety. She carefully taught her son to speak Greek 
 with ease and good accent, and made him learn by heart 
 Homer, Menander, and other famous poets of antiquity. At 
 the same time, she did not neglect his religious education, and 
 the youth grew up obedient and modest. She early com- 
 mitted to him the government of the house, and servants, 
 and estate ; and his prudence in these matters made his 
 reputation early, and he was appointed procurator of the 
 province. 
 
 But it was not long before he grew weary of the world ; 
 and the love of God drew him on into other paths. He 
 
 The Hermits, by Rev. C. Kingsley, p. 153, 154. 
 
 *- 
 
 -*
 
 -* 
 
 January i.] , FulgetltillS. I I 
 
 found great delight in religious reading, and gave more time 
 to prayer. He was in the habit of frequenting monasteries, 
 and he much wondered to see in the monks no signs of 
 weariness, though they were deprived of all the relaxations 
 and pleasures which the world provides. Then, under the 
 excuse that his labours of office required that he should take 
 occasional repose, he retired at intervals from business, and 
 devoted himself to prayer and meditation, and reduced the 
 abundance of food with which he was served. At length, 
 moved by a sermon of S. Augustine on the thirty-sixth 
 Psalm, he resolved on embracing the religious life. 
 
 There was at that time a certain bishop, Faustus by name, 
 who had been driven, together with other orthodox bishops, 
 from their sees, by Huneric, the Arian king. Faustus had 
 erected a monastery in Byzacene. To him Fulgentius be- 
 took himself, and asked to be admitted into the monastery. 
 But the Bishop repelled him saying, "Why, my son, dost 
 thou seek to deceive the servants of God ? Then wilt thou 
 be a monk when thou hast learned to despise luxurious food 
 and sumptuous array. Live as a layman less delicately, and 
 then I shall believe in thy vocation." But the young man 
 caught the hand of him who urged him to depart, and, 
 kissing it said, " He who gave the desire is mighty to en- 
 able me to fulfil it. Suffer me to tread in thy footsteps, my 
 father !" Then, with much hesitation, Faustus suffered the 
 youth to remain, saying, " Perhaps my fears are unfounded. 
 Thou must be proved some days." 
 
 The news that Fulgentius had become a monk spread far 
 and wide. His mother, in transports of grief, ran to the 
 monastery, crying out, " Faustus ! restore to me my son, 
 and to the people their governor. The Church always pro- 
 tects widows ; why then dost thou rob me, a desolate widow, 
 of my child?" Faustus in vain endeavoured to calm her. 
 She desired to see her son, but he refused to give permis- 
 
 *-
 
 * 
 
 1 2 Lives of the Saints. ury > 
 
 sion. Fulgentius, from within, could hear his mother's cries. 
 This was to him a severe temptation, for he loved her 
 dearly. 
 
 Shortly after, he made over his estate to his mother, to be 
 discretionally disposed of, by her, in favour of his brother 
 Claudius, when he should arrive at a proper age. He 
 practised severe mortification of his appetite, totally abstain- 
 ing from oil and everything savoury, and his fasting produced 
 a severe illness, from which, however, he recovered, and his 
 constitution adapted itself to his life of abstinence. 
 
 Persecution again breaking out, Faustus was obliged to 
 leave his monastery, and Fulgentius, at his advice, took 
 refuge in another, which was governed by the Abbot Felix, 
 who had been his friend in the world, and who became now 
 his brother in religion. Felix rejoiced to see his friend once 
 more, and he insisted on exalting him to be abbot along 
 with himself. Fulgentius long refused, but in vain ; and 
 the monks were ruled by these two abbots living in holy 
 charity, Felix attending to the discipline and the bodily 
 necessities of the brethren, Fulgentius instructing them in 
 the divine love. Thus they divided the authority between 
 them for six years, and no contradictions took place between 
 them ; each being always ready to comply with the will of 
 the other. 
 
 In the year 499, the country being ravaged by the 
 Numidians, the two abbots were obliged to fly to Sicca 
 Veneria, a city of the proconsular province of Africa. Here 
 they were seized by orders of an Arian priest, and com- 
 manded to be scourged. Felix, seeing the executioners 
 seize first on Fulgentius, exclaimed, " Spare my brother, 
 who is not sufficiently strong to endure your blows, lest he 
 die under them, and strike me instead." Felix having 
 been scourged, Fulgentius was next beaten. His pupil 
 says, " Blessed Fulgentius, a man of delicate body, and 
 
 -*
 
 * 
 
 January i.] S. FulgetlUuS. 1 3 
 
 of noble birth, was scarce able to endure the pain of 
 the repeated blows, and, as he afterwards told us, hoping 
 to soothe the violence of the priest, or distract it awhile, 
 that he might recover himself a little, he cried out, ' I will 
 say something if I am permitted.'" The priest ordered 
 the blows to cease, expecting to hear a recantation. But 
 Fulgentius, with much eloquence, began a narration of his 
 travels ; and after the priest had listened awhile, finding this 
 was all he was about to hear, he commanded the execu- 
 tioners to continue their beating of Fulgentius. After that, 
 the two abbots, naked and bruised, were driven away. 
 Before being brought before the Arian priest, Felix had 
 thrown away a few coins he possessed ; and his captors, not 
 observing this, after they were released, he and Fulgentius 
 returned to the spot and recovered them all again. The 
 Arian bishop, whose relations were acquainted with the 
 family of Fulgentius, was much annoyed at this proceeding 
 of the priest, and severely reprimanded him. He also urged 
 Fulgentius to bring an action against him, but the confessor 
 declined, partly because a Christian should never seek 
 revenge, partly also because he was unwilling to plead before 
 a bishop who denied the divinity of the Lord Jesus Christ 
 Fulgentius, resolving to visit the deserts of Egypt, renowned 
 for the sanctity of the solitaries who dwelt there, went on 
 board a ship for Alexandria, but the vessel touching at Sicily, 
 S. Eulalius, abbot at Syracuse, diverted him from his inten- 
 tion, assuring him that " a perfidious dissension had severed 
 this country from the communion of S. Peter. All these 
 monks, whose marvellous abstinence is noised abroad, have 
 not got with you the Sacrament of the Altar in common f 
 meaning that Egypt was full of heretics. Fulgentius visited 
 Rome in the latter part of the year 500, during the entry of 
 Theodoric. "Oh," said he, "how beautiful must the 
 heavenly Jerusalem be, if earthly Rome be so glorious." A 
 
 4t *
 
 -* 
 
 14 Lives of the Saints. [January i. 
 
 short time after, Fulgentius returned home, and built himself 
 a cell on the sea-shore, where he spent his time in prayer, 
 reading and writing, and in making mats and umbrellas 
 of palm leaves. 
 
 At this time the Vandal heretic, King Thrasimund, having 
 forbidden the consecration of Catholic bishops, many sees 
 were destitute of pastors, and the faithful were reduced to 
 great distress. Faustus, the bishop, had ordained Fulgentius 
 priest, on his return to Byzacene, and now, many places de- 
 manded him as their bishop. Fulgentius, fearing this re- 
 sponsibility, hid himself; but in a time of such trial and 
 difficulty the Lord had need of him, and He called him to 
 shepherd His flock in a marvellous manner. There was a 
 city named Ruspe, then destitute of a bishop, for an influen- 
 tial deacon therein, named Felix, whose brother was a friend 
 of the procurator, desired the office for himself. But the 
 people, disapproving his ambition, made choice unanimously 
 of Fulgentius, of whom they knew only by report ; and upon 
 the primate Victor, bishop of Carthage, giving his consent 
 that the neighbouring bishops should consecrate him, several 
 people of Ruspe betook themselves to the cell of Fulgentius, 
 and by force compelled him to consent to be ordained. 
 Thus, he might say, in the words of the prophet, " A people 
 whom I have not known shall serve me." 
 
 The deacon, Felix, taking advantage of the illegality of the 
 proceeding, determined to oppose the entrance of S. Ful- 
 gentius by force, and occupied the road by which he pre- 
 sumed the bishop would enter Ruspe. By some means the 
 people went out to meet him another way, and brought him 
 into the Cathedral, where he was installed, whilst the deacon, 
 Felix, was still awaiting his arrival in the road. Then he 
 celebrated the Divine Mysteries, with great solemnity, and 
 communicated all the people. And when Felix, the deacon, 
 
 *
 
 , * 
 
 January i.] S. Ftilge7ltiuS t I 5 
 
 heard this, he was abashed, and refrained from further 
 opposition. Fulgentius received him with great sweetness 
 and charity, and afterwards ordained him priest. 
 
 As bishop, S. Fulgentius lived like a monk ; he fed on the 
 coarsest food, and dressed himself in the plainest garb, not 
 wearing the orarium, which it was customary for bishops to 
 put upon them. He would not wear a cloak (casula) of gay 
 colour, but one very plain, and beneath it a blackish, or 
 milk-coloured habit (pallium), girded about him. Whatever 
 might be the weather, in the monastery he wore this habit 
 alone, and when he slept, he never loosed his girdle. " In 
 the tunic in which he slept, in that did he sacrifice ; he may 
 be said, in time of sacrifice, to have changed his heart rather 
 than his habit." l 
 
 His great love for a recluse life induced him to build a 
 monastery near his house at Ruspe, which he designed to 
 place under the direction of his old friend, the Abbot Felix. 
 But before the building could be completed, King Thrasi- 
 mund ordered the banishment of the Catholic bishops to 
 Sardinia. Accordingly, S. Fulgentius and other prelates, 
 sixty in all, were earned into exile, and during their banish- 
 ment they were provided yearly with provisions and money 
 by the liberality of Symmachus, Bishop of Rome. A letter 
 of this Pope to them is still extant, in which he encourages 
 them, and comforts them. S. Fulgentius, during his retire- 
 ment, composed several treatises for the confirmation of the 
 faith of the orthodox in Africa. King Thrasimund, desirous 
 of seeing him, sent for him, and appointed him lodgings in 
 
 1 This passage has been quoted by some to show that at this period special vest- 
 ments were not in general use for the Eucharist, as an argument against their present 
 use. But it by no means appears from the passage quoted that Fulgentius did not 
 wear Eucharistic vestments. It simply says that he wore at Mass the habit he lived 
 and slept in. This is what monks and friars do now ; they put the vestment over the 
 habit. 
 
 # *
 
 * -* 
 
 1 6 Lives of the Saints. rjanuAtyi. 
 
 Carthage. The king drew up a set of ten objections to the 
 Catholic faith, and required Fulgentius to answer them. 
 The Saint immediately complied with his request, and his 
 answer had such effect, that the king, when he sent him new 
 objections, ordered that the answers should be read to him- 
 self alone. He then addressed to Thrasimund a confutation 
 of Arianism, which we have under the title of " Three Books 
 to King Thrasimund." The prince was pleased with the 
 work, and granted him permission to reside at Carthage ; till, 
 upon repeated complaints from the Arian bishops, of the 
 success of his preaching, which threatened, they said, the 
 total conversion of the city to the faith in the ConsubstantiaL 
 he was sent back to Sardinia, in 520. He was sent on board 
 one stormy night, that he might be taken away without the 
 knowledge of the people, but the wind being contrary, the 
 vessel was driven into port again in the morning, and the 
 news having spread that the bishop was about to be taken 
 from them, the people crowded to say farewell, and he was 
 enabled to go to a church, celebrate, and communicate all 
 the faithful. Being ready to go on board when the wind 
 shifted, he said to a Catholic, whom he saw weeping, 
 "Grieve not, I shall shortly return, and the true faith of 
 Christ will flourish again in this realm, with full liberty to 
 profess it ; but divulge not this secret to any." 
 
 The event confirmed the truth of the prediction. Thrasi- 
 mund died in 523, and was succeeded by Hilderic, who gave 
 orders for the restoration of the orthodox bishops to their 
 sees, and that liberty of worship should be accorded to the 
 Catholics. 
 
 The ship which brought back the bishops to Carthage was 
 received with great demonstrations of joy. The pupil of 
 the bishop, and eye-witness of the scene, thus describes it: 
 " Such was the devotion of the Carthaginian citizens, desir- 
 ing to see the blessed Fulgentius again, that all the people
 
 * -* 
 
 January I.] S. FulgeflUuS. I'J 
 
 ardently looked for him whom they had seen wrestle so man- 
 fully before them. The multitude, which stood upon the 
 shore, was silent in expectation as the other bishops disem- 
 barked before him, seeking with eyes and thoughts only him 
 whom they had familiarly known, and eagerly expecting him 
 from the ship. And when his face appeared, there broke 
 forth a huge clamour, all striving who should first salute him, 
 who should first bow his head to him giving the benediction, 
 who should deserve to touch the tips of his fingers as he 
 walked, who might even catch a glimpse of him, standing 
 afar off. From every tongue resounded the praise of God. 
 Then the people, going before and following after the proces- 
 sion of the blessed confessors, moved to the Church of S. 
 Agileus. But there was such a throng of people, especially 
 around Fulgentius, whom they especially honoured, that a 
 ring had to be formed about him by the holy precaution of 
 the Christians, to allow him to advance upon his way. 
 Moreover, the Lord, desiring to prove the charity of the 
 faithful, marvellously poured upon them, as they moved, a 
 heavy shower of rain. But the heavy down-pour deterred 
 none of them, but seemed to be the abundant benediction 
 of heaven descending on them, and it so increased their 
 faith, that they spread their cloaks above blessed Fulgentius, 
 and composed of their great love a new sort of tabernacle 
 over him. And the evening approaching, the company of 
 prelates presented themselves before Boniface, the bishop 
 (of Carthage) of pious memory, and all together praised and 
 glorified God. Then the blessed Fulgentius traversed the 
 streets of Carthage, visiting his friends and blessing them ; he 
 rejoiced with them that did rejoice, and wept with them that 
 did weep ; and so, having satisfied all their wishes, he bade 
 farewell to his brethren, and went forth out of Carthage, 
 finding on all the roads people coming to meet him in the 
 way with lanterns, and candles, and boughs of trees, and great 
 
 VOL. i. ? 
 
 * . -jj,
 
 f 
 
 1 8 Lives of the Saints. [January i. 
 
 joy, giving praises to the ineffable God, who had wondrously 
 made the blessed Fulgentius well pleasing in the sight of all 
 men. He was received in all the churches as if he were 
 their bishop, and thus the people throughout Byzacene 
 rejoiced as one man over his return." 
 
 Arrived at Ruspe, S. Fulgentius diligently laboured to 
 correct what was evil, and restore what was fallen down, 
 and strengthen what was feeble in his diocese. The perse- 
 cution had lasted seventy years, so that many abuses had 
 crept in, and the faith of many was feeble, and ignorance 
 prevailed. He carried out his reformation with such gentle- 
 ness, that he won, sooner or later, the hearts of the most 
 vicious. 
 
 In a council, held at Junque, in 524, a certain bishop, 
 named Quodvultdeus, disputed the precedency with the 
 Bishop of Ruspe, who made no reply, but took the first 
 place accorded him by the council. However, S. Fulgentius 
 publicly desired, at the convention of another council, that 
 he might be allowed to yield the precedence to Quodvult- 
 deus. 
 
 About a year before his death, the bishop retired from all 
 business, to prepare his soul for its exit, to a little island 
 named Circinia. The necessities of his flock recalled him, 
 however, to Ruspe for a little while. 
 
 He bore the violent pains of his last illness with great 
 resignation, praying incessantly, " Lord grant me patience 
 now, and afterwards pardon." He called his clergy about 
 him, and asked them to forgive him if he had shewn too 
 great severity at any time, or had offended them in any way, 
 and then, committing his soul into the hand of God as a 
 merciful Creator, he fell asleep in the evening of January 
 1st, a.d. 533, in his sixty-fifth year. 
 
 Relics, at Bourges, in France, where May 16 is observed 
 as the feast of his translation, in the year 714. 
 
 * 1
 
 * * 
 
 January i.] S. Moc/lUCl. 1 9 
 
 S. MOCHUA, OR CUAN. 
 (about 6th cent.) 
 
 [Commemorated in the ancient Irish Martyrologies on the nth April; 
 probably as being the day of his translation. But he died on Jan. 1st. 
 The life of S. Mochua, in the Bollandists, is legendary, and is full of the 
 wildest fable.] 
 
 Saint Mochua was the son of a certain Cronan, of noble 
 race, and spent his youth in fighting. At the age of thirty, 
 he laid aside his arms, and burnt a house, with all its contents, 
 which had been given to him by his uncle, saying that a 
 servant of Christ should take nothing from sinners. Then he 
 settled at a spot called Teach Mochua. He is said to have 
 healed S. Finnan, or Munnu, of leprosy, and when S. Finnan 
 was about to return home, and his horse broke its leg, S. 
 Mochua summoned a stag out of the forest to come and 
 draw the vehicle, in place of the horse. 
 
 In his time, the first stone church was erected in Ireland 
 by S. Kieran, and during the building of the church, there 
 fell no rain to impede the masons, for the clouds were stayed 
 by the prayers of S. Mochua. He is said to have founded 
 thirty churches. To assist in drawing wood from the forest to 
 build these churches, Mochua called to his aid twelve stags, 
 which served as patiently and obediently as oxen. And 
 when his virtues drew to him many people and much praise, 
 the old man fled from place to place, for he considered that 
 the glory of this world would turn his heart from the glory 
 of the world to come. And when very aged, he escaped 
 with his oratory bell into a wild and mountainous part, and 
 there the clapper fell to the ground, at a place called 
 Dagrinnis. He was troubled in spirit, so bleak and lonely 
 did the place appear ; but an angel announced to him that 
 there he was to build a cell, and there to die ; and in this 
 spot he spent thirty years, and wrought many miracles, and 
 died in the ninety-ninth year of his age.
 
 * -,3, 
 
 20 LiveS Of the SaintS. [January 1. 
 
 It is difficult to clear the lives of many of the Irish Saints 
 from the fable wherewith lively imaginations have invested 
 them, in their oral transmission through many hundreds of 
 years. 
 
 S. MOCHUA, OR CRONAN, OF BALLA 
 
 (7TH CENT.) 
 
 [The day of his death is unknown. He is here mentioned because of 
 the similarity of his name to that of S. Mochua, of Teach Mochua. His 
 life is legendary.] 
 
 Saint Mochua, or Cronan, was the third son of Began, a 
 man of good family. As a child, he was despised by his 
 parents, and sent to keep sheep. But S. Congal, passing by 
 his father's house, called the boy to follow him, and made 
 him a monk. S. Mochua founded the monastery of Balla. 
 in Connaught. He departed to the Lord in the fifty-sixth 
 year of his age. 
 
 S. ODILO, AB. CLUNY. 
 
 (a.d 1049.) 
 
 [Roman and Benedictine Martyrologies. Two lives of S. Odilo are 
 extant, one written by Jotsald, a monk, who had lived under his rule, 
 and who wrote it for Stephen, the nephew of the Saint. The other, a 
 very inferior life, by S. Peter Damian. Both are printed in the Bollan- 
 dists, but the first is from an imperfect MS. It was printed entire by 
 Mabillon, Acta SS. O. S. B.] 
 
 Odilo belonged to the family of Mercoeur, one of the most 
 illustrious of Auvergne. Jotsald says : " In the beginning 
 of the account of his virtues I must relate what happened to 
 him as a boy. And lest it be thought incredible, I mention 
 that I heard it from those to whom he was wont to narrate 
 the circumstance. When he was quite a little boy in his 
 father's house, before he was sent to school, he was destitute 
 
 * *
 
 January i.] S. OdUo. 21 
 
 of almost all power in his limbs, so that he could not walk or 
 move himself without help. It happened that one day his 
 father's family were moving to another place, and a nurse 
 was given charge of him to carry him. On her way, she put 
 the little boy down with her bundles before the door of a 
 church, dedicated to the Mother of God, as she and the 
 rest were obliged to go into some adjacent houses to pro- 
 cure food. As they were some while absent, the boy find- 
 ing himself left alone, impelled by divine inspirations, began 
 to try to get to the door and enter the Church of the 
 Mother of God. By some means, crawling on hands and 
 knees, he reached it, and entered the church, and went to 
 the altar, and caught the altar vestment with his hands; 
 then, with all his power, stretching his hands on high, he tried 
 to rise, but was unable to do so, his joints having been so 
 long ill-united. Nevertheless, divine power conquered, 
 strengthening and repairing the feeble limbs of the boy. 
 Thus, by the intervention of the Mother of God, he rose, 
 and stood upon his feet whole, and ran here and there 
 about the altar. The servants returning to fetch their bun- 
 dles, and not finding the child, were much surprised, and 
 looked in all directions, and not seeing him, became greatly 
 alarmed. However, by chance, entering the church, they 
 saw him rambling and running about it ; then they recog- 
 nised the power of God, and joyously took the boy in their 
 arms, and went to their destination, and gave him, com- 
 pletely whole, to his parents, with great gladness." 
 
 As a child, he showed singular simplicity, modesty, and 
 piety. " Thus passed his childish years, and as the strength 
 of youth began to succeed to boyhood, he silently meditated 
 how to desert the flesh-pots of Egypt, and to strive to 
 enter the Land of Promise, through the trials of the world. 
 O good Jesu ! how sweet is Thy call ! how sweet the inspi- 
 ration of Thy Spirit, which as soon as Thou strikest on the 
 
 >j, ,j,
 
 * 
 
 2 2 Lives Of the SaintS. [January i. 
 
 heart, turns the fire of the Babylonish furnace into love of 
 the celestial country. So ! as soon as thou strikest the heart 
 of the youth, thou changest it." Whilst he was thus medita- 
 ting, S. Majolus passed through Auvergne, and Odilo came 
 to him ; then the old man, looking on the graceful form and 
 comely face of the youth, and by the instinct of the Saints 
 seeing into his soul, he loved him greatly ; also the youthful 
 Odilo felt a great affection for the aged monk. And when 
 they spoke to one another, Odilo opened his heart to 
 Majolus, and the venerable man encouraged the youth to 
 persevere in his good intentions. 
 
 Shortly after, Odilo left his home, "as Abraham of old 
 went forth out of Ur of the Chaldees, and sought admittance 
 into the abbey of Cluny, as into the Promised Land. O 
 good Jesu ! how pleasant it was to see this sheep shorn of 
 its worldly fleece, again ascend as from the baptismal font ! 
 Then, wearing our habit, you might have seen our sheep 
 amongst the others of His flock, first in work, last in place, 
 seeking the pastures of eternal verdure ; attending to the 
 lamps, sweeping the floors, and doing other common offices. 
 But the pearl could not remain long concealed. After four 
 years, S. Majolus, after many hard labours borne for Christ, 
 went out of the darkness of Egypt, entered Jerusalem, and 
 was placed in eternal peace by Christ. As death approached, 
 he chose Odilo to be his successor, and to him and to the 
 Lord, he committed his flock." But S. Odilo shrank from 
 the position for which his youth, as he considered, disquali- 
 fied him ; however, he was elected by the whole community, 
 and was therefore unable to refuse the office wherewith he 
 was invested by the vote of the brethren, and the desire of 
 the late abbot. 
 
 His disciple, Jotsald, gives a very beautiful picture of his 
 master. He describes him as being of middle stature, with 
 a face beaming with grace, and full of authority ; very ema- 
 
 i 
 *
 
 ^__ _ . . f 
 
 January i.l S. Odllo. 23 
 
 ciated and pale ; his eyes bright and piercing, and often 
 shedding tears of compunction. Every motion of his body 
 was grave and dignified ; his voice was manly, and modu- 
 lated to the greatest sweetness, his speech straightforward 
 and without affectation or artificiality. 
 
 His disciple says that he would recite psalms as he lay on 
 his bed, and falling asleep, his lips would still continue the 
 familiar words, so that the brethren applied to him the 
 words of the bride, " I sleep but my heart waketh," Ego 
 dormio et cor meum vigilat. He read diligently, and nothing 
 gave him greater delight than study. His consideration for 
 others was very marked. " He was burdensome to none, to 
 none importunate, desirous of no honour, he sought not to 
 get what belonged to others, nor to keep what was his own." 
 His charity was most abundant ; often the brethren feared 
 that it exceeded what was reasonable, but they found that 
 though he gave largely, he did not waste the revenues of the 
 monastery. Once, in time of famine, he was riding along a 
 road, when he lit on the naked bodies of two poor boys 
 who had died of hunger. Odilo burst into tears, and des- 
 cending from his horse, drew off his woollen under garment 
 and wrapping the bodies in it, carefully buried them. In this 
 famine he sold the costly vessels of the Sanctuary, and des- 
 poiled the Church of its gold and silver ornaments, that he 
 might feed the starving people. Amongst the objects thus 
 parted with was the crown of gold presented to the abbey 
 by Henry, King of the Romans. He accompanied this 
 Prince in his journey to Rome, when he was crowned em- 
 peror, in 1014. This was his second journey thither; he 
 made a third in 1017, and a fourth in 1022. Out of devo- 
 tion to S. Benedict, he paid a visit to Monte Cassino, where 
 he kissed the feet of all the monks, at his own request, 
 which was granted him with great reluctance. 
 
 " The convocation of the brethren was regularly held by 
 
 ft . . >
 
 24 Lives of the Saints. [January i. 
 
 him till he was at the point of death. O how joyous he was 
 in the midst of them, as standing in the midst of the choir, 
 and looking to right and left he saw the ring of young 
 plantings, and remembered the verse of David's song, ' Thy 
 children shall be as the olive branches round about thy 
 table.' Filii tui sicut novella olivarum, in circuitu mensce 
 tucz. And the more the number of brothers increased, the 
 more he exhibited his joy of heart by signs. And when 
 some seemed distressed thereat, he was wont to say, ' Grieve 
 not that the flock has become great, my brothers, He who 
 has called us in, He governs, and will provide/" 
 
 Fulbert, Bishop of Chartres, called him the archangel of 
 monks ; and the name, says his disciple, became him well. 
 S. Odilo, out of his great compassion for the souls of the 
 dead expiating the penalty of their sins in purgatory, insti- 
 tuted the commemoration of All Souls for the morrow of All 
 Saints, in the Cluniac order, which was afterwards adopted by 
 the whole Catholic Church in the West. Many incidents of 
 his travels, and miracles that he wrought, are related by his 
 pupil. As he was riding over the Jura mountains, in snowy 
 weather, the horse carrying his luggage fell, and was preci- 
 pitated into the valley, and all the baggage was scattered 
 in the snow-drifts. With much trouble, the horse and much 
 of the baggage were recovered, but a valuable Sacramentary, 
 inscribed with gilt letters, and some glass vessels, with em- 
 bossed work, were lost. That evening, Odilo and his monks 
 arrived at a cell, under the jurisdiction of S. Eugendus, and 
 being much troubled at his loss, as much rain fell in the 
 night, S. Odilo sent some of the brethren early next morn- 
 ing to search for the lost treasures. But the snow-drifts 
 were so deep that they could not find them, and he was 
 obliged to leave without them. However, as the spring 
 came round, a certain priest, named Ermendran, was walk- 
 ing in the glen, and he found the book uninjured, and the 
 
 * *
 
 *- * 
 
 January i.] S. OdUo. 2^ 
 
 glass goblets unbroken. He brought them to the cell, and 
 on the return of Odilo to the Jura, he received his lost 
 treasures intact. 
 
 Another story of a glass vessel comes on good authority. 
 The circumstances were related by Albert, Bishop of Como, 
 in these words, " Once our Abbot and Superior came to the 
 court of the Emperor Henry, and whilst there, it happened 
 one day that at table a goblet of glass, of Alexandrine work- 
 manship, very precious, with coloured enamel on it, was 
 placed before him. He called me and Landulf, afterwards 
 Bishop of Turin, to him, and bade us take this glass to Odilo. 
 We accordingly, as the Emperor had bidden, took it, and 
 going to the abbot, offered it to him, on the part of the Em- 
 peror, humbly bowing. He received it with great humility, 
 and told us to return after a while for the goblet again. Then, 
 when we had gone away, the monks, filled with natural curi- 
 osity to see and handle a new sort of thing, passed the 
 vessel from hand to hand, and as they were examining it, it 
 slipped through their fingers to the ground, and was broken. 
 When the gentle man of God was told this, he was not a 
 little grieved, and said, ' My brothers, you have not done well, 
 for by your negligence, the young clerks who have the cus- 
 tody of these things will, maybe, lose the favour of the 
 Emperor, through your fault. Now, that those who are in- 
 nocent may not suffer for your carelessness, let us all go to 
 church and ask God's mercy about this matter.' Therefore, 
 they all ran together into the church, and sang psalms and 
 prayed, lest some harm should befall us Albert and Lan- 
 dulf, each of them earnestly supplicating God for us. When 
 the prayer was over, the holy man ordered the broken gob- 
 let to be brought to him. He looked at it, and felt it, and 
 could find no crack or breakage in it. Wherefore, he ex- 
 claimed indignantly, ' What are you about, brothers ? You 
 must be blind to say that the glass is broken, when there is 
 
 * *
 
 * j 
 
 26 Lives of the Saints. u*>viary 1. 
 
 not a sign of injury done to it' The brethren, considering 
 it, were amazed at the miracle, and did not dare to speak. 
 Then, after a while, I and my companion came back for the 
 vessel, and we asked it of him who was carrying it. He 
 called me apart, and returned it to me, bidding me tell 
 the Emperor to regard it as a great treasure. And when 
 I asked his meaning, he told me all that had happened." 
 
 S. Odilo seems to have been fond of art, for he rebuilt the 
 monasteries of his order, and made them very beautiful, and 
 the churches he adorned with all the costly things he could 
 procure. The marble pillars for Cluny were brought, by his 
 orders, in rafts down the Durance, into the Rhone, and he 
 was wont to say of Cluny, that he found it of wood and left 
 it of marble. He erected over the altar of S. Peter, in the 
 church, a ciborium, whose columns were covered with 
 silver, inlaid with nigello work. 
 
 When he felt that his death approached, he made a 
 circuit of all the monasteries under his sway, that he might 
 leave them in thorough discipline, and give them his last 
 admonitions. On this journey he reached Souvigny, a priory 
 in Bourbonnais, where he celebrated the Vigil of the Nati- 
 vity, and preached to the people, although at the time suffer- 
 ing great pain. After that, he announced to the brethren in 
 chapter, that he was drawing nigh to his end, and he besought 
 their prayers. As he was too weak to go to the great Church 
 of S. Peter, which was attended by the monks, he kept the 
 festival of the Nativity with a few brethren, whom he de- 
 tained, to be witli him in the Chapel of S. Mary ; joy- 
 ously he prsecented the psalms and antiphons, and gave the 
 benedictions, and performed all the ceremonies of that glad 
 festival, forgetful of his bodily infirmities, knowing that soon 
 he was to see God face to face, in the land of the living, 
 and no more in a glass darkly. Most earnest was he, lest 
 death should come and find him unprepared. Throughout 
 
 * _ >j,
 
 * * 
 
 January i.] S. OdUo. 2 J 
 
 the Octave, he was carried in the arms of the monks to 
 church, where he assisted at the choir offices, night and 
 day, and at the celebration of the mass, refreshing himself 
 at the sacred mysteries, and looking forward to the feast of 
 the Circumcision, when his friend William, abbot of Dijon, 
 had fallen asleep, on which day, he foretold, he also should 
 enter into his rest. 
 
 On that day, carried by his brethren, he was laid before 
 the altar of the Virgin Mother, and the monks sang vespers. 
 Now and then their voices failed, through over much sor- 
 row, and then he recited the words of the psalms they in 
 their trouble had omitted. As night crept in at the win- 
 dows, he grew weaker and fainter. Then the brothers laid 
 sack-cloth and ashes under him, and as he was lifted in the 
 arms of one, brother Bernard, he asked, reviving a little, 
 where he was. The brother answered, " On sack-cloth and 
 ashes." Then he sighed forth, " God be thanked I" and he 
 asked that the little children, and the whole body of the 
 brethren, might be assembled. And when all were gathered 
 around him, he directed his eyes to the Cross, and his lips 
 moved in prayer, and he died thus in prayer, gazing on the 
 sign of his salvation. 
 
 His body was laid in the nave of the Church of Souvigny, 
 near that of S. Majolus. 
 
 He is often represented saying mass, with purgatory open 
 beside the altar, and those suffering extending their hands 
 to him, in allusion to his having instituted the commemora- 
 tion of All Souls. 
 
 * *
 
 *- 
 
 Lives of the Saints. 
 
 [January a 
 
 January 2. 
 (Zljt ctabe of &. gttpljtn, tge 3Fir#t 4&dartt. 
 
 SS. Frontasius, and Companions, MM. in Gaul. 
 
 SS. Martyrs, at Lichfield, circ. a.d. 304. 
 
 S. Isidore, B. C, in Egypt, +th cent. 
 
 S. Macarius, of Alexandria, Ab., a.d. 394. 
 
 S. Aspasius, C, at Melun, France, a.d. 550. 
 
 S. Maximus, Ab. M., in France, a.d. 614. 
 
 S. Adalhardt, Ab. of Corbie, a.d. 826. 
 
 S. Silvester, Monk of Trani, in S. Italy, a.d. 1185. 
 
 THE HOLY MARTYRS OF LICHFIELD. 
 (a.d. 304.) 
 
 [Anglican Martyrologies.] 
 ICHFIELD derives its name from Lyke-field, 
 the field of dead bodies, because it is tradition- 
 ally said, that in the persecution of Diocletian, 
 many Christians suffered there for the faith. 
 The arms of Lichfield are a plain strewn with corpses. 
 Nothing certain is known of this event, which is probably 
 altogether apocryphal. 
 
 S. MACARIUS OF ALEXANDRIA, AB. 
 (a.d. 394.) 
 
 [There were two Macarii. Both are commemorated together by the 
 Greeks, on Jan. 19th ; but the Latins commemorate S. Macarius of Alex- 
 andria, on Jan. 2nd ; and S. Macarius the Egyptian, on Jan. 15th. The 
 history of this S. Macarius is perfectly authentic, having been written by 
 S. Palladius (b. 368,) in the year 421 ; the writer knew S. Macarius per- 
 sonally, having been nine years in "the cells," of which S. Macarius 
 was priest. Three of these years Macarius and Palladius lived toge- 
 ther ; so that, as the author says, he had every opportunity of judging of 
 his manner of life and actions.] 
 
 Saint Macarius the younger was born in Alexandria, of 
 poor parents, and followed the trade of confectioner. Desir-
 
 , _ * 
 
 January a.] 6". MdCdriuS. 2<) 
 
 ous of serving God with his whole heart, he forsook the 
 world in the flower of his age, and spent upwards of sixty 
 years in the deserts, in the exercise of fervent penance and 
 prayer. He first retired into the Thebaid, or Upper Egypt, 
 about the year 335 ; then, aiming at greater disengagement, 
 he descended to Lower Egypt, in or about the year 373. 
 Here there were three deserts almost adjoining each other; 
 that of Scete ; that of the Cells, so called because of the 
 multitude of cells wherewith its rocks were honey-combed ; 
 and a third, which reached the western bank of the Nile, 
 called the Nitrian desert S. Macarius had a cell in each 
 of these deserts. When he was in Nitria he gave advice to 
 those who sought him. But his chief residence was in the 
 desert of the Cells. There each hermit lived separate, as- 
 sembling only on Saturday and Sunday, in the church, to 
 celebrate the divine mysteries, and to partake of the Holy 
 Communion. All the brothers were employed at some 
 handicraft, generally they platted baskets or mats. All in 
 the burning desert was still ; in their cells the hermits worked, 
 and prayed, and cooked their scanty victuals, till the red 
 ball of the sun went down behind the sandy plain to the 
 west; then from all that region rose a hum of voices, the 
 rise and fall of song, as the evening psalms and hymns were 
 being chanted by that great multitude of solitaries in dens 
 and caves of the earth. 
 
 Palladius has recorded an instance of the great self-denial 
 observed by these hermits. A present was made to S. 
 Macarius of a bunch of grapes, newly gathered. The holy 
 man carried it to a neighbouring solitary who was sick; he 
 sent it to another, and each wishing that some dear brother 
 should enjoy the fruit rather than himself, passed it on to 
 another ; and thus the bunch of grapes made the circuit of 
 the cells, and was brought back to Macarius. 
 
 The severity of life practised by these hermits was great 
 
 * " *
 
 (J, , _ * 
 
 30 Lives Of t/l SaintS. [January 2. 
 
 For seven years together S. Macarius lived on raw herbs and 
 pulse, and for the three following years contented himself 
 with four or five ounces of bread a day. His watchings 
 were not less surprising. He told Palladius that it had been 
 his great desire to fix his mind on God alone for five days 
 and nights continuously. And when he supposed he was in 
 the proper mood, he closed his cell, and stood up, and said, 
 " Now thou hast angels and archangels, and all the heavenly 
 host in company with thee. Be in heaven, and forget 
 earthly things." And so he continued for two nights and 
 days, wrapped in heavenly contemplations, but dien his 
 hut seemed to flame about him, even the mat on which he 
 stood, and his mind was diverted to earth. " But it was as 
 well," said he ; "for I might have fallen into pride." 
 
 The reputation of the monastery of Tabenna, under S. 
 Pachomius, drew him to it in disguise. S. Pachomius told 
 him he seemed too far advanced in years to begin to prac- 
 tise the austerities undergone by himself and his monks ; 
 nevertheless, on his earnest entreaty, he admitted him. 
 Then Lent drew on, and the aged Macarius saw the monks 
 fasting, some two whole days, others five, some standing all 
 night, and sitting at their work during the day. Then he, 
 having soaked some palm leaves, as material for his work, 
 went apart into a corner, and till Easter came, he neither ate 
 nor drank, nor sat down, nor bowed his knee, nor lay down, 
 and sustained life on a few raw cabbage leaves which he ate 
 on Sundays ; and when he went forth for any need he 
 returned silently to his work, and occupied his hands in 
 platting, and his heart in prayer. But when the others 
 saw this, they were astonished, and remonstrated with S. 
 Pachomius, saying, " Why hast thou brought this fleshless 
 man here to confound us with his austerities. Send him 
 away, or we will desert this place." Then the abbot went to 
 Macarius, and asked him who he was, and when he told his 
 
 *
 
 *fr * 
 
 Januarys] 5*. MdCCiriUS. 3 I 
 
 name, Pachomius was glad, and cried, " Many years have I 
 desired to see thee. I thank thee that thou hast humbled 
 my sons; but now, go thy way, sufficiently hast thou 
 edified us ; go, and pray for us." Macarius, on one occa- 
 sion, to subdue his flesh, filled two great baskets with 
 sand, and laying them on his shoulders, walked over the 
 hot desert, bowed beneath them. A friend meeting him, 
 offered to ease him of his burden, but "No," said the 
 old hermit, " I have to torment my tormentor ;" meaning 
 his body. 
 
 One day, a gnat stung him in his cell, and he killed it. 
 Then, ashamed that he had allowed himself to be irritated 
 by the petty insect, and to have lost an opportunity of 
 enduring mortification with equanimity, he went to the 
 marshes of Scete, and stayed there six months, suffering 
 greatly from the stings of the insects. When he returned, 
 he was so disfigured by their bites, that he was only recog- 
 nized by his voice. 
 
 The terrible severity with which these Egyptian hermits 
 punished themselves is perhaps startling, but it was some- 
 thing needed at a time when the civilized world was sunk in 
 luxury, profligacy, and indifference. That was a time which 
 called for a startling and vivid contrast to lead minds 
 into self-inspection. " Private profligacy among all ranks 
 was such as cannot be described in any modern pages. 
 The clergy of the cities, though not of profligate lives, and 
 for the most part unmarried, were able to make no stand 
 against the general corruption of the age, because at least 
 if we are to trust such writers as Jerome and Chrysostom 
 they were giving themselves up to ambition and avarice, 
 intrigue and party spirit. No wonder if, in such a state of 
 things, the minds of men were stirred by a passion akin to 
 despair. It would have ended often, but for Christianity, in 
 such an actual despair as that which had led, in past ages, 
 
 _ . __ . . _ . *
 
 *- 
 
 -* 
 
 32 Lives of the Saints. [January . 
 
 more than one noble Roman to slay himself, when he lost 
 all hope for the Republic. Christianity taught those who 
 despaired of society, of the world in one word, of the 
 Roman empire, and all that it had done for men to hope 
 at last for a Kingdom of God after death. It taught those, 
 who, had they been heathens and brave enough, would 
 have slain themselves to escape out of a world which was no 
 place for honest men, that the body must be kept alive, at 
 least, for the sake of the immortal soul, doomed, according 
 to its works, to endless bliss or endless torment. But that 
 the world such, at least, as they saw it then was doomed, 
 Scripture and their own reason taught them. They did not 
 merely believe, but see, in the misery and confusion, the 
 desolation, and degradation around them, that all that was 
 in the world, the lust of the flesh, the lust of the eye, and 
 the pride of life, was not of the Father, but of the world ; 
 that the world was passing away, and the lust thereof, and 
 that only he who did the will of God could abide for ever. 
 They did not merely believe, but saw, that the wrath of God 
 was revealed from heaven against all unrighteousness of 
 men; and that the world in general was treasuring up to 
 themselves wrath, tribulation, and anguish, against a day of 
 wrath and revelation of the righteous judgment of God, who 
 would render to every man according to his works. That 
 they were correct in their judgment of the world about them, 
 contemporary history proves abundantly. That they were 
 correct, likewise, in believing that some fearful judgment 
 was about to fall on man, is proved by the fact that it did 
 fall ; that the first half of the fifth century saw, not only the 
 sack of Rome, but the conquest and desolation of the 
 greater part of the civilized world, amid bloodshed, misery, 
 and misrule, which seemed to turn Europe into a chaos, 
 which would have turned it into a chaos, had there not been 
 a few men left who still felt it possible and necessary to 
 
 *-
 
 * * 
 
 January 2.] S. MdCCiriuS. 33 
 
 believe in God, and to work righteousness. Under these 
 terrible forebodings, men began to flee from a doomed 
 world, and try to be alone with God, if by any means they 
 might save each man his own soul in that dread day." 1 
 
 S. Macarius, of Alexandria, and his namesake, the Egyp- 
 tian, lived much together. They were both exiled in 375, 
 at the instigation of the Arian patriarch of Alexandria, who 
 dreaded their influence over the people, and zeal for the 
 orthodox faith. They crossed the Nile together in a ferry- 
 boat, when they encountered two military tribunes, accompa- 
 nied by a great array of horses, with decorated bridles, of 
 equipages, soldiers, and pages covered with ornaments. The 
 officers looked long at the two monks in their old dresses, 
 humbly seated in a corner of the bark. They might well 
 look at them, for in that bark two worlds stood face to face ; 
 old Rome, degraded by the emperors, and the new Christian 
 republic, of which the monks were the precursors. As they 
 approached the shore, one of the tribunes said to the ceno- 
 bites, " You are happy, for you despise the world." " It is 
 true," answered the Alexandrine, " we despise the world, and 
 the world despises you. You have spoken more truly 
 than you intended; we are happy in fact, and happy in 
 name, for we are called Macarius, which means in Greek 
 happy." 
 
 The tribune made no answer, but, returning to his house, 
 renounced all his wealth and rank, and went to seek hap- 
 piness in solitude. 
 
 In art, S. Macarius is represented with wallets of sand 
 on his shoulders ; sometimes with a hysena and its young, 
 because the story is told that one day a hysena brought her 
 young one and laid it at the feet of the hermit. He looked 
 at the animal, and saw that it was blind, therefore he pitied 
 the poor whelp, and prayed to God ; then he touched the eyes 
 
 1 Kingsley, The Hermits, p. 4, 6. 
 VOL. I. 
 
 * . ! *
 
 J, Jj, 
 
 34 LlVeS Of the SaintS. [January 2. 
 
 of the young hyaena, and it saw plain. Next day, the mother 
 brought a sheep-skin and laid it at his feet, and this the hermit 
 wore continually afterwards, till he gave it to S. Melania. 
 
 S. ADALHARDT, OR ADELARD, AB. C 
 (a.d. 826.) 
 
 [Named in many later Western Martyrologies, but not enrolled in the 
 Roman Kalendar. He is variously called Adelhard, Adalarch, Alard, and 
 Adelrhad. His life was written by S. Paschasius Radbertus, his disciple, 
 and this was epitomized by S. Gerard, of Sauve-Majeur, in the nth 
 century. Paschasius says that the reason of his writing the life, was " to 
 recall him whom almost the whole world regards as holy and admirable ; 
 whom we have seen, and whose love we enjoyed."] 
 
 Adalhardt was of royal race, having been the son of 
 Bernhardt, son of Charles Martel, the brother of King Pepin ; 
 so that Adalhardt was cousin-german to Charlemagne, by 
 whom he was called to court in his youth, and created Count 
 of the Palace. But when the king put away his wife, the 
 daughter of Desiderius, King of Italy, to marry another, 
 Adalhardt left the court, disgusted with its lawlessness and 
 vice, and became a monk at Corbie, at the age of twenty, in 
 the year 773. He was made gardener, and, as his historian 
 says, "With Mary he sought Jesus in the garden." At 
 Corbie, he was so frequently visited by his relations, his 
 friends, and acquaintances, that he had not sufficient solitude 
 for the labour of turning his soul from earth to heaven ; 
 therefore he left Corbie and betook himself to Monte Cas- 
 sino ; but by order of the Emperor Charles, he was brought 
 back again to Corbie, where he was shortly after elected 
 abbot He was compelled at last, by Charlemagne, to 
 quit the monastery, and take upon him the charge of prime 
 minister to his son Pepin, to whom he had intrusted the 
 government of Italy. 
 
 * *
 
 * (J, 
 
 January 2.] ,5*. Adalhardt. 35 
 
 On the death of Charlemagne, Louis the Pious succeeded 
 to the throne, and dismissed all the old ministers and 
 officers of his father. Bernard, son of Pepin, the elder 
 brother of Louis, who was dead, having asserted his right 
 to the throne, King Louis suspected the abbot of Corbie 
 of having been privy to this attempt, and he exiled him to the 
 island of Heri, or Herimoutier, and his brothers and sisters 
 were sent into monasteries. His brother Walla was forced 
 to become a monk at Corbie ; Bernharius was sent to Lerins ; 
 his sister Gundrada was given to the charge of S. Radegund, 
 at Poictiers, and only Theodradra was left unmolested at 
 Soissons. 
 
 Adalhardt spent seven years in banishment at Herimou- 
 tier, and then the king, having recognized his error, recalled 
 him, to the great grief of the monks of Heri, to whom 
 his meekness and charity had made him dear, and to 
 the joy of those of Corbie, to whom he returned. He was 
 not, however, allowed to remain at peace in his abbey at the 
 head of his monks, but was recalled to court, where the 
 king, whose disposition was much changed, followed his ad- 
 vice in all his undertakings, and Adalhardt was of great use 
 to him, in suggesting improvement in the laws. At length, 
 in 823, he obtained leave to return to Corbie, which he 
 governed till his death. He had an admirable memory, so 
 that he never forgot the face, or name, or disposition of one 
 of his monks ; and he was careful to speak with each of them 
 once a week. 
 
 During the banishment of the Saint, another Adalhardt, 
 who governed the monastery by his appointment, began the 
 foundation of another Corbie, in the diocese of Paderborn, 
 in Westphalia, that it might be a nursery of missionaries for 
 the conversion of the northern nations. S. Adalhardt often 
 journeyed from one Corbie to the other, that he might pro- 
 vide for the welfare, and look to the discipline of both houses. 
 
 * &
 
 * . * 
 
 36 Lives of the Saints. [January 2. 
 
 Finding himself attacked with fever, and knowing that he 
 should not recover, he used every effort to reach the mother 
 house before Christmas. This he achieved, and there he 
 calmly prepared for his passage, communicating daily. Hear- 
 ing of his sickness, Hildemann, Bishop of Beauvais, who had 
 been a monk under him, hurried to his side, and adminis- 
 tered to him the Sacrament of extreme unction, and scarcely 
 left him. One day, however, the bishop left the room for a 
 moment, and, on his return, saw the sick man in great trans- 
 port. The Abbot exclaimed, " Hither speedily, Bishop, I 
 urge you, and kiss the feet of Jesus, my Lord, for He is at my 
 side." Then the Bishop of Beauvais trembled with awe, and 
 stood still, not knowing what to say or do. But Adalhardt 
 said no more. On the Octave of the Nativity, he called to- 
 gether the brethren, and having received the Body and Blood 
 of Christ, he said to the assembled monks, " O my sons, the 
 fruit of my old age in the Lord ! I have finished the number 
 of my days, and to-day I shall depart, and go the way of all 
 flesh, and appear in the presence of my Redeemer. I have 
 finished the course of my struggle, and what reward I shall 
 receive, I know not. But help me, I pray, that I in you, and 
 you in me, may rejoice in the Lord." Thus saying, he sur- 
 rendered his pure soul to Him who made it. He was 
 buried at the foot of the chancel steps in the Church of 
 S. Peter, at Corbie; but in the year 1040 the body was 
 taken up and enshrined. 
 
 S. SILVESTER, OF TRANI, MONK. 
 
 (a.d. 1 185.) 
 
 [S. Silvester, monk of Trani, near Barletta, in South Italy, is held there in 
 great reverence, and commemorated on the 2nd Jan. and 2nd May.] 
 
 Saint Silvester, of whom nothing authentic is known, is 
 traditionally said to have been a monk of the order of 
 
 4f *
 
 January 2.] 
 
 S. Silvester. 
 
 37 
 
 S. Basil, in the convent of S. Michael, at Bari. Various 
 miracles are attributed to him, as his having gone one 
 winter day to Catania and back on foot. He is also said 
 to have entered a baker's furnace to scrape the living embers 
 together for him, when he had lost his shovel, and to have 
 come forth unhurt. 
 
 L: 
 
 Oblation 
 
 of an Infant to a Religious Community. After a Miniature in the 
 Burgundy Library at Brussels. 
 
 *- 
 
 -* 
 
 r\ r\
 
 38 Lives Of the SaintS. [January 3 
 
 January 3. 
 ijt <rtaue of <. 3fo0n, tijt 4EtoangtIf0L 
 
 S. Anteros, Pope and M., at Rome, a.d. 236. 
 
 S. Florentius, B.M., at Vienne, in France, circ. A.D. 258. 
 
 SS. Zosimus and Athanasius, MM., in Cilicia, circ. A.D. 290. 
 
 S. Peter Balsam, M., at Aulane in Palestine, a.d. 291. 
 
 S. Gordius, M., at Ceesarea, circ. A.D. 320. 
 
 SS. Theognis, Primus, and Cvrinus, MM., arc. a.d. 32a. 
 
 S. Melor, M., in Cornwall, circ. a.d. 544- 
 
 S. Genoveva, V., at Paris, a.d. 512. 
 
 S. Bertilia, V., at Marolles, A.D. 687. 
 
 S. ANTEROS, P. M. 
 
 (a.d. 236.) 
 
 [Commemorated in the Roman Martyrology, and in that attributed to 
 Bede, that of Usuardus, &c.] 
 
 1AINT ANTEROS succeeded S. Pontianus as 
 Bishop of Rome in 235. He instituted the 
 office of notaries in the Church, to take down the 
 sayings and sufferings of the martyrs, so that 
 
 faithful records of their acts might be preserved. He died, 
 
 June t 8th, a.d. 236. 
 
 SS. ZOSIMUS AND ATHANASIUS, MM. 
 (ap.out a.d. 290.) 
 
 [Roman Martyrology and Greek Menoea. The Greeks keep their 
 commemoration, however, on Jan. 4th. The authority for the following 
 account is the Greek Menoea.] 
 
 These martyrs suffered under Diocletian, in Cilicia. 
 S. Zosimus was a hermit. His ears were burnt off with 
 red hot irons, afterwards he was plunged into a vessel of 
 
 *
 
 January 3-1 6". Peter Balsam. 3 9 
 
 molten lead, and was then dismissed. He returned to his 
 desert, converted and baptized Athanasius, and died in his 
 cell. 
 
 S. PETER BALSAM, M. 
 (a.d. 291.) 
 
 [Commemorated in most Latin Martyrologies, and in the Greek Mensea 
 on the 1 2th Jan. He is mentioned as Peter the Ascetic, by Eusebius ; his 
 genuine Acts are given in Ruinart.] 
 
 Eusebius, in his account of the martyrs of Palestine, ap- 
 pended to the 8th book of his Ecclesiastical History, says : 
 " On the eleventh of the month Audynoeus, i.e., on the third 
 of the ides of January (nth Jan.), in the same city of 
 Csesarea, Peter the Ascetic, also called Absolom, from the 
 village of Anea, on the borders of Eleutheropolis, like the 
 purest gold, with a good resolution, gave proof of his faith in 
 the Christ of God. Disregarding both the judge and those 
 around him, that besought him in many ways to have com- 
 passion on himself, and to spare his youth and blooming 
 years, he preferred his hope in the Supreme God of all, and 
 even to life itself." 
 
 The name of this Saint seems to have been Peter Abso- 
 lom ; the latter appellation has been corrupted into Apselm, 
 Anselm, and Balsam. The acts of his martrydom are 
 authentic. They are as follows : 
 
 At that time Peter, called Balsam, was captured at 
 Aulane, in the time of persecution. He came from the bor- 
 ders of Eleutheropolis, and was brought before the 
 governor, Severus, who said to him, " What is your name ?" 
 Peter answered, " I am called by my paternal name of 
 Balsam, but in baptism I received my spiritual name of 
 Peter." The Governor, "To what family do you belong?" 
 Peter, "I am a Christian." The Governor, "What office 
 
 4, *
 
 * _ % 
 
 40 Lives of the Saints. [January 3 . 
 
 do you bear?" Peter, "What office can be more honour- 
 able than to live a Christian ?" The Governor, " Have you 
 any parents?" Peter, "I have none." The Governor, 
 " There you lie, for I have heard that you have." Peter, 
 "In the Gospel I am commanded to renounce all things 
 when I come to confess Christ" The Governor, "Do 
 you know the imperial edicts ?" Peter, " I know the 
 laws of God, the Sovereign true and everlasting." The 
 Governor, " It is commanded by the most clement emperors 
 that all Christians shall either sacrifice, or be executed in 
 various ways." Peter, "And this is the command of the 
 everlasting King. If thou sacrifice to any demon, and not 
 to God alone, thou shalt be plucked out of the Book of the 
 Living. Judge thou which I shall obey." The Governor, 
 " Come, listen to me, sacrifice and obey the law." Peter. 
 "I will not sacrifice to gods made by men's hards 
 of wood and stone." And he poured forth a vehement 
 invective against idolatry. The governor ordered him to 
 the rack, and when he was slung to it, he said, " Well, 
 Peter, what say you to this? How do you like your swing?" 
 Peter said, " Bring the iron hooks ; I have already told thee 
 that I will not sacrifice to devils, but to God alone, for 
 whom 1 suffer." The governor ordered him to be tortured. 
 And when the stress of torment was very great, the martyr 
 uttered no cry of pain, but sang, " One thing have I desired 
 of the Lord, which I will require : even that I may dwell in 
 the house of the Lord all the days of my life, to behold the 
 fair beauty of the Lord, and to visit His temple. What re- 
 ward shall I give unto the Lord for all the benefits that He 
 hath done unto me? I will take the cup of salvation, 
 and call upon the Name of the Lord." As he thus spake, 
 the governor ordered other executioners to come to the 
 work, being much exasperated. And the crowd standing 
 by, when they saw much blood run over the pavement, 
 
 * -*
 
 January 3 .] S. Peter Balsam. 41 
 
 lamented, and urged him, saying, " O man, compassionate 
 thyself, and sacrifice, that thou mayest escape these dreadful 
 pains." But the holy man of God answered them, " These 
 pains are nothing, and give me no suffering ; but were I to 
 deny the name of my God, I know that I should fall into 
 greater torments, which would last eternally." The Governor 
 said, "You had better sacrifice, or you will repent it." 
 " No," answered Peter ; " I will not sacrifice, and I shall not 
 repent it." The Governor said, "Well, then I shall pro- 
 nounce sentence." "That," said Peter, "is what I most 
 ardently desire." 
 
 Then the governor gave sentence in these words, " I 
 command Peter, continuously despising the commands of the 
 unconquered emperors, to suffer the death of the cross." 
 
 Thus, the venerable athlete of Christ, fulfilling his agony, 
 was found worthy to participate in the Passion of his Lord. 
 And he suffered at Aulane, on the third of the nones of 
 January (Jan. 3rd,) under Maximian, the emperor. 
 
 This account is somewhat abbreviated from the Acts. 
 There is some little discrepancy between it and that of 
 Eusebius. The ecclesiastical historian says he was executed 
 at Csesarea ; the Acts say at Aulane ; but as this was an 
 insignificant village in the district over which the governor 
 of Caesarea held jurisdiction, the discrepancy is only ap- 
 parent. Eusebius says he suffered on the third of the ides ; 
 the Acts, that he suffered on the third of the nones. It is 
 probable that Eusebius is right, for the Greeks observe the 
 martyrdom of S. Peter Balsam on the 12th Jan., and 
 in the Martyrology, attributed to S. Jerome, the passion of 
 this Saint is given as occurring on the third of the ides, 
 nth Jan. 
 
 % *
 
 * 
 
 -* 
 
 42 Lives of the Saints. I January 3 . 
 
 S. GORDIUS M. 
 (about 320.) 
 
 [Commemorated by the Roman Martyrology and the Greek Mensea on 
 the same day. The account of his passion is given by S. Basil the Great in 
 a panegyric at Caesarea, on the anniversary of his martyrdom, which he 
 says was then recent. This account, given on the scene of his suffering, 
 within the memory of man, so that some of those who heard the dis- 
 course of S. Basil, had seen the conflict of the martyr, is unquestionably 
 trustworthy.] 
 
 Saint Gordius was a native of Caesarea, in Cappadocia, 
 
 and was a centurion in the army. When Galerius issued his 
 
 edicts against the Church in the East (303,) Gordius laid 
 
 aside his office, and retired into the desert, where he lived in 
 
 fasting and prayer amongst the wild beasts. In the desert 
 
 he spent many years, but his zeal for Christ gave him 
 
 no rest. The churches in Csesarea had been destroyed. 
 
 the clergy scattered, and many Christians had conformed, 
 
 rather than lose their lives. It was a heathen city once more, 
 
 and such salt as had remained had lost its savour. The 
 
 spirit of the Lord stirred in the soul of Gordius, and urged 
 
 him to return to his native city, and there play the man for 
 
 Christ, where so many had fallen away from the faith. " One 
 
 day that the amphitheatre was crowded to see horse and 
 
 chariot races in honour of Mars, the god of war, when 
 
 the benches were thronged, and Jew and Gentile, and many a 
 
 Christian also," says S. Basil, " was present at the spectacle, 
 
 and all the slaves were free to see the sight, and the boys 
 
 had been given holiday from school for the same purpose, 
 
 suddenly, in the race-course, appeared a man in rags, with 
 
 long beard and matted locks ; his face and arms burned with 
 
 exposure to the sun, and shrivelled with long fasting; and 
 
 he cried aloud, "I am found of them who sought me not, and 
 
 to them who asked not after me, have I manifested myself 
 
 openly." 
 
 *-
 
 -* 
 
 January 3 .] , GordiuS. 43 
 
 Every eye was directed upon this wild-looking man, and 
 when it was discovered who he was, there rose a shout from 
 Gentile and Christian ; the latter cried because they 
 rejoiced to see the faithful centurion in the midst of them 
 again ; the former, because they hated the truth, and were 
 wrath at the disturbance of the sports. 
 
 " Then," continues S. Basil, " the clamour and tumult be- 
 came more, and filled the whole amphitheatre; horses, 
 chariots, and drivers were forgotten. In vain did the rush of 
 wheels fill the air; none had eyes for anything but Gordius ; 
 none had ears to hear anything but the words of Gordius. 
 The roar of the theatre, like a wind rushing through the air, 
 drowned the noise of the racing horses. When the crier had 
 made silence, and all the pipes and trumpets, and other 
 musical instruments were hushed, Gordius was led before 
 the seat of the governor, who was present, and was asked, 
 blandly, who he was and whence he came. Then he related, 
 in order, what was his country, and family, and the rank he 
 had held, and why he had thrown up his office and fled away. 
 i I am returned/ said he, 'to shew openly that I care naught 
 for your edicts, but that I place my hope and confidence in 
 Jesus Christ alone.'" The governor, being exceedingly 
 exasperated at the interruption in the sports, and the open 
 defiance cast in his face by a deserter, before the whole city, 
 ordered him at once to be tortured. " Then," S. Basil pro- 
 ceeds to relate in his graphic style, "the whole crowd 
 poured from the theatre towards the place of judgment, and 
 all those who had remained behind in the city ran to see the 
 sight The city was deserted. Like a great river, the in- 
 habitants rolled to the place of martyrdom; mothers of 
 families, noble and ignoble, pushed there ; houses were left 
 unprotected, shops were deserted by the customers, and 
 in the market-place goods lay here and there neglected. 
 Servants threw up their occupations, and ran off to see the 
 
 *-
 
 *- 
 
 44 Lives of the Saints. [January 3. 
 
 spectacle, and all the rabble was there to see this man. 
 Maidens forgot their bashfulness and shame of appearing 
 before men, and sick people and old men crawled without 
 the walls, that they, too, might shore the sight." The 
 relations of Gordius, in vain, urged him to yield and apolo- 
 gise for his defiance of the state religion ; signing himself 
 with the cross, he cheerfully underwent the torments of 
 leaded scourges, of the little horse, fire, and knife, and 
 was finally beheaded. 
 
 SS. THEOGNIS, PRIMUS, AND CYRINUS, MM. 
 (about a.d. 320.) 
 
 [The Martyrologies of S. Jerome, Bede, Usuardus, &c. Commemo- 
 rated in the Roman Martyrology on this day ; in the Greek Menoea on 
 the 2nd Jan. Theognis, especially, is famous throughout East and 
 West. The account in the Mensea and Menology is probably trust- 
 worthy. The Acts published by the Bollandists are of doubtful authority.] 
 
 Theognis was the son of the Bishop of Cyzicus, in 
 Hellespont. In the persecution of Licinius, he and his com- 
 panions suffered at Cyzicus, being first scourged, and then 
 cast into the sea. 
 
 S. MELOR, M. 
 (about a.d. 544.) 
 
 [English Martyrologies on this day, though he died on Oct. 1st, on 
 which day he is mentioned in Usuardus. His life in Capgrave is of no 
 historical value a composition of the nth cent, "incertum" even to 
 William of Malmesbury. ] 
 
 When first Christianity penetrated Britain, a great number 
 of Saints existed, especially in Wales and Brittany. At 
 this time there was a duke, or prince, in Brittany, named 
 Meliau, whose brother-in-law, Rivold, revolted against him, 
 
 4, (j,
 
 January 3 .] S. MeloT. 45 
 
 and put him to death. Meliau left a son, Melor, and the 
 usurper only spared his life at the intercession of the 
 bishops and clergy. He, however, cut off his right hand 
 and left foot, and sent him into one of the local monasteries 
 to be brought up. 
 
 The legend goes on to relate that the boy was provided 
 with a silver hand and a brazen foot, and that one day, when 
 he was aged fourteen, he and the abbot were nutting to- 
 gether in a wood, when the abbot saw the boy use his silver 
 hand to clasp the boughs and pick the nuts, just as though 
 it were of flesh and blood. Also, that one day he threw a 
 stone, which sank into the earth, and from the spot gushed 
 forth a fountain of pure water. 
 
 Rivold, fearing lest the boy should depose him, bribed 
 his guardian, Cerialtan, to murder him. This Cerialtan per- 
 formed. He cut off the head of Melor, and carried it to the 
 duke; but angels with lights stood around the body and 
 guarded it. 
 
 On his way to the duke, Cerialtan was parched with thirst, 
 and exclaimed, " Wretched man that I am ! I am dying for 
 a drop of water." Then the head of the murdered boy said, 
 " Cerialtan, strike the ground with thy rod, and a fountain 
 will spring up." He did so, and quenched his thirst at the 
 miraculous well, and pursued his way. When Rivold saw 
 the head, he touched it, and instantly sickened, and died 
 three days after. The head was then taken back to the 
 body, and was buried with it. But the relics were afterwards 
 taken to Amesbury, in Wiltshire. 
 
 It must be remembered, in reading the legends of the 
 British and Irish Saints of the first period, that we have 
 nothing like contemporary histories of their lives, and that 
 these legends were committed to writing many hundreds of 
 years after their death, so that the original facts became sur- 
 rounded with an accretion of fable so dense that it is 
 
 * ..
 
 -* 
 
 46 Lives of the Saints. [.January 3 . 
 
 impossible to distinguish truth from falsehood in the 
 legends as they have reached us. 
 
 S. GENOVEVA, V. 
 (a.d. 512.) 
 
 [S. Genoveva is mentioned in almost all the Latin Martyrologies. Her 
 life was written by an anonymous learned man, in the reign of Childebert, 
 about eighteen years after her death. Three ancient lives exist, but whethei 
 one of these is that then composed, it is impossible to say. ] 
 
 The blessed Genoveva was born at Nanterre, near Mont 
 Valerien, on the outskirts of Paris. Her father's name was 
 Severus ; that of her mother was Gerontia. When S. Ger- 
 manus, Bishop of Auxerre, was on his way to Britain, to 
 oppose the heresy of Pelagius, with his companion, S. Lupus, 
 they passed through Nanterre. The people went out to meet 
 him, and receive the benedictions; men, and women, and 
 children in companies. Amongst the children, S. Germanus 
 observed Genoveva, and bade her be brought before him. 
 The venerable bishop kissed the child, and asked her 
 name. The surrounding people told him, and the parents 
 coming up, S. Germanus said to them, " Is this little girl your 
 child?" They answered in the affirmative. "Then," said 
 the bishop, "happy are ye in having so blessed a child. 
 She will be great before God; and, moved by her example, 
 many will decline from evil and incline to that which is 
 good, and will obtain remission of their sins, and the reward 
 of life from Christ the Lord." 
 
 And then, after a pause, he said to Genoveva, " My 
 daughter, Genoveva !" She answered, " Thy little maiden 
 listens." Then he said, " Do not fear to tell me whether it 
 be not thy desire to dedicate thy body, clean and untouched, 
 
 * $
 
 % _ t 
 
 January 3.] S. GetlOVeVCl. 47 
 
 to Christ, as His bride ?" She said, " Blessed be thou, 
 father, for thou hast spoken my desire. I pray God 
 earnestly that He will grant it me." 
 
 " Have confidence, my daughter," said S. Germain ; " be 
 of good courage, and what thou believest in thy heart, and 
 confessest with thy lips, perform in work. God will add to 
 thy comeliness virtue and fortitude." 
 
 Then they went to the church, and sang Nones and 
 Vespers, and throughout the office the bishop held his hand 
 on the little maiden's head. And that evening, after supper 
 had been eaten, and they had sung a hymn, S. Germain bade 
 Severus retire with his daughter, but bring her to him very 
 early in the morning again. So when the day broke, Severus 
 came back bringing the child, and the old bishop smiled, 
 and said, " Hail, my daughter Genoveva. Dost thou recall 
 the promise thou didst make yesterday, about keeping thy 
 body in integrity?" She answered, "I remember what I 
 promised to thee, my father, and to God, that with His help 
 I would preserve the chastity of my mind, and the integrity 
 of my body, unto the end." 
 
 Then S. Germain picked up from the ground a little 
 brass coin with the sign of the cross on it, which he had 
 observed lying there whilst he was speaking, and gave it her, 
 saying, " Bore a hole in this, and wear it round thy neck in 
 remembrance of me, and let not any other metal ornament, 
 gold or silver, or pearls, adorn thy neck or fingers." Then 
 he bade her farewell, commending her to the care of her 
 father, and pursued his journey. 
 
 It has been supposed by some that the command of 
 S. Germain not to wear gold, &c, indicates that she was of 
 wealthy parents, and they are disposed to doubt the common 
 tradition of the place, and the ancient Breviary, which says 
 that she kept sheep for her father on the slopes of Valerien 
 at Nanterre. But there need be no difficulty upon this 
 
 & *
 
 % ft 
 
 48 Lives of the Saints. [Januarys. 
 
 point, for the sons and daughters of men of some position, at 
 that period, were thus employed, and there was not supposed 
 to be anything demeaning in the office. Thus, S. Cuthbert, 
 though of noble race, kept sheep od the Northumbrian 
 moors. 
 
 At the age of fifteen she was presented to the Bishop of 
 Paris, to be consecrated to the religious life. With her were 
 two othei virgins, and though she was the youngest of the 
 three, the bishop, moved by some interior inspiration, 
 placed her first, saying that heaven had already sanctified 
 her. 
 
 On the death of her parents, she moved to Paris, where 
 she was remarked for her sanctity and miraculous powers. 
 When S. Germain was on his way to Britain again, he 
 passed through Paris, and asked after Genoveva, when cer- 
 tain envious persons tried to poison his mind against 
 her; but he, despising their slanders, greeted her with 
 great kindness openly, so as to testify before all the people 
 how highly he honoured her, as he had done before at 
 Nanterre. 
 
 The influence exerted by this holy woman must have been 
 very great, for she persuaded the Parisians to remain in the 
 city, instead of flying into the country, when the hosts 
 of Attila, King of the Huns, threatened it. Then Genoveva 
 assembled the pious matrons, and with them fasted, and 
 prayed, asking God incessantly, with many tears, to avert the 
 scourge of the Huns from the city. 
 
 A tumult, however, arose ; many people saying that she 
 was a false prophet, and that she would bring ruin on the 
 citizens by dissuading them from escaping with their goods 
 to places of greater security. The mob, headlong and cruel 
 as a Parisian mob has ever been came upon her to stone 
 her, or drown her in the Seine, and they would have carried 
 their ferocious purpose into execution, had not her ancient 
 
 * ft
 
 S. GKNOVKVA, Patroness of the City of Paris. 
 From Carrier. 
 
 Jan., p. 48.] 
 
 .Jan. 3.
 
 January 3 .] S. GeilOVeVd. 49 
 
 friend and father in God, S. Germain, stood by her in her 
 extremity. He was then dying at Auxerre, and his thoughts 
 turned to the little girl he had consecrated to God in bygone 
 years, in the humble church of Nanterre. Then, he bade 
 the archdeacon take to her the Eulogce, or blessed bread, 1 
 in token of love and regard. 
 
 The archdeacon arrived when the feeble woman was in 
 greatest peril. He had heard the prophecy of S. Germain 
 of old ; and, running among the people, he exhibited the 
 Eulogies sent by the holy bishop, and told them how highly 
 he had venerated her virtues ; so he appeased the multi- 
 tude and dispersed them. 
 
 The saying of the Apostle was fulfilled, " All men have 
 not faith ; but the Lord is faithful, who shall stablish you, 
 and keep you from evil j" for by the prayers of S. Genoveva 
 the city was preserved, and the army of Alaric came not 
 near it 
 
 S. Genoveva lived on a little barley bread, and a few 
 beans stewed in oil ; but after she was aged fifty, at the com- 
 mand of the bishop, she ate also fish, and drank milk. 
 Feeling a great reverence for S. Denis, she desired greatly to 
 build a church in his honour, and she, one day, urged some 
 priests to undertake the work. But they hesitated, saying 
 that they were not able to do so; one reason being that 
 there was no means of burning lime. Then S. Genoveva 
 said, " Go, and cross the city bridge, and tell me what you 
 hear." The priests left her, and as they passed over the 
 bridge, they heard two swineherds in conversation. One 
 said to the other, " Whilst I was following one of my pigs 
 the other day, it led me into the forest to a large limekiln." 
 
 1 The custom of blessing bread and distributing it amongst the faithful, prevails 
 still in the French Church, as may be seen at any festival in a church of im- 
 portance. The blessed bread is not to be confounded with the Holy Eucharist. It 
 is taken about the church in baskets, and is a sort of sweet-cake. This is a relic of 
 the ancient Love Feasts or Agapje. 
 
 VOL. I. 4
 
 * * 
 
 f 
 
 50 Lives of the Saints. [January 3 . 
 
 "That is no marvel," answered the other, "for I found 
 a sapling in the forest uprooted by the wind, and under its 
 roots was an old kiln." On hearing this, the priests returned 
 and told Genoveva what the swineherds had said, and she 
 rejoiced, and set the Priest Genes over the work ; and all the 
 citizens, at the instigation of S. Genoveva, assisted ; and she 
 encouraged the workmen, till the church of S. Denis was 
 built and roofed in. This incident is not a little curious, as 
 it exhibits the fall and prostration of the arts at this period, 
 when, apparently, the science of building was forgotten, and 
 old Roman limekilns had to be used, because the Gauls, 
 owing to the incursions of barbarians and civil war, had lost 
 the art of building them. 
 
 Childeric, though a heathen, had a great respect for Geno- 
 veva, and was unable to refuse her, when she requested him, 
 to spare the lives of his prisoners. On one occasion, when 
 he was about to execute, outside the city, a large number of 
 captives made in war, he ordered the gates to be closed be- 
 hind him, lest Genoveva should follow, and obtain pardon for 
 them. But when the saintly woman heard that the blood of 
 so many men was about to flow, in a paroxysm of compas- 
 sion, she hurried through the streets, and reaching the gates, 
 put her hand to them, and though locked and barred, they 
 unclosed at the touch of charity, and she pursued the king ; 
 and, falling down before him, would not be comforted till she 
 had obtained pardon for all those whom he had ordered to 
 be executed. After Paris was blockaded by the Franks, the 
 neighbourhood suffered greatly from famine, as the harvests 
 had been destroyed and the country laid waste. Genoveva, 
 seeing that many died of want, conducted vessels to Arcis, 
 and procuring sufficient supplies, returned with them to Paris. 
 
 Every Saturday night, Genoveva was wont to watch in 
 prayer, that the Lord coming in the Holy Eucharist of His 
 day, might find his servant watching. It fell out that 
 
 i *
 
 * 
 
 January j.] S. BertiUd. 5 I 
 
 one stormy night, as the Sabbath drew towards Sunday 
 morn, and the cock had crowed, she left her home to betake 
 herself to the church of S. Denis, with the virgins who were 
 her fellows, and the lantern that was carried before her was 
 extinguished by a puff of wind ; then the maidens were 
 frightened at the pitch darkness, the howling of the storm, and 
 the rain, and the road was so muddy that, without a light, 
 they could not pick their way. Then Genoveva took the 
 lantern in her hand, and the candle lighted of itself within ; 
 and holding it, she entered the church. 
 
 She performed several pilgrimages to the shrine of S. 
 Martin, at Tours, in company with those holy women 
 who lived with her, and imitated her virtues. She died 
 at the age of eighty-nine, probably in the year 512; but the 
 date is not to be ascertained with certainty. 
 
 Patroness of Paris. 
 
 Relics, in the church of S. Etienne du Mont, at Paris. 
 
 In art, S. Genoveva is represented, (1), with a devil blow- 
 ing out her candle, and an angel rekindling it. Sometimes, 
 in old sculpture, the devil is provided with a pair of bellows ; 
 or, (2), she is restoring sight to her mother with the water 
 of the well of Nanterre; or, (3), guarding her father's sheep; 
 or, (4), with the keys of Paris at her girdle, as patroness 
 of the city ; or, (5), holding bread in her lap ; or, (6), 
 with the well of Nanterre at her side. 
 
 S. BERTILIA, V. 
 (a.d. 687.) 
 
 [Belgian and Gallo-Belgian Martyrologies. The life is from a MS. 
 at Marolles, of uncertain date, but apparently authentic] 
 
 Saint Bertilia was born of noble parents. From an early 
 age her heart turned to the service of God alone, and she 
 
 * ^
 
 t * 
 
 52 Lives of the Saints. [Januarys. 
 
 delighted in attending the offices of religion. A youth of noble 
 blood, named Guthland, sought her hand in marriage, for she 
 was very beautiful, gentle in speech, and modest in manner. 
 But Bertilia refused him, desiring to retire into a solitary 
 place ; however, when her parents urged her vehemently, 
 she gave a reluctant consent to their wishes, and was 
 married. Nevertheless, at her desire, the young husband 
 and she lived together in all chastity, as brother and sister, 
 serving the poor, and given to hospitality. On the death of 
 her husband, she divided his goods with the Church, and 
 built a great church at Marolles, with a little cell adjoining 
 it for her habitation. One night, after long protracted prayer 
 in the church, she returned to her cell, where she was seized 
 with excruciating pains ; nevertheless, she knelt down and 
 prayed with fervour, and prepared her soul for its departure. 
 After having received the last Sacraments, she fell asleep 
 in Christ, and was buried in the church she had built at 
 Marolles. She was taken up and enshrined by Gerard II., 
 Bishop of Cambray, on September 14th, 1081 ; and translated 
 to another shrine on the 8th October, 1221. 
 
 Patroness of Marolles, in the diocese of Cambray. 
 
 Relics at Marolles. 
 
 * *
 
 4, * 
 
 January 4 .] S. TttUS. 53 
 
 January 4. 
 
 ctafoe of tfje p?olg Innocents. 
 
 S. Titus, B. and Ap. of Crete, cire. a.d. 105. 
 
 SS. Aquilinus, Geminus, Eugenius, and Others, Martyrs in Africa. 
 
 S. Dafrosa, W. C, at Rome, a.d. 361. 
 
 S. Rumon, B. C, at Tavistock, in Devonshire. 
 
 S. Gregory, B. of Lang-res, in France, circ. a.d. 541. 
 
 S. Pharaildis, V., in Brabant, about a.d. 745. 
 
 S. Rigobert, B. of Rheims, a.d. 749. 
 
 S. Libentius, Abp. of Bremen, a.d. 1013. 
 
 B. Angela, of Foligni, in Umbria, a.d. 1309. 
 
 S. TITUS, B. 
 (about 105.) 
 
 [S. Titus is commemorated on this day in the Roman, and all the Latin 
 Martyrologies. But the Greeks observe the feast of S. Titus on August 
 25th. Much of his history can be gathered from the first and second 
 epistles of S. Paul to the Corinthians, and from his epistle to S. Titus ; 
 also from the Greek Menologium, and his life, written by Zenas, the lawyer, 
 in the Menaea ; and that by Peter de Natalibus, compiled from Greek 
 sources.] 
 
 [AINT TITUS was born of Gentile parents, 
 
 being descended from the ancient royal family 
 
 of Crete. 1 He was a favourite companion of 
 
 S. Paul, who calls him his son in Christ. His 
 
 virtue gained him the particular esteem of this Apostle ; 
 
 for we find him employed as secretary and interpreter 
 
 by S. Paul ; and the Apostle styles him his brother. 2 
 
 On one occasion, when much depressed, he was consoled 
 
 by the presence of Titus : " God, that comforteth those that 
 
 are cast down, comforted us by the coming of Titus ;" 3 
 
 and he testified, on another occasion, that he found no rest 
 
 in his spirit, because at Troas he had not met Titus. 4 
 
 1 Peter de Nat. 2 Cor. xii. 16. 2 Cor. vii. 6. * 2 Cor. xi. 13. 
 * . *
 
 54 Lives of the Saints. rjanuar, 4 . 
 
 In the year 51, Titus accompanied S. Paul to the Council 
 that was held at Jerusalem, on the subject of the Mosaic 
 rites. Though the Apostle had consented to the circum- 
 cision of Timothy, in order to render his ministry more 
 acceptable among the Jews, he would not allow the same in 
 the case of Titus, apprehensive of giving thereby a sanction 
 to the faction which held to the necessity of combining the 
 rites of the Law with the Sacraments of the Gospel. 
 
 Towards the close of the year 56, S. Paul sent Titus from 
 Ephesus to Corinth, with full commission to remedy several 
 subjects of scandal, and to allay the dissensions in that 
 Church. He was there received with great respect, and was 
 satisfied with the penance and submission of the offenders ; 
 but could not be prevailed upon to accept from them any 
 present, not even so much as his own maintenance. His 
 love for that Church was very great, and at the request oi 
 the Corinthians, he interceded with S. Paul for the pardon 
 of the incestuous man whom he had excommunicated. He 
 was sent the same year by the Apostle, a second time, to 
 Corinth, to bring the alms of that Church to Jerusalem, for 
 the relief of the necessity of the poor Christians there. 
 All these particulars we learn from S. Paul's two epistles to 
 the Corinthians. 
 
 S. Paul, after his first imprisonment, returning from Rome 
 into the East, made some stay in the island of Crete, of 
 which Rustilius, the governor, was married to the sister of 
 S. Titus. He consecrated his beloved disciple, Titus, to be 
 bishop of that island, and left him there to finish the work 
 he had begun. 1 " We may form a judgment," says S. Chry- 
 sostom, " from the importance of the charge, how great was 
 the esteem of S. Paul for his disciple." 2 But the Apostle, 
 
 1 Zcnas and Peter de Nat. The latter does not say that S. Paul visited Crete, but 
 that he sent Titus there. S. Paul says, " I left thee in Crete," Tit. i.4, showing that 
 he did visit that island with Titus. 
 
 * Homil. i. in Tit. 
 
 -**
 
 *- 
 
 -* 
 
 January 4 .] S. TltUS. 55 
 
 on his return into Europe the year after, finding the loss of 
 such a companion too material, ordered him to meet him 
 at Nicopolis, in Epirus, where he intended to pass the 
 winter, as soon as Artemas or Tychicus, whom the Apostle 
 was about to send to him, to take the place of the bishop 
 during his absence, should arrive. 1 And when he came, he 
 bade him assist Zenas, the lawyer, and Apollos on their 
 journey. 2 From this Zenas we have certain incidents of the 
 life of S. Titus, which have been preserved in a fragmentary 
 condition in the Greek Menaea. 
 
 Zenas relates the conversion of S. Titus thus : Titus, living 
 in the island of Crete, was learned in Greek literature, having 
 been studious in youth. But the dreams of the poets and 
 philosophers did not satisfy the inward craving of his soul 
 after truth. One day, when twenty years old, he heard a 
 voice say to him, "Titus, depart hence and save thy soul, 
 for the learning of the Greeks will not profit thee unto salva- 
 tion." Wondering in himself what this could mean, he was 
 bidden by the same voice to take up a Hebrew volume that 
 he had long disregarded, and open it. And the book was 
 the Prophet Isaiah, and the place of the Scriptures that his 
 eye rested on was this, " Keep silence before me, O islands ; 
 and let the people renew their strength : let them come near; 
 then let them speak," 3 and what follows. 
 
 He seems to have read on much of that chapter, with its 
 promise to the isles, and to have applied to himself the words, 
 " Thou whom I have taken from the ends of the earth, and 
 called thee from the chief men thereof, and said unto thee, 
 Thou art my servant; I have chosen thee, and not cast thee 
 away. Fear thou not; for I am with thee: be not dismayed; 
 for I am thy God : I will strengthen thee ; yea, I will help thee ; 
 yea, I will uphold thee with the right hand of my righteous- 
 ness. . . . When the poor and needy seek water, and 
 
 1 Tit. iii. ij. * Tit. iv. 13. * Isa. xli. 1. 
 * *
 
 56 Lives of the Saints. [January 4 . 
 
 there is none, and their tongue faileth for thirst, I the Lord 
 will hear them, I the God of Israel will not forsake them." 1 
 These were words very different from those of the poets of 
 Greece, and gave an idea of God quite other from that 
 formed by Homer, in whose writings he had found delight ; 
 so Titus left his Greek studies and his native island, and 
 sought Jerusalem, the chief city of that people of whom the 
 prophet spake such great things. And when he was there he 
 saw Jesus, and heard Him teach. Perhaps he was one of 
 those Greeks whom S. Andrew brought to Christ. 2 He be- 
 lieved, and was of the number of the first disciples. He re- 
 mained at Jerusalem after the ascension and the descent of 
 the Holy Ghost After he joined S. Paul, he accompanied him 
 in most of his journeys. In 65, S. Paul sent him to preach 
 the Word of God in Dalmatia, after he had visited him in 
 Nicopolis ; 3 but he probably was there for no great length 
 of time, though the Dalmatians honour him as their 
 Apostle. 
 
 Peter de Natalibus relates that when death approached, 
 he saw angels coming from heaven in a glorious train to 
 fetch his soul, and that his face lit up with joy at their 
 approach, and shone with supernatural splendour. He 
 committed his people to God in long and earnest prayer, 
 and then yielded up his spirit in peace to Christ his 
 Saviour. 
 
 The body of S. Titus was kept, with great veneration, in 
 the Cathedral of Gortyna; but that city having been ruined by 
 the Saracens, in 823, the metropolitan see was transferred 
 to Candia, seventeen miles from the ancient Gortyna ; there 
 the head of S. Titus was preserved, till it was carried off 
 by the Venetians, and is now among the sacred treasures 
 of S. Mark's, at Venice. 
 
 Patron of Candia, or Crete. 
 
 1 Isa. xli. 9, io, 17. * John xii. 31. * 2 Tim. iv. 10. 
 & *
 
 *- 
 
 January 4 .] .SkS". Dafrosa and Rumon. 57 
 
 S. DAFROSA, W. C. 
 
 (A.D. 361.) 
 
 [Mentioned in Roman Martyrology, and in those of Bede, Ado, Notker, 
 Maurolycus, &c. All known of her is contained in the Martyrologies.] 
 
 This Saint was the wife of S. Flavian, a martyr. She was 
 one of the few who suffered in the reign of Julian, the Apos- 
 tate ; having been sentenced by Apronianus, prsefect of the 
 city, in Rome, along with her daughters, Demetria and 
 Bibiana. S. Flavian, her husband, was crowned on the 22nd 
 December ; and she followed him shortly. She was sent to 
 the house of a certain Faustus, who desired to have her in 
 marriage ; but she refused to become his wife, and converted 
 him to the faith. He was baptized by S. John the priest, 
 who is commemorated on June 23rd. Faustus was executed, 
 and his body cast to the dogs ; but Dafrosa saved it, and 
 buried it secretly at night. Then, in a dream, her husband 
 Flavian appeared to her, and called her to follow him. And 
 at the expiration of five days, whilst engaged in prayer, she 
 migrated to her heavenly country. 
 
 S. RUMON, B. C. 
 
 [Does not occur in the Roman Martyrology.] 
 
 William of Malmesbury informs us that the history of 
 S. Rumon's life was destroyed by the wars, which devastated 
 England. He was a bishop; but of what see we do not know. 
 Many of the early Saints of the Church in Cornwall, Wales, 
 and Ireland, received episcopal consecration, without juris- 
 diction. His body was preserved at Tavistock, in Devon- 
 shire, where Ordulf, Earl of Devonshire, built a church 
 under his invocation, before the year 960. 
 
 4,
 
 -* 
 
 58 LiveS Of the SaintS. [Januarys 
 
 S. GREGORY OF LANGRES, R 
 
 (about a.d. 541.) 
 
 [Roman and Gallican Martyrologies. The life of S. Gregory of 
 Langres was written by S. Gregory of Tours, who died 591.] 
 
 Saint Gregory, one of the principal senators of Autun, 
 in France, was appointed count of the city, and for many 
 years administered justice with the utmost prudence and 
 uprightness. His wife, Armentaria, was also of senatorial 
 rank ; by her he had several children, of whom Tetricus was 
 numbered among the Saints. 
 
 After the death of his wife, having been elected by the 
 clergy and citizens of Langres to be their bishop, he was 
 consecrated by the metropolitan. As bishop, his life was 
 edifying. He was a model of humility, and sought, above 
 all things, to conceal his acts of self-denial, and long commun- 
 ings with God. He ate barley bread, but that this might 
 not be observed, he had wheat cakes piled on the table 
 above his brown barley cakes, so that he could draw from 
 the dish those for his own eating, whilst the others ate white 
 bread, and supposed him to be doing the same. In like 
 manner, at table he used a dull glass goblet, so that 
 it might not be noticed that he drank water, whereas, the 
 others were supplied with wine. At night, he was wont 
 to rise from his bed, when everybody else was asleep, and 
 steal, on tip-toe, to the baptistery of the church, where he 
 passed several hours in prayer and singing psalms. This 
 was long unobserved ; but one night a deacon was awake, 
 and saw the bishop rise. Wondering at his proceeding, when 
 S. Gregory had left the dormitory, he rose also, and stole 
 softly after him, and saw him enter the baptistery, the gate 
 opening to him of its own accord. For some time there was 
 silence \ and then the bishop's voice was heard chanting, 
 
 * *
 
 -* 
 
 january 4 .] S. Gregory. 59 
 
 and immediately many voices took up the psalm, and the 
 singing continued for three hours. " I, for my part," says S. 
 Gregory, of Tours, "think that the Saints, of whom the 
 relics were there preserved, revealed themselves to the 
 blessed man, and sang praises to God in company with 
 him." 
 
 One day, as he was walking to Langres, he was struck 
 with fever, and he died shortly after ; " and his blessed 
 countenance was so glorified after his departure, that it 
 looked like a blushing rose, whilst the rest of his body was 
 shining like a white lily, so that it seemed then to have 
 a foretaste of its future resurrection beauty." He was 
 buried at Dijon, which was then in the diocese of 
 Langres, and his son, Tetricus, succeeded him in the see of 
 Langres. 
 
 There is much uncertainty about the date of his death. 
 In some Martyrologies he is said to have died in 535 j 
 Galesinius says in 524. But he was present at the Council of 
 Clermont, in 535, and signed the decrees of the third Council 
 of Orleans by his deputy, Evantius, the priest, in 538; but 
 did not appear at, or send a deputy to, the fourth Council of 
 Orleans, in 541. It is, therefore, probable that the see was 
 then vacant by his death. 
 
 In art, S. Gregory appears before a church door, which 
 an angel opens to him ; or with chains, because it is said 
 that as his body was being taken to burial, the bier was 
 set down before a prison, and the chains fell off the prisoners, 
 and they were freed at the same moment 
 
 % *
 
 -* 
 
 6o Lives of the Saints. rjammry* 
 
 S. PHARAILDIS, V. 
 
 (about a.d. 745.) 
 
 [ Belgian and German Martyrologies. Authorities for her life :- A 
 MS. life from the monastery of Mont Gerard, published by the Bollan- 
 dists, and by Molanus on the Belgian Saints. Besides, we have mention 
 of her in the lives of her mother and sisters. ] 
 
 Saint Pharaildis was the daughter of Theodoric, duke 
 of Lorraine, and his wife, S. Amalberga. The family was 
 one of Saints. The brother of S. Pharaildis, on the mother's 
 side, was S. Emenbert, Bishop of Cambray, and her sisters 
 were S. Rainelda and S. Gudula. She was born at Ghent, 
 and after her baptism, was taken by her aunt, S. Gertrude, 
 to be by her brought up. She was married, but lived with 
 her husband as though single. For thirty years she rose 
 every night at cock-crow, and sought the church of the 
 nearest monastery to hear prime, and matins, and lauds. 
 She died at the age of ninety, and was buried in the church 
 of S. Bavo, in Ghent, a.d. 745, but afterwards was carried to 
 Nivelles by the religious of Ghent, fleeing the incursions of 
 the Normans. A portion of the relics was left at Nivelles, 
 but the major part was brought back to Ghent, and enshrined 
 in the new church of S. Pharaildis, which was destroyed by 
 the Calvinists in 1566. The relics, however, were saved. 
 On the 17th Dec, 1608, the chapter of S. Pharaildis, in Ghent, 
 gave some portion to a little chapel at Steenockerzeel. 
 
 In Flemish, S. Pharaildis is called Veerle, or Verelde. 
 
 In art, S. Pharaildis appears as a patroness of Ghent, with 
 a goose in her arms, or at her feet, Gans being the Flemish 
 for a goose ; in base Latin, Ganta or Gansa ; and the Latin 
 name of Ghent, in the Middle Ages, being Gantum. She 
 is also represented with loaves of bread ; for, according to 
 a legend, a woman having begged bread of her sister for her 
 
 *- gi
 
 % . * 
 
 Januarys] 6*. RigobeH. 6 1 
 
 child, the sister said, " I have none to give to you ; there's 
 no bread in the house." And when the poor woman urged 
 her, she exclaimed, " May S. Pharaildis change the bread 
 into stones if there be any here." Whereupon, some loaves 
 she had by her were petrified. 
 
 S. RIGOBERT, ABP. OF RHEIMS. 
 
 (about a.d. 749.) 
 
 [Roman, Benedictine, and Gallican Martyrologies. Authority : A life 
 of the 9th cent ] 
 
 Saint Rigobert, a Benedictine monk, was ordained 
 archbishop of Rheims in the year 696. He consecrated 
 Dagobert II., Chilperic II., and Theoderic II., kings of 
 the Franks. In his diocese he laboured to restore dis- 
 cipline and sanctity of life. When Charles Martel and 
 Ragenfried were fighting for the mastery, the former 
 came with his troops before Rheims, and demanded to 
 be admitted. The bishop refused to open the gates, 
 " Because," said he, " I know not whether you or Ragen- 
 fried will be given the kingdom." Charles Martel went 
 away in a fury, and vowed, if he gained the day, he would 
 make the cautious archbishop suffer for it When Charles 
 Martel had subdued his rival, he returned to Rheims, and 
 drove S. Rigobert into exile, and gave the revenues of the 
 see to laymen, creatures of the court Whilst at Rheims, 
 S. Rigobert had lived over the city gate, and kept the keys 
 of the town. The window of his chamber looked towards 
 the Basilica of S. Remigius, and at it he was wont to pray, 
 like Daniel, with his face turned to Jerusalem. That he 
 might easily, and at will, descend into the church of 
 S. Peter, which was situated near the gateway, S. Rigobert 
 had a hole knocked in a turret of the church, so that by a 
 
 * -*
 
 62 Lives of the Saints. [January*. 
 
 ladder he could descend into the church to prayer, and 
 return by it to a little oratory, dedicated to S. Michael, which 
 he had built on the city wall. But this oratory did not 
 stand very long, for King Louis gave the monastery of 
 S. Peter to his daughter Alpaida ; and her husband, Begus, 
 having knocked his head against the lintel of the door when 
 entering the little chapel he being a very tall man ordered 
 it to be pulled down, pretending that it cut off the light 
 from the windows of the church. " Humility," says the 
 chronicler dryly, "never knocks its head against any 
 thing." 
 
 S. Rigobert, when in exile, retired to Gascony, but was 
 recalled by Pepin, and returned to Rheims; but finding that, 
 contrary to canon law, Milo, an abbot, had been appointed 
 to the see, he went away to Gernicour, a village at no 
 great distance. At Gernicour, he lived in poverty, in great 
 humility and prayer ; sometimes he visited Rheims, that he 
 might celebrate on the altar of S. Mary, which had been con- 
 ceded to him by Milo. One day he was at Cormicy, and 
 visited the church of S. Cyriac, to pray for his poor diocese, 
 a prey to ravening wolves ; and his prayer being ended, he 
 conversed with Wibert, comptroller of Rheims, who invited 
 him to dine with him, as the table was ready. But S. Rigo- 
 bert answered, " I may not eat, as I have to celebrate mass 
 this morning in the church of S. Peter, at Gernicour." 
 Whilst he was speaking, a poor widow brought the deputy- 
 governor a goose. " Here," said Wibert, " as you will not 
 dine with me, take this goose home with you, and cook it 
 for your own dinner." Then S. Rigobert gave it to his little 
 serving boy to carry before him ; and he went on his way 
 saying his office ; when the goose flew out of the boy's 
 hands, and was gone. The boy was much grieved, and was 
 on the point of crying. The bishop, seeing the sad face of 
 the child, interrupted his psalm to console him, and to tell 
 
 *-
 
 January 4.] B. Angela. 63 
 
 him that the loss of this world's goods should not draw forth 
 tears, but that the heart should trust in God, who gives all 
 things bountifully. Then the bishop resumed his psalms, 
 now reciting them to himself, and then breaking forth into 
 song. Presently the goose came fluttering down before the 
 feet of the old man, so the boy put it under his arm again, 
 and brought it safely to Gernicour. But it was not cooked 
 for dinner. Indeed, the bishop would not allow it to be 
 killed, and the goose became so tame, that it followed him 
 about, and would even accompany him on his walks to 
 Rheims, and wait there for him when he said mass at the altai 
 of S. Mary. 
 
 Relics, in the church of S. Denis, at Rheims, and in the 
 chapel of S. Rigobert, in the Cathedral of Notre Dame, at 
 Paris. 
 
 In art, he is represented with a goose. 
 
 B. ANGELA, OF FOLIGNI. 
 (a.d. 1309.) 
 
 [B. Angela was beatified by Pope Innocent XII. in 1693. Her life and 
 revelations were written by her confessor, Arnald, friar of the order of S. 
 Francis, in her lifetime, and the revelations were submitted to her for 
 correction.] 
 
 The Blessed Angela, of Foligni, belonged to a rich and 
 honourable family in Umbria. She was married, and had 
 children. Upon the death of her mother, husband, and 
 children, her heart turned in an agony of love to God alone, 
 and appeared filled to overflowing with that divine charity 
 of which an earthly affection is but a reflection. She was fre- 
 quent in prayer, and made a discreet use of the Sacrament 
 of penance. " Once she confessed her sins to me," says
 
 64 Lives of the Saints. u^^ry*. 
 
 Friar Arnald, "preserving the most perfect knowledge of 
 her sins, and was filled with so much contrition and tears, 
 from the beginning of her confession to the end, and with 
 so great humility, that I wept in my heart, believing most 
 surely, that if the whole world was deceived, God would 
 not permit her, who was full of so much truth and integrity, 
 to be deceived. The following night she was sick, well 
 nigh to death, and next morning she drew herself, with great 
 effort, to the Franciscan Church, and I was then saying mass, 
 and I communicated her, and I know that she never com- 
 municated without God giving her some great favour, and 
 that a new one continually. But so great were the consola- 
 tions and illuminations which she received in her soul, that 
 frequently they seemed to overflow into her body. Thus, 
 when she was standing with me, and her soul was lifted up, 
 her face and body were transformed, through joy, at the divine 
 words of address, and devotion, and delight at the con- 
 solations, that her eyes shone as candles, and her face 
 flushed like a rose, and became radiant and angelical, as 
 was beyond nature." 
 
 The inner life and meditations of the Blessed Angela 
 were written down from her lips, and were read over to her 
 by the confessor. They are full of instruction and beauty, 
 and are of considerable length. She died on the 4th 
 January, 1309. 
 
 Her body reposes in a shrine in the Franciscan Church 
 at FolignL 
 
 *-
 
 Januarys.] S. TeleSpkoTUS. 65 
 
 January 5. 
 
 Wtjt Fffltl of tfce #{jtpfjang. 
 
 S. Telesphorus, P. M., a.d. 139. 
 
 The Holy Martyrs in the Thebaid, a.d. 302. 
 
 S. Synclktica, K, in Egypt, 4/A cent. 
 
 S. Apollinaris Syncletica, y., $th cent. 
 
 S. Simeon Stylites, H., a.d. 460. 
 
 S. Emimana, v., 6th cent. 
 
 S. Edward the Confessor, K. of England, a.d. 1066. 
 
 S. Gerlach, H., near Maestrecht, a.d. 1170. 
 
 S. TELESPHORUS, POPE, M. 
 (a.d. 139.) 
 
 [Mentioned originally in the Carmelite Breviary. This Pope was in- 
 serted in the Roman Breviary by Clement VIII. He is commemorated by 
 the Greeks on Feb. 22.] 
 
 (AINT TELESPHORUS was by birth a Greek, 
 and was the seventh Bishop of Rome. Towards 
 the end of the year 128, he succeeded S. Sixtus L, 
 and sat eleven years on the throne of S. Peter, 
 and saw the havoc which the persecution of Hadrian wrought 
 in the Church. " He ended his life by an illustrious martyr- 
 dom," says Eusebius. 1 
 
 THE MARTYRS IN THE THEBAID. 
 
 (about a.d. 302.) 
 
 " One cannot but admire," says Eusebius, in his Ecclesi- 
 astical History (lib. viii., c. 8, 9), "those who suffered in 
 Egypt, their native land, where thousands, both men, and 
 
 1 Hist., lib. iy. c. iq. 
 VOL. I. S 
 
 * ' ' - " #
 
 J, X 
 
 66 Lives of the Saints. [Januarys. 
 
 women, and children, despising the present life for the sake 
 of our Saviour's doctrine, submitted to death in various 
 shapes. Some, after being tortured with scrapings and the 
 rack, and the most dreadful scourgings, and other innumer- 
 able agonies, which one might shudder to hear, were finally 
 committed to the flames; some plunged and drowned in the 
 sea, others voluntarily offering their heads to the executioners ; 
 others dying in the midst of their torments, some wasted away 
 by famine, and others again fixed to the cross. Some, indeed, 
 were executed as malefactors usually were ; others, more 
 cruelly, were nailed head downwards, and kept alive, until 
 they were destroyed by starving, on the cross itself. But it 
 would exceed all power of detail to give an idea of the 
 sufferings and tortures which the martyrs of Thebais endured. 
 These, instead of hooks, had their bodies scraped with 
 potsherds, and were mangled in this way until they died. 
 Women, tied by one foot, and then raised on high in the air 
 by certain machines, with their naked bodies wholly un- 
 covered, presented this most foul, cruel, and inhuman spec- 
 tacle to all beholders ; others again perished, bound to trees 
 and branches. For, drawing the stoutest of the branches 
 together by machines for this purpose, and binding the 
 limbs of the martyrs to each of these, they then let loose 
 the boughs to resume their natural position, designing thus 
 to produce a violent action, to tear asunder the limbs of 
 those whom they thus treated. But all these things were 
 doing not only for a few days, or for some time, but for a 
 series of whole years. At one time, ten or more; at another, 
 more than twenty ; at another time, not less than thirty, and 
 even sixty; and again, at another time, a hundred men, with 
 their wives and little children, were slain in one day, whilst 
 they were condemned to various and varied punishments. 
 We ourselves, when on the spot, saw many crowded together 
 in one day, some suffering decapitation, some the torments 
 
 * ' *
 
 January^.] Martyrs in the Thebaid. 67 
 
 of flames ; so that the murderous weapon was completely 
 blunted, and having lost its edge, broke to pieces; and 
 the executioners themselves, wearied with slaughter, were 
 obliged to relieve one another. Then, also, we were wit- 
 nesses to the most admirable ardour of mind, and the truly 
 divine energy and alacrity of those that believed in the 
 Christ of God. For, as soon as the sentence was pronounced 
 against the first, others rushed forward from other parts to 
 the tribunal before the judge, confessing they were Christians, 
 most indifferent to the dreadful and many kinds of tortures 
 that awaited them, but declaring themselves fully, and in the 
 most undaunted manner, on the religion which acknow- 
 ledges only one Supreme God. They received, indeed, the 
 final sentence of death with gladness and exultation, so far as 
 even to sing and send up hymns of praise and thanksgiving, 
 until they breathed their last." 
 
 The names of these blessed ones, whose bones are 
 strewn over the deserts of Egypt, are unknown to us ; but 
 they are written in the Book of Life. At the day of the 
 general Resurrection they will rise and stand, on their feet, 
 a great army. 
 
 S. SYNCLETICA, V. 
 
 (4TH CENT.) 
 
 [S. Syndetica is commemorated by the Westerns on the 5th Jan., and 
 by the Easterns on the 4th Jan. Her life, written shortly after her death, 
 has been attributed to S. Athanasius, but on insufficient grounds.] 
 
 At a time when luxury was carried to extremities, and the 
 body was pampered, and the lust of the flesh, the lust of the 
 eye, and the pride of life, were the objects for which men and 
 women lived, here and there the spirit of man throbbed with 
 higher aspirations, and yearned to break away from the gilded 
 
 * . *
 
 * * 
 
 68 Lives of the Saints. u**ry $, 
 
 round of wealthy frivolity, to live a truer life and breathe a 
 purer air. Society was rotten to its core ; decency was not ob- 
 served in conversation ; modesty was forgotten in dress, and 
 all that could gratify the flesh, and excite passion, was studied 
 as an art In the midst of this hot, sickly atmosphere of 
 evil, pure souls, like that of Syncletica, stifled. The modest 
 mind of a young girl shrank into itself, like a delicate flower 
 that closes at the rude touch, and died to the world. If 
 she were a heathen, she bent her head, and sickened and 
 faded. If she were a Christian, she found in the shadow 
 of the Church, a fresh spot where she might bloom, fanned 
 by the breezes of Paradise. 
 
 Syncletica was born at Alexandria, of wealthy parents, of 
 Macedonian extraction, who had settled there. Being very 
 beautiful and well-dowered, she was sought in marriage by 
 many suitors ; but declined all offers, for her girlish heart 
 had awakened to a love truer and deeper than any human 
 affection ; the best of her love she gave to God, and she 
 desired to be His, and His alone. On the death of her 
 parents she devoted her attention to her blind sister; and 
 together, they served God in prayer and almsgiving. In 
 token of renunciation of the world, and to deliver herself 
 from troublesome pursuit by fortune-hunters, she cut off 
 her hair, and disposed of her estates, but she sought to avoid 
 notice in all that she did, and to conceal her good deeds and 
 self-sacrifices. Nevertheless, she became known, and young 
 maidens and women resorted to her for advice, and to study 
 her example. She was reluctant to be forced thus into a 
 position which she dreaded; nevertheless, unable to refuse 
 the girls and young women that assistance they so much 
 needed, she gave them much instruction, which has been 
 preserved to us in the record we have of her life, and her 
 words abound in practical common sense. " Listen to me," 
 she said to the maidens; "we all know how we can be 
 
 * *
 
 -* 
 
 Januarys.] S. Syncletica. 69 
 
 saved, but we fail through our own carelessness. The first 
 thing to be done, is to keep the commandment, ' Thou shalt 
 love the Lord thy God with all thy heart, and thy neighbour 
 as thyself; for in this consists all perfection.' These are few 
 words, but there is plenty of matter in them. Then beware 
 of retrogression. The corn in the Gospel brought forth ; 
 some an hundred-fold, some sixty-fold, and some thirty- 
 fold. Beware lest, beginning at sixty, we fall back to thirty. 
 Let those who are virgins take care of their eyes, and their 
 tongue, and their ears, and keep them in modesty, not 
 looking about them boldly, nor talking flippantly, nor lis- 
 tening to certain things that may be said. Obedience is 
 better than asceticism, for asceticism may puff up, but 
 obedience brings one down. There is an asceticism which 
 is of the devil. How are we to distinguish right asceticism 
 from that which is wrong ? By its moderation. Have you 
 begun fasting? Don't make pretexts to wriggle out of it on 
 the score of health, for the lady who does not fast is just as 
 much subject to maladies as she who does." 
 
 S. Syncletica died at the age of eighty, of cancer on the 
 mouth, and consumption in the lungs, from which she suf- 
 fered with great patience for three years. The cancer made 
 horrible ravages in her face, and became so distressingly 
 offensive, that to ward off infection from those who nursed 
 her, she allowed it to be treated with the mixture which is 
 used for embalming corpses. 
 
 *
 
 -* 
 
 70 Lives of the Saints. [Januarys. 
 
 S. APOLLINARIS SYNCLETICA, V. 
 
 (BEGINNING OF 5TH CENT.) 
 
 [Commemorated in the Latin Martyrologies on this day, but by the 
 Greeks on Jan. 4th. Her life, written by one who lived at the same time, 
 is given by Metaphrastes. This life represents her as daughter of An- 
 themius, the Emperor. Metaphrastes concludes, but wrongly, that she 
 was daughter of Anthemius, who was appointed Emperor of the West 
 by Leo I. But it appears more probable that she was the daughter of 
 Anthemius, consular prefect of the city, who acted as regent after the death 
 of Arcadius, during the minority of Theodosius the younger. This Anthemius 
 was grandfather of the Emperor Anthemius. It is quite possible that the 
 regent may have received imperial honours. The narrative in one place, 
 speaking of the expedition of Apollinans to the Holy Land, says, " A few 
 days after, when we had found companions, we went on to the Holy City. 
 And when, at a certain place, we turned aside, on account of our burdens, 
 and the slaves and serving maids who were with us, we rested awhile." 
 This is the only allusion to himself made by the writer, and it is so casual, 
 that it is difficult not to regard it as an evidence of the authenticity of the 
 piece. The story is, however, so much like a romance, and is open to so 
 many critical objections, that it is difficult to accept it exactly as it is.] 
 
 Saint Apollinaris, called from her high rank Syncletica, 
 was the daughter of Anthemius. She had a sister of a differ- 
 ent spirit from herself. The parents of Apollinaris desired 
 to unite her in marriage, at an early age, to some wealthy 
 noble, but she manifested such a fixed resolution to remain 
 single, that they yielded to her wish. In her heart she desired 
 to retire completely from the world ; having heard of the won- 
 drous lives of the recluses in Egypt, she longed greatly to 
 see and imitate them. Her parents having consented to her 
 making a pilgrimage to Jerusalem, she visited the holy 
 places, and in Jerusalem she liberated all the slaves who 
 had been sent to bear her company, and dismissed them 
 with liberal gifts, retaining in her service only an eunuch 
 and an old man to prepare her tent. In Jerusalem, she 
 bribed an aged woman to procure for her, secretly, the habit 
 of a recluse, and this she kept by her for a proper moment 
 On her way back she visited the tomb of S. Meria, on the 
 
 * 4
 
 * % 
 
 Januarys-] S. ApolUnaris. 71 
 
 Egyptian coast ; and after prayer retired to her sleeping tent, 
 when she assumed the monastic habit, and cast aside her 
 worldly dress, with all its ornaments. Then, in the night, 
 when the two men were asleep without, she stole from her 
 tent, and fled into the desert, and took refuge in a morass. 
 Next morning the servants were filled with consternation, 
 and sought her everywhere in vain. Then they appeared 
 before the governor of the city Lemna (?) where they were ; 
 and he assisted in the search, but all was in vain ; so the 
 governor sent a letter to the parents of Apollinaris, with her 
 clothes and baggage, narrating the circumstances. Anthe- 
 mius and his wife wept when they heard of the loss of theii 
 daughter, but consoled themselves with the belief that she 
 had entered some community of religious women. 
 
 However, S. Apollinaris made her way into the desert of 
 Scete, where lived S. Macarius of Alexandria, at the head 
 of a large monastery of recluses in cells and caves. Apolli- 
 naris, having cut off her hair, and being much tanned by 
 exposure to the sun, and wasted with hunger in the marsh, 
 where she had lived on a few dates, passed as a man, and 
 was supposed, from being beardless, to be an eunuch. She 
 spent many years there under the name of Dorotheus. Now 
 it fell out that her sister, being grievously tormented with a 
 devil, Anthemius bethought himself on sending her to Ma- 
 carius to be healed, for the fame of his miracles had spread 
 far and wide. But when the young girl was brought to 
 Macarius, the aged abbot, moved by some interior impulse, 
 conducted her to Dorotheus, and bade him heal the possessed 
 by prayer. Then S. Apollinaris earnestly, and with many 
 tears, besought Macarius not to tempt her thus, for God had 
 not given to her the gift of performing miracles. Never- 
 theless he persisted ; then the possessed woman was shut 
 into the cell of Dorotheus for several days, that he might, 
 by prayer and fasting, cast the demon forth. And when, 
 
 * %
 
 * % 
 
 72 Lives of the Saints. [January j. 
 
 after a while, the virgin seemed to be healed, she was re- 
 stored to the attendants, who conducted her to her parents 
 with great joy. 
 
 Some months after, the maiden suffered from an attack of 
 dropsy, and the parents, in shame and grief, supposing her 
 to be pregnant, questioned her closely thereabout But she 
 could not account for her size, and when they pressed her 
 more vehemently, moved by the evil spirit, she declared that 
 Dorotheus, the hermit, had seduced her. On hearing this, 
 Anthemius sent to Scete, that Dorotheus should be brought 
 before him. The holy congregation was filled with horror 
 and dismay on hearing the charge, and they went with one 
 accord and cried to God to put away from them so grievous 
 a reproach. Then said Dorotheus, "Be of good courage, 
 my brethren, the Lord will reveal my innocence." And 
 when she was brought before Anthemius, she said, "I am 
 your daughter, Apollinaris." Then they fell on her neck 
 and wept, and she prayed to God, and kissed her sister, 
 and the Lord heard her cry, and healed the damsel of her 
 disease. And after having tarried with them a few days, she 
 returned to the desert once more. 
 
 S. SIMEON STYLITES, H. 
 
 (a.d. 460.) 
 
 [Commemorated on this day in the Latin Martyrologies, but on Sf pt. 
 1st by the Greeks. There were three of this name ; the second, who lived 
 at a later date, is commemorated by the Greeks on May 24th ; and the 
 third, whom they designate Priest and Archimandrite, on July 26th. These 
 two later Saints copied the great Simeon Stylites, of world-wide renown. 
 The life of this famous hermit was written by a disciple of his, named 
 Anthony, who was with him when he died ; and also by Theodoret, who 
 knew him well in life. Also, by Evagrius in his Ecclesiastical History.] 
 
 " Simeon," says Theodoret, " was bora in the village of 
 Gesa, between Antioch and Cilicia, and as a boy kept his 
 
 * 1
 
 
 S. SIMEON STYLITES. 
 From Hone's " livery Day Book." 
 
 Jan., p. 72.] 
 
 Ijan. 5.
 
 -< 
 
 January^.] S. Simeon Stylites. 73 
 
 father's sheep. One day, forced by heavy snow to leave 
 them in the fold, he went with his parents to the church, and 
 there heard the Gospel read, which blesses those who mourn 
 and weep ; which calls those enviable who have a pure heart. 
 And when he asked a bystander what he would gain who 
 kept the Beatitudes, the man propounded to him the life of 
 self-sacrifice. This," Theodoret adds, "he heard from the 
 Saint's own tongue." 
 
 Forthwith, Simeon going out of the church, went to a 
 neighbouring monastery, governed by one Timothy ; and 
 falling down before the gate, he lay five days, neither eating 
 nor drinking. And on the fifth day, the abbot, coming out, 
 asked him, " Whence art thou, my son ? What parents hast 
 thou, that thou art so afflicted ? Or, what is thy name, lest 
 perchance thou hast done wrong? or, perchance, thou art 
 a slave, and fleest from thy master?" Then the lad 
 answered with tears, " No, master ! I long to be a servant of 
 God, and to save my soul. Suffer me to enter the monas- 
 tery, and send me not away." 
 
 Then the abbot, taking him by the hand, introduced 
 him into the house, saying to the brethren, " My sons, 
 behold I deliver you this brother ; teach him the rules." 
 He was in the convent about four months, serving all with- 
 out complaint, and in that time he learned the whole Psalter 
 by heart. But the food which he took with his brethren, he 
 gave away secretly to the poor, reserving for himself only 
 food for one day in the seven. But one day, having gone 
 to the well to draw water, he took the rope from the bucket 
 and wound it round his body, from the loins to the neck, and 
 wore it till his flesh was cut into by the rope. One day, 
 some of the brethren found him giving his food to the poor ; 
 and when they returned, they complained to the abbot, say- 
 ing, " We cannot abstain like him ; he fasts from Lord's day 
 to Lord's day, and gives away his food." Then the abbot 
 
 >i<- %,
 
 * * 
 
 74 Lives of the Saints. [Januarys. 
 
 rebuked him, and Simeon answered not. And the abbot 
 being angry, bade strip him, and found the rope round him, 
 sunk into the flesh, and with great trouble it was uncoiled, 
 and the skin came off with it ; then the monks took care of 
 him and healed him. When he was healed, he went out 
 of the monastery and entered a deserted tank, where there 
 was no water ; no man knowing. After a few days, he was 
 found, and the abbot descended into the tank. Then the 
 blessed Simeon, seeing him, began to entreat, saying, " I 
 beg you, servants of God, let me alone one hour, that I may 
 render up my spirit ; for yet a little while, and it will 
 fail. But my soul is very weary, because I have angered 
 the Lord." 
 
 But the abbot said to him, " Come, servant of God, that 
 we may take thee to the monastery." But when he would 
 not, they brought him by force, and he stayed in the com- 
 munity about one year. " After this," says Theodoret, " he 
 came to the Telanassus, under the peak of the mountain, on 
 which he lived till his death, and having found a little house, 
 he remained in it shut up for three years. But, eager to 
 advance in virtue, he tried to persuade Blasus, who was 
 archpriest of the villages around, to leave nothing within by 
 him, for forty days and nights, but to close up the door with 
 clay. The priest warned him that to die by one's own act 
 is no virtue, but is a great crime." "Put by me then, father," 
 he said, " ten loaves, and a cruse of water, and if I find my 
 body needs sustenance, I will partake of them." Then 
 Blasus did so, and at the end of the days Blasus removed 
 the clay, and going in, found the bread and water untouched, 
 and Simeon lying, unable to speak or move. Getting a 
 sponge, he moistened and opened his lips, and then gave 
 him the Holy Eucharist ; and strengthened by this immortal 
 Food, he chewed, little by little, lettuces and succory, and 
 such like. 
 
 * *
 
 -* 
 
 Januarys-] S. Simeon Stylites. 75 
 
 When he had passed three years in that little house, he 
 took possession of the peak, which has since been so famous ; 
 and when he had commanded a wall to be made round him, 
 and procured an iron chain, he fastened one end of it to a 
 great stone, and the other to his right foot, so that he could 
 not, if he wished, have left those bounds. But when 
 Meletius, Bishop of Antioch, saw him, he told him that if he 
 had the will to remain, the iron profited nothing. Then, 
 having sent for a smith, he bade him strike off the 
 chain. 
 
 The fame of the wondrous austerities of this man wrought 
 upon the wild Arab tribes, and effected what no missionaries 
 had been able, as yet, to perform. No doubt the fearful 
 severities exercised by Simeon, on himself, are startling and 
 even shocking. But the Spirit of God breathes where He 
 wills, and thou canst not tell whence He cometh and whither 
 He goeth. What but the divine Spirit could have caught 
 that young boy's soul away from keeping sheep, and looking 
 forward to the enjoyment of youth, and precipitated it into 
 this course, so contrary to flesh and blood ? Theodoret 
 says, that as kings change the impression on their coins, 
 sometimes stamping them with the image of lions, sometimes 
 of stars, sometimes of angels, so the divine Monarch pro- 
 duces different marks of sanctity at different periods, and at 
 each period He calls forth these virtues, or characters, He 
 needs for a particular work. So was it now ; on the wild 
 sons of the desert, no missionaries had made an impression ; 
 their rough hearts had given no echo to the sound of the 
 Gospel. Something of startling novelty was needed to catch 
 their attention, and strike their imagination, and drag them 
 violently to the cross. These wild men came from their 
 deserts to see the weird, haggard man in his den. He fled 
 from them as they crowded upon him, not into the wastes of 
 sand, but up a pillar ; first up one six cubits, then one twelve 
 
 *-
 
 *- 
 
 7 6 Lives of the Saints. [Januarys. 
 
 cubits, and finally, one of thirty-six. The sons of Ishmael 
 poured to the foot of the pillar, " like a river along the roads, 
 and formed an ocean of men about it" " And," says Theo- 
 doret, " myriads of Ishmaelites, who had been enslaved in the 
 darkness of impiety, were illuminated by that station on the 
 column. For this most shining light, set as it were on a 
 candlestick, sent forth all around its beams, like the sun, and 
 one might see Iberi, Persians, and Armenians coming and 
 receiving divine baptism. But the Ishmaelites (Arabs,) 
 coming by tribes, 200 and 300 at a time, and sometimes 
 even 1,000, denied with shouts the error of their ances- 
 tors ; and breaking in pieces the images they had worship- 
 ped, and renouncing the orgies of Venus, they received the 
 divine Sacraments, and accepted laws from that holy tongue. 
 And this I have seen with my own eyes, and have heard 
 them renouncing the impiety of their fathers, and assenting 
 to Evangelic doctrine." Here was the result. Little did 
 the boy know, as he lay before the monastery door five days 
 without eating, to what God had called him ; for what work 
 he was predestined, when he coiled the rope about his body. 
 The Spirit had breathed, and he had followed the impulse, 
 and now he wrought what the tongue of a prophet could not 
 have affected. And it was worth the pain of that rope torn 
 from his bleeding body ; it was recompense for those long 
 fastings. 
 
 " Three winters, that my soul might grow to Thee, 
 I lived up there on yonder mountain side ; 
 My right leg chain'd into the crag, I lay 
 Pent in a roofless close of ragged stones ; 
 Inswathed sometimes in wandering mist, and twice 
 Black'd with Thy branding thunder, and sometimes 
 Sucking the damps for drink, and eating not." 
 
 It was worth all this, if souls could be added to the Lord, as 
 they were, by hundreds and thousands. God's ways are 
 
 *
 
 * * 
 
 January jo S. Simeon Stylites. 77 
 
 not as our ways. The God who needed these souls, called 
 up the soul of Simeon to do the work, and Simeon obeyed, 
 and traversed perhaps the most awful path man has yet 
 trod. 
 
 It is not for us to condemn a mode of life which there is 
 no need for men to follow now. It was needed then, and 
 he is rightly numbered with the Saints, who submitted his 
 will to that of God, to make of him an instrument for His 
 purpose in the way that He saw best. 
 
 " There came from Arabena a certain good man," says 
 Theodoret, " who, when he had come to that mountain peak, 
 4 Tell, me,' he cried, ' by the very Truth, art thou a man, 
 or of incorporeal nature ?' But when all there were dis- 
 pleased with the question, the Saint bade them all be silent, 
 and bade them set a ladder to the column, and bade the 
 man come up ; and first look at his hands, and then feel in- 
 side his cloak of skins, and see not only his feet, but also a 
 severe ulcer in them. But when he saw that he was a man, 
 and the size of that sore, and learnt from him how he took 
 nourishment, he came down and told me all." 
 
 " On festivals, from the setting of the sun till its appear- 
 ance again, he stood all night with his hands uplifted to 
 heaven, neither soothed with sleep, nor conquered by 
 fatigue. But in toils so great, and so great magnitude of 
 deeds, and multitude of miracles, his self-esteem is as mode- 
 rate as if he were in dignity the least of men. Besides his 
 modesty, he is easy of access of speech, and gracious, and 
 answers every man who speaks to him. And from the 
 bounteous God he has received the gift of teaching, and he 
 makes exhortations to the people twice every day. He may 
 be seen also acting as a judge, giving just decisions. This, 
 and the like, is done after the ninth hour. For all night, 
 and through the day to the ninth hour, he prays perpetually. 
 After that he sets forth divine teaching to those who are 
 
 * -g
 
 * 
 
 78 Lives of the Saints. [Januarys. 
 
 present, and then, having heard each man's petition, having 
 performed some cures, he settles disputes. About sunset, he 
 begins the rest of his converse with God. But though he is 
 employed in this way, he does not give up the care of the 
 churches, sometimes fighting against the impiety of the 
 Greeks, sometimes checking the audacity of the Jews, some- 
 times putting to flight the heretics, and sometimes sending 
 messages to the emperor; sometimes stirring up rulers to 
 zeal for God, and sometimes exhorting the pastors of the 
 churches to bestow more care on their flocks." 
 
 To make trial of his humility, an order was sent him, in 
 the name of the neighbouring bishops and abbots, to quit his 
 pillar, and new manner of life. The Saint, ready to obey the 
 summons, was about to step down ; when the messenger, 
 seeing his willingness to obey, said he was empowered to 
 authorize him to follow his vocation. 
 
 Once, his mother hearing of his fame, came to see him, 
 Dut was not allowed to enter the enclosure around the pillar. 
 But when Simeon heard his mother's voice, he said to her, 
 " Bear up, my mother, a little while, and we shall see each 
 other, if God will." But she began to weep and rebuke him, 
 saying, " Son, why hast thou done this ? In return for the 
 body I bore thee, thou has filled me with grief. For the 
 milk with which I nourished thee, thou hast given me tears. 
 For the kiss with which I kissed thee, thou hast given me an 
 aching heart." " She made us all weep," says Anthony, who 
 writes this incident. Simeon, on his pillar, was also deeply 
 agitated, and, covering his face with his hands, he wept 
 bitterly, and cried to her, " Lady mother, be still a little 
 while, and we shall see each other in eternal rest." The 
 poor mother, with harrowed heart, hung about the place for 
 three days, crying to her son, and wrung with grief to see his 
 terrible penance. Then Simeon, grieving for her, prayed to 
 God to give her rest, and at the end of those three days she 
 
 * ^
 
 * t 
 
 January 5 .] S. Simeon Stylites. 79 
 
 fell asleep in Christ. Then the people took up her body 
 and brought it where Simeon might see it And he, weeping, 
 said, " The Lord receive thee in joy, mother ! because thou 
 hast endured tribulation for me, and borne me, and nursed 
 and nourished me with labour. Then he prayed, "Lord God 
 of virtues, who sittest above the Cherubim, and searchest 
 the foundations of the abyss, who knewest Adam before 
 he was ; who hast promised the riches of the kingdom of 
 heaven to those who love Thee ; who didst speak to Moses 
 out of the burning bush ; who blessedst Abraham our father; 
 who bringest to Paradise the souls of the just, and sinkest 
 the souls of the ungodly in perdition; who didst humble the 
 lions before Daniel, and mitigate for the Three Children the 
 strong fire of the Chaldees ; who didst nourish Elijah by the 
 ravens which brought him food, receive her soul in peace, 
 and put her in the place of the holy Fathers, for Thine is the 
 power, for ever and ever." 
 
 A robber, Jonathan by name, fled to S. Simeon, and em- 
 braced the column, weeping bitterly, and confessing his sins, 
 and saying that he desired to repent. Then the Saint cried, 
 " Of such is the kingdom of heaven. But beware that thou 
 fall not again." Then came the officials from Antioch, de- 
 manding the poor wretch, that he might be cast to wild beasts 
 in the amphitheatre. But Simeon answered, " My sons, I 
 brought him not hither, but One greater than I. I cannot 
 give him up, for I fear Him who sent the man to me." 
 
 Then the sergeants, struck with fear, went away. And 
 Jonathan lay for seven days embracing the column, and then 
 asked leave to depart. The Saint asked him if he was 
 going to return to sin. " No, my lord !" answered the rob- 
 ber ; " but my time is fulfilled." And straightway he gave 
 up the ghost ; and when the sergeants came from Antioch, 
 again insisting that he should be given up to suffer for his 
 crimes, Simeon replied, pointing to the body, " He who 
 
 * _ _. -- - *
 
 8o Lives of the Saints. [January $. 
 
 brought the poor sinner here, has come with His angels, and 
 has pardoned this man Himself." 
 
 Anthony, his disciple, thus relates the death of the old 
 hermit. " After a few years, it befell one day, that he 
 bowed himself in prayer, and remained so three days, Friday, 
 the Sabbath, and the Lord's day. Then I was terrified, and 
 went up to him on the pillar, and stood before his face, and 
 said, ' Master, arise ! bless us, for the people have been wait- 
 ing three days and nights for a blessing from thee.' But he 
 answered me not, so I said to him again, ' Wherefore dost 
 thou grieve me, my lord ! I beseech thee, put out thy 
 hand to me.' And seeing that he did not answer, I thought 
 to tell no one ; for I feared to touch him, and standing 
 about half-an-hour, I bent down, and put my ear to listen ; 
 and there was no breathing. And so I understood that he 
 rested in the Lord ; and turning faint, I wept most bitterly ; 
 and bending down, I kissed his eyes ; and I cried, ' Master, 
 remember me in thy holy rest' And lifting up his gar- 
 ments, I fell at his feet, and kissed them, and holding his 
 hands, I laid them on my eyes, saying, ' Bless me, I beseech 
 thee, my lord !' " 
 
 The body was taken to Antioch, and there buried with 
 great pomp. 
 
 S. EDWARD THE CONFESSOR, K. 
 
 [S. Edward is commemorated on this day in the Roman Martyrology, by 
 order of Innocent IV. On this day, he is mentioned in the old English 
 Martyrologies as well, but the festival of his Translation, Oct. 13th, is 
 that which is chiefly observed in his honour, and to that day we shall 
 refer our readers for his life.] 
 
 * $
 
 Januarys.] , Gerldck. 8l 
 
 S. GERLACH, H. 
 (about i i 70.) 
 
 [Mentioned in the Cologne, German, and Gallo-Belgic Martyrologies. 
 Two lives of this Saint exist, one written during the life of those who 
 remembered him, and were able to describe his personal appearance ; the 
 other written by Wilhelm Cripius, son of the Chancellor of Gueldres, by 
 command of the bishop, Henry Cuyck, of Roermund.] 
 
 Saint Gerlach sprang from a noble family, in the neigh- 
 bourhood of Maestricht. He was a knight, and lived a 
 somewhat disorderly life ; but one day, as he was about to 
 engage in a tournament, the news reached him of the sudden 
 death of his wife, whom he loved passionately. Casting aside 
 lance and shield, he hastened to his castle, and in grief over 
 her loss, formed the resolution of renouncing the world. 
 He visited Rome, and confessed the sins of his life to Pope 
 Eugenius III., who bade him, as a penance, go to Jerusalem, 
 and for seven years nurse the sick in its hospitals. He 
 obeyed, and on his return to Rome, at the expiration 
 of seven years, found Adrian IV. on the throne. Adrian 
 bade him live a retired life. Accordingly, Gerlach returned 
 to his estates, and distributed all his possessions among the 
 poor, reserving for himself only sufficient for his support. 
 He then took up his abode in a hollow oak; but some 
 envious persons having complained to the Bishop of Liege 
 that he offered idolatrous worship to the tree, the bishop 
 ordered it to be cut down ; but afterwards, recognizing the 
 virtue of the penitent knight, he became his protector. 
 He wore sack-cloth next his skin, and over that a battered 
 suit of mail. He spent his nights in prayer, in the church 
 of S. Servais, Maestricht. 
 
 VOL. I. O
 
 *- 
 
 -* 
 
 82 Lives of the Saints. [January 6. 
 
 January 6. 
 
 Wi)t iEpipfjang. 
 
 S. Mklchior, ot! of the Magi. 
 
 S. Macra, f. M., near Rheimi, circ. a.d. 303. 
 
 S. Milanius, B. of Rennet, A.D. iZo. 
 
 S. Peter, Ab. of Canterbury, a.d. 608. 
 
 S. Krminold, Ab. of Prufening, and M., a.d. nil, 
 
 The Ven. Gertrude Van Oostin, V., at Delft, a.d. 1358. 
 
 S. John Ribeira, Pair, of Antioch, and Abp. of Valencia, in Spain, A.D. 1611 
 
 THE EPIPHANY. 
 
 [HE principal design of the Church in celebrating 
 this feast is, that her members may show grati- 
 tude to God for manifesting the Gospel to the 
 Gentile world, and vouchsafing to it the same 
 privileges as to the Jews, who had hitherto been His chosen 
 and peculiar people ; the first instance of this divine favour 
 was the Manifestation of Christ to the Wise Men of the 
 East. But, in all, there are three great manifestations of our 
 Saviour commemorated on this day ; all of which, S. Chrys- 
 ostom says, happened on the same day, though not in the 
 same year. The first of these was His manifestation by a 
 star, which conducted the Magi to come and worship Him. 
 The second Manifestation was that of the Blessed Trinity, at 
 His Baptism. The third was the Manifestation of the 
 Divinity of Christ, at Cana, by miraculously changing water 
 into wine. 
 
 But the principal event which is this day celebrated, is the 
 Manifestation of our Lord to the Wise Men of the East. 
 These, who are called Magi in Greek, were doubtless men 
 of high rank. Tradition holds them to have been princes 
 or kings ; and they are given the names of Gaspar, Melchior, 
 
 * *
 
 THE EPIPHANY. 
 
 From the Vienna Missal. 
 
 Jan., p. 82.] 
 
 [Jan. 6.
 
 % * 
 
 Januarys.] The Epiphany. 83 
 
 and Balthasar. They are said to have been baptized by the 
 Apostle Thomas, and to have preached the Gospel in Persia. 
 Their bodies were brought by the first Christian emperors 
 from the East to Constantinople, whence they were conveyed 
 to Milan. But the Emperor Frederick I. carried them off 
 to Cologne, in 1162, where they still remain. 
 
 Many very curious traditions, of no authority, have 
 attached to these three holy men. They were said to have 
 been Shem, Ham, and Japhet, who had fallen asleep in a 
 cave, and to have woke only at the Nativity of Christ, when 
 they came to adore Him; and then to have returned to their 
 cave and died. A much more trustworthy tradition is to 
 the effect that each wise man belonged to a different stock ; 
 that one was of the seed of Shem, another of the family of 
 Japhet, and that the third, represented in art as black, 
 belonged to the descendants of Ham. The three names 
 Caspar, Melchior, and Balthazar, are not found in any writers 
 earlier than the twelfth century. Before Pope S. Leo the 
 Great spoke of them as three, the number was sometimes 
 supposed to have been as many as twelve. Barhebrseus 
 says, " Magi came from the East. Some affirm that three 
 princes came with a thousand men ; but James, the bishop 
 (of Edessa,) said that there were twelve princes, who, having 
 left seven thousand soldiers at the Euphrates, came on with 
 a thousand men to Jerusalem." 
 
 Some authors have suggested that the seeming star, which 
 appeared to the Magi in the East, might be that glorious 
 Light which shone upon the shepherds of Bethlehem, when 
 the angel came to impart to them the tidings of our Saviour's 
 birth, which, at a distance, might appear like a star. Accord- 
 ing to an ancient commentary on S. Matthew, this star, on 
 its first appearance to the wise men, had the form of a 
 radiant child, bearing a sceptre or cross ; and in some early 
 Italian frescoes it is thus depicted : 
 
 & 4<
 
 X * 
 
 84 Lives of the Saints. [January 0. 
 
 " In a trice a star shone forth 
 Oh ! so brightly shining 1 
 Nearer, nearer yet it came, 
 Still towards earth inclining ; 
 And ' twas shaped O ! wondrous sight ! 
 Like a child with visage bright, 
 Holding sign of kindly might, 
 With a Cross combining." 
 
 It is to be expected that the Epiphany, containing in itself, 
 as has been observed, three distinct festivals, would be 
 known by a variety of distinct names. In the Mozarabic 
 ritual it is called the " Apparition of the Lord ;" in Germany 
 it is the " Three-Kings' Day." 
 
 The Greeks keep the Nativity and the Manifestation to 
 the Wise Men on the same day, the 25th December, and 
 keep the 6th January as the festival of the Baptism of our 
 Lord. 
 
 The first historical notice of the Epiphany is found in S. 
 Clement of Alexandria, a.d. 200 ; in the time of S. Chrys- 
 ostom, a.d. 400, it is mentioned as an ancient and principal 
 festival of the Asiatic Church. The earliest distinct trace of 
 it in the West is found in Gaul, in the middle of the fourth 
 century. Ammianus Marcellinus (xxi. 2), relates of Julian 
 the Apostate, that in a.d. 361, he celebrated in the Chris- 
 tian Church at Paris, the feast of the Epiphany in January, 
 shortly before he publicly renounced the Christian religion. 
 The title of Day of Lights was given to this festival 
 as commemorating the earthly manifestation of the Light 
 of the World, and also because it was the supposed day of 
 the Baptism of our Lord, to which rite the term " illumi- 
 nation " was especially given. Hence it became, and in 
 the Greek Church it is still, one of the three solemn 
 times of baptism. 
 
 Greek Hymn. O Christ, the True Light, which lighteth 
 every man that cometh into the world, let the Light of Thy 
 
 & *
 
 -* 
 
 January 6 j SS. Macra and Melanius. 85 
 
 Countenance shine upon us, that thereby we may behold 
 the unapproachable Light, and guide Thou our steps to 
 fulfil Thy Commandments. 
 
 S. MACRA, V. M. 
 
 (about 303.) 
 
 [Mentioned in the Roman and German Martyrologies. The account of 
 her martyrdom is from the Martyrologies, and from her Acts, published by 
 the Bollandists.] 
 
 During the savage persecutions of Diocletian and Maxi- 
 mian, emperors, one Rictiovarus was governor at Soissons, 
 in Gaul, who laboured to put down Christianity. The virgin 
 Macra was treated by him with inhuman barbarity ; she was 
 exposed to fire, her breasts were cut off, and she was rolled 
 on potsherds and coals ; then, spreading out her hands, she 
 prayed, " O Lord Jesu Christ, who madest me triumph over 
 the chains in my dungeon, and madest the fire to which I 
 was exposed as sweet as dew, I pray Thee, receive my souL 
 for now is the time come for Thee to set my spirit free !" 
 So saying, she entered into her rest. 
 
 She is regarded as the patroness of Fimes, near Rheims. 
 
 In art, she is represented with her breasts on a book 
 which she carries. 
 
 S. MELANIUS, B. OF RENNES. 
 
 (A.D. 580.) 
 
 [Commemorated in the Roman Martyro'.ogy en this day. His life was 
 written by a contemporary, according to Ducange.] 
 
 S. Melanius was born at Plas, in the neighbourhood of 
 Vannes, in Brittany, and became a monk when grown to 
 man's estate. Upon the death of S. Amandus, Bishop of 
 
 j% gi
 
 86 Lives of the Saints. uanar> 6. 
 
 Rennes, he was compelled by the clergy and people to 
 fill that see. He accepted the election of himself with 
 great reluctance. He is related to have performed many 
 miracles, and to have extirpated the last remnants of 
 heathenism in his diocese. He died on a journey through 
 his diocese, at La Vilaine. His body was placed in a boat, 
 which, says the legend, returned to Rennes against the 
 stream, without oars or sail. 
 
 S. PETER, AB. OF CANTERBURY. 
 
 (a.d. 608.) 
 
 [Named in the English Martyrologies. Authority for his life, Rede. 
 Hist. Eccl., i. 33.] 
 
 Bede says of this Saint, that he was a disciple of S. Gre- 
 gory the Great, and first abbot of the monastery of S. Peter, 
 at Canterbury, which was in later years called S. Augustine's 
 monastery. Going to France in 608, he was drowned near 
 the harbour of Ambleteuse, near Boulogne. The peasants 
 of the place buried the body without much regard, not 
 knowing at first whose it was, but by night a light appeared 
 above it ; and, perceiving that the drowned man was a Saint, 
 his body was exhumed, and conveyed to Boulogne. 
 
 S. ERMINOLD, AB. OF PRUFENING, AND M. 
 (a.d. 1 121.) 
 
 [Mentioned in the German Martyrologies. His life was written by a 
 monk of Prufening, about the year 1290. J 
 
 S. Erminold sprang from one of the first families in 
 Swabia, and was given in early life to William, abbot of 
 
 j, . 4,
 
 ADORATION OF TIIK M.V ,1. 
 
 an., p. 87. _ 
 
 Ian. 6.
 
 *- 
 
 -* 
 
 January 6.] 
 
 S. Erminold. 
 
 87 
 
 Hirschau, to be educated. A better tutor could not have 
 been found for him, for William was one of the most learned 
 and pious men of the age. The youthful Erminold made 
 rapid progress in his studies, and he grew up in favour with 
 God and man. When his pupilage was ended, he took the 
 vows of monastic life upon him. In 1 1 10, he was appointed 
 by the Emperor Henry V., to the abbey of Lorch, on the 
 Rhine; but hearing that this had been given him at the 
 request of his brother, as a return for something his brother 
 had done for the Emperor, Erminold threw up the office, so 
 as not to incur the least suspicion of simony, and returned 
 to Hirschau. But the Bishop of Bamberg, having founded 
 an abbey at Prufening, near Ratisbon, he was invited to 
 colonize it, and be its first father. He accordingly betook 
 himself thither, with a few brethren. Having incurred the 
 hostility of some of his monks, by insisting on strict dis- 
 cipline, one, named Aaron, struck him with a knife and 
 mortally wounded him. He died, forgiving his murderer. 
 
 Worshippers at the Shrine of a Saint. 
 
 *- 
 
 *
 
 *- 
 
 * 
 
 88 Lives of the Saints. c January ? . 
 
 January 7. 
 
 S. Lucian, P. M., at Antioch, circ. a.d. 31J. 
 
 S. Nicbias, B. C, circ. a.d. 403. 
 
 S. Valentine, B. of Passau, circ. a.d. 440. 
 
 S. Cedd, B. of London, A.n. 664. 
 
 S. Tyli.o, Monk in Gaul, circ. 700. 
 
 B. Whtekind, Duke of Westphalia, A.n. Soo. 
 
 S. Rainold, Monk and M., of Dortmund, in Westphalia. 
 
 S. Aldric, B. of Le Mans, in France, circ. a.d. 855. 
 
 S. Canute, Duke of Schles-wig, a.d. 1133. 
 
 S. LUCIAN, P. M., OF ANTIOCH. 
 (about 312.) 
 
 [Commemorated on this day by the Latins, on the 15th October by the 
 Greeks. This S. Lucian is not to be confused with S. Lucian of Beauvais, 
 commemorated on Jan. 8th. He is spoken of by S. Jerome and Theodoret. 
 S. Chrysostom has a homily on S. Lucian. Information concerning him 
 is also obtained from the Greek Menasa, and from the Acts of his martyr- 
 dom in Metaphrastes.] 
 
 [AINT LUCIAN was born at Samosata, in Syria ; 
 his parents were Christians, and sought above all 
 things to educate their son in the fear of God. 
 Both died and left him an orphan at the age of 
 twelve, and the boy, in his desolation, distributed his goods 
 to the poor, and took refuge with Macarius at Edessa, who 
 taught out of Holy Scripture the things concerning eternal 
 life. Arrived at man's estate, he was ordained priest, and 
 opened a school at Antioch, and diligently laboured at pro- 
 curing a correct version of the Holy Scriptures, by com- 
 paring together the different Hebrew copies. His version 
 of the sacred writings was used by S. Jerome, and proved 
 of much assistance to him in his work of writing the Vulgate. 
 When Maximian persecuted the Church, S. Lucian con- 
 cealed himself, but was betrayed by a Sabellian priest into 
 
 *- 
 
 -*
 
 * * 
 
 January?] vS. Lucidlt. 89 
 
 the hands of the persecutors ; he was taken to Nicomedia, 
 and brought before Maximian. On his way he was the 
 means of recovering forty Christian soldiers, who had lapsed. 
 In Nicomedia he was subjected to torture. His feet were 
 placed in the stocks, which were distended, so as to dislocate 
 his legs. His hands were fastened to a beam, which was 
 above his head, and he was laid on sharp potsherds, so that 
 his back was lacerated and pierced. After this, he was 
 allowed to lie on his cell floor, unable to rise, on account of 
 his legs being out of joint, and was starved to death. He 
 lingered fourteen days. And when the feast of the Mani- 
 festation drew nigh, he desired greatly to receive the Holy 
 Eucharist. "When the fatal day had arrived, which was 
 looked forward to, some of the disciples desired to receive 
 from their master his last celebration of the divine mystery. 
 But it seemed doubtful how they might bring a table into 
 the prison, and how they might conceal it from the eyes of 
 the impious. But when many of the disciples were 
 assembled, and others were arriving, he said : ' This breast 
 of mine shall be the table, and I reckon it will not be less 
 esteemed of God than one of inanimate material ; and ye 
 shall be a holy temple, standing round about me.' And thus 
 it was accomplished, for because the saintly man was at the 
 end of his life, the guards were negligent, and so God, as I 
 think, to honour his martyr, removed all impediments to that 
 being done which was proposed. For when all stood in 
 close ring round the martyr, so that one standing by the 
 other shut him completely from view, he ordered the sym- 
 bols of the divine Sacrifice to be placed on his breast After 
 that he raised his eyes to heaven, and uttered the accustomed 
 prayers. Then, when he had uttered many sacred prayers, 
 and had done all the requisite acts in the sacred rite, he and 
 the rest communicated, and he sent to those who were 
 absent, as he himself shows in his last Epistle to them. 
 
 < ^
 
 90 Lives of the Saints. l January . 
 
 Next day some officers came from the Emperor to see if he 
 were still alive. And as he saw them standing about him, he 
 said thrice, ' I am a Christian/ and so saying, he died." 
 
 The body was then thrown into the sea, to the great grief 
 of his disciples, who desired to bury it. But fifteen days 
 after it was recovered. A legend says that a dolphin brought 
 it ashore ; be that as it may, it was found and was buried. 
 
 In art, S. Lucian is sometimes represented with a chalice 
 and Host, in allusion to his offering the holy Sacrifice in 
 prison ; sometimes with a dolphin at his side. 
 
 S. VALENTINE, B. OF PASSAU. 
 (about 440.) 
 
 [Some German Martyrologies, and the Roman, commemorate S. Maxi- 
 milian, M., and S. Valentine, B.C., on Oct. 29. But S. Valentine is comme- 
 morated alone on this day at Passau.] 
 
 Valentine was sent by the Pope to preach the Gospel in 
 the Passau. He found that his work was without fruit, and 
 returned to Rome to implore the Holy Father to send him 
 elsewhere. But the Pope consecrated him bishop, and sent 
 him back to Passau, to preach in season and out of season, 
 whether it produced fruit or not. The Bishop renewed his 
 efforts, but the Pagans and Arians combined to drive him 
 out of the city. Thereupon he went among the Rhsetian 
 Alps, and his teaching produced abundant fruit among the 
 mountaineers. At length he resolved to serve God, and 
 purify his own soul, in a life of retirement. He therefore 
 built a little chapel and monastery at Mais, in Tyrol, and 
 there he died. 
 
 Relics, at Passau. 
 
 * &
 
 S. CEDD. 
 
 Jan., p. 91. J 
 
 [Jan. 7.
 
 * 
 
 January?.] , Cedci. 91 
 
 S. CEDD, B. OF LONDON. 
 (a.d. 664.) 
 
 .[English Martyrologies. His life is given by Bede, in his Ecclesiastical 
 History, lib. 3, caps. 21, 22, 23.] 
 
 Peada, son of Penda, King of Mercia, being appointed 
 by his father King of the Midland English, by which name 
 Bede distinguished the inhabitants of Leicestershire, and 
 part of Lincolnshire and Derbyshire, from the rest of the 
 Mercians ; the young king visited Oswy, King of Northum- 
 bria, at Atwell, or Walton, was baptized along with several 
 of his nobles, by Bishop Finan, and was provided by 
 Oswy with two priests to instruct his people in Christianity. 
 One of these was S. Cedd, who had been trained in the 
 monastery of Lindisfarne. "When these two," says Bede, 
 " travelling to all parts of that country, had gathered a 
 numerous church to the Lord, it happened that Cedd 
 returned home, and came to the church of Lindisfarne to 
 confer with Bishop Finan ; who, finding how successful he 
 had been in the work of the Gospel, made him Bishop of 
 the Church of the East Saxons, calling to him two other 
 bishops, to assist at the ordination. Cedd, having received 
 the episcopal dignity, returned to his province, and pursuing 
 the work he had begun, with more ample authority, built 
 churches in several places, ordaining priests and deacons to 
 assist him in the work of faith, and the ministry of baptizing, 
 especially in the city which, in the language of the Saxons, 
 is called Ithancester, 1 as also in that named Tilabury 
 (Tilbury) ; the first of which places is on the bank of the 
 Pante, the other on the bank of the Thames ; where, gathering 
 a flock of servants of Christ, he taught them to observe the 
 discipline of regular life, as far as those rude people were 
 then capable. 
 
 1 On the Blackwater ; there is no city there now, hut numerous traces of an 
 ancient settlement, and an old chapel marks the site, in the parish of Bradwell. 
 
 ^ . . .. . . ^
 
 ,_ t 
 
 92 Lives of the Saints. [January?. 
 
 "Whilst the doctrine of everlasting life was thus, for 
 a considerable time, making progress, to the joy of 
 the King and of all the people, it happened that the King, 
 at the instigation of the enemy of all good men, was mur- 
 dered by his own kindred. The same man of God, whilst 
 he was bishop among the East Saxons, was wont also to 
 visit, at intervals, his own country, Northumberland, to make 
 exhortations. Ethelwald, the son of King Oswald, who 
 reigned over the Deiri, finding him a holy, wise, and good 
 man, desired him to accept some land to build a monastery, 
 to which the King himself might frequently resort, to offer 
 his prayers and hear the word, and be buried in it when he 
 died ; for he believed that he should receive much benefit 
 by the prayers of those who were to serve God in that place. 
 The King had before with him a brother of the same 
 bishop, called Celin, a man no less devoted to God ; who, 
 being a priest, was wont to administer to him the word and 
 the Sacraments, by whose means he chiefly came to know 
 and love the bishop. 
 
 " That prelate, therefore, complying with the King's 
 desires, chose himself a place to build a monastery among 
 craggy and distant mountains, which looked more like 
 lurking places for robbers, and retreats for wild beasts, 
 than habitations for men. The man of God, desiring 
 first to cleanse the place for the monastery from former 
 crimes, by prayer and fasting, that it might become 
 acceptable to our Lord, and so to lay the foundations, 
 requested the King to give him leave to reside there all the 
 approaching Lent, to pray. All which time, except Sundays, 
 he fasted till the evening, according to custom, and then 
 took no other sustenance than a little bread, one egg, and 
 a little milk mixed with water. This, he said, was the 
 custom of those of whom he had learnt the rule of regular 
 discipline ; first, to consecrate to our Lord, by prayer and 
 
 * *
 
 * 
 
 January?-] S. Cedd. 93 
 
 fasting, the places which they had newly received for build- 
 ing a monastery or a church. When there were ten days of 
 Lent still remaining, there came a messenger to call him to 
 the King; and he, that the religious work might not be 
 intermitted, on account of the King's affairs, entreated his 
 priest, Cynebil, who was also his own brother, to complete 
 that which had been so piously begun. Cynebil readily 
 complied, and when the time of fasting and prayer was over, 
 he there built the monastery, which is now called Lestingan, 1 
 and established therein the religious customs of Lindisfarne." 
 At this time, owing to the influence of S. Wilfrid, who 
 had been established at Ripon by Alchfrid, son of King 
 Oswy, a great split was forming in the Church, which made 
 itself felt even in the Royal family. All the missionaries of 
 the north had been brought up in Iona, or Lindisfarne, and 
 followed the Keltic ritual; Wilfrid, ordained by a French 
 bishop, introduced Roman ways. Oswy had been baptized 
 and educated by Keltic monks, and followed the usages of 
 the Mother Church of Iona ; but his wife, Eanfleda, had 
 learned in exile Roman ways, and she brought with her to the 
 court of Oswy a Canterbury priest Romanus by name, and 
 Roman in heart who guided her religious exercises. Two 
 Easter feasts were thus celebrated every year in the same 
 house ; and as the Saxon kings had transferred to the chief 
 festivals of the Christian year, and especially to the Queen 
 of Feasts, the meeting of assemblies, and the occasion which 
 those assemblies gave them of displaying all their pomp, it is 
 easy to understand how painful it must have been for Oswy 
 to sit, with his earls and thanes, at the great feast of Easter, at 
 the end of a wearisome Lent, and to see the Queen, with 
 her maids of honour and her servants, persisting in fasting 
 and penance, it being with her still only Palm Sunday. 2 
 To settle this difference, and prevent a rupture, the King 
 
 1 Lastingham, near Pickering, in Yorkshire. * Bede iii. aj.
 
 * * 
 
 94 Lives of the Saints. [January?. 
 
 convoked a parliament at Whitby, in 664. In this parlia- 
 ment Colman, Bishop of Lindisfarne, Cedd, Bishop of the 
 East Saxons, who had at this time re-established the episcopal 
 see of London, and S. Hilda, the great abbess of Whitby, up- 
 held the Keltic rite. On the other side were S. Wilfrid, the 
 young Prince Alchfrid, and James, the deacon of York. In 
 this parliament, it was decided that the Roman usages should 
 be adopted, and Cedd renounced the customs of Lindis- 
 farne, in which he had been educated, and returned to his 
 diocese of London to spread the Roman usages there. 
 
 " Cedd," says Bede, " for many years had charge of his 
 bishopric and of the monastery of Lastingham, over which he 
 had placed superiors. It happened that he came there at the 
 time that a plague was raging, and he fell sick and died. 
 He was first buried in the open air, but in process of time, 
 a church of stone was built in the monastery, in honour of 
 the Mother of God, and his body was interred in the same, 
 on the right hand of the altar." 
 
 The Bishop left the monastery to be governed after him 
 by his brother Chad, who was afterwards made bishop. For 
 the four brothers, Cedd, and Cynebil, Celin, and Ceadda 
 (Chad) which is a rare thing to be met with were all cele- 
 brated priests of our Lord, and two of them also came to be 
 bishops. 
 
 S. TYLLO, H. 
 (about 700.) 
 
 [Cologne, German, and Belgian Martyrologies. The name is sometimes 
 Tyllo, Thillo, or Hillo ; in Belgium, Theaulon or Tilman. Authority : A life 
 published in the Bollandists, which agrees with scattered notices of him in 
 various writers.] 
 
 S. Tillo, the Patron of Iseghem, in Belgium, was a son 
 of Saxon parents, but was stolen, when young, from his 
 home, and sold as a slave in Gaul. S. Eligius, who re- 
 
 *
 
 * * 
 
 January 7.] .S. Tyllo. 95 
 
 deemed many slaves, bought the lad, and being struck with 
 his beauty and intelligence, sent him to the monastery of 
 Solignac, to be educated by S. Remacle, then abbot of 
 Solignac. After his education was complete, he was re- 
 turned to S. Eligius, who was a goldsmith, patronized by 
 King Dagobert and the nobles of the court. With him 
 Tillo learned the trade of a goldsmith, and made many 
 vessels and ornaments of gold and silver, encrusted with 
 gems, for the King. Whilst he worked, he had the Holy 
 Scriptures open before him, and as he chased the silver and 
 gold he studied the Word of God. He kept ever in his 
 heart the maxim, " Whatsoever ye would that men should do 
 to you, do ye even so to them," and all his work was done 
 to the best of his ability, and executed with punctuality. 
 Thus, he found favour with Eligius, and with all the 
 customers of his master. When Eligius left his shop, and 
 became a bishop, he called to the clerical office and to the 
 religious life, his apprentice whom he had bought in the 
 market many years before. Tillo, as priest and monk, 
 showed a pattern of holiness, and was made abbot of 
 Solignac, near Limoges. But ruling three hundred monks 
 and attending to the worldly affairs of a great monastery, 
 and more than that, the multitude of visitors, made the life 
 one for which the goldsmith's apprentice, trained to work 
 in silence, and think and read, felt himself unfitted ; so one 
 night he fled away and was lost. He penetrated the woods 
 and mountains of Auvergne, seeking out a suitable spot 
 for a hermitage, and one day he lit upon a quiet place, hid 
 away among the rocky mountains, into which he could only 
 just crawl on hands and knees. Having got in, he found 
 a pleasant glade, surrounded with trees, having streams 
 watering it from the mountain side, and there were plenty of 
 apple trees, from which he concluded it had been previously 
 a hermitage. Here he lived for some time, praying and 
 
 * *
 
 %, i 
 
 96 Lives of the Saints. [January . 
 
 reading, and tilling the soil. By degrees, it was rumoured 
 that a holy hermit lived in that glade, and the people of the 
 neighbourhood came to see him, and he called himself 
 Brother Paul. And to all who visited him this was the rule 
 of life he gave, "Believe in God the Father Almighty, and 
 in Jesus Christ his Son, also in the Holy Ghost, three per- 
 sons, but one God. Keep your mind from vain cogitations 
 and your body pure from all uncleanness ; avoid self-conceit, 
 and be instant in prayer." 
 
 And when there was ever more and more of a concourse, 
 and many desired to put themselves under his direction, he 
 went forth, and sought out a suitable spot, and found it at 
 Bayac, where he founded a monastery. There he remained 
 some while, till a longing came over him to revisit Solignac, 
 and he fled away when all his monks were asleep, as he had 
 fled previously from Solignac. And when he reached 
 Solignac, he was received with great joy. Then he asked 
 the abbot Gundebert to build him a little cell outside the 
 monastery, in which he might reside with one or two of the 
 brethren who sought a stricter life. His wish was granted, 
 and in this cell he spent the rest of his days. 
 
 He is regarded with special veneration at Iseghem, in 
 Flanders, because he visited that place in company with S. 
 Eligius, and there remained some time teaching the people. 
 
 In art, he is represented with a chalice in one hand and 
 an abbatial staff in the other. 
 
 S. ALDRIC, B. OF MANS. 
 (a.d. 855.) 
 
 fGallican Martyrology. Ancient Life in Baluze : Miscel. Hi.] 
 
 S. Aldric was born about the year 800. When aged 
 fourteen his father sent him to the court of Louis the Pious. 
 
 *
 
 January 7 .] S. Canute Lavard. 97 
 
 One day, as he was praying in church at Aix-la-Chapelle, he 
 felt called by God to leave a life in the world, and dedicate 
 himself to the service of the altar. With difficulty he per- 
 suaded the King to let him depart, and he was sent to the 
 Bishop of Metz. There he remained some years, received 
 the tonsure, and was ordained priest 
 
 Louis the Pious, hearing of the wisdom and sanctity of 
 Aldric, appointed him to be his chaplain and confessor. 
 Aldric was afterwards elected Bishop of Mans, and was con- 
 secrated on the 22nd December, 832. When raised to the 
 episcopal throne, he kept a stricter guard over himself, and 
 treated his body with great rigour, but to others he was 
 gentle and lenient. All his income was spent in works of 
 mercy. He redeemed captives, relieved the poor, built 
 churches, and founded monasteries. In the civil wars which 
 divided the French monarchy, his fidelity to his prince and to 
 Charles the Bald, his successor, involved him in trouble, and 
 he was expelled for about a twelvemonth from his see. On 
 his return, he laboured more indefatigably than ever to 
 perfect the discipline of his diocese, for which purpose he 
 collected the canons of Councils and decrees of the Popes 
 into what he called a Capitulary. Some fragments have 
 reached us of the regulations which he made for the cele- 
 bration of divine service ; in which he orders ten wax candles, 
 and ninety lamps, to be lighted in his Cathedral on all great 
 festivals. 
 
 S. CANUTE LAVARD, M. 
 (a.d. 1 133.) 
 
 [Schleswig and Scandinavian Breviaries. Life in Knytlinga Saga, Saxo 
 Grammaticus, Schleswig Breviary, &c] 
 
 Canute Lavard was second son of Eric the Good, King 
 of Denmark. His elder brother, Nicolas, became King of 
 
 vol. 1. 7 
 * g,
 
 *- 
 
 * 
 
 9 8 
 
 Lives of the Saints. 
 
 [January 7 
 
 Denmark, though he was illegitimate, as Canute was very 
 young. Nicolas had a son named Magnus, who was also 
 brought up with Canute. Canute purchased the duchy of 
 Schleswig, and occupied himself with clearing the seas and 
 islands of Denmark of the pirates who infested them. On 
 one occasion, a pirate whom he had captured, and con- 
 demned with others to be hung, cried out that he was of 
 royal blood, and was related to Canute. " Then," said the 
 duke, " you shall hang at the topmast head above the others." 
 Henry, King of the Sclaves, being dead, Canute succeeded 
 him. The popularity of this prince, owing to his gentleness, 
 virtue, and piety, stirred up the envy of Magnus, who feared 
 lest he should put in a claim to the throne of Denmark, to 
 which indeed he had a right prior to Magnus and his father. 
 Tn order to make sure of the succession, Magnus decoyed 
 his unsuspicious kinsman into a wood, surrounded him with 
 armed men, and killed him. 
 
 *- 
 
 -*
 
 January 8.] S. LtlCiatl. 99 
 
 January 8. 
 
 S. Luc i av, B. .VI., and Companions, at Beawvait. 
 
 S. Patiens, 5. of Metx, circ. a.d. ija. 
 
 S. Atticus, Patr. of Constantinople, a.d. 425. 
 
 S. Ssverinus, P. and Apostle: of Austria, A.D. 4' a 
 
 S. Severinus, it. ft, in Italy, 6th cent. 
 
 B. Baldwin, Archdeacon of Laon, M., 6th cent. 
 
 S. Frodobert, Ab., at Troyes, 'jth cent. 
 
 S. Gudula, V., at Brussels, circ. a.d. 712 
 
 S. Pega, y., in England, cite. a.d. 718. 
 
 S. Erard, Bishop in Ba-uaria, 8th cent. 
 
 S. Garibald, B. of Ratisbon, circ. a.d. 1251. 
 
 S. Wulsin, B. of Sherbourn, A.n. 983. 
 
 S. Laurence Justi.niani, Patr. of Venice, a.d. 1455. 
 
 S. LUCIAN, B. M. AT BEAUVAIS. 
 
 [Roman, Gallican, and Anglican Martyrologies ; Bede, Ado, Notker, and 
 others. His date uncertain. As little is known of this S. Lucian, it is prob- 
 able that the so-called Reformers retained his name in the Anglican Calendar 
 by mistake, confusing him with the S. Lucian of Antioch, Jan. 7th, a much 
 better known Saint.] 
 
 [HERE is much uncertainty about this martyr. 
 
 Some writers maintain that he was a disciple of 
 
 S. Peter. Others say that he was sent into 
 
 Gaul by S. Clement, Bishop of Rome, at 
 
 the end of the first century, and suffered death under the 
 
 reign of Domitian. It is certain, however, that he came 
 
 into Gaul to preach the faith to the pagan inhabitants, 
 
 and that he finished his labours at Beauvais, by the death of 
 
 a martyr. There is good reason to believe that he was of 
 
 noble Roman blood, and that he accompanied S. Denys of 
 
 Paris, or S. Quentin of Amiens, on his mission, about the 
 
 year 245. S. Lucian was accompanied by his friends, 
 
 Maximian and Julian. They suffered in different places, 
 
 and on different days ; but they were laid by faithful disciples 
 
 * %
 
 ioo Lives of the Saints. [January* 
 
 in one tomb, and are commemorated together. S. Lucian is 
 called in some calendars a priest ; but in an ancient one of the 
 ninth century, he is styled a bishop, and such has been the 
 constant tradition at Beauvais. 
 
 In art, he is represented holding his head in his hands. 
 
 S. P ATI ENS, B. 
 
 (about a.d. 152.) 
 
 [Roman Martyrology ; Martyrologies of Cologne, ofRabanus, Notker, 
 &c. His life is traditional.] 
 
 S. Patiens is said to have been a disciple of S. John the 
 Evangelist, and to have been sent by him into Gaul. He 
 settled at Metz, where he became the fourth Bishop. 
 
 S. ATTICUS, PATR. OF CONSTANTINOPLE. 
 
 (a.d. 425.) 
 
 [Roman Martyrology, that of Usuardus and the German Martyrolo- 
 gies. Authorities for his life, very numerous : Socrates, Sozomen, 
 Synesius, Palladius, Photius, Nicephorus, Zonaras, &c] 
 
 Atticus, a man of gentle spirit and conciliatory man- 
 ners, succeeded S. Chrysostom in the see of Constantinople. 
 He, at first, refused to admit the name of his predecessor 
 into the diptychs ; but was afterwards moved to yield, in 
 accordance with the Latin Church, which refused communion 
 with the see of Constantinople till the righteousness of the 
 cause of the great Chrysostom had been acknowledged. 
 Atticus was engaged in correspondence on this subject with 
 S. Cyril of Alexandria, who vehemently resented the admis- 
 sion of the name of Chrysostom, till he also yielded at the 
 instance of Isidore of Pelusium. 
 
 * *
 
 *- 
 
 -* 
 
 January 8.] S. SeVeHnUS. IOI 
 
 S. SEVERINUS, P. AP. OF NORICUM. 
 
 (A.D 482.) 
 
 [Roman Martyrology and those of Germany. The life of S. Severinus was 
 written by his disciple, Eugippius, in the year 511, as he states in a letter to 
 Paschatius, the deacon. The following life is extracted from Mr. Kingsley's 
 "Hermits,"' 1 with certain necessary modifications. What has been once 
 well done, the author is unwilling to do again, and do in an inferior 
 manner.] 
 
 In the middle of the fifth century the province of Noricum 
 (Austria, as we should now call it), was the very highway of 
 invading barbarians, the centre of the human Maelstrom, in 
 which Huns, Allemanni, Rugii, and a dozen wild tribes 
 more, wrestled up and down, and round the starving and be- 
 leaguered towns of what had once been a happy and fertile 
 province, each tribe striving to trample the other under 
 foot, and to march southward, over their corpses, to plunder 
 what was still left of the already plundered wealth of Italy 
 and Rome. The difference of race, of tongue, and of 
 manners, between the conquered and their conquerors, was 
 made more painful by difference in creed. The conquering 
 Germans and Huns were either Arians or heathens. The 
 conquered race (though probably of very mixed blood), who 
 called themselves Romans, because they spoke Latin, and 
 lived under the Roman law, were orthodox Catholics ; and 
 the miseries of religious persecution were too often added 
 to the usual miseries of invasion. 
 
 It was about the year 455 60. Attila, the great King of 
 the Huns, who called himself and who was " the Scourge 
 of God," was just dead. His empire had broken up. The 
 whole centre of Europe was in a state of anarchy and war ; 
 and the hapless Romans along the Danube were in the last 
 extremity of terror, not knowing by what fresh invader their 
 crops would be swept off up to the very gates of the walled 
 
 1 " The Hermits," by the Rev. C. Kingsley. Macmillan, 1869, pp. 334, 339. 
 * g,
 
 * _ (J, 
 
 1 02 Lives of the Saints. [> y & 
 
 towers, which were their only defence; when there appeared 
 among them, coming out of the East, a man of God. 
 
 Who he was he would not tell. His speech showed 
 him to be an African Roman a fellow-countryman of S. 
 Augustine probably from the neighbourhood of Carthage. 
 He had certainly at one time gone to some desert in the 
 East, zealous to learn " the more perfect life." Severinus, he 
 said, was his name ; a name which indicated high rank, as 
 did the manners and the scholarship of him who bore it. 
 But more than his name he would not tell. " If you take 
 me for a runaway slave," he said, smiling, "get ready money 
 to redeem me with when my master demands me back." 
 For he believed that they would have need of him ; that 
 God had sent him into that land that he might be of use to 
 its wretched people. And certainly he could have come into 
 the neighbourhood of Vienna, at that moment, for no other 
 purpose than to do good, unless he came to deal in slaves. 
 
 He settled first at a town, called by his biographer Cas- 
 turis; and, lodging with the warden of the church, lived 
 quietly the hermit life. Meanwhile the German tribes were 
 prowling round the town ; and Severinus, going one day into 
 the church, began to warn the priests and clergy, and all the 
 people, that a destruction was coming on them which they 
 could only avert by prayer, and fasting, and the works of 
 mercy. They laughed him to scorn, confiding in their 
 lofty Roman walls, which the invaders wild horsemen, 
 who had no military engines were unable either to scale or 
 batter down. Severinus left the town at once, prophesying, 
 it was said, the very day and hour of its fall. He went on 
 to the next town, which was then closely garrisoned by a 
 barbarian force, and repeated his warning there : but while 
 the people were listening to him, there came an old man to 
 the gate, and told them how Casturis had been already 
 sacked, as the man of God had foretold ; and going into the 
 
 *- >i
 
 * * 
 
 January 8.] SeVefZUUS. IO3 
 
 church, threw himself at the feet of S. Severinus, and said 
 that he had been saved by his merits from being destroyed 
 with his fellow-townsmen. 
 
 Then the dwellers in the town hearkened to the man of 
 God, and gave themselves up to fasting, and almsgiving, and 
 prayer for three whole days. 
 
 And on the third day, when the solemnity of the evening 
 sacrifice was fulfilled, a sudden earthquake happened, and 
 the barbarians, seized with panic fear, and probably hating 
 and dreading like all those wild tribes confinement 
 between four stone walls, instead of the free open life of the 
 tent and the stockade, forced the Romans to open their 
 gates to them, rushed out into the night, and, in their mad- 
 ness, slew each other. 
 
 In those days a famine fell upon the people of Vienna ; 
 and they, as their sole remedy, thought good to send for the 
 man of God from the neighbouring town. He went, and 
 preached to them, too, repentance and almsgiving. The 
 rich, it seems, had hidden up their stores of corn, and left 
 the poor to starve. At least S. Severinus discovered (by 
 divine revelation, it was supposed), that a -widow named 
 Procula had done as much. He called her out into the 
 midst of the people, and asked her why she, a noble woman 
 and free-born, had made herself a slave to avarice, which is 
 idolatry. If she would not give her corn to Christ's poor, 
 let her throw it into the Danube to feed the fish, for any 
 gain from it she would not have. Procula was abashed, and 
 served out her hoards thereupon willingly to the poor ; and 
 a little while afterwards, to the astonishment of all, vessels 
 came down the Danube laden with every kind of merchan- 
 dize. They had been frozen up for many days near Passau, 
 in the thick ice of the river Enns : but the prayers of God's 
 servant had opened the ice-gates, and let them down the 
 stream before the usual time. 
 
 * *
 
 * . % 
 
 104 Lives of tJie Saints. [Januarys. 
 
 Then the wild German horsemen swept around the walls, 
 and carried off human beings and cattle, as many as they 
 could find. Severinus, like some old Hebrew prophet, did 
 not shrink from advising hard blows, where hard blows 
 could avail. Mamertinus, the tribune, or officer in com- 
 mand, told him that he had so few soldiers, and those so ill- 
 armed, that he dare not face the enemy. Severinus 
 answered that they should get weapons from the barbarians 
 themselves ; the Lord would fight for them, and they should 
 hold their peace : only if they took any captives they should 
 bring them safe to him. At the second milestone from the 
 city they came upon the plunderers, who fled at once, leaving 
 their arms behind. Thus was the prophecy of the man of 
 God fulfilled. The Romans brought the captives back to 
 him unharmed. He loosed their bonds, gave them food 
 and drink, and let them go. But they were to tell their 
 comrades that, if ever they came near that spot again, 
 celestial vengeance would fall on them, for the God of the 
 Christians fought from heaven in his servants cause. 
 
 So the barbarians trembled, and went away. And the 
 fear of S. Severinus fell on all the Goths, heretic Arians 
 though they were ; and on the Rugii, who held the north 
 bank of the Danube in those evil days. S. Severinus, 
 meanwhile, went out of Vienna, and built himself a cell at a 
 place called " At the Vineyards." But some benevolent im- 
 pulse divine revelation his biographer calls it prompted 
 him to return, and build himself a cell on a hill close to 
 Vienna, round which other cells soon grew up, tenanted by 
 his disciples. "There," says his biographer, "he longed to 
 escape the crowds of men who were wont to come to him, 
 and cling closer to God in continual prayer : but the more 
 he longed to dwell in solitude, the more often he was warned 
 by revelations not to deny his presence to the afflicted 
 people." He fasted continually ; he went barefoot even in 
 
 * >
 
 f 
 
 Januarys.] S. SeVeriflUS. 105 
 
 the midst of winter, which was so severe, the story con- 
 tinues, in those days around Vienna, that waggons crossed 
 the Danube on the solid ice : and yet, instead of being 
 puffed-up by his own virtues, he set an example of humility 
 to all, and bade them with tears to pray for him, that the 
 Saviour's gifts to him might not heap condemnation on his 
 head. 
 
 Over the wild Rugii S. Severinus seems to have acquired 
 unbounded influence. Their king, Flaccitheus, used to pour 
 out his sorrows to him, and tell him how the princes of the 
 Goths would surely slay him ; for when he had asked leave 
 of him to pass on into Italy, he would not let him go. But 
 S. Severinus prophesied to him that the Goths would do 
 him no harm. Only one warning he must take : " Let it 
 not grieve him to ask peace even for the least of men." 
 
 The friendship which had thus begun between the barba- 
 rian king and the cultivated Saint was carried on by his son 
 Feva : but his " deadly and noxious wife," Gisa, who 
 appears to have been a fierce Arian, always, says his bio- 
 grapher, kept him back from clemency. One story of 
 Gisa's misdeeds is so characteristic both of the manners of 
 the time and of the style in which the original biography is 
 written, that I shall take leave to insert it at length. 
 
 " The King Feletheus (who is also Feva), the son of the 
 afore-mentioned Flaccitheus, following his father's devotion, 
 began, at the commencement of his reign, often to visit the 
 holy man. His deadly and noxious wife, named Gisa, 
 always kept him back from the remedies of clemency. For 
 she, among the other plague-spots of her iniquity, even tried 
 to have certain Catholics re-baptized : but when her husband 
 did not consent, on account of his reverence for S. Seve- 
 rinus, she gave up immediately her sacrilegious intention, 
 burdening the Romans, nevertheless, with hard conditions, 
 and commanding some of them to be exiled to the Danube. 
 
 * *
 
 * # 
 
 106 Lives of tJie Saints. [Januarys. 
 
 For when one day, she, having come to the village next to 
 Vienna, had ordered some of them to be sent over the 
 Danube, and condemned to the most menial offices of 
 slavery, the man of God sent to her, and begged that they 
 might be let go. But she, blazing up in a flame of fury, 
 ordered the harshest of answers to be returned. 'I pray 
 thee,' she said, 'servant of God, hiding there within thy 
 cell, allow us to settle what we choose about our own 
 slaves.' But the man of God hearing this, ' I trust,' he said, 
 ' in my Lord Jesus Christ, that she will be forced by ne- 
 cessity to fulfil that which in her wicked will she has des- 
 pised.' And forthwith a swift rebuke followed, and brought 
 low the soul of the arrogant woman. For she had confined 
 in close custody certain barbarian goldsmiths, that they 
 might make regal ornaments. To them the son of the afore- 
 said king, Frederick by name, still a little boy, had gone in, 
 in childish levity, on the very day on which the queen had 
 despised the servant of God. The goldsmiths put a sword 
 to the child's breast, saying, that if any one attempted to 
 enter, without giving them an oath that they should be pro- 
 tected, he should die ; and that they would slay the king's 
 child first, and themselves afterwards, seeing that they had 
 no hope of life left, being worn out with long prison. When 
 she heard that, the cruel and impious queen, rending her 
 garments for grief, cried out, ' O servant of God, Severinus, 
 are the injuries which I did thee thus avenged ? Hast thou 
 obtained, by the earnest prayer thou hast poured out, this 
 punishment for my contempt, that thou shouldst avenge it 
 on my own flesh and blood ?' Then, running up and down 
 with manifold contrition and miserable lamentation, she 
 confessed that for the act of contempt which she had com- 
 mitted against the servant of God she was struck by the 
 vengeance of the present blow; and forthwith she sent 
 knights to ask for forgiveness, and sent across the river the 
 
 * *
 
 -* 
 
 January 8.] S. SeVeriflUS, IOJ 
 
 Romans, his prayers for whom she had despised. The gold- 
 smiths, having received immediately a promise of safety, and 
 giving up the child, were in like manner let go. 
 
 " The most reverend Severinus, when he heard this, gave 
 boundless thanks to the Creator, who sometimes puts off the 
 prayers of suppliants for this end, that as faith, hope, and 
 charity grow, while lesser things are sought, He may con- 
 cede greater things. Lastly, this did the mercy of the 
 Omnipotent Saviour work, that while it brought to slavery a 
 woman free, but cruel over much, she was forced to restore 
 to liberty those who were enslaved. This having been 
 marvellously gained, the queen hastened with her husband 
 to the servant of God, and showed him her son, who, she 
 confessed, had been freed from the verge of death by his 
 prayers, and promised that she would never go against his 
 commands." 
 
 To this period of Severinus' life belongs the famous story 
 of his interview with Odoacer, the first barbarian king of 
 Italy, and brother of the great Onulf or Wolf, who was 
 the founder of the family of the Guelphs, Counts of Altorf, 
 and the direct ancestors of Victoria, Queen of England. 
 Their father was ^decon, secretary at one time of Attila, 
 and chief of the little tribe of Turklings, who, though Ger- 
 man, had clung faithfully to Attila's sons, and came to ruin at 
 the great battle of Netad, when the empire of the Huns 
 broke up at once and for ever. Then Odoacer and his brother 
 started over the Alps to seek their fortunes in Italy, and 
 take service, after the fashion of young German adventurers, 
 with the Romans ; and they came to S. Severinus' cell, and 
 went in, heathens as they probably were, to ask a blessing of 
 the holy man; and Odoacer had to stoop and to stand 
 stooping, so huge he was. The Saint saw that he was no 
 common lad, and said, " Go to Italy, clothed though thou 
 be in ragged sheepskins : thou shalt soon give greater gifts 
 
 *-
 
 108 Lives of the Saints. [January s. 
 
 to thy friends." So Odoacer went up into Italy, deposed 
 the last of the Caesars, a paltry boy, Romulus Augustulus by 
 name, and found himself, to his own astonishment, and that 
 of all the world, the first German king of Italy ; and, when 
 he was at the height of his power, he remembered the pro- 
 phecy of Severinus, and sent to him, offering him any boon 
 he chose to ask. But all that the Saint asked was, that 
 he should forgive some Romans whom he had banished. 
 S. Severinus meanwhile foresaw that Odoacer's kingdom 
 would not last, as he seems to have foreseen many things. 
 For when certain German knights were boasting before him 
 of the power and glory of Odoacer, he said that it would 
 last some thirteen, or at most fourteen years; and the 
 prophecy (so all men said in those days) came exactly 
 true. 
 
 There is no need to follow the details of S. Severinus's 
 labours through some five-and-twenty years of perpetual 
 self-sacrifice and, as far as this world was concerned, per- 
 petual disaster. Eugippius's chapters are little save a cata- 
 logue of towns sacked one after the other, from Passau to 
 Vienna, till the miserable survivors of the war seemed to 
 have concentrated themselves under S. Severinus's guardian- 
 ship in the latter city. We find, too, tales of famine, of 
 locust-swarms, of little victories over the barbarians, which 
 do not arrest wholesale defeat : but we find, through all, 
 S. Severinus labouring like a true man of God, conciliating 
 the invading chiefs, redeeming captives, procuring for the 
 cities which were still standing supplies of clothes for the 
 fugitives, persuading the husbandmen, seemingly through 
 large districts, to give even in time of dearth a tithe of their 
 produce to the poor ; a tale of noble work indeed. 
 
 Eugippius relates many wonders in his life of S. Severinus. 
 The reader finds how the man who had secretly celebrated 
 a heathen sacrifice was discovered by S. Severinus, because, 
 
 *
 
 *- * 
 
 Januarys.] S. SeVertflUS. IO9 
 
 - 
 
 while the tapers of the rest of the congregation were lighted 
 miraculously from heaven, his taper alone would not light 
 He records how the Danube dared not rise above the mark of 
 the cross which S. Severinus had cut upon the posts of a timber 
 chapel ; how a poor man, going out to drive the locusts off his 
 little patch of corn instead of staying in the church all day to 
 pray, found the next morning that his crop alone had been 
 eaten, while all the fields around remained untouched. Also 
 he records the well-known story, which has a certain awfulness 
 about it, how S. Severinus watched all night by the bier of 
 the dead priest Silvinus, and ere the morning dawned bade 
 him, in the name of God, speak to his brethren ; and how the 
 dead man opened his eyes, and Severinus asked him whether 
 he wished to return to life, and he answered complainingly, 
 " Keep me no longer here ; nor cheat me of that perpetual 
 rest which I had already found," and so, closing his eyes 
 once more, was still for ever. 
 
 At last the noble life wore itself out. For two years 
 Severinus had foretold that his end was near ; and foretold, 
 too, that the people for whom he had spent himself should 
 go forth in safety, as Israel out of Egypt, and find a refuge 
 in some other Roman province, leaving behind them so 
 utter a solitude, that the barbarians, in their search for the 
 hidden treasures of the civilization which they had extermi- 
 nated, should dig up the very graves of the dead. Only, 
 when the Lord willed to deliver them, they must carry away 
 his bones with them, as the children of Israel carried the 
 bones of Joseph. 
 
 Then Severinus sent for Feva, the Rugian king and Gisa, 
 his cruel wife ; and when he had warned them how they 
 must render an account to God for the people committed to 
 their charge, he stretched his hand out to the bosom of the 
 king. " Gisa," he asked, "dost thou love most the soul 
 within that breast, or gold and silver?" She answered 
 
 * *
 
 _ _ * 
 
 no Lives of the Saints. [Januarys. 
 
 that she loved her husband above all. " Cease then," he 
 said, " to oppress the innocent : lest their affliction be the 
 ruin of your power." 
 
 Severinus' presage was strangely fulfilled. Feva had 
 handed over the city of Vienna to his brother Frederick 
 " poor and impious," says Eugippius. Severinus, who knew 
 him well, sent for him, and warned him that he himself was 
 going to the Lord; and that if, after his death, Frederick 
 dared touch aught of the substance of the poor and the 
 captive, the wrath of God would fall on him. In vain the 
 barbarian pretended indignant innocence ; Severinus sent 
 him away with fresh warnings. 
 
 " Then on the nones of January he was smitten slightly 
 with a pain in the side. And when that had continued for 
 three days, at midnight he bade the brethren come to him." 
 He renewed his talk about the coming emigration, and en- 
 treated again that his bones might not be left behind ; and 
 having bidden all in turn come near and kiss him, and hav- 
 ing received the most Holy Sacrament, he forbade them to 
 weep for him, and commanded them to sing a psalm. They 
 hesitated, weeping. He himself gave out the psalm, 
 " Praise the Lord in His saints, and let all that hath breath 
 praise the Lord ;" and so went to rest in the Lord. 
 
 No sooner was he dead than Frederick seized on the gar- 
 ments kept in the monastery for the use of the poor, and 
 even commanded his men to carry off the vessels of the altar. 
 Then followed a scene characteristic of the time. The 
 steward sent to do the deed shrank from the crime of sacri- 
 lege. A knight, Anicianus by name, went in his stead, and 
 took the vessels of the altar. But his conscience was too 
 strong for him. Trembling and delirium fell on him, and he 
 fled away to a lonely island, and became a hermit there. 
 Frederick, impenitent, swept away all in the monastery, leav- 
 ing nought but the bare walls, " which he could not carry 
 
 *
 
 January 8.] S. SeVerillUS. Ill 
 
 over the Danube." But on him, too, vengeance fell. Within 
 a month he was slain by his own nephew. Then Odoacer 
 attacked the Rugii, and carried off Feva and Gisa captive to 
 Rome. And then the long-promised emigration came. 
 Odoacer, whether from mere policy (for he was trying to 
 establish a half-Roman kingdom in Italy,) or for love of 
 S. Severinus himself, sent his brother Onulf to fetch away 
 into Italy the miserable remnant of the Danubian provincials, 
 to be distributed among the wasted and unpeopled fanns of 
 Italy. And with them went forth the corpse of S. Severinus, 
 undecayed, though he had been six years dead, and giving 
 forth exceeding fragance, though (says Eugippius) no em- 
 balmer's hand had touched it. In a coffin, which had been 
 long prepared for it, it was laid on a waggon, and went over 
 the Alps into Italy, working (according to Eugippius) the 
 usual miracles on the way, till it found a resting-place near 
 Naples, in that very villa of Lucullus at Misenum, to which 
 Odoacer had sent the last Emperor of Rome to dream his 
 ignoble life away in helpless luxury. 
 
 So ends this tragic story. Of its truth there can be no 
 doubt. M. Ozanam has well said of that death-bed scene 
 between the saint and the barbarian king and queen "The 
 history of invasions has many a pathetic scene : but I know 
 none more instructive than the dying agony of that old 
 Roman expiring between two barbarians, and less touched 
 with the ruin of the empire, than with the peril of their 
 souls." 1 But even more instructive, and more tragic also, is 
 the strange coincidence that the wonder-working corpse of 
 the starved and bare-footed hermit should rest beside the 
 last Emperor of Rome. It is the symbol of a new era. 
 The kings of this world have been judged and cast out. 
 The empire of the flesh is to perish, and the empire of the 
 spirit to conquer thenceforth for evermore. 
 
 1 La Civilisation Chretienne chez les Francs. Paris, 1861, p. 41. 
 
 b -*
 
 * fc 
 
 112 Lives Of the SaintS. [Januarys. 
 
 Relics, in the church of S. Severino at Naples. 
 
 Patron (but not sole Patron) of Austria, Vienna, Bavaria. 
 
 B. BALDWIN, M. OF LAON. 
 
 (6th cent.) 
 
 [German and Gallican Martyrologies. Life by an unknown author.] 
 
 The Blessed Baldwin, archdeacon of Laon, in the reign 
 of Dagobert, was the son of Basus, a nobleman, and Sala- 
 berga, who is numbered among the Saints. His sister's 
 name was Astruda, who is also reckoned a Saint. Baldwin 
 having incurred the enmity of certain evil men, was by them 
 treacherously murdered. The details are not known. 
 
 S. FRODOBERT, AB. OF TROVES. 
 
 (7TH CENT.) 
 
 [Gallican and German Martyrologies. S. Frodobert died on Jan 1st, 
 but his body was translated on Jan. 8th, and on that day, accordingly, his 
 festival is observed at Troyes, and by the Benedictine Order. His life was 
 written by his disciple, Lupellus, and used in the compilation of a later life, 
 by a monk of Moutier la Celle, near Troyes, about 872.] 
 
 S. Frodobert, the son of parents of the middle class, 
 from the earliest age was inspired with the love of God, and 
 a wondrous gentleness and child-like simplicity. He is said, 
 as a little boy, to have healed his mother of blindness, as, in 
 a paroxysm of love and compassion for her affliction, he 
 kissed her darkened eyes, and signed them with the cross. 
 At an early age he entered the abbey of Luxeuil, where his 
 singleness of soul and guilelessness exposed him to become 
 the butt of the more frivolous monks. During the time that 
 
 * gi
 
 January 8.] 6". Frodobert. I 1 3 
 
 he was there, a certain Teudolin, abbot of S. Seguanus, was 
 staying at Luxeuil for the purpose of study, and Frodobert 
 was much with him, being ordered to attend on the wants of 
 the visitor, and obey him implicitly. This Teudolin diver- 
 sified his labours with playing practical jokes on his gentle 
 assistant ; but Frodobert never resented any jest. One day 
 the abbot Teudolin sent Frodobert to another monk, who 
 was also fond of practising jokes on Frodobert, for a pair of 
 compasses, saying that he wanted them for writing. The 
 lay brother took the message without in the least knowing 
 what compasses were. The monk, suspecting that the abbot 
 had sent Frodobert on a fool's errand, put a pair of stones off 
 a hand-mill round his neck, and told him to take them to 
 Teudolin. Frodobert obeyed, but was scarcely able to 
 stagger along the cloister under the weight. On his way, 
 the abbot of Luxeuil, his own superior, met him, and amazed 
 to see the poor brother bowed to earth under this burden, 
 bade him throw down the mill-stones, and tell him whither 
 he was taking them. Frodobert obeyed, and said that the 
 abbot Teudolin had sent him for them, as he wanted them 
 for literary purposes. The superior burst into tears, grieved 
 that the good, simple-minded lay brother should have 
 been thus imposed upon, and hastening to the visitor, and 
 then to the monk who had put the " compasses " about Fro- 
 dobert's neck, he administered to them such a sharp rebuke, 
 that from that day forward no more practical jokes were 
 played upon him. 
 
 As years passed, his virtue became more generally known, 
 and the Bishop of Troyes summoned him to be in attend- 
 ance on himself. The humble monk in vain entreated to be 
 allowed to return to his monastery; the bishop retained 
 him about his person in his palace. 
 
 As he was unable to return to the quiet of his cloister, 
 Frodobert withdrew as much as possible from the world in 
 
 vol. i. 8
 
 * 
 
 ii4 Lives of the Saints. [Januarys. 
 
 which he moved, into the calm of his own heart, and 
 practised great abstinence in the midst of the abundance 
 wherewith the bishop's table was supplied. Living outside 
 his cloister, he kept its rules, and in Lent he never ate any- 
 thing till after sunset. Those who were less strict in their 
 living, sneered at his self-denial, and told the bishop that 
 Frodobert kept a supply of victuals in his bedroom, and 
 ate privily. To prove him, the prelate gave him a chamber 
 in the church tower, and burst in upon him at all unseason- 
 able moments, but was never able to detect the slightest 
 proof of the charge being well founded. He, therefore, re- 
 gretted his mistrust, and restored the monk to his room in 
 the palace. 
 
 Frodobert was given at last, by Clovis II., some marshy 
 land near Troyes, and on this he built a monastery, which 
 he called La Celle, which was soon filled with numerous 
 monks, and became famous for the learned men it educated. 
 Here S. Frodobert spent many years. He passed his 
 declining years in building a church to S. Peter, and when 
 the church was completed, his strength failed, and he knew 
 that he had not many days to live. His great desire was to 
 see it consecrated on the feast of the Nativity, and he sent 
 two of his monks to the bishop to beseech him to dedicate 
 his new church that day. But the duties of Christmas, in his 
 Cathedral, rendered it impossible for the prelate to grant this 
 request. Frodobert received the refusal with many tears, 
 but lifting his eyes and hands to heaven, he prayed, and 
 God prolonged his days, so that he survived to see his 
 church consecrated on the Octave of the Nativity, Jan. ist ; 
 and when the ceremony was over, he resigned his soul into 
 the hands of God. The body was translated, some years after, 
 on the 8th January. The weather had been wet, and the 
 marshes were under water, so that the abbot and monks 
 were in trouble, because their house was surrounded with
 
 January 8.] S. Guduld. I I 5 
 
 the flood, and it would be difficult for the bishop and clergy 
 of Troyes to attend the ceremony of the translation. 
 " Grant," said the abbot, " that the blessed Frodobert may 
 obtain for us a sharp frost, or we shall have no one here to- 
 morrow." This was said on the eve of the projected trans- 
 lation. That night, so hard a frost set in, that by morning 
 the whole surface of the water was frozen like a stone, and 
 the bishop, clergy, and faithful of Troyes, came to the 
 monastery over the ice. 
 
 S. GUDULA, V. 
 (about 712.) 
 
 [Gallo-Belgian and Cologne Martyrologies. Two lives of S. Gudula 
 exist, besides notices of her in the lives of other members of the family of 
 saints to which she belonged. One life, by a certain Hubert, was compiled 
 after 1047, the other is anonymous, given by Surius. That of Hubert is 
 an amplification of an older life, written in simple and rude style. He did 
 not apparently add anything to the history, except the account of the 
 various translations of her relics, up to his time ; but he re-wrote the life in 
 more pedantic and florid style.] 
 
 The date of the birth of this holy virgin is uncertain. 
 During the reign of King Dagobert, or of his son Sigebert, 
 there lived in Brabant a count named Witgere. His wife 
 Amalberga, who is said to have been the sister of Pepin of 
 Landen, presented him with many children ; Rainilda, Pha- 
 raildis, and Emebert, who occupied the episcopal throne of 
 Cambrai, and was afterwards elevated to the ranks of the 
 blessed. Amalberga was again pregnant, and an angel 
 announced to her, in a dream, that the child that should be 
 born to her, would be a model of sanctity. A few days 
 after, S. Gudula was born, and her relative, S. Gertrude, was 
 her sponsor, and took charge of her education. 
 
 * *
 
 * __ (J, 
 
 116 Lives of the Saints. [Januarys. 
 
 When Gudula was still a child, she longed to fly the world. 
 She and her sister Rainilda betook themselves to Lobbes, 
 and asked to be admitted into the monastery. But as women 
 were not permitted to invade its precincts, their request 
 was denied. After waiting three days at the gates, Gudula 
 turned away sorrowful, but her sister Rainilda, more perse- 
 vering, remained undeterred by repeated refusals, till, over- 
 coming by her persistency, she was allowed to live under the 
 rule of the monastery. Gudula returned to her parents ; 
 but living at home, she lived a recluse. In those wild 
 times of civil war and general violence, it is not surprising to 
 see gentle spirits flutter like doves to the convent gates, as 
 to an ark of refuge, from the storms raging without, which 
 they were so powerless to withstand. 
 
 About two miles from her parents' castle was a little 
 village named Moorsel, where was an oratory dedicated 
 to the Saviour; thither went S. Gudula every morning at 
 cock-crow. And now follows an incident similar to that 
 related of S. Genoveva. One wild night, the Prince of the 
 Power of the air extinguished the light which the servant girl 
 carried before the Saint ; and she, in profound darkness, on 
 a barren heath, knew not how to find the path. Gudula 
 knelt down and prayed to God, and the light rekindled in 
 her lantern, so that she went on her way rejoicing. 
 
 At early mass, one frosty morning, the priest, as he turned 
 towards the people, noticed Gudula wrapped in devotion, 
 and her feet were exposed from beneath her gown ; he saw 
 with dismay that there were no soles to her shoes, so 
 that though she appeared to be well shod, she in reality 
 walked barefoot. The good priest, pained to think that her 
 tender feet should be chilled by the icy stones of the pave- 
 ment, as soon as he had unvested, took his warm mittens, 
 and put them under the feet of the young countess ; but she 
 rejected them, much distressed that her act of penance had 
 
 * %
 
 # _ * 
 
 January 8.] S. Guduld. I I 7 
 
 been discovered. On leaving the church, she met a poor 
 woman, with her crippled dumb son on her back. The boy 
 was bowed double, and was so deformed that he could not 
 feed himself. The Saint looked at the poor mother and then 
 at the unfortunate child, and actuated by a movement of 
 compassion, she took the cripple into her arms, and besought 
 God to pity him. Instantly the stiff joints became supple, 
 and the back was straightened, and the child, feeling himself 
 whole, cried out : "See, mother ! see !" Gudula, abashed at 
 the miracle, implored the poor woman to keep what had 
 taken place a secret ; but she, full of gratitude, published it 
 abroad. When S. Gudula died, all the people followed her 
 body to the grave. She was buried on the 8th January, 
 712, according to the general opinion, in a tomb before the 
 door of the oratory of the village of Hamme, near Releghem. 
 On the morrow, a poplar that stood at the foot of her grave 
 was seen, in spite of the season, to have burst into green 
 leaf. 1 
 
 The body was afterwards transported to Nivelles, Mons, 
 and Maubeuge, through fear of the Normans ; and then was laid 
 in the oratory of Moorsel, which she had loved so well in 
 life. When Charlemagne came to Moorsel, he built there a 
 monastery, richly endowed ; but the convent disappeared in 
 the times of anarchy which followed the death of the 
 founder, and the body was finally taken from the robber 
 baron who had appropriated to himself the lands of 
 Moorsel, and brought to Brussels; where, since 1047, a 
 magnificent church has eternalized the memory of the 
 daughter of Witgere. The site of the chapel at Hamme is 
 now a kiln. 
 
 Gudula ; French, Gudule ; Flemish, Goole. 
 
 Relics, at the church of SS. Michel et Gudule, Brussels. 
 
 1 So related in one of the lives. The other exaggerates the incident, and says that 
 in the night a poplar tree sprang up. 
 
 X _ *
 
 *-_ 
 
 n8 Lives of the Saints. [Januarys. 
 
 Patroness of Brussels. 
 
 In art, represented with a lantern, and an angel kind- 
 ling it. 
 
 S. PEGA, V. 
 
 (ABOUT A.D. 7l8.) 
 
 [English Martyrologies. Authorities : Felix of Croyland, Florence 
 of Worcester, Ordericus Vitalis, lib. iv. c 17.] 
 
 S. Pega was the sister of S. Guthlac of Croyland, and 
 though of the royal blood of the Mercian kings, forsook the 
 world and led a retired life in the country, where now stands 
 Peakirk, in Northamptonshire. " There Pega, S. Guthlac's 
 sister, was for a long time a servant of the Lord. After her 
 brother's death, she used all her endeavours to wear out her 
 life for the love of Christ, by still severer austerities. She, 
 therefore, undertook a pilgrimage to Rome, to pray at the 
 threshold of the holy Apostles, for herself and her kinsfolk, 
 and she there triumphantly departed, on the sixth of the ides 
 (8th) of January." 
 
 S. Pega, called in Northamptonshire S. Pee, is not to be 
 confounded with S. Bega, or S. Bees, who is commemorated 
 on September 8th. 
 
 S. WULS1N, B. OF SHERBOURN. 
 (a.d. 983.) 
 
 [Benedictine Martyrology. In English Martyrologies S. Wulsin was 
 commemorated on Sept. 27th. Mentioned by Matthew of Westminster. 
 His life is given by Capgrave. ] 
 
 Matthew of Westminster says (De gestis Pontif. Ang- 
 lorum, lib. 2) : " Dunstan, the archbishop, when he was 
 Bishop of London, made him (Wulsin), abbot of West- 
 
 j, %
 
 * 
 
 -* 
 
 Januarys.! S. Laurence J ' ustiniani. 119 
 
 minster, a place where formerly Mellitus had raised a church 
 to S. Peter, and here he formed a monastery of twelve 
 monks. Having discharged his office prudently and with 
 sanctity, he was made Bishop of Sherbourn. Then he at 
 once instituted monks in the episcopal seat, and dismissed 
 the secular clerks, lest he should seem to sleep when so 
 many bishops of the time were patrons of diligence. His 
 sanctity, if manifest in life, was more so in death. For when 
 he was nigh the gates of death, the eyes of his understanding 
 being opened, he exclaimed singing, ' I see the heavens 
 opened, and Jesus standing at the right hand of God !' 
 Which song he uttered without faltering, and singing, he 
 died." 
 
 S. LAURENCE JUSTINIANI, PATR. OF VENICE. 
 
 (A.D. 1455.) 
 
 S. Laurence Justiniani died on Jan. 8th. He was beati- 
 fied by Clement VII., in the year 1524, and was canonized 
 in 1698 by Alexander VIII. The 5th Sept., the day of his 
 consecration as bishop, is generally observed in his honour, 
 instead of Jan. 8th, and to that day we refer our readers for 
 his life. 
 
 r La 1 S\f 
 
 * 
 
 "*
 
 * ^ 
 
 1 20 Lives of the Saints. onuaiy* 
 
 January 9. 
 
 S. Marciana, V. M ., in Africa, cite. a.i>. 300. 
 
 SS. Julian, Basilissa.Celsus, and Companions, MM , in Egypt, circ. A.D. 310. 
 
 S. Peter, B. of Stbaste, circ. a.d. 387. 
 
 S. Marcellinus, B. of Ancona, circ. a.d. 566. 
 
 S. Fillan, Ad., in Scotland, Zth cent. 
 
 S. Adrian, Ab., at Canterbury, a.d. 709. 
 
 S. Brithwald,^^. of Canterbury, a.d. 731. 
 
 S. MARCIANA, V. M. 
 
 (about 300.) 
 
 [Roman, Spanish, German, and other Martyrologies. There is some 
 difficulty as to whether the African S. Marciana and the Saint of the same 
 name, honoured at Toledo, are to be distinguished ; but probably they are the 
 same. Some hagiographers have supposed that there were two, because at 
 Toledo, S. Marciana is commemorated on July 12th, but that is in all 
 probability the day of her translation. The Acts of the African Saint and 
 the Toledan hymn to S. Marciana, as well as the account of her in the 
 Mozarabic Breviary, relate the same incidents. None of these are of any 
 great authority.] 
 
 [AINT MARCIANA was a native of Rusuccus, 
 
 in Mauritania. When at Caesarea, in Mauritania, 
 
 she was brought before the governor on the 
 
 charge of having overthrown a marble statuette 
 
 of Diana, which stood above a drinking fountain in the 
 
 public street. 
 
 For this outrage on the established religion, she was 
 scourged, and then delivered over to the lust of the gla- 
 diators, but was miraculously delivered, for God was as 
 careful to protect the modesty of his servant, as was she 
 to proclaim the honour of His name. 
 
 She was exposed in the amphitheatre to a lion, which, 
 however, spared her ; but a bull gored her with its horns, 
 and a leopard despatched her. 
 Patroness of Tortosa, in Spain. 
 
 *- &
 
 January 9.] ,5*. JullCM. 121 
 
 SS. JULIAN, BASILISSA, CELSUS, AND 
 
 COMPANIONS, MM. 
 
 (about 310.) 
 
 [Roman Martyrology and Greek Mensea. Authority : The Acts of 
 these martyrs. They are referred to by S. Eulogius, the martyr, who 
 flourished about A.D. 850. They have been inserted by Metaphrastes 
 in his collection of the lives of the Saints, in Greek. S. Aldhelm of 
 Sherbourne, wrote a panegyric on these Saints, in Anglo-Saxon, in 
 700 ; and S. Venantius Fortunatus wrote a hymn in honour of them in 
 620. The Acts purport to have been written by an eye-witness of the 
 martyrdom, for he says : " We write the Acts of the Saints from what 
 we saw with our eyes, wherefore we hope to receive some little share in 
 future blessedness." The writer survived to the time of Constantine the 
 Great, for he speaks of churches erected to the memory of these martyrs. 
 Nevertheless, the Acts cannot be regarded as genuine. They are 
 nothing but a religious romance, possibly founded on fact. Such re- 
 ligious romances were common in the 5th cent., written to supply 
 Christians with wholesome reading in place of the sensual fictions of 
 Heliodorus, Achilles Tatius, &c. As there are no less than thirty-six 
 Julians in the Roman Martyrology, and of these seven are commemo- 
 rated in January, there is great liability to confusion. S. Julian seems to 
 have suffered on the 6th January ; but on account of the concurrence of 
 the Epiphany, his memorial was transferred to different days in different 
 dioceses, and this again has proved an element of confusion.] 
 
 S. Julian was born at Antinoe, in Egypt, of noble parents. 
 The love of God, and God alone, filled his heart from 
 earliest childhood. At the age of eighteen his parents re- 
 quired him to marry. This troubled him much, for he had 
 read the saying of S. Paul, " He that is unmarried careth for 
 the things that belong to the Lord, how he may please the 
 Lord : but he that is married careth for the things that are 
 of the world, how he may please his wife." i Cor. vii. 32, 33. 
 He besought his parents to allow him to defer giving them 
 a final answer till he had well considered their proposal
 
 % * 
 
 122 Lives Of the SaintS. [January 9. 
 
 during seven days. He now fasted, and watched, and 
 prayed, revealing to God the desire of his heart, to keep his 
 body in virginity, and his soul devoted to God alone. At 
 the end of the seven days he saw Christ in a vision, who 
 said to him, " Fear not, Julian, to take thee a wife, and to 
 fulfil the desire of thy parents. As virgins ye shall serve me, 
 and I shall not be separated from you, and as virgins shall ye 
 enter into my kingdom." Then Julian was filled with great 
 joy, and he considered whom he should choose. Now there 
 was one maiden, Basilissa by name, who was well-known to 
 his parents, and with whom he had been acquainted from 
 childhood, and whom he loved for her whiteness of soul. 
 Therefore he told his father that he consented to marry 
 Basilissa. And she, on her side, was glad to be the wife of 
 Julian, but her timid soul shrank from the cares and respon- 
 sibilities of marriage, for she was as yet young and fresh to 
 the world. 
 
 The marriage took place with all the boisterous merriment 
 and display, usual then as now ; and evening approaching, 
 the young bride was led by the maidens, who were her 
 fellows, to the nuptial chamber. Now when Julian entered, 
 there came an odour in the apartment, as of lilies and roses, 
 though the season was mid-winter, and an awe fell on their 
 young hearts. And they put their hands together, and 
 promised to serve God together in purity and fervour, with 
 singleness of heart all their days. Then they were aware 
 of One present in the room, and kneeling down, they 
 fell prostrate, and besought Him to accomplish the good 
 work He had begun in them. And when they looked 
 up, the chamber was full of light, and they saw Jesus 
 and Mary, and an innumerable company of virgin Saints. 
 Then the Lord said, " Thou hast conquered, O Julian, thou 
 hast conquered !" And the Blessed Virgin said, " Blessed 
 
 ^_ . *
 
 *- !gl 
 
 January 9.] 6". Julian. I 23 
 
 art thou, Basilissa, who hast thus sought with single heart 
 the glory that is eternal." 
 
 Then said Jesus, " My soldiers, who have overcome the 
 wiles of the old serpent, rise and behold what is prepared tor 
 you ! " Thereupon came two clothed in white robes, and 
 girded about the loins with golden zones, having crowns of 
 flowers in their hands, and they raised them from the ground 
 and showed them an open book seven times brighter than 
 silver, inscribed with golden letters, and round about it stood 
 four elders, having vials in their hands of pure gold, from 
 which ascended diverse odours. And one, answering, said, 
 " In these four vials your perfection is contained. For 
 out of these daily ascends an odour of sweet fragrance 
 before the Lord. Therefore, blessed are ye, because ye 
 have rejected the unsatisfying pleasures of this world to 
 strive after those which are eternal, which eye hath not 
 seen, nor ear heard, neither hath it entered into the heart 
 of man to conceive." 
 
 Then Julian looked, and beheld his name, and the name 
 of his wife, Basilissa, written in the book. And the elder 
 said, " In that book are written the chaste and the sober, the 
 truthful and the merciful, the humble and gentle, those 
 whose love is unfeigned, bearing adversities, patient in 
 tribulation, and those who, for the love of Jesus Christ, have 
 given up father and mother, and wife and children, and 
 lands, for his sake, lest they should impede the progress oi 
 their souls to perfection, and they who have not hesitated 
 to shed their blood for his name, in the number of whom 
 you also have merited to be written." 
 
 Then the vision passed. But Julian and Basilissa spent 
 the night in prayer, and singing joyful praises to the 
 Lord. 
 
 And when his parents were dead, Julian divided his house 
 and made it into a hospital, and all his substance he spent 
 
 j, >
 
 124 Lives of the Saints. [January Q . 
 
 in relieving the necessities of the sick and suffering. He 
 ruled over the portion devoted to the men, and Basilissa, 
 his wife, at the head of a number of devout virgins, 
 governed the women's department. 
 
 Many men placed themselves under the guidance of 
 S. Julian, and assisted him in his works of charity, and 
 laboured for the advancement of God's glory, and the 
 salvation of their own souls. It is from the circumstance of 
 S. Julian having been the first to establish a hospital for the 
 sick, that he has been called by distinction Julian the 
 Hospitaller. 
 
 After many years, Basilissa died in peace ; her husband 
 Julian survived her. In the persecution of Diocletian he 
 was seized and subjected to cruel tortures. The governor, 
 Marcian, ordered him to be dragged, laden with chains, and 
 covered with wounds, about the city. As the martyr passed 
 the school where Celsus, the son of the governor, was being 
 instructed, the boys turned out into the street to see the 
 soldier of Christ go by. Then suddenly the lad exclaimed, 
 " I see angels accompanying, and extending a glorious 
 crown to him. I believe, I believe in the God of the 
 Christians !" And throwing away his books, he fell at the feet 
 of Julian, and kissed his wounds. When the father heard 
 this, he was filled with ungovernable fury, and believed that 
 the Saint had bewitched the boy ; he ordered them both to 
 be cast into the lowest dungeon, a loathsome place, where 
 the corrupting carcases of malefactors lay, devoured by 
 maggots. But God filled this hideous pit with light, and 
 transformed the stench into fragrant odours, so that the 
 soldiers who kept the prison were filled with wonder, and 
 believed. That same night, a priest, Antony, who lived 
 with seven little boys, orphans committed to his care by 
 their parents, summoned by God, came with these seven 
 children to the prison. An angel went before them, and at 
 
 * *
 
 Januarys] S. Peter. 125 
 
 his touch the gates flew open. Then Antony, the priest, 
 baptized Celsus and the believing soldiers. 
 
 On the morrow the governor, supposing that the night in 
 the pit had cured his son, sent him to his mother, and the 
 boy, having related to her in order all he had seen and 
 heard, she believed with her whole heart, and was baptized 
 by the priest. 
 
 The governor, Marcian, ordered all these converts to 
 death. The soldiers were executed with the sword, the 
 seven boys were cast into the fire, the rest were tortured to 
 death. 
 
 Relics, at Morigny, near Etampes, and in the church of S. 
 Basilissa, at Paris. 
 
 Patron of hospitals. 
 
 In art, S. Julian and S. Basilissa are represented holding 
 the same lily stalk, or looking on the Book of Life wherein 
 their names are written. 
 
 S. PETER, B. OF SEBASTE. 
 (about 387.) 
 
 [Roman Martyrology and Greek Mensea. The life of S. Peter occurs in 
 that of his sister, S. Macrina, written by his brother, S. Gregory of Nyssa. 
 He is also spoken of by Socrates, Theodoret, and Philostorgius.] 
 
 The family of which S. Peter was descended was very 
 ancient and illustrious, as we are informed by S. Gregory 
 Nazianzen. It has become famous for its saints, for three 
 brothers were at the same time eminently holy bishops, 
 S. Basil, S. Gregory of Nyssa, and S. Peter of Sebaste ; and 
 their elder sister, S. Macrina, was the spiritual mother of 
 many saints. Their father and mother, S. Basil the elder, 
 and S. Emilia, were banished for their faith in the reign of 
 Galerius Maximian, and fled into the deserts of Pontus ; 
 
 * *
 
 * * 
 
 [26 Lives of the Saints. [>nuary 9 . 
 
 they are commemorated in the Roman martyrology on May 
 30th. The grandmother of S. Peter was S. Macrina the 
 elder, who had been instructed in the way of sal- 
 vation by S. Gregory the Wonder-worker. S. Peter ot 
 Sebaste, was the youngest of ten children ; he lost his father 
 whilst still an infant, and was therefore brought up by his 
 mother and sister. When the aged Emilia was dying, she 
 drew her two children the only two who were present to 
 her, and taking their hands, she looked up to heaven, and 
 having prayed God to protect, govern, and sanctify her 
 absent children, she said, " To Thee, O Lord, I dedicate 
 the first-fruits ; and the tenth of my womb. This, my first- 
 born, Macrina, I give thee as my first-fruits ; and this, my 
 tenth child, Peter, I give thee as my tithe. They are thine 
 by law, and thine they are by my free gift. Hallow, I pray 
 thee, this my first-born daughter, and this my tenth child, 
 and son." And thus blessing them, she expired, says S. 
 Gregory Nyssen. S. Emilia had founded two monasteries, 
 one for men, the other for women ; the former she put under 
 the direction of her son Basil, the latter under that of her 
 daughter Macrina. Peter, whose thoughts where wholly 
 bent on cultivating the seeds of piety sown in his heart, 
 retired into the house governed by his brother, situated on 
 the bank of the river Iris; and when S. Basil was obliged to 
 quit that post in 362, he left the abbacy in the hands of S. 
 Peter, who discharged this office for several years with great 
 prudence and virtue. Soon after S. Basil was made Bishop 
 of Cresarea, in Cappadocia, in 370, he promoted his brother 
 Peter to the priesthood. His brother, S. Basil, died on 
 Jan. 1st, a.d. 379, and Eustathius, Bishop of Sebaste, an 
 Arian and a furious persecutor of S. Basil, died soon after. 
 S. Peter was consecrated in his room, in 3S0, to root out 
 the Arian heresy in that diocese, where it had taken deep 
 hold. In 381, he attended the general council held at 
 
 *
 
 * * 
 
 January 9.] .S. FUldn. \2*J 
 
 Constantinople, and joined in the condemnation of the 
 Macedonian heresy. His death happened in summer, 
 about the year 387, and his brother, S. Gregory of Nyssa, 
 mentions that his memory was honoured at Sebaste by an 
 anniversary solemnity. " Peter," says Nicephorus (lib. ii. c. 
 44), " who sprang from the same parents as Basil, was not so 
 well-read in profane literature as his brother, but he was not 
 his inferior in the splendour of his virtue." 
 
 S. FILL AN, AB. 
 
 (8th cent.) 
 
 [Scottish and Irish Martyrologies. Life in the Aberdeen Breviary.] 
 
 S. Fillan, whose name is famous in ancient Scottish and 
 Irish Calendars, was the son of Feriach, a noble, and his 
 saintly wife Kentigerna, daughter of Cualann, king of Leinster . 
 His father ordered him to be thrown into the lake, near his 
 castle, and drowned, when he was shown to him, for he was 
 somewhat unshapely. But, by the ministry of the angels, 
 at the prayer of his mother, he floated ashore. S. Fillan was 
 given by Bishop Ibar to the abbot Munna, to be educated. 
 As he wrote at night in his cell, he held up his left hand, and 
 it shone so brilliantly that he was able to write with the right 
 hand by the light shed by the left hand. 
 
 When the abbot Munna died (a.d. 635), S. Fillan was 
 elected to succeed him as head of the monastery of Kilmund 
 in Argyleshire. Afcer some years, he resigned his charge, 
 and retired to his uncle Congan, brother to his mother, in a 
 place called Siracht, a mountainous part of Glendarshy, in 
 Fifeshire, where, with the assistance of seven others, he built 
 a church He was buried at Straphilline, and his relics 
 were long preserved there with honour. The Scottish 
 
 * -*
 
 *- 
 
 -* 
 
 128 LiveS Of the SaintS. [January* 
 
 historians attribute to his intercession a memorable victory 
 obtained by King Robert Bruce, in 13 14, over the English 
 at Bannockburn. His pastoral staff and bell still exist. 
 
 S. ADRIAN, AB. OF CANTERBURY. 
 
 (a.d. 709.) 
 
 [Anglican and some of the German Martyrologies. Life in Bede, Ecdes. 
 Hist., lib. iv. , c. i, 2 ; lib. v. c. 20.] 
 
 " Deusdedit," says the Venerable Bede, " the sixth 
 Bishop of the church of Canterbury, died on the 14th July, 
 665. The see then became vacant for some considerable 
 time, until the priest Wighard, a man skilled in ecclesi- 
 astical discipline, of the English race, was sent to Rome by 
 King Egbert (of Kent), and Oswy, King of the Northum- 
 brians, with a request that he might be ordained Bishop of 
 the Church of England ; sending at the same time presents 
 to the Apostolic Pope, and many vessels of gold and silver. 
 Arriving at Rome, where Vitalian presided at that time over 
 the Apostolic see, and having made known to the aforesaid 
 Pope the occasion of his journey, he was not long after 
 snatched away, with almost all his companions that went with 
 him, by a pestilence which happened at that time. 
 
 " But the Apostolic Pope, having consulted about that 
 affair, made diligent inquiry for some one to send to the 
 Archbishop of the English Churches. There was then in 
 the Niridian monastery, which is not far from the city of 
 Naples, an abbot called Adrian, by nation an African, 
 well versed in holy writ, experienced in monastic and 
 ecclesiastical discipline, and excellently skilled in both 
 Greek and Latin. The Pope, sending for him, commanded 
 him to accept the bishopric, and repair to Britain ; he 
 answered that he was unworthy of so great a dignity, 
 
 *- 
 
 -*
 
 January 9 .] S. Adrian. 129 
 
 but said he would name another, whose learning and age 
 were fitter for the ecclesiastical office. And having pro- 
 posed to the Pope a certain monk, belonging to a neigh- 
 bouring monastery of virgins, whose name was Andrew, he 
 was by all that knew him, judged worthy of a bishopric ; 
 but bodily infirmity prevented his being advanced to the 
 episcopal office. Then again Adrian was pressed to accept 
 the bishopric, but he desired a respite for a time, to see 
 whether he could find another fit to be ordained bishop. 
 
 "There was at that time, in Rome, a monk called 
 Theodore, well-known to Adrian, born at Tarsus, in Cilicia, 
 a man well instructed in worldly and divine literature, as 
 also in Greek and Latin ; of known probity of life, and 
 venerable for age, being sixty-six years old. Adrian offered 
 him to the Pope to be ordained bishop, and prevailed ; but 
 upon these conditions, that he should conduct him into 
 Britain, because he had already travelled through France 
 twice upon several occasions, and was, therefore, better 
 acquainted with the way, and was, moreover, sufficiently 
 provided with men of his own ; as also that, being his 
 fellow labourer in doctrine, he might take special care that 
 Theodore should not, according to the custom of the 
 Greeks, introduce anything contrary to the true faith into 
 the Church where he presided. Theodore, being ordained 
 sub-deacon, waited four months for his hair to grow, that it 
 might be shorn into the shape of a crown ; for he had 
 before the tonsure of S. Paul 1 the Apostle, after the manner 
 of the Easterns. He was ordained by Pope Vitalian, in the 
 year of the Lord 668, on Sunday, the 26th of March, and 
 on the 27th of May was sent with Adrian into Britain. 
 
 " They proceeded by sea to Marseilles, and thence by 
 land to Aries, and having delivered to John, Archbishop of 
 that city, Pope Vitalian's letters of recommendation, were by 
 
 1 This tonsure consisted in shaving the whole head. 
 VOL. I. 9 
 * *
 
 *- 
 
 [30 Lives of the Saints. [January 9 . 
 
 him detained, till Ebroin, the king's mayor of the palace, sent 
 them a pass to go where they pleased. Having received 
 the same, Theodore repaired to Agilbert, Bishop of Paris, 
 and was by him kindly received, and long entertained. 
 But Adrian went first to Emme, and then to Faro, Bishops 
 of Sens and Meaux, and lived with them a considerable 
 time ) for the hard winter had obliged them to rest where- 
 ever they could. King Egbert, being informed by messen- 
 gers, that the bishop they had asked of the Roman prelate 
 was in the kingdom of France, sent thither his prsefect, 
 Redford, to conduct him ; who, being arrived there, with 
 Ebroin's leave, conveyed him to the port of Quentavic 
 (S. Quentin) ; where, being indisposed, he made some stay, 
 and as soon as he began to recover, sailed over into 
 Britain. But Ebroin detained Adrian, suspecting that he 
 went on some message from the Emperor to the kings of 
 Britain, to the prejudice of the kingdom, of which he at that 
 time took especial care ; however, when he found that he 
 really had no such commission, he discharged him, and per- 
 mitted him to follow Theodore. 
 
 "As soon as he came, he received from him the mon- 
 astery of S. Peter the Apostle, where the Archbishops of 
 Canterbury are usually buried ; for at his departure, the 
 Apostolic Lord had ordered that Theodore should provide 
 for him in his diocese, and give him a suitable place to live 
 in with his followers. 
 
 " Theodore arrived in his church the second year after 
 his consecration, on Sunday, May 27th. Soon after, he 
 visited all the island, wherever the tribes of the Angles 
 inhabited ; and everywhere attended and assisted by Adrian, 
 he taught the right rule of life, and the canonical custom of 
 celebrating Easter. This was the first Archbishop whom all 
 the English Church obeyed. And forasmuch as both of 
 them were well read in both sacred and secular literature, 
 
 * *
 
 * * 
 
 January 9 .] S. BritWClld. I3I 
 
 they gathered a crowd of disciples, and there flowed from 
 them daily rivers of knowledge to water the hearts of 
 their hearers; and, together with the books of Holy Writ, 
 they also taught them the arts of ecclesiastical poetry, 
 astronomy, and arithmetic. A testimony of which is, that 
 there are still living at this day some of their scholars, who 
 are as well versed in the Greek and Latin tongues as in 
 their own, in which they were bom. Nor were there ever 
 happier times since the English came into Britain ; for their 
 kings, being brave men and good Christians, were a 
 terror to all barbarous nations, and the minds of all men 
 were bent upon the joys of the heavenly kingdom of which 
 they had just heard ; and all who desired to be instructed in 
 sacred reading had masters at hand to teach them." 
 
 S. Adrian died a.d. 709, after having spent thirty-nine 
 years in Britain. His tomb was famous for miracles 
 wrought at it. 
 
 S. BRITHWALD, ABP. OF CANTERBURY. 
 (a.d. 731.) 
 
 [Bede, lib. v., c. 8, 23. William of Malmesbury : De Gest. Pontificum 
 Anglorum ; Roger of Hoveden ; Matthew of Westminster, &c. He is 
 called also Bretwald and Berthwald.] 
 
 Bede says that after the death of S. Theodore, Arch- 
 bishop of Canterbury, in 690, "Berthwald succeeded, 
 being abbot of the monastery of Reculver, which lies on the 
 north side of the mouth of the river Inlade. He was a man 
 learned in the Scriptures, and well instructed in ecclesias- 
 tical and monastic discipline, yet not to be compared with 
 his predecessor. He was chosen Bishop in the year of our 
 Lord's Incarnation, 692, on the first day of July, Withred 
 
 * -*
 
 *- 
 
 132 
 
 Lives of the Saints. 
 
 [January 9. 
 
 -* 
 
 and Suebhard being kings of Kent ; he was consecrated 
 the next year, on Sunday, the 29th June, by Godwin, 
 Metropolitan Bishop of France, and was enthroned on 
 Sunday, April 31st." 
 
 "In the year of our Lord's Incarnation, 731, Archbishop 
 Berthwald died of old age, on the 9th of January, having 
 held his see thirty-seven years six months and fourteen 
 days." 
 
 S. Genoveva, Jan. 3, p. 46. 
 
 *- 
 
 -*
 
 * # 
 
 January io.] SS. Thecla and Justina. 133 
 
 January 10. 
 
 S. NlCANOR, M., A.D. 76. 
 
 SS. Thecla, V., and Justina, Confessors in Sicily, 3rd cent. 
 
 S. Marcian, .P. C, at Constantinople, circ. A.D. 476. 
 
 S. Domitian, B. C, in Armenia, circ. a.d. 600. 
 
 S. Agatho, Pope of Rome, a.d. 682. 
 
 S. Sethrida, V., Abbess of Brie, in France, ytn cent 
 
 S. William, Ab. and Abp. of Bourges, a.d. 1209. 
 
 S. Gonsalvo, P. C, in Portugal, a.d. 1259. 
 
 B. Christiana, or Oringa, V., in Etruria, a.d. i;io. 
 
 S. NlCANOR, M. 
 (a.d. 76.) 
 
 [Roman Martyrology. Commemorated by the Greeks on July 28th and 
 December 28th.] 
 
 AINT NlCANOR, one of the first seven 
 deacons appointed by the Apostles, was a native 
 of Cyprus, to which he returned, that he might 
 preach the Gospel on the dispersion of the 
 Apostles. He was variously tortured and then executed, 
 in the reign of Vespasian, but where is not known. 
 
 SS. THECLA, V., AND JUSTINA. 
 
 (3RD CENT.) 
 
 [Authority for the lives of these Saints : the lections in the proper offices 
 for this day in the church of Lentini, in Sicily.] 
 
 S. Thecla was a noble virgin of Lentini, and daughter ot 
 S. Isidore. She buried the bodies of the martyrs with 
 loving reverence. For three years she suffered from para- 
 lysis, and could not leave her bed, but was healed by the 
 prayers of SS. Alphius, Philadelphus, and Cyrinus. When 
 
 * #
 
 * * 
 
 134 Lives of the Saints. [January 10. 
 
 they were in prison for the faith, she visited them and 
 ministered to their neccessities, and when they had been 
 slain and cast into a well, she extracted the bodies and 
 buried them. Tertullus, the governor, hearing of this, 
 sent for her, but his sudden death saved her from injury. 
 During the persecution, she concealed Agatho, Bishop of 
 Lipari, in one of her farms ; and when the persecution 
 was over, she and her friend Justina spent their fortunes 
 in works of mercy. 
 
 S. MARCIAN, P. 
 (about 476.) 
 
 [Honoured in the Greek Menaea and Roman Martyrology on the same 
 day. His life, by an anonymous writer, is given by Simeon Metaphrastes.] 
 
 S. Marcian was born at Constantinople ; he belonged to 
 a noble Roman family, related to that of the Emperor 
 Theodosius. From his childhood he served God in watch- 
 ing, fasting, and prayer. His great compassion for the ne- 
 cessities of the poor made it impossible for him to refuse 
 relief, when he had anything to give away. 
 
 In the reign of the Emperor Marcian, Anatolius, the Arch- 
 bishop, ordained him priest. His love for the poor mani- 
 fested itself, not merely in abundant almsgiving, but also in 
 his making their instruction in the truth his favourite pur- 
 suit. The severity of his morals was made a handle by 
 those who feared the example of his virtue, as a tacit rebuke 
 of their sloth and avarice, to fasten on him a suspicion of 
 Novatianism ; but his meekness and silence triumphed over 
 this, and other slanders. 
 
 The patriarch Gennadius conferred on him the dignity of 
 treasurer of the church of Constantinople. S. Marcian 
 built, or repaired, in a stately manner a great number of 
 
 *- *
 
 January 10.] S. Martian. I 35 
 
 churches. The following incident is related of the dedi- 
 cation of the church of S. Anastasia, for which he had ob- 
 tained a site, and which he had built in spite of numerous 
 impediments. On the day that the church was to be con- 
 secrated, he was on his way to attend the ceremony, when 
 he was accosted in the street by a very poor man, whose 
 rags scarce held together, and who implored him, for the 
 love of God, to give him an alms. S. Marcian felt in his 
 bosom, but found he had no money there. The pauper 
 would take no refusal, and the compassionate heart of the 
 treasurer was melted at the aspect of his tatters and ema- 
 ciation. Quickly he slipped off the tunic he wore under his 
 sacerdotal vestments, handed it to the beggar, and then 
 hurried on to the new church, drawing his alb and chasuble 
 about him, to conceal the deficiency of a nether garment. 
 The church was crowded, the Emperor Leo and the Empress, 
 the senate, and almost the whole city were present. Mar- 
 cian was bidden celebrate the Holy Sacrifice before all, in 
 the new church he had built. So, full of shame, he began, 
 hoping that the folds of his chasuble would conceal the 
 absence of a tunic. But all saw him as though clothed 
 beneath his sacerdotal vestments with a garment as of pure 
 gold, which flashed as he moved. The patriarch Gennadius 
 was offended, and rebuked him when the liturgy was over, 
 for having worn a private garment, more splendid than his 
 ecclesiastical vesture, and worthy only of an emperor. Mar- 
 cian fell at his feet, and denied that he had worn any such 
 raiment. Then Gennadius, wroth at his having spoken 
 falsely, as he thought, for he supposed his eyes could not have 
 been deceived, caught him by the vesture, and drew it aside, 
 and behold ! Marcian was bare of all other garments save 
 his sacerdotal apparel. 
 
 S. Marcian built also the church of S. Irene, another of 
 S. Isidore, and a baptistery of magnificent appearance, sur- 
 
 * *
 
 136 Lives of tlie Saints. cj uar y ,o - 
 
 rounded with five porches, like that at Jerusalem. "But this 
 one," says the chronicler, "was greater than that by the sheep 
 market, for here greater miracles were wrought than there. 
 To that, an angel descended on one day in the year, and 
 healed but one at a time ; at this, whenever a servant of the 
 Lord ministers, Christ himself is present The healing, 
 moreover, is not but once a year, but daily, and not of 
 bodies only, but of souls as well." 
 
 S. Marcian's great compassion extended to women of bad 
 character, and despising the slander and gossip which he 
 might occasion, by visiting them in their houses, setting only 
 before his eyes the blessedness of plucking these brands from 
 the burning, he often sought them out in haunts of crime; 
 and if they had taken up evil courses through poverty only, 
 he found for them honest occupations, and by his exhorta- 
 tions and tears, and his overflowing charity, he convinced 
 and persuaded many of these unhappy women, so that they 
 came openly and did penance, and some he sent pilgrimages 
 to Jerusalem, and some went into solitude, and recom- 
 pensed for the past by self-mortification in the desert 
 
 S. DOMITIAN, B. C. 
 
 (ABOUT 600.) 
 
 [Greek Menaea and Roman Martyrology. His life in the Menaea, and 
 fuller by Theophylact Simocatta. He is mentioned also by Evagrius, his 
 contemporary. A letter to him from S. Gregory the Pope, is extant, 
 praising his learning, prudence and zeal.] 
 
 S. Domitian was the son of pious parents, Theodore and 
 Eudoxia by name. He was an intimate friend, if not, as 
 Evagrius says, " a kinsman of the Emperor Maurice." He 
 was married for a few years, but his wife dying, he devoted 
 himself to the services of the Church, and was consecrated 
 Bishop of Melitene, in Armenia, at the age of thirty. 
 
 * %
 
 January io.] S. Agatko. 137 
 
 On the murder of Hormisdas, the Persian King, his son 
 Chosroes II., succeeded him (592), but the General Varam 
 having revolted against him, and being deserted by many of 
 his soldiers, Chosroes fled with his wife, and two newly-born 
 children, to Circesium. Thence he sent an embassy to the 
 Emperor Maurice, desiring peace ; for at that time war was 
 being waged between the Persians and the Roman em- 
 perors. At the persuasion of S. Domitian, Maurice ad- 
 mitted his suit, and treated Chosroes as his guest, instead of 
 as an exile, welcomed him with royal gifts, and placed the 
 whole of his body-guards, and the entire Roman army, at his 
 disposal. Moreover, by way of still greater distinction, he 
 sent Domitian, Bishop of Melitene, to attend him. The 
 Roman army defeated Varam, and Chosroes was re- 
 instated on the throne of Persia. 
 
 Domitian was liberally recompensed for his share in this 
 transaction, but he kept nothing for himself. Every gift 
 made him, he offered to the Church, or to the poor ; restor- 
 ing churches, and supporting hospitals. He died at 
 Constantinople, whither he had been summoned by the 
 Emperor. 
 
 S. AGATHO, POPE. 
 
 (about 682.) 
 
 [His life by Anastasius, the librarian. Commemorated by the Greeks on 
 Feb. 21st.] 
 
 Agatho, a Sicilian by birth, was remarkable for his 
 charity and gentleness. Having been several years trea- 
 surer of the Church of Rome, he succeeded Domnus in the 
 Pontificate, in 679. He was represented by three legates in 
 the sixth general council, the third of Constantinople, in 
 680, against the Monothelite heresy, which he confuted in 
 
 * %
 
 * 1$ 
 
 1 38 Lives of the Saints. [January 10. 
 
 a learned letter to the Emperor Constantine Pogonatus, 
 appealing to the constant tradition of the Apostolic Church 
 of Rome, "acknowledged," says he, "by the whole 
 Catholic Church to be the mother and mistress of all the 
 churches, and to derive her superior authority from S. Peter, 
 the Prince of the Apostles, to whom Christ committed his 
 whole flock, with a promise that his faith should never fail." 
 On the 25th day of February, the Council decided 
 against Macarius, author of the Monothelite heresy, and 
 solemnly was the episcopal stole (orarium) removed from his 
 shoulders, and from those of Basil, Bishop of Crete, who 
 followed his opinion, and their thrones were cast out of the 
 council hall, in token that they were removed from their 
 office, and ejected from the communion of the Church. 
 This Pope restored S. Wilfrid to the see of York, from 
 which he had been ejected by the Bishops and King of 
 Northumbria, with the consent of S. Theodore, Archbishop 
 of Canterbury. 
 
 S. SETHRIDA, V., ABSS. 
 
 (7TH CENT.) 
 
 [Anglican Martyrologies, Saussaye. Authority : 15ede, Eccles. Hist., 
 lib. iii. c. 8.] 
 
 Bede says that Sethrida was a daughter of the wife of 
 Anna, King of the East Angles, and that she served God 
 in the monastery of Brie, " for at that time, but few monas- 
 teries being built in the country of the Angles, many were 
 wont, for the sake of the monastic conversation, to repair 
 to the monasteries of the Franks or Gauls ; and they also 
 sent their daughters there to be instructed, and delivered to 
 their heavenly bridegroom, especially in the monasteries of 
 Brie, Chelles, and Andelys." 
 
 * *
 
 January 10.] S. WUHoifl. 1 39 
 
 S. WILLIAM, AB. AND ABR OF BOURGES. 
 
 (a.d. 1209.) 
 
 [Gallican Martyrologies. His life, written by a contemporary, was pub- 
 lished, with the style altered and shortened, by Surius ; the same is re-pub- 
 lished by the Bollandists, together with a second life, written by another 
 contemporary, from a MS. at Antwerp. Another life by a Canon of 
 Bourges, date uncertain, was published by Labbe, Bibl. nova II., p. 379, 
 386.] 
 
 On the death of Henry de Sully, Archbishop of Bourges, 
 the clergy of that church, unable to agree upon a successor, 
 requested Eudo, Bishop of Paris, to nominate. For this 
 purpose, the bishop came to Beauvais, but found it no easy 
 matter to decide, without causing an eruption of party feel- 
 ing. In his desire to choose a good man, and one who 
 would commend himself to all, in consultation with two 
 friends, he resolved on committing the matter to God. 
 Accordingly, all the most advisable names were written on 
 slips of parchment, and were sealed, and then deposited be- 
 neath the corporal on the altar. The Bishop celebrated 
 very early, with great devotion, and earnestly besought God 
 to indicate him whom he had chosen. When mass was 
 over, he put his hand beneath the corporal, and drew forth 
 one of the billets. He broke the seal in the presence of his 
 two friends, and saw that the name of William, abbot of 
 Challis, was written on the parchment. 
 
 No one else was privy to this appeal. As he left the 
 church, the clergy whom he had convened to elect cried out 
 "that they desired William of Challis as their bishop," and 
 on him the majority of votes fell. Then the bishopric was 
 offered to William, but he recoiled from accepting it, with 
 the greatest dismay, for he was a man of retiring habits 
 and of singular humility. However, on an order coming 
 to him from the superior of the society, the abbot of 
 Citeaux, and also from the papal legate, he was unable to 
 
 * *
 
 I* .% 
 
 1 40 Lives of the Saints. ]*.vmti iaj 
 
 refuse ; and he was consecrated in the year 1200. After the 
 ceremony was over, he laid aside the vestments in which he 
 had received his ordination, and which were of little value, 
 in a press, till his dying day. 
 
 In his new dignity he omitted nothing of the severity of 
 his cloister life, disciplining himself more strictly than 
 before, because his business was calculated to distract his 
 thoughts, and his high position was dangerous to humility. 
 
 He was gentle and loving to penitent sinners; and to- 
 wards the incorrigible he was stern, but he refused to have 
 recourse to the civil power against them ; he had a horror 
 of shedding blood, so that he looked with the utmost repug- 
 nance upon the violence and warlike customs of his time. 
 When the crusade against the Albigenses was resolved 
 upon, William of Beauvais resolved on accompanying the 
 expedition. Perhaps his earnestness would move the here- 
 tics to repentance, and his horror of bloodshed might serve 
 as a check upon the crusaders. The Albigensian heresy, 
 which was a revival of Paulicianism, ate as a canker into 
 the Church of France. It was not even a form of Christi- 
 anity, but was a heathen philosophical sect which had 
 adopted a few Christian tenets. 
 
 The history of the sect was as follows : Manes, a Persian 
 heathen, flourished in the middle of the third century, dying 
 about 277, the founder of a new religion, after having been, 
 like Simon Magus, a temporary and nominal convert to the 
 Gospel. He was not an inventor of his religion, but merely 
 a blender of the earlier Gnostic heresies with the Persian 
 doctrines of Zoroaster, added to a somewhat larger element 
 of Christianity than the Gnostics had chosen to accept. 
 The Paulicians were a sect which took shape about 660, out 
 of Manichaeism, or the religion of Manes. They were 
 cruelly persecuted by the Byzantine Emperors, during two 
 whole centuries, and spread to the West by degrees ; one 
 
 * ^
 
 January 10.] S. William. 1 4 1 
 
 stream emigrated to Bohemia, where it became the parent 
 of Hussitism ; the other to the south of France, where it 
 was called Albigensianism. 
 
 The fundamental dogma of this new Manichseism was 
 a dualism of good and evil principles or gods, equally 
 matched. The evil was the origin of the visible creation, 
 the world and men's bodies ; the good God was the creator 
 of the invisible world and men's souls. The opposition of 
 matter and spirit constituted the basis of their moral 
 systems. These systems were diverse ; some, regarding 
 everything natural as evil, abstained from meat, from 
 marriage, and from all employments ; whilst others, regarding 
 the soul as so distinct from the body as to be incapable of 
 being soiled by any of its actions, gave themselves up to the 
 grossest licentiousness. 
 
 The moral condition of Provence, where Albigensianism 
 held sway, was like Sodom and Gomorrah, as may be seen 
 by the poetry of the troubadours ; so that God's wrath could 
 not but fall on a land so polluted. The licentiousness 
 which this creed encouraged, helped to make it spread, and 
 the Christianity of the whole of the south of France was im- 
 perilled. At the head of these heretics, the Count of 
 Toulouse invaded the lands of the King of Aragon, devas- 
 tated them, robbed the churches, burnt the monasteries, 
 and ill-treated the clergy, "and slaughtered the Christians 
 of either sex, and every age, without mercy," says Matthew 
 Paris. " But this being at length made known, their here- 
 tical aggression was put down by the faithful Christians, 
 who, at the command of Pope Gregory, had come as cru- 
 saders from various parts of the West, for the defence of the 
 Christian faith." 
 
 William of Beauvais was not, however, destined to play a 
 part in that sanguinary war. He was called to his rest in 
 January, 1209. Drawing near his end, he received first 
 
 g, 1
 
 * ; * 
 
 142 Lives of the Saints. [January 10. 
 
 extreme unction, and then, as the Blessed Sacrament was 
 brought to him, he struggled up in his bed, and falling on 
 his knees, with many tears, and hands outspread in the 
 shape of a cross, he adored the presence of his Saviour. 
 The night following, he began as usual to recite the Office of 
 Nocturns, but was unable to pronounce more than the first 
 two words, and sign himself with the cross. Then he was 
 laid, at his desire, on ashes, and the vestments in which he 
 had been consecrated bishop were produced, that he might 
 be laid dressed in them in his grave. His body was buried 
 in the Cathedral of Bourges, but was burnt, and the ashes 
 scattered to the winds, by the Calvinists, on the occasion 
 of their plundering the Cathedral in 1562. 
 
 Patron of Bourges, and of the ancient University of Paris. 
 
 In art, he is represented holding a monstrance, or in 
 adoration before one, to represent his great devotion to- 
 wards the Blessed Sacrament. He is also represented with 
 tears on his cheeks, for he is said to have wept whenever 
 he was told of some scandal of his diocese, or wrong done 
 to the poor. It may be noted, as a coincidence, that his 
 festival was the day of Archbishop William Laud's martyr- 
 dom in 1644. 
 
 S. GONSALVO, P. C. 
 
 (about 1259.) 
 
 [His life was compiled in Portuguese, by Didacus de Rosario, of the 
 order of Friar Preachers, from scattered notices and confused accounts.] 
 
 S. Gonsalvus or Gonsalvo, was born of noble parents, 
 at the little village of Vizzella, in the diocese of Braga, in 
 Portugal. Many little incidents are related of his child- 
 hood, as how, when an infant at the font, he stretched out 
 his little hands to the crucifix ; how his nurse was wont to 
 
 * *
 
 *- 
 
 -* 
 
 January 10.] S. GonSCllvO. I 4^ 
 
 take him with her to church, and watch his little eyes fixed 
 intently upon the figure of Christ crucified, on the rood 
 screen ; how, when nothing else would still his cries, the 
 child was taken to church, and there was content looking 
 at the statues and pictures of the Saints. 
 
 When he grew to man's estate, he was ordained priest, 
 and was appointed rector of the church of S. Payo, near 
 his father's estates. Here he lived as a father to the poor, 
 and was regular in the fulfilment of his duties as parish 
 priest. After a while the desire came upon him to visit the 
 Holy Land, and he left his nephew, a priest, who had been 
 trained in his house, and in whose principles he had confi- 
 dence, to take charge of the parish during his absence. 
 He then started on his pilgrimage, and was absent for four- 
 teen years. In the meantime, his nephew, relieved of the 
 constraint of his uncle's presence, abandoned himself to the 
 indulgence of his ruling passion, a love of field sports. He 
 filled the parsonage house with dogs and hawks, and spent 
 his time in hunting and revelry. The poor were forgotten, 
 and the church was neglected. At length, Gonsalvo not re- 
 turning, the nephew asked the Bishop to institute him to 
 the living, pretending that he had received authentic infor- 
 mation of the death of his uncle. 
 
 One day Gonsalvo, ragged, sunburnt, with grizzled locks 
 and foot-sore, returned to his parsonage ; but the dogs, at 
 the sight of a mendicant, began to bark furiously, and when 
 he attempted to pass them, bit him and tore his rags, so 
 that he was compelled to retire. The parish priest hearing 
 the noise, looked from his window, and seeing a poor man 
 in tatters defending himself against the dogs, sent a servant 
 to call them off, and tell the poor man that the owner of the 
 house objected to beggars. 
 
 Gonsalvo, filled with indignation against his nephew for 
 the manner in which he had betrayed his trust, rushed into 
 
 * 
 
 -*
 
 144 Lives of the Saints. [January ,o. 
 
 the house, passed the dogs which the servant restrained, and 
 appeared in the door of the dining apartment, as the nephew 
 was seating himself to an abundant and sumptuous meal. 
 
 Then the old pilgrim's wrath flamed forth, and he cried, 
 " Was it for this that thy uncle left his parish and committed 
 the care of souls into thy hands ? A wolf now guards the 
 sheep and devours them !" 
 
 The nephew, exasperated at the words of reproach, and 
 angry at the intrusion, caught up a stick, and running upon 
 the old man, drove him with many blows from the house, 
 refusing to listen to him, and believe him, when he declared 
 his name. 
 
 Then Gonsalvo, full of grief, retired to a wild spot near 
 Amarante, where was an old shed, beside the river Tamego. 
 Amarante was once a small town ; at this time it had fallen 
 into complete ruin, and was deserted. Here Gonsalvo 
 erected a little oratory in honour of the Blessed Virgin, and 
 laboured to instruct the peasantry of the neighbourhood in 
 Christian doctrine, and to stir up in their hearts the love of 
 God. But he was not satisfied that he was serving his 
 Master in the way which He willed. He therefore prayed 
 most earnestly to be guided aright, and to have the will of 
 God made clear to him. After long fasting, one day, as he 
 lay prostrate in supplication before the altar, Our Lady 
 appeared to him and said, " Rise, Gonsalvo, and enter that 
 religious order in which thou shalt hear the Angelic Saluta- 
 tion open and close the offices of prayer." 
 
 Then Gonsalvo took his staff and wandered from city to 
 city, and from monastery to monastery, listening to the 
 choir offices, but ever being disappointed, for they closed 
 with Benedicamtis Domino, and not with the Ave Maria. 
 And when he came to Vinerana, where were four religious 
 houses, whereof one was Dominican, and another Francis 
 can, by chance he sought shelter in the former. Then when 
 
 * *
 
 -* 
 
 January io.] S. GoflSalvO. 1 45 
 
 the bells began to chime for vespers, he went to the 
 church, and heard the friars begin their office with Ave 
 Maria. With beating heart he waited for the conclusion of 
 vespers, and heard them close with the Angelic Salutation. 
 Then he knew that he had found the place of his rest ; 
 and he asked to be admitted into the order, and was 
 gladly received. But after awhile he desired to go back 
 to his poor peasants at Amarante; therefore he asked leave 
 of the superior, and it was accorded him. So he returned 
 to his cell and oratory, and there preached to the people 
 the word of God. 
 
 Now it happened that at Amarante there was a ford of the 
 Tamego, which was much used, as it lay in the direct route 
 from Braga to Lamego and the south. It was, however, 
 dangerous, and a great number of lives were lost whilst 
 Gonsalvo lived at Amarante. He considered much the ne- 
 cessity there was that a bridge should be built, how many 
 lives it would be the means of saving, and what a great 
 convenience it would prove to travellers. He accordingly 
 resolved on building one, and he went round the country 
 begging for his bridge. By many his project was regarded 
 as visionary, and he would himself have despaired of 
 accomplishing his undertaking, had he not been upheld by 
 his strong confidence in the goodness of God. This confi- 
 dence was, moreover, sustained by signs and wonders, 
 showing him that God approved his undertaking. If we 
 may believe the life of him, written by De Rosario, on one 
 occasion he begged of a nobleman, who, as a rude joke, 
 and to get rid of the beggar, scribbled a couple of lines on a 
 scrap of paper, and bade him take it to his wife, who would 
 give him something. The Saint walked to the nobleman's 
 castle, and was exhausted with fatigue when he reached it 
 and presented the note. The lady looked at it, and saw 
 written therein, " The bearer is a poor fool who wishes 
 
 VOL. I. IO 
 
 -*
 
 *- 
 
 -* 
 
 I46 Lives Of the SaintS. [January 10. 
 
 to build a bridge. Let him have the weight of this paper 
 in cash." She laughed, and showed the message to 
 Gonsalvo, telling him that her husband had been making 
 sport of him. " Be it so," said the priest, " yet give me 
 the weight of that note in money." She cast the paper into 
 one scale, and into the other she put silver; then, to her 
 amazement, the note weighed a large sum of money. Thus 
 God compensated his servant for his labour, and punished 
 the nobleman for his bitter jest. 
 
 Little by little the money was begged, and at length the 
 poor priest was able to set masons to work, and to erect the 
 desired bridge over the Tamego. 
 
 S. Gonsalvo died, and was buried at Amarante, of which 
 place he is patron. 
 
 (Gonsalvus, in Portuguese, Goncalo, Gonsallo, or Gon- 
 salvo. ) 
 
 In art, he is represented with a bridge in his hand. 
 
 B. ORINGA, OR CHRISTIANA, V. 
 
 (a.d. 1310.) 
 
 [Her life, from an ancient MS., in the Convent of S. Clara, at Florence, 
 was published by Silvanus Razzi, and reprinted in the Acta Sanctorum.] 
 
 The Blessed Oringa was born at Sancta Croce, on the 
 Arno, in the year 1237, of poor parents, who died whilst 
 she was young. She kept the cattle on the farm occupied 
 by her two brothers. The cows were taken by her into the 
 woods to pasture, and they became so docile that they 
 obeyed her voice in all things. When she grew to a 
 marriageable age, her brothers determined that she should 
 become the wife of a small farmer in the parish ; but she ran 
 away, and escaping across the river, made her way to Lucca. 
 
 *
 
 * -* 
 
 January io.] B. Oriflga. 1 47 
 
 The way was long, and night falling, the young girl lost the 
 road, and wandered in a forest At the same time her 
 fancy conjured up horrible forms to frighten her. She 
 would had died of terror, but for the companionship of a 
 little hare which played about her skirts, as tamely as if it 
 had been a favourite kitten, and rested on her lap all night, 
 when she cast herself down in weariness. Next morning, 
 the hare gambolled before her, and led her into the road, 
 after which it ran away. At Lucca she entered the service 
 of a pious family. As she was annoyed on account of her 
 beauty, she stained her skin with walnut juice. Having 
 gone on a pilgrimage to Mount Gargano, on which the arch- 
 angel Michael had once appeared, for she held the angels in 
 great reverence ; on her return, some men with whom she 
 fell in on the road, towards dusk, misled her with evil 
 purpose; but S. Michael himself flashing out of the dark- 
 ness at her side, protected her, and led her in the right road. 
 Later in life she visited Rome, and took service in the house 
 of a pious widow, named Margaret, who treated her as a 
 daughter rather than as a domestic. At Rome she was 
 called Christiana, instead of her baptismal name of Oringa. 
 She occasionally fell into ecstasies as she prayed, and saw 
 into futurity. When aged seventy she was struck with para- 
 lysis, in which she lay three years. As she died, her face is 
 said to have shone with a celestial light 
 
 * *
 
 * * 
 
 [48 LiveS Of the SaintS. [January n. 
 
 January 11. 
 
 S. Balthazar, JT., mm of the Magi, circ. a.d. 54. 
 
 S. Hyoinus, Pope, a.d. 156. 
 
 S. Liucius, B. of Brinditi, in Italy. 
 
 S. Pal*mon, H., 4<A cent. 
 
 S. Theodosius, of Antioch, circ. a.d. 413. 
 
 S. Theodosius the C(enobiarch, a.d. 529. 
 
 S. Vitalis, Monk of Gaza, 'jth cent. 
 
 S. Salvius, B. of Amiens, circ. a.d. 6ij. 
 
 S. Eowin, B. of Worcester, circ. a.d. 720. 
 
 S. Paulinus, Pair, of Aquileia, a.d. 8oj. (See Jan. 28.; 
 
 S. BALTHAZAR, K. 
 (about 54.) 
 
 [Cologne Breviary. In some Martyrologies S. Gaspar is commemorated 
 on this day, and S. Balthazar on the 6th Jan. ; but the Cologne use is to 
 commemorate S. Melchior on the 1st, S. Gaspar on the 6th, and S. Baltha- 
 zar on the nth January, as the 1st Jan. is the Circumcision, and the 6th 
 is the Epiphany ; at Cologne this day is kept, with special services, as the 
 Feast of the Three Kings ; Melchior, Gaspar, and Balthazar being hereon 
 commemorated together.] 
 
 jN this day S. Balthazar, one of the Magi, King 
 and Bishop, having received consecration from 
 the hands of the Apostle S. Thomas, after 
 celebrating the Holy Sacrifice, fell asleep. Ac- 
 cording to some authorities, the Three Kings met in the 
 royal church of the city Sewe, in the East ; when the 
 eldest, Melchior, being one hundred and sixteen years old, 
 consecrated the venerable mysteries on Jan. ist, the Octave 
 of the Nativity, and then died. On the feast of the 
 Epiphany, Gaspar, aged one hundred and twelve, did the 
 same; and on the nth January, Balthazar, aged one 
 hundred and nine, offered the adorable sacrifice, gave up 
 the ghost, and was laid in the same sepulchre with the two 
 
 * *
 
 January no .S'.S'. Hyginus and Palczmon. 149 
 
 others. See what has been said on the subject of the 
 Three Kings in the account of the Epiphany. 
 
 S. HYGINUS, POPE. 
 
 (156.) 
 
 Of this Pope, who succeeded S. Telesphorus, little is 
 known. Eusebius informs us that he sat four years in the 
 chair of S. Peter. He brought the church in Rome into 
 more complete organization than heretofore, taking ad- 
 vantage of the repose after persecution, enjoyed under the 
 mild Emperor Antoninus Pius. He is said to have been a 
 Greek, and to have been educated in philosophy. In his 
 reign the heretics Cerdo and Valentine came to Rome. 
 
 S. PAL^EMON, H. 
 
 (4TH CENT.) 
 
 [From the authentic life of S. Pachomius, of whom S. Palaemon was the 
 master.] 
 
 S. Pauemon was an aged hermit in the deserts of Upper 
 Egypt, when Pachomius, released from military service, and 
 desiring to flee the world, came to him and desired to 
 become his pupil. The old anchorite refused to receive 
 him, because his manner of life was too severe for a youth. 
 " I eat nothing but bread and salt," said he ; "I never taste 
 wine, and I watch half the night." Then, answered Pacho- 
 mius, " I believe in Jesus Christ my Lord, who will give me 
 strength and patience to assist thee in thy prayers to 
 follow thy holy conversation." 
 
 Then Palaemon, beholding him with his spiritual eye, saw 
 
 - *
 
 * * 
 
 1 50 Lives of the Saints. [January u. 
 
 that he was a chosen vessel, and admitted him to be his 
 disciple. So they lived together, serving the Lord in fast- 
 ing and tears and prayer. 
 
 When the feast of Easter came, Pachomius, to honour 
 the day of the Resurrection, prepared a dinner of herbs 
 and oil, and set it before the master. But Palaemon, press- 
 ing his brow with his hands, exclaimed, " My Lord suffered 
 on the Cross, and shall I taste oil ?" So he refused it, and 
 contented himself with bread and salt 
 
 One evening, a solitary came into their cell, and asked to 
 join them in prayer; then, filled with a spirit of presump- 
 tion, he said, " If we are the true servants of God, let us 
 say our prayers standing on live coals." 
 
 But Palaemon was wroth, and rebuked him for his pride. 
 
 However, the monk persisted, and by Satan's craft, he 
 stood unhurt on the red-hot cinders. Then he retired to his 
 own cell, puffed up with self-confidence. But pride goes 
 before a fall, and shortly after he fell into fleshly lust ; then, 
 filled with shame, lie crept back to the cave of Pala:mon, 
 and falling at his feet, with bitter tears, confessed his sin. 
 
 When S. Pachomius was inspired to found a monastery at 
 Tabenna, he announced his intention to S. Palaemon. The 
 old man accompanied his pupil, and took up his abode at 
 Tabenna, for he loved Pachomius as his own son, and he 
 could not bear to be separated from him. Therefore he 
 said, " Let us make a compact together, that we part not, 
 the one from the other, till God break our union." And to 
 this Pachomius gladly agreed. So they lived much to- 
 gether, till the old man died, and then his disciple buried 
 him at Tabenna. 
 
 *-
 
 * % 
 
 January n.j S. Theodosius. 1 s I 
 
 S. THEODOSIUS, THE CCENOBIARCH, H. 
 (a.d. 529.) 
 
 [Greek Menaea and Roman Martyrology. The life of S. Theodosius, 
 written by a contemporary anonymous author, supposed by Baronius, but 
 without sufficient grounds, to be Cyril, the author of the lives of SS. 
 Euthemius, Saba, and John the Silent. But Cave says that the life of S. 
 Theodosius was written by Theodore, Bishop of Pera.] 
 
 Theodosius was born in the little town of Marissa, in 
 Cappadocia, in 423. He was ordained reader, but some 
 time after, being moved by Abraham's example, to quit his 
 country and friends, he resolved to visit the holy places. 
 He accordingly set out for Jerusalem, and visited the famous 
 S. Simeon Stylites, near Antioch, on his way. S. Simeon 
 accosted him by name, and bade him ascend his pillar, 
 when he embraced him, and foretold several circumstances 
 of his life, giving him advice how to act under them. 
 Having satisfied his devotion in visiting the holy places in 
 Jerusalem, he betook himself to the cell of Longinus, a holy 
 man, who dwelt near the tower of David, and to him he 
 became dear, on account of his singular virtue. A lady, 
 named Icelia, having built a church to the honour of the 
 Virgin Mother of God, on the high road to Bethlehem, 
 Longinus appointed his disciple, Theodosius, to the charge 
 of this church. But he did not retain this charge long ; 
 loving solitude, he retired to the mountains, and took up 
 his abode in the cave, where the Wise Men were traditionally 
 held to have reposed on their way to Bethlehem. Here he 
 passed his time in labouring with his hands, in fasting, and 
 in prayer. His food was coarse pulse and herbs ; for thirty 
 years he did not taste bread. Many desired to serve God 
 under his direction : he at first determined to admit six or 
 seven, but was soon obliged to receive a greater number, 
 and at length came to a resolution never to reject any that 
 presented themselves with dispositions that seemed sincere. 
 
 *- *
 
 The first lesson he taught his monks was, that the continual 
 remembrance of death is the foundation of religious perfec- 
 tion. To impress the thought of death more deeply on their 
 minds, he caused a great sepulchre to be constructed as the 
 common burying place of his monks. When it was complete, 
 half seriously and half in jest, he said : " The tomb is 
 finished, which of you will be its first inmate ?" Then one, 
 Basil, a priest, knelt at his feet, and asked to be the first to 
 celebrate the dedication of the sepulchre. Therefore S. 
 Theodosius ordered all the offices of the dead to be recited 
 for Basil, first for three days, then for nine, and then for 
 forty ; and at the close of the forty days he died without 
 sickness or pain, as though going to sleep. And for forty 
 days after his death he was seen by the abbot Theodosius 
 in his place among the brethren, chanting the praises of 
 God. None others saw him, but one Aetius heard his 
 voice. Then the abbot, hearing Aetius confess this, prayed 
 to God to open his eyes, and seeing the dead monk again in 
 choir, he pointed him out; and then Aetius saw him, and 
 ran, and would have embraced him, but he vanished out of 
 his sight. 
 
 Once, as Easter approached, there was a deficiency of 
 food in the monastery, and they had not even bread for the 
 Holy Sacrifice. This troubled them sore, for they feared 
 that the holy feast would come, and pass, without their being 
 able to celebrate the divine liturgy. Therefore they prayed 
 with one accord to God, and behold ! mules laden with 
 provisions arrived at the monastery, and amongst the pro- 
 visions was bread for the sacrifice. 
 
 The lustre of the sanctity of S. Theodosius drawing great 
 numbers to him, who desired to serve God under his 
 direction, he resolved on building a large monastery to 
 receive them all ; but where to build it he knew not. 
 After some consideration, he took a censer, and put char- 
 
 * ,
 
 * # 
 
 January n.] S. TkeodoSlUS. I 53 
 
 coal and incense thereon, but no fire, and he prayed : " O 
 God who didst of old, by many and great miracles, confirm 
 Israel \ who didst to thy servant Moses persuade by many 
 and various marvels, to take on him the burden of ruling 
 that people ; who didst turn the water of Egypt into blood, 
 and then re-convert it again ; who didst give to Gideon an 
 earnest of his victory in the fleece and the dew ; who didst 
 assure Hezekiah of an addition to his days, by the return of 
 the shadow on the dial ; who didst at the cry of Elias send 
 fire from heaven to consume his sacrifice. Thou art the 
 same Lord, unto whom this day I plead ! . Hear thou the 
 prayers of the servant, and show me where I shall build a 
 temple to Thy honour, and a habitation for thy servants 
 and my disciples. Show, O Lord ! by the kindling of these 
 coals, where the place shall be, to Thy glory, and to the 
 acknowledgment of many, and the confirmation of the 
 truth." Having uttered this prayer, he walked through the 
 land with the censer in his hand. And when he came, after 
 much wandering, to a desert spot called Gutilla, on the shores 
 of the Dead Sea, he turned and came home, and as he neared 
 his cave the coals kindled, and the smoke of the incense rose 
 towards heaven, as a sign that thence should ascend the 
 prayers of the faithful from age to age, in the daily sacrifice. 
 There accordingly he erected his monastery, and it was soon 
 filled with holy monks. To this monastery were annexed 
 several infirmaries ; one for the sick monks, two for sick 
 lay folk one for the aged and feeble monks, and one for 
 persons deranged. All succours, spiritual and temporal, 
 were afforded in these hospitals, which were kept in admir- 
 able order, and were attended by the monks with alacrity 
 and care. S. Theodosius erected also several buildings for 
 the reception of strangers, in which he exercised an un- 
 bounded hospitality, entertaining all that came, for whose 
 use there were, on one occasion, above a hundred tables 
 
 * 4,
 
 * * 
 
 154 LiveS Of t/ie SaintS. [January u. 
 
 served with provisions. The monastery itself was like a 
 city of saints in the midst of a desert; and in it reigned 
 regularity, silence, charity, and peace. There were four 
 churches belonging to it, one for each of the three nations 
 of which his community was composed, each speaking a 
 different language, and the fourth church was for the use of 
 the recovering lunatics. The nations into which his com- 
 munity was divided were the Greeks, and all those using the 
 liturgy in the Greek tongue ; the second church was used by 
 those having divine worship in the Armenian language ; and 
 in the third church the holy praises of God were sung, and 
 the sacrifice was offered in the language of the Bessi, that 
 is, of the wandering nations of Arab race. " Thus by 
 them," says the contemporary writer ; " the rule of hymnody 
 was carried out, and seven times a day was it offered to the 
 God of all. But when it behoved them to participate in the 
 venerable Sacrament, the law was very beautifully consti- 
 tuted among them, that till after the Gospel, divinely in- 
 spired, each should hear in his own church and language 
 the divine voice ; but after that they were assembled into 
 one the possessed alone excepted namely, into the large 
 church of the Greeks, as is done to this day, and there they 
 participate together of the sanctifying gifts." 
 
 At times not set apart for public prayer and necessary 
 rest, every monk was obliged to apply himself to some 
 trade or manual labour. Sallust, patriarch of Jerusalem, 
 appointed S. Sabas superior of all the hermits in Palestine, 
 and S. Theodosius head of all the monks living in com- 
 munity, for which reason he obtained the title of Coeno- 
 biarch. 
 
 These two great servants of God lived in close friendship, 
 and together strove against the heresy of Eutyches, which 
 then devastated the Church. For the Emperor Anastasius 
 favoured the Eutychians ; he banished the patriarch of 
 
 * *
 
 , * 
 
 January no ,5*. Theodosius. 155 
 
 Antioch and the patriarch of Jerusalem, and introduced an 
 heretical bishop, Severus, into the latter see, commanding the 
 Syrians to obey and hold communion with him. Then these 
 great ascetic saints, with those bodies of religious men 
 whom they ruled, proved bulwarks of the faith, uncompro- 
 mising defenders of the truth. Like rocks in the desert, 
 they remained unchanged and immovable. In vain did the 
 emperor employ persuasion, attempt bribery, and finally 
 exile the Coenobiarch; he could not be moved, but journeyed 
 through the land from which the bishops had been expelled, 
 confirming the faithful, and denouncing the established 
 heresy. At Jerusalem, having assembled the people to- 
 gether, he from the pulpit cried with a loud voice, " If any 
 man receives not the four General Councils as the four 
 Gospels, let him be anathema I" Such boldness in an old 
 man, venerated for his sanctity, inspired with courage those 
 whom the edicts had frightened. His discourses produced 
 a wonderful effect on the people, and God gave a sanction to 
 his zeal by miracles. The Emperor sent an order for his 
 banishment, which was executed; but dying soon after, 
 Theodosius was re-called by his successor Justin, who was 
 a Catholic. 
 
 Our Saint survived his return eleven years. So great was 
 his humility, that, seing two monks at variance with each 
 other, he threw himself at their feet, and would not rise till 
 they were reconciled. Once, having excommunicated one 
 of his monks for some offence, the man defiantly excom- 
 municated Theodosius, and he meekly accepted the sen- 
 tence, and acted as one cut off from the society of the faith- 
 ful and participation in the Sacraments, till the guilty monk, 
 confounded and repentant, removed the ban. During the 
 last year of his life he was afflicted with a painful disease, 
 which reduced him to a shadow. It was noticed by those 
 who nursed him, that, even in his sleep, his lips murmured 
 
 4n *
 
 * * 
 
 I56 Lives Of the SaintS. (January n. 
 
 the familiar words of prayer. Perceiving the hour of his 
 dissolution draw nigh, he gave his last exhortations to his 
 disciples, and foretold many things which came to pass after 
 his death; and then fell asleep in Christ, on the nth Jan., 
 529. Peter, patriarch of Jerusalem, and the whole country, 
 assisted at his interment He was buried in the first cell, 
 the cave of the Magi. 
 
 S. VITALIS, MONK. 
 
 (BEGINNING OF 7TH CENT.) 
 
 [Greek Menaea. His history occurs as an episode in the life of S. John 
 the Almsgiver, patriarch of Alexandria, by Leontius, Bishop of Naplous in 
 Cyprus, from the relation of the Acts of S. John, by his clergy. This life 
 was commended in the seventh General Council, and is perfectly authentic] 
 
 The story of Vitalis, or Vitali, monk of Gaza, is brought 
 in by the Bishop of Naplous, in his life of S. John the 
 Almsgiver, almost accidentally, to illustrate the long suffer- 
 ing and charity of S. John, that thinketh not evil. But 
 I know not, in all the glorious histories of the blessed ones, 
 one story so deeply touching as that of the little known, 
 and soon forgotten, monk of Gaza. 
 
 Where he was born we know not ; of what parents he 
 was born we are ignorant ; but we do know that his was a 
 heart full, to overflowing, with the divine charity of Him who 
 came to seek and to save those that were lost. 
 
 Whilst John the Almsgiver was patriarch of Alexandria, 
 there arrived in that city, an old man of sixty, or there- 
 abouts, in monk's garb. In his cell he had thought over 
 the crimes of that pleasure-loving city, and having read in 
 the Gospel the story of the woman taken in adultery, in 
 the old monk's heart kindled a sudden fire of zeal, which 
 drove him to Alexandria, that he might save some of those 
 
 * *
 
 * * 
 
 January ii.] S. Vltdlis. I 57 
 
 poor women who sold themselves. Arrived in the city, he 
 obtained the names of all the harlots, and then hired him- 
 self as a day labourer. Every evening he took his wage, 
 and with it went to one of the unfortunate women, and 
 supped with her, and gave her the rest, and said, " I pay 
 thee this, that thou mayest spend one night without sin." 
 Then he retired into a corner of the room, where she slept, 
 and passed the night in reciting psalms, and praying with 
 many tears for the woman present ; and he rejoiced that, 
 by his toil of the day, he had saved her from evil on that 
 one night 
 
 And thus he visited all the harlots in Alexandria, and 
 from each, as he went forth in the morning, he took a 
 solemn promise that she would reveal to none what had 
 taken place, so long as he was alive. 
 
 Now, considerable scandal arose, and Vitalis was loudly 
 condemned. One said to him, " Monk, take to thyself a 
 wife, and lay aside thy religious garb, that the name of God 
 be not blasphemed through thee." But Vitalis answered, 
 " I will not take to myself a wife, nor will I change my 
 habit. He that will be scandalized, let him be scandalized. 
 What hast thou to do with me ? Hath God constituted you 
 to be my judges? Go to, look to yourselves, ye have not 
 to answer for me. There is one Judge and one holy day of 
 judgment, wherein every man shall give an account of his 
 own works." 
 
 One of the Defenders of the Church (this was the name 
 of an officer who saw to the order and morals of the clergy 
 and monks,) came to the patriarch John, and told him what 
 he had heard of the abbot Vitalis. But the patriarch 
 closed his ears, and rebuked the accuser, saying, " Remem- 
 ber what were the words of Constantine of pious memory ; 
 he said that the crimes of priests ought not to be divulged, 
 and that if he detected a priest or a monk in wrong-doing, 
 
 * *
 
 * * 
 
 158 Lives of the Saints. [January " 
 
 he would draw his purple imperial robe over him, so that 
 none might be scandalized. And when quarrelsome indi- 
 viduals wrote accusations against certain prelates, he formed 
 them into a packet, and cast them into the fire." 1 
 
 But Vitalis, though he bore without a murmur the shame, 
 the hard speeches, and false accusations that fell to his 
 share, was deeply sensitive for the souls of others, lest 
 through him they should be wounded. Yet he could not 
 relinquish his mission ; the love of God constrained him 
 thereto, and many a poor woman, moved by the tears and 
 prayers of the holy man, deserted her evil courses, and 
 married and settled into ways of steadiness ; and many, filled 
 with bitter compunction, fled from that city of temptation, 
 to expiate their offences in the desert. Seeing how great a 
 blessing attended his work, Vitalis persevered in spite of 
 obloquy ; but he prayed to God to reveal the truth after his 
 death, that the reproach might be wiped off the monastic 
 garb he wore ; but he would not suffer the truth to be 
 known whilst he lived, or the houses of ill-fame would be 
 closed against him, and the prosecution of his mission 
 would be hindered. 
 
 One morning, very early, as he left a harlot's door, 
 a man came in, and seeing a monk issue forth, he struck 
 him over the head, exclaiming, " How long, rascal, do you 
 outrage Christ by not mending your wicked ways ?" 
 
 Then said Vitalis, " Believe me, friend, thou shalt 
 receive from me, a humble monk, such a stroke that all 
 Alexandria shall ring with it." So saying, he went his way 
 to the little chamber where he lodged, by the church of 
 S. Metras, near the Gate of the Sun. 
 
 What followed is not very clear. But if we put aside 
 some absurd fable which has attached itself to the story, 
 
 1 Theodoret, lib. I. c. II. 
 * . ,j,
 
 *- 
 
 -* 
 
 January ii.] .S*. Vltalls. I 59 
 
 we shall find that it was something like this : Probably 
 from the unfortunate woman, from whom Vitalis had gone 
 forth, and to whom the man who had smitten him entered, 
 that man heard the truth ; then, full of contrition, he rushed 
 forth and proclaimed abroad how he had wronged Vitalis, 
 and how mistaken was the popular opinion concerning him. 
 So a crowd collected, and rolled in the direction of the cell 
 of Vitalis, by the Gate of the Sun. The man foremost of 
 all cried, " Pardon me my violence, Vitalis, thou man of 
 God !" And so the mob broke into the little hovel where 
 he dwelt. Then they saw the despised monk kneeling 
 upright, with his hands clasped, dead and rigid ; and before 
 him lay a sheet of paper, whereon were written the words of 
 the Apostle, i Cor. iv. 5, " Judge nothing before the time, 
 until the Lord come, who both will bring to light the hidden 
 things of darkness, and will make manifest the counsels of 
 the heart." 
 
 Then, when this was noised abroad, almost the whole city 
 came together, and the patriarch John arrived, and all the 
 clergy, and they took up the body of Vitalis. Thereupon, 
 all those women who had been converted by him, and were 
 married, came forth, bearing lamps and candles, and went 
 before him, beating their breasts and crying, " We have lost 
 our deliverer and instructor !" And they told how, by his 
 urgent prayers and burning zeal for their souls, he had 
 rescued them from a life of misery. But he who had 
 smitten the old monk his death-blow, struck with compunc- 
 tion, renounced his vicious ways, and entered the monastery 
 at Gaza, and lived and died in the cell once occupied by 
 Vitalis. Thus did Vitalis deal him such a blow that all 
 Alexandria rang with it. 
 
 g, *
 
 g * 
 
 1 60 Lives of the Saints. rjaanuyn. 
 
 S. SALVIUS,OF AMIENS, B. C. 
 (about 615.) 
 
 [Roman Martyrology. There are three bishops, Saints, of this name, 
 one Bishop of Albi, one Bishop of Angoulfime, and this one, Bishop of 
 Amiens ; they are often confounded by writers. ] 
 
 S. Salvius lived as a monk for many years, in what 
 monastery is not known. He was afterwards elected 
 abbot. Being chosen Bishop of Amiens, he ruled the 
 diocese with prudence, but little or nothing is known of his 
 acts. As he died in an ecstasy, a brilliant light is said to 
 have illuminated his cell, and praying with extended arms, 
 he surrendered his soul. 
 
 S. EGWIN, OF WORCESTER, B. C. 
 
 (about 720.) 
 
 [The life of S. Egwin was written by his contemporary, S. Britl.wald, 
 Archbishop of Canterbury. This original has not descended to us, but a 
 fragment of a somewhat later recension of this life exists ; and a still 
 later life, probably an amplification of that by Brithwald. Moreover, S. 
 Egwin is mentioned by Matthew of Westminster, Florence of Worcester ; 
 William of Malmesbury also speaks of him in his Acts of the English 
 Bishops.] 
 
 S. Egwin was of the royal blood of the Mercian kings, 
 and was born at Worcester, in the reign of Ethelred and 
 Kenred. He was elected Bishop in 692. By his zeal in 
 rebuking the illicit connexions formed by some of the great 
 men in his diocese, and vehemence in reforming the cor- 
 rupt morals of all, he stirred up a party against him, and 
 with the connivance of the King, he was expelled his 
 diocese. Egwin, meekly bending to his fate, determined to 
 make a pilgrimage to Rome. According to a popular 
 mediaeval legend, he also resolved to expiate at the same 
 
 -*
 
 S. EGWIN, BISHOP OF WORCESTER. 
 After Cahier. 
 
 Jan. , p. 160. ] 
 
 [Jan. ii.
 
 -* 
 
 January ii.] S. Egwlfl. l6l 
 
 time certain sins of his youth, by putting iron fetters on his 
 feet, which were fastened with a lock, and he cast the key 
 into the Avon. As he neared Italy, on a ship from Mar- 
 seilles, a huge fish floundered upon deck, and was killed and 
 cut open ; when, to the surprise of the Saint, in its belly was 
 found the key to his fetters. He accepted this as an ex- 
 pression of the will of heaven, and released his limbs. 
 According to another version of the story, the fish was 
 caught in the Tiber, after S. Egwin had appeared before the 
 Pope in Rome ; but William of Malmesbury doubts the 
 whole story as an idle legend. 
 
 After his return, with the assistance of Kenred, King of 
 Mercia, S. Egwin founded the famous abbey of Evesham, 
 under the invocation of the Blessed Virgin. After this he 
 undertook a second journey to Rome, in company with 
 Kenred, and Offa, King of the East Saxons. S. Egwin died 
 on the 30th December, 717, and was buried in the monastery 
 of Evesham. The translation of his relics probably took 
 place on Jan. nth, on which day many English Martyr- 
 ologies mark his festival. 
 
 vol. 1. ri 
 
 * *
 
 [62 Lives of the Saints. [January i*. 
 
 January 12. 
 
 S. Akcadius, M., in Africa, circ. A.n. a6o. 
 
 SS. Satyrus, Cyriacus, Mosentius, MM. 
 
 SS. Tigris, P., and Eutropius, MM., a.d. 404. 
 
 S. John, B. C. of Ra-venna, circ. a.d. 495. 
 
 S. C*sARiA, V., at Aries, circ. a.d. S30. 
 
 S. Victorinus, Ab., in Spain, a.d. 560. 
 
 S. Benedict Biscop, in England, a.d. 703. 
 
 SS. Xxxvin, Monks, MM., in Ionia, circ. a.d. 750. 
 
 & Ailrid, Ab. of Ricvaulx, in Yorkshire, a.d. 1 166 
 
 S. ARCADIUS, M. 
 
 (ABOUT A.D. 260.) 
 
 [Roman Martyrology, those of Bede, Ado, Usuardus, Notker, &c. 
 Authority, a panegyric by S. Zeno, Bishop of Verona, his contemporary.] 
 
 fURING a severe outbreak of persecution, in 
 
 the reign of Gallienus, in the north of Africa, 
 
 Arcadius, doubting his own constancy, sought 
 
 refuge in flight, and escaping from Caesarea, hid 
 
 himself. As he did not appear at the sacrifices, the Governor 
 
 ordered his house to be searched. It was found to be 
 
 deserted, save by a relative of his, whom the soldiers seized, 
 
 and, at the command of the Governor, detained till Arcadius 
 
 should surrender himself. 
 
 Hearing of this capture, and unwilling that his kinsman 
 should suffer, Arcadius deserted his hiding place, and gave 
 himself up. The Governor, exasperated at his constancy in 
 refusing to adore the gods of the state religion, ordered him 
 to be dismembered, piecemeal and leisurely. First his 
 fingers were taken off, joint by joint; then his toes, then his 
 hands at the wrists, and his feet at the ankles. As he ex- 
 tended his hands to amputation, he prayed, "Thy hands 
 have made me and fashioned me ; O give me understanding 
 
 * *
 
 Januarys.] SS. Tigris (171(1 EutTOpluS. 1 63 
 
 that I may keep thy law." Thereupon the judge ordered his 
 tongue to be cut out He was cast on his back, and his 
 feet were taken off. Then his legs and arms were amputated 
 at the knees and elbows, finally at the thighs and shoulders, 
 so that he was nothing save a human trunk in a pool of 
 blood, with his limbs in little fragments scattered about him. 
 Thus he expired ; but the Christians collected the portions 
 of his body, and buried them with the trunk reverently, 
 glorifying God for having given such constancy to his martyr. 
 In art, represented as a torso ; sometimes, for some 
 reason unknown, with a candle in his hand. 
 
 SS. SATYRUS, CYRIACUS, MOSENTIUS, MM. 
 (date uncertain.) 
 
 [All Martyrologies. Nothing is known for certain of the date of their 
 martyrdoms, or whether they all suffered together.] 
 
 S. Satyrus is said to have signed the cross, and breathed 
 on an idol in the street of Achaia (on the Euxine?), and it 
 fell. Wherefore he was executed by decapitation. This is 
 stated in all the Martyrologies, but some say the act was 
 done at Antioch. Of the others, his companions, nothing 
 is known. 
 
 SS. TIGRIS, P., AND EUTROPIUS, LECTOR, MM. 
 (a.d. 404.) 
 
 [Roman Martyrology and German Martyrologies. Not commemorated 
 by the Greeks. Authorities : Sozomen, lib. viii. c. 22, 23 ; Nicephorus 
 Callistus, lib. xiii. ; S. John Chrysostom also, in his 12th letter to S. Olym- 
 pias, speaks of Tigris the priest.] 
 
 When S. John Chrysostom had incurred the anger of the 
 Empress Eudoxia, by declaiming against her silver statue set 
 
 * *
 
 * : * 
 
 164 Lives of the Saints. [January . 
 
 up close to the church of the Eternal Wisdom at Constan- 
 tinople, by her machinations he was deposed and exiled 
 from the city, and Arsacius was ordained patriarch of Con- 
 stantinople in his room. But a large company of bishops 
 and priests, and others of the clerical order, refused to recog- 
 nize the right of Arsacius, and being driven from the 
 churches, held their divine worship in places apart For 
 the space of two months after his deposition, Chrysostom 
 remained at his post, though he refrained from appearing in 
 public ; after that he was obliged to leave, being banished 
 by the Emperor Arcadius. On the very day of his depar- 
 ture the church caught fire, and a strong easterly wind 
 carried the flames to the senate house. 1 The party opposed 
 to S. John Chrysostom immediately spread the report that 
 this fire was the result of a wilful act of incendiarism by the 
 Johannites, or party of the exiled bishop. Socrates, the 
 historian, strongly prejudiced against Chrysostom, distinctly 
 charged them with the act. He says, " On the very day of his 
 departure, some of John's friends set fire to the church," 
 and then he adds, " The severities inflicted on John's friends, 
 even to the extent of capital punishment, on account of 
 this act of incendiarism, by Optatus, the prefect of Con- 
 stantinople, who being a pagan was, as such, an enemy 
 to the Christians, I ought, I believe, to pass by in silence." 
 There can be no doubt that the fire was purely accidental, 
 and that it was used as a means of endeavouring to excite 
 the people of Constantinople against their favourite Chry- 
 sostom, that bold champion of the truth against spiritual 
 wickedness in high places, and the Erastianism of a 
 large party of bishops and clergy, just as before 
 Nero had charged the burning of old Rome on the 
 Christians. 
 
 On this false charge some of the most faithful and zealous 
 
 1 Socrates, Eccl. Hist., lib. vi. c. 18. 
 >j, *
 
 >i< * 
 
 January^.] ,5*. Tigris dtld EutVOpluS. 1 65 
 
 adherents of Chrysostom suffered, amongst them were the 
 priest Tigris, and the reader Eutropius. The rest shall be 
 quoted from Sozomen, who, belonging to the party of Chry- 
 sostom, gives those details which Socrates found it convenient 
 to omit: "Both parties mutually accused each other of 
 incendiarism ; the enemies of John asserted that his partizans 
 had been guilty of the deed from revenge ; the other side, 
 that the crime had been perpetrated by their enemies, with 
 intention of burning them in the church. Those citizens who 
 were suspected of attachment to John, were sought out and 
 cast into prison, and compelled to anathematize him. Arsacius 
 was not long after ordained over the Church of Constan- 
 tinople. Nothing operated so much against him as the per- 
 secution carried on against the followers of John. As these 
 latter refused to hold communion, or even to join in prayer 
 with him, and met together in the further parts of the 
 city, he complained to the Emperor of their conduct. The 
 tribune was commanded to attack them with a body of 
 soldiers, and by means of clubs and stones he soon dispersed 
 their assembly. The most distinguished among them in 
 point of rank, and those who were most zealous in their 
 adherence to John, were cast into prison. The soldiers, 
 as is usual on such occasions, went beyond their orders, 
 and stripped the women of their ornaments. Although 
 the whole city was thus filled with trouble and lamenta- 
 tion, the affection of the people for John remained the 
 same. After the popular insurrection had been quelled, 
 the prefect of the city appeared in public, as if to inquire 
 into the cause of the conflagration, and to bring the perpe- 
 trators of the deed to punishment ; but, being a pagan, he 
 exulted in the destruction of the Church, and ridiculed the 
 calamity. 
 
 " Eutropius, a reader, was required to name the persons 
 who had set fire to the church; but, although he was 
 
 * ~ *
 
 -* 
 
 1 66 Lives of the Saints. [January u. 
 
 scourged severely, although his sides and cheeks were torn 
 with iron nails, and although lighted torches were applied to 
 the most sensitive parts of his body, no confession could be 
 extorted from him, notwithstanding his youth and delicacy 
 of constitution, After having been subjected to these 
 tortures, he was cast into a dungeon, where he soon after- 
 wards expired. 
 
 " A dream of Sisinius concerning Eutropius seems worthy 
 of insertion in this history. Sisinius, the Bishop of the 
 Novatians, saw in his sleep a man, tall in stature, and hand- 
 some in person, standing near the altar in the Novatian 
 Church of S. Stephen. This man complained of the rarity 
 of goodness among men, and said that he had been search- 
 ing throughout the city, and found but one who was good, 
 and that one was Eutropius. Astonished at what he had 
 seen, Sisinius made known the dream to the most faithful of 
 his priests, and commanded him to make search for Eutro- 
 pius, wherever he might be. The priest, rightly conjecturing 
 that this Eutropius could be no other than he who had been 
 so barbarously tortured by the prefect, went from prison to 
 prison in quest of him. At length he found him, and made 
 known to him the dream of the Bishop, and besought him 
 with tears to pray for him. Such are the details we possess 
 concerning Eutropius. 
 
 " Tigris, a priest, was about the same time stripped of his 
 clothes, scourged on the back, bound hand and foot, and 
 stretched on the rack. He was a foreigner, and an eunuch, 
 but not by birth. He was originally a slave in the house of 
 a man of rank, and on account of his faithful services had 
 obtained his freedom. He was afterwards ordained priest, 
 and was distinguished by his moderation and meekness of 
 disposition, and by his charity towards strangers and the 
 poor. Such were the events which took place in Constan- 
 tinople. Those who were in power at court procured a law 
 
 * 
 
 -tf
 
 January 12.] .S. Benedict Biscop. 167 
 
 in favour of Arsacius, by which it was enacted that the 
 orthodox were to assemble together in churches only, and 
 that if they seceded from communion with the above- 
 mentioned Bishop, they were to be exiled." 
 
 S. C^ESARIA, V. 
 (about a.d. 530.) 
 
 [Gallican Martyrologies. Her history from the life of S. Csesarius of 
 Aries, her brother, by his disciple, Cyprian.] 
 
 S. CjESaria was the superior of a convent of religious 
 women, erected by her brother, S. Caesarius, at Aries. 
 When, in 507, the Franks and Burgundians, under Alaric, 
 had been defeated by Clovis, Theodoric invaded the south 
 of Gaul from Italy, and besieged the city, and battered 
 down the convent which had been erected for S. Caesaria. 
 When tranquillity was re-established, Caesarius re-built the 
 monastery, and called his sister from Marseilles to inhabit it. 
 The rule of S. Caesaria, drawn up by her brother, exists, 
 and is published by the Bollandists. 
 
 S. BENEDICT BISCOP. 
 
 (a.d. 703.) 
 
 [Roman, Benedictine, and Anglican Martyrologies. Life from William 
 of Malmesbury, Bede's Homilies and Ecclesiastical History, Florence of 
 Worcester, Matthew of Westminster. The following account is con- 
 densed from the life of S. Benedict Biscop, in Montalembert's Monks 
 of the West, Bk. xiii., c. 2.] 
 
 Benedict was born of the highest Anglo-Saxon nobility, 
 in the year 628. While he was still very young, he held an 
 office in the household of King Oswy. At twenty-five he 
 gave up secular life, marriage, and his family, restored his 
 
 * -*
 
 1 68 Lives of the Saints. rjanuaryu. 
 
 lands to the king, and dedicated himself to the service of 
 God. Before he settled in any community he went to 
 Rome, whither he had been long attracted by that desire of 
 praying at the tomb of the Apostles, which became so 
 general among the Anglo-Saxons. He started in company 
 with S. Wilfrid, but the two young Northumbrian nobles 
 separated at Lyons. After his first visit to Rome, Benedict 
 returned thither a second and a third time, having in the 
 meantime assumed the monastic habit in the island of 
 Lerins. Pope Vitalianus, struck with the piety and know- 
 ledge of so constant and zealous a pilgrim, assigned to him, 
 as guide and interpreter, that Greek, Theodore, who be- 
 came Archbishop of Canterbury, and who, when he went 
 to England, transferred the monk of Lerins to be abbot of 
 the principal monastery in Canterbury, 
 
 After thus spending two years with the new Archbishop, 
 the abbot Benedict, instead of re-visiting his native district, 
 went for the fourth time to Rome, 671. He was then in 
 the prime of life ; but when it is considered what were the 
 difficulties and dangers of such a journey at such a time 
 when we remember that a journey from London to Rome 
 then took twice as long, and was a hundred times more 
 dangerous than a journey from London to Australia is now, 
 we are amazed at the energy which induced so many 
 Anglo-Saxon monks, not once only, but many times in their 
 life, to cross the sea and the Alps on their way to Rome. 
 His fourth expedition was undertaken in the interests 
 of literature. He brought back a cargo of books, partly 
 sold, partly given to him ; and, in passing by Vienne, the 
 ancient capital of the Gauls, on his return, he brought with 
 him many more which he had deposited there in the charge 
 of his friends. When he returned at length to his native 
 Northumbria, he sought King Egfrid, the son of his former 
 master, Oswy, then the reigning monarch, and told him all 
 
 * *
 
 S. BENEDICT BISCOl'. 
 
 Jan. , p. it 
 
 [Jan. 12.
 
 January^.] S. Benedict Biscop. 169 
 
 he had done during the twenty years that had passed since 
 he left his country and the royal service. Then, endeavour- 
 ing to communicate to him the religious ardour with which 
 his own heart was filled, he explained to the King all he had 
 learned at Rome and elsewhere, of ecclesiastical and mon- 
 astic discipline, showing him the books and relics which he 
 had brought back. Egfrid, who had not yet begun his 
 struggle with Wilfrid, allowed himself to be won by the 
 stories of the pilgrim, for whom he conceived a great affec- 
 tion ; and in order that he might apply his experience to the 
 government of a new community, he detached from his own 
 possessions, and presented to Benedict, an estate situated at 
 the mouth of the Wear, a little stream which flows through 
 Durham, and throws itself into the Northern sea, a little 
 south of the Tyne. 1 This gave the name of Wearmouth 
 to the new monastery, which was dedicated to S. Peter, 
 the Prince of the Apostles, according to the express wish of 
 Egfrid, in agreement with that of Benedict, as an evidence 
 of his leanings towards Rome. 
 
 This foundation was no sooner assured, than the un- 
 wearied Benedict took ship again, to seek in France masons 
 to build him a stone church, in the Roman style, for every- 
 thing that came from Rome was dear to him. The church 
 was carried on with so much energy, that, a year after the 
 first stone was laid, the church was roofed in, and mass was 
 celebrated under one of those stone arches which excited the 
 surprise of the English in the seventh century. He brought 
 glass-makers also from France, for there were none in 
 England ; and these foreign workmen, after having put glass 
 into the windows of the church and new monastery, taught 
 their art to the Anglo-Saxons. Animated by a zeal which 
 nothing could discourage, and inspired by intelligent patriot- 
 ism, and a sort of passion for beauty in art, which shrank 
 
 1 Monk-Wearmouth on the north bank of the river. 
 *- *
 
 * * 
 
 
 
 1 70 Lives of tlie Saints. [January . 
 
 neither from fatigue nor care, he sent to seek beyond the 
 seas all that he could not find in England all that seemed 
 necessary to him for the ornamentation of his church; and not 
 finding even in France all he wanted, he went for the fifth 
 time to Rome. Even this was not his last visit, for some 
 years later he made a sixth pilgrimage. On both occasions 
 he brought treasures back with him, chiefly books in count- 
 less quantities, and of every kind. He was a passionate 
 collector, as has been seen, from his youth. He desired 
 each of his monasteries to possess a great library, which 
 he considered indispensable to the instruction, discipline, 
 and good organization of the community ; and reckoned 
 upon the books as the best means of retaining his monks 
 in their cloisters ; for much as he loved travelling himself, 
 he did not approve of other monks passing their time 
 on the highways and byways, even under pretext of pil- 
 grimages. 
 
 Along with the books he brought a great number of 
 pictures and coloured images. By introducing these images 
 from Rome to Northumberland, Benedict Biscop has written 
 one of the most curious, and, at the same time, forgotten 
 pages in the history of art. The Venerable Bede, who 
 speaks with enthusiasm of the expeditions of his master 
 and friend, leads us to suppose that he brought back with 
 him only portable pictures, but it may be supposed that the 
 abbot of Wearmouth brought back with him both painters 
 and mosaic-workers, to work on the spot at the decoration 
 of his churches. How can it be otherwise explained, how 
 pictures on wood, brought even by water from Rome to 
 England, should have been large enough to cover the walls 
 and arches of the two or three churches of which Bede 
 speaks. However this may be, the result was that the 
 most ignorant of the Christians of Northumbria found, on 
 entering these new monastic churches, under a material 
 
 *
 
 -* 
 
 January i2.] S. Benedict Biscap. iyi 
 
 form, the attractive image of the instructions which the 
 monastic missionaries lavished on them. Learned and un- 
 learned could contemplate and study with delight, we are 
 told, here the sweet and attractive form of the new-born 
 Saviour, there the Twelve Apostles surrounding the Blessed 
 Virgin ; upon the northern wall all the parables of the 
 Gospels ; upon the southern, the visions of the Apocalypse ; 
 elsewhere, a series of pictures which marked the harmony 
 between the Old and New Testaments ; Isaac carrying the 
 wood for his sacrifice opposite to Jesus bearing His Cross; 
 the brazen serpent opposite Jesus crucified, and so on. 1 
 All these Bede, who had seen them, describes with great 
 delight 
 
 After Latin and Greek books, after art, it was the turn of 
 music. On his return from his fifth voyage, Benedict 
 brought back with him from Rome an eminent monk, called 
 John, precentor of S. Peter's, to establish at Wearmouth the 
 music and Roman ceremonies with entire exactitude. As 
 soon as he had arrived at Wearmouth, this learned abbot 
 set out in writing the order of the celebration of all feasts 
 for all the year, of which he soon circulated numerous 
 copies. Then he opened classes, at which he taught, viva 
 voce, the liturgy and ecclesiastical chants. The best singers 
 of the Northumbrian monasteries came to listen to him, 
 and invited him to visit their communities. 
 
 The passionate zeal of Benedict for the building and 
 decoration of his monastic houses, did not make him forget 
 the more essential interests of his foundations. Before 
 leaving Rome he took care to constitute his community 
 upon the immovable basis of the rule of S. Benedict. He 
 obtained from Pope Agatho a charter which guaranteed 
 the liberty and security of the new monastery of Wear- 
 mouth. In order to give Benedict a new mark of sympathy, 
 
 1 Bede : Vitae Abbt. in Wiramuth, c. 6. 
 
 *"
 
 *- 
 
 172 Lives of the Saints. ua">ao". 
 
 King Egfrid assigned to him another estate, near to the 
 first. This was the cradle of the monastery of Jarrow, the 
 name of which is inseparably linked with that of Bede. 
 This monastery he dedicated to S. Paul, and appointed one 
 of his most intimate friends and fellow pilgrims, Ceolfrid, 
 abbot of the new foundation. 
 
 In order to be more at liberty to devote his time to 
 travel, Benedict took a coadjutor in the government of 
 Wearmouth. This new abbot was his nephew, Easterwin, 
 his junior by twenty-two years, and like Biscop, of high 
 birth. The noble youth took pride in following minutely 
 the rule of the house, like any other monk. Thanks to his 
 illustrious biographer, we know what the occupations of a 
 Saxon thane turned monk were in the seventh century. 
 His duties were to thrash and winnow the corn, to milk the 
 goats and cows, to take his turn in the kitchen, the bake- 
 house, and the garden, always humble and joyous in his 
 obedience. When he became coadjutor, and was invested, 
 in Biscop's absence, with all his authority, the young abbot 
 continued the course of communal life ; and when his duties 
 as superior led him out of doors to where the monks laboured 
 in the fields, he set to work along with them, taking the 
 plough or the fan in his own hands, or forging iron upon the 
 anvil. He was robust as well as young and handsome ; but 
 his look was infinitely gentle, and his conversation full of 
 amiability. When he was compelled to reprove a fault, it 
 was done with such tender sadness that the culprit felt him- 
 self incapable of any new offence which should bring a 
 cloud over the benign brightness of that beloved face. 
 His table was served with the same provisions as that of 
 the monks ; and he slept in the general dormitory, which he 
 left only five days before his death, being then hopelessly ill, 
 to prepare himself in a more solitary place, for the last 
 struggle. When he felt his end approaching, he had still 
 
 -*
 
 January! 2.] S. Benedict Biscop. 173 
 
 strength enough left to go down into the garden; and, seat- 
 ing himself there, he called to him all his brethren, who 
 wept the anticipated loss of such a father. Then, with the 
 tenderness which was natural to him. he gave to each of 
 them a last kiss. The following night (March 7th, 686) he 
 died, aged thirty-six, whilst the monks were singing matins. 
 When Benedict returned from his last expedition to Rome 
 he found his benefactor, King Egfrid, and his nephew, 
 Easterwin, both dead, along with a great number of his 
 monks, carried off by one of the epidemics then so 
 frequent. The only survivors at Jarrow were the abbot 
 and one little scholar, whose fame was destined to eclipse 
 that of all the Saxon Saints and kings, who are scarcely 
 known to posterity except by his pen. 1 
 
 Benedict Biscop did not lose courage, but promptly 
 collected new subjects under his sway, re-commenced 
 and pursued, with his habitual energy, the decoration of 
 his two churches of S. Peter and S. Paul. The monks 
 had already chosen as successor to Easterwin a deacon 
 named Sigfried, a learned and virtuous man, but affected 
 with lung disease, and the first of the English in whom 
 history indicates a malady so general and so fatal to their 
 race. 
 
 Benedict's own turn was, however, soon to come. God 
 preserved his life to purify him, and put his patience to a 
 long and cruel trial, before calling him to his eternal 
 recompense. After having devoted the first thirteen years 
 of his abbacy to the laborious and wandering life so dear 
 to him, and to those distant expeditions that produced so 
 many fruits for his order and his country, he was stricken 
 with a cruel disease, which lasted for three years, and 
 
 1 This is Bede, who describes, further on, how the abbot and that little boy 
 celebrated alone, and in great sadness, the whole psalms of the monastic service, 
 with no little labour, until new monks arrived.
 
 * 
 
 I 74 LiveS Of the SaintS. [January 13. 
 
 paralysed all his members one after the other. Though kept 
 to his bed by his infirmity, and unable to follow his 
 brethren to the choir, he, notwithstanding, continued to 
 celebrate each service, both day and night, with certain of 
 the monks, mingling his feeble voice with theirs. At night 
 his sleepless hours were consoled by the reading of the 
 Gospels, which was kept up without interruption by a 
 succession of priests. Often, too, he collected the monks 
 and novices round his couch, addressing to them urgent 
 and solemn counsels, and among other things begging them 
 to preserve the great library which he had brought from 
 Rome, and not to allow it to be spoiled or dispersed ; but 
 above all, to keep faithfully the rules which, after a careful 
 study of the seventeen principal monasteries which he had 
 visited during his journeys, he had collected for them. He 
 also dwelt much upon the injunction he had already often 
 repeated, that they should pay no regard to high birth in 
 their choice of an abbot, but look simply to his life and 
 doctrine. " If I had to choose between two evils," said he, 
 " I should prefer to see the spot on which I have estab- 
 lished our dear monastery fall back into eternal solitude, 
 rather than to be succeeded here by my own brother, who, 
 we all know, is not in the good way." 
 
 The strength of the abbot, and at the same time that of 
 his poor coadjutor, was by this time so exhausted by their 
 respective diseases, that they both perceived that they must 
 die, and desired to see each other for the last time before 
 departing from this world. In order that the wish of these 
 two tender friends should be accomplished, it was necessary 
 to bring the dying coadjutor to the bed of the abbot. His 
 head was placed on the same pillow ; but they were both so 
 feeble that they could not even embrace each other, and 
 the help of brotherly hands was necessary to join their lips. 
 All the monks assembled in chapter round this bed of 
 
 * *
 
 *f * 
 
 Januarys] SS. XXX VI I I Monks. 1 75 
 
 suffering and love ; and the two aged Saints, having 
 pointed out among them a successor, approved by all, 
 breathed together, with a short interval between, their last 
 breath. Thus died, at the age of sixty-two, S. Benedict of 
 England, a worthy rival of the great patriarch of the monks 
 of the West, whose robe and name he bore. 
 
 SS. XXXVIII MONKS, IN IONIA. 
 (about 750.) 
 
 [The account of their martyrdom was written by Theosterictus, a con- 
 fessor in the same Iconoclastic persecution.] 
 
 In the horrible persecution of the orthodox by Con- 
 stantine Copronymus, on the subject of the images, con- 
 cerning which more shall be said elsewhere, the blessed 
 martyr Stephen the younger, Archimandrite of Auxentia, 
 was in prison, when a monk, Theosterictus by name, 1 was 
 admitted to him, with his nose cut off, and his cheeks burnt 
 with pitch ; he came from the monastery of Peleceta, and 
 related to the abbot how, on the Wednesday in Holy Week, 
 as the unbloody Sacrifice was being offered in the monastery 
 church, a band of soldiers, by command of the heretical 
 Emperor, broke into the sacred building and interrupted the 
 mysteries. Thirty-eight monks were chained, the rest were 
 mutilated, their noses cut off, and their beards steeped in 
 tar, and then fired. Then the soldiers set the whole convent 
 in flames. The thirty-eight were carried off to the borders 
 of Ephesus, and thrust into the furnace of an old bath ; the 
 openings were then closed, and they were suffocated 
 therein. 
 
 1 Not to be confused with Theosterictus, disciple of the abbot S. Nicetas, who 
 writes this account. 
 
 1
 
 *- 
 
 -* 
 
 1 76 Lives of the Saints. [January i. 
 
 S. AELRED, AB. OF RIEVAULX. 
 
 (a.d. 1 166.) 
 
 [Authorities : His life in Capgrave, and his own writings, still extant, j 
 
 He was of noble descent, and was born in the north of 
 England, in 1109. Being educated in learning and piety, 
 he was invited by David, the pious King of Scotland, to his 
 court, made master of his household, and highly esteemed 
 both by him and the courtiers. His virtue shone with 
 bright lustre in the world, particularly his meekness, which 
 Christ declared to be his favourite virtue, and the distin- 
 guishing mark of his true disciples. The following is a 
 memorable instance to what a degree S. Aelred possessed this 
 virtue : A certain person of quality having insulted and 
 reproached him in the presence of the King, Aelred heard 
 him out with patience, and thanked him for his charity and 
 sincerity, in telling him his faults. This behaviour had such 
 an influence on his adversary that it made him ask his par- 
 don on the spot. Another time, whilst he was speaking on a 
 certain matter, one interrupted him with very harsh reviling 
 expressions : the servant of God heard him with tranquility, 
 and afterward resumed his discourse with the same calmness 
 and presence of mind as before. He desired ardently to 
 devote himself entirely to God, by forsaking the world ; but 
 the charms of friendship detained him some time longer in 
 it, and were fetters to his soul ; reflecting notwithstanding that 
 he must sooner or later be separated by death from those he 
 loved most, he condemned his own cowardice, and broke at 
 once those bands of friendship, which were more agreeable to 
 him than all other sweets of life. To relinquish entirely all his 
 worldly engagements, he left Scotland, and embraced the 
 austere Cistercian order, at Rievaulx, in Yorkshire, where 
 Walter de l'Especke had founded a monastery in 1122. At 
 the age of twenty-four, in 1133, he became a monk under 
 
 * 
 
 *
 
 S. AELRED, ABBOT OF RIEVAUX. 
 From a Design by A. Welby Pugin. 
 
 Jan. , 176.
 
 ft g, 
 
 January u.] S. Aelred. I J J 
 
 the first abbot, William, a disciple ol S. Bernard. In spite 
 of the delicacy of his body he set himself cheerfully to 
 practise the greatest austerities, and employed much of his 
 time in prayer and reading. His heart turned with 
 great ardour to the love of God, and this made him feel all 
 his mortifications sweet and light. "Thy yoke doth not 
 oppress, but raiseth the soul; thy burden hath wings, not 
 weight," said he. He speaks of divine charity with love, 
 and by his frequent ejaculations on the subject, it seems to 
 have been the sweet consolation of his soul. " May thy 
 voice (says he) sound in my ears, O Good Jesus, that my 
 heart may learn how to love thee, that my mind may love 
 thee, that the interior powers, the bowels of my soul, and 
 very marrow of my heart may love thee, and that my affec- 
 tions may embrace thee, my only true good, my sweet and 
 delightful joy ! O my God ! He who loves thee possesses 
 thee ; and he possesses thee in proportion as he loves, 
 because thou art love itself. This is that abundance with 
 which thy beloved are inebriated, dissolved to themselves, 
 that they may live into thee, by loving thee." He had been 
 much delighted in his youth with reading Cicero ; but after 
 his conversion found that author, and all other reading, tedi- 
 ous and bitter, which was not sweetened with the honey of 
 the holy name of Jesus, and seasoned with the word of God, 
 as he says in the preface to his book On Spiritual Friendship. 
 He was much edified with the very looks of a holy monk, 
 called Simon, who had despised high birth, an ample 
 fortune, and all the advantages of mind and body, to serve 
 God in that penitential state. This monk went and came as 
 one deaf and dumb, always recollected in God ; and was 
 such a lover of silence, that he would scarce speak a few 
 words to the prior on necessary occasions. His silence 
 however was sweet, agreeable, and full of edification. Our 
 Saint says of him, " The very sight of his humility stifled my 
 
 vol. I. 12 
 * ft
 
 *- 
 
 1 7 8 
 
 Lives of the Saints. 
 
 [January i. 
 
 * 
 
 pride, and made me blush at the want of mortification in my 
 looks." This holy monk, having served God eight years in 
 perfect fidelity, died in 1142, in wonderful peace, repeating 
 with his last breath, " I will sing eternally, O Lord, thy 
 mercy, thy mercy, thy mercy I" 
 
 S. Aelred, much against his inclination, was made abbot 
 of a new monastery of his order, founded by William, Earl 
 of Lincoln, at Revesby, in Lincolnshire, in 1142, and after, 
 in 1 143, of Rievaulx, where he governed three hundred 
 monks. Describing their life, he says that they drank 
 nothing but water, ate little, laboured hard, slept little, and 
 on hard boards ; never spoke, except to their superiors on 
 necessary occasions j and loved prayer. 
 
 udilo, Jan. 1 
 
 * 
 
 *
 
 %,- > 
 
 January^.] SS. Hermylus and Stralonicus. 179 
 
 January 13. 
 
 CTfjE ctafce at the ptpfjang 
 
 S. PflTirus, M., a.d. 166. 
 
 SS. Hermylus and Stratonicus, MM., at Belgrade, a.d. 315. 
 
 S. Glaphyra, V., at Amasia, circ. a.d. 324. 
 
 S. Agricius, B. (if Treves, circ. a.d. 335. 
 
 S. Hilary, B. of Poictiers, a.d. 368. 
 
 S. Virentius, P., in Burgundy, a.d. 400. 
 
 S. Kentigern, B. of Glasgow, a.d. 601. 
 
 B. Berno, Ab. of Cluny, a.d. 920. 
 
 S. Heldemar, H., in Artois, a.d. 1097. 
 
 B. Gotfried, of Kappenberg, a.d. 1127. 
 
 B. Jutta, W. and Recluse, at Huy, in Belgium, a.d. 1228. 
 
 B. Veronica, V. at Milan, a.d. 1497. 
 
 3S. HERMYLUS AND STRATONICUS, MM., AT 
 BELGRADE. 
 
 (A.D. 315.) 
 
 [Greek Menoea and Menologium. The Acts in Metaphrastes are com- 
 piled from the original genuine Acts, and may be trusted.] 
 
 [HEN Licinius was in Mysia he sought out the 
 Christians, to punish them with death, being 
 moved thereto by his great hatred to the 
 religion of Christ, which Constantine protected. 
 Socrates says, in his " Ecclesiastical History," that Licinius 
 hated the Christians ; and that, although for a while, from 
 dread of Constantine, he avoided open persecution, yet he 
 managed to plot against them covertly, and at length pro- 
 ceeded to acts of undisguised malevolence. The persecution, 
 however, was local, not extending beyond those districts 
 where Licinius himself was, but these and other public out- 
 rages could not long remain concealed from Constantine. By 
 this perfidy he drew upon himself the Emperor Constan- 
 
 * *
 
 , * 
 
 1 80 Lives of the Saints. [January 13. 
 
 tine's heaviest displeasure ; and the pretended treaty of 
 friendship having been so flagrantly violated, it was not long 
 before they took up anns against each other. 1 
 
 When Licinius was at Sigidunum (Belgrade), on the 
 Danube, a deacon, named Hermylus, was denounced to 
 him as a despiser of the gods of Rome. The Emperor 
 ordered him to be brought before him. The order was 
 obeyed. 
 
 Then the Emperor said, " Answer me, and tell me openly, 
 dost thou confess thyself to be a Christian ?" 
 
 " Not only do I acknowledge myself to be a Christian, 
 but to be consecrated a deacon to the service of God." 
 
 " Well then, be deacon in the service of the gods," said 
 Licinius. 
 
 " Thou must be deaf, Emperor ! I said that I served God 
 the all-seeing, not these blind stocks." 
 
 Licinius ordered the deacon to be smitten on the cheeks, 
 and said, " Not so glib with thy tongue, Hermylus. Hon- 
 our the Emperor, sacrifice to the gods, and save thy life." 
 
 Then Hermylus cried out with a loud voice, " Thou shalt 
 endure torments without end, from the hand of God, 
 because thou dost adore vain idols, and seekest to destroy 
 those who serve the living God, as though envious of their 
 superiority." 
 
 Then the martyr was taken back to prison. And after 
 three days he was again brought forth, and when Licinius 
 had mounted the tribunal, he said, " Well now, Hermylus, 
 art thou prepared to abandon this folly and escape what 
 is in store for thee ?" 
 
 But the deacon answered, " I am ready to endure. 
 There is one God in heaven to whom I live, and to whom 
 I am ready to die. He will succour me." 
 
 " We shall soon see what His succour is worth," said the 
 
 Lib. I., c. 3, 4. 
 
 *
 
 #__ * 
 
 January i).] SS. Hermylus and Stratonicus. 1 8 1 
 
 Emperor ; and ordered him to be beaten. Then six men 
 cast him on the ground and stripped him, and scourged him. 
 But Hermylus cried, " O Lord my God, who before Pilate 
 enduredst the scourge, strengthen me suffering for Thee, that 
 I may finish my course, and that, being made partaker in 
 Thy sufferings, I may be made also to partake in Thy glory." 
 
 Then there was heard a voice from heaven, saying, 
 " Verily, verily, Hermylus, in three days shalt thou receive a 
 glorious reward !" Hearing this, the martyr was filled with 
 boldness, and a great fear fell on all around. Then Licinius 
 hastily remitted the deacon to prison. Now the jailor's 
 name was Stratonicus, and he was a disciple, but secretly, 
 like Nicodemus, not having great boldness, and he com- 
 forted Hermylus in the dungeon as well as he could, for he 
 was also his personal friend. 
 
 On the morrow, the Emperor ordered the brave soldier 
 of Christ to be led forth again, and beaten on the 
 stomach, as his back was one great wound, and the instru- 
 ment wherewith he was to be beaten was a willow rod, 
 twisted and knotted into a triangle, and this, say the Acts, 
 was a most excruciating torture, for the angles and knots cut 
 like knives into the flesh. But as he bore this with unflinch- 
 ing constancy, the tyrant commanded that his belly should 
 be torn with little iron hooks. Then Stratonicus, the jailor, 
 unable to bear the sight of his friend's sufferings, covered 
 his face with his hands and burst into tears. Seeing this, 
 the soldiers who stood by jeered him, and called the 
 attention of the Emperor to the agitation of the jailor. 
 Then Stratonicus, mustering up all his courage, cast himself 
 before Licinius, and cried, " Sire ! I am a Christian, I 
 believe in God, the maker of heaven and earth." Then 
 Licinius ordered him to be scourged. And Stratonicus, 
 looking piteously at his friend, said, " Hermylus, pray for 
 me to Christ, that I may be able to endure !" 
 
 i -*
 
 1 82 Lives of the Saints. [January 13. 
 
 And when Licinius saw that Stratonicus was covered with 
 wounds, he bade the executioners desist, and he remitted 
 the jailor and the prisoner to the same dungeon. But on 
 the morrow, finding Stratonicus resolute, he ordered him 
 and Hermylus to be drowned in the Danube. Then they 
 were tied up in nets and cast into the river. Three days 
 after their bodies were washed up, and were buried by the 
 Christians. 
 
 S. HILARY, B. D. OF POICTIERS. 
 (a.d. 368.) 
 
 [In the Roman Missal, before 1435, there was no mention of S. Hilar}'; in 
 the reformed Breviary of Cardinal Quignon, published by authority of Pope 
 Paul III., S. Hilary was commemorated on Jan. 31st, the same day as that 
 on which he was noted in the York Calendar, becausejan. 13th is the Octave 
 of the Epiphany. Afterwards, however, the commemoration of S. Hilary 
 was fixed for Jan. 14th, his name being inserted in the Martyrology on the 
 13th ; but with this clause, "His festival is, however, to be celebrated on the 
 morrow," so as not to interfere with the Octave of the Epiphany. The 
 Sarum, Dominican, Belgian, and some of the German Calendars mark 
 the 13th as the feast of S. Hilary. The Anglican Calendar also notes his 
 name on this day. The Bollandists give his life on this day, though in the 
 Roman offices the commemoration is on the morrow. His own writings, 
 and the histories of his age, contain all the materials for his life.] 
 
 S. Hilary was born at Poictiers in Gaul. There is some 
 reason to believe that his family was illustrious in that 
 country. His parents were pagans, and he was brought up in 
 idolatry. He gives an account of his conversion to the faith 
 of Christ in his book " On the Trinity." He was married 
 before his conversion ; and his wife, by whom he had a 
 daughter, named Apra, was yet living when he was chosen 
 Bishop of Poictiers, about the year 353 ; but from the time 
 of his ordination he lived in perpetual continence. It is 
 probable that S. Hilary was elected Bishop from the rank of 
 
 1 
 
 -'if
 
 a layman, as was often the case in the early ages, and 
 received all orders by accumulation. He soon became 
 renowned in Gaul as a preacher; and S. Martin, then a 
 young man, was attracted by his name, and lived for a time 
 at Poictiers as his disciple. 
 
 Immediately after the Arian Council at Milan, in a.d. 
 355, which had condemned S. Athanasius, and had pre- 
 vailed on the Emperor Constantius to banish all the Bishops 
 who adhered to him, S. Hilary wrote to the Emperor, 
 entreating him to stop the persecution, to recall the Catholic 
 Bishops, and forbid secular judges to interfere in the affairs 
 of the Church. This remonstrance had no effect; but he 
 had the satisfaction of seeing the Gallican Bishops remain 
 firm during those days of trial. Saturninus, Bishop of Aries, 
 alone united with Ursacius and Valens, two Illyrian Bishops, 
 to vex the Catholics. They held an Arian synod at Beziers 
 in Languedoc, at which Saturninus himself presided. S. 
 Hilary there made a noble confession of the Nicene Faith, 
 and refuted the heresy of Arius ; but the party of Saturninus, 
 reinforced by Bishops from the neighbouring countries, was 
 too strong for him, and he was condemned and deposed ; 
 and immediately afterwards the Emperor Constantius 
 banished him into Phrygia. He left Gaul early in a.d. 356, 
 in company with Rhodanus, Bishop of Toulouse, whom 
 God called from those evils to His kingdom, soon after 
 their arrival in Phrygia. 
 
 His departure was followed by a cruel persecution of the 
 Gallican clergy ; but nothing could daunt their constancy, or 
 prevail on them to communicate with the enemies of S. 
 Hilary and the Nicene Faith, or to fill up his see, which in 
 the eye of the Church was not vacant. The priests and 
 deacons of Toulouse were severely beaten, and their 
 church profaned. In a.d. 357 the Bishops wrote a letter 
 to S. Hilary assuring him of their fidelity and firmness. 
 
 * *
 
 * . : * 
 
 184 Lives of the Saints. [January 13. 
 
 About the same time S. Hilary received a letter from Apra, 
 his only daughter, informing him that she had been asked 
 in marriage by a young man. She was then about thirteen 
 or fourteen years of age. He immediately wrote to her, 
 entreating her to set her thoughts on the more precious 
 rewards which the Lord Jesus has promised to those virgins 
 who devote themselves wholly to their Heavenly Spouse, 
 and are not entangled in the snares of earthly love. He re- 
 minded her of that blissful company whom the Church 
 commemorates on the feast of the Holy Innocents (Dec. 28), 
 who sing a new song which no man can learn but they who 
 are virgins and follow the Lamb whithersoever He goeth. 
 She yielded to his pious counsel ; and on his return home 
 God took her to Himself at his request, without pain or 
 any visible sickness. Bishop Jeremy Taylor relates this little 
 story in his own beautiful language in the " Holy Dying." 
 
 In return for the comforting letter which the Gallican 
 Bishops had sent him, and at their request to be informed 
 regarding the faith of the Eastern Churches, S. Hilary wrote 
 his " History of Synods " in the end of a.d. 358. It contains 
 an account of the various councils that had been assembled 
 in the East on the subject of the Arian heresy, together 
 with a defence of the Nicene Faith. It is addressed to the 
 British Bishops among others, whom he congratulates on 
 their stedfastness. The Saint also wrote his book " On the 
 Trinity" during his exile, and a smaller treatise " Against the 
 Arians." He was also the undoubted author of several 
 hymns, and others have been attributed to him. 
 
 In a.d. 359 the Western Bishops held a synod at Rimini, 
 at which nearly four hundred were present. The Arian 
 party among them beguiled the rest by its address, to 
 sanction its errors by their signatures. The Bishops of Agen 
 and Tongres took a prominent lead in the proceedings of 
 the synod. In September of the same year S. Hilary was in- 
 
 *
 
 S. HILARY BAPTIZING S. MARTIN OF TOURS. 
 From a Window, dated 1528, in the Church of S. Florentin, Yonne. 
 
 THE THREE CHILDREN IN THE FIERY FURNACE, 
 From the Catacombs. 
 
 Jan., p. 184.] 
 
 [Jan. 13.
 
 * * 
 
 January i 3 .] S. Hilary, 1 85 
 
 vited with other Catholic Bishops by the semi-Arians to their 
 council at Seleucia, in Isauria. Their object was to defeat 
 the Arians, and they hoped that the Catholics would assist 
 them. In this council S. Hilary bore witness to the faith of 
 the Western Church being the same as that declared to be 
 the Catholic Faith at the Council of Nice in a.d. 325, and 
 he protested against both the Arian and semi-Arian opinions 
 as novelties. He accompanied the deputies of the council 
 to Constantinople, in hopes of obtaining from the Emperor 
 Constantius the recall of his sentence of banishment. 
 
 While the Arian synod was sitting at Constantinople, in 
 January, a.d. 360, he entreated the Emperor to grant him a 
 conference with Saturninus, Bishop of Aries, the author of 
 his exile, and that he might be allowed to appear in the 
 synod, and bear witness to the Catholic Faith. He also 
 complained of the perplexity which the multiplication of 
 creeds and confessions of faith had occasioned ; for in the 
 preceding year alone four had been published to the Church. 
 The Emperor refused to grant S. Hilary what he asked; 
 but the Arians so much dreaded his presence in the East, 
 that they persuaded Constantius to send him back to Gaul, 
 yet without formally recalling the sentence of exile. 
 
 The joy of his return to his Church and his native land 
 was much lessened by the miserable confusion which he left 
 behind him in the East. Still it must have been very great; 
 and his approach was hailed with delight by the Church in 
 Gaul. S. Martin, who had been living in retirement in the 
 island of Gallenari, off the city of Genoa, went to Rome 
 to meet him; but finding that he had already left it, he 
 followed him to Poictiers, and soon after built a monastery 
 near the town (see November 11.) S. Hilary immediately 
 applied himself to repair the mischief which the Council of 
 Rimini had done : and a synod was assembled at Paris, 
 which condemned its proceedings, and declared the true 
 
 * *
 
 Ijl __ % 
 
 1 86 Lives of the Saints. [Januarys. 
 
 Faith of the consubstantiality of the Son of God. The 
 Bishops also corresponded with their banished brethren in 
 the East 
 
 In a.d. 363 S. Hilary made a journey into Italy in com- 
 pany with Eusebius of Vercelli. They were at Milan in the 
 autumn of the following year, at the time when the Emperor 
 Valentinian arrived there. The people were Catholic, and 
 even abstained from entering the churches, to avoid com- 
 municating with Auxentius their Arian Bishop. In a public 
 disputation which the Emperor invited him to hold, S. 
 Hilary extorted from the Arian a confession of the Nicene 
 Faith, which was taken down in writing and preserved. 
 Auxentius was enraged at being thus vanquished, and pre- 
 vailed on the Emperor to send S. Hilary away from Milan. 
 Before his departure he addressed a letter to the Catholic 
 Bishops and laity in the neighbourhood, exhorting them to 
 remain firm. This was the last public act of his life which 
 is recorded. He returned home to Poictiers, and finished 
 his labours by a blessed death in January, a.d. 368, accord- 
 ing to the testimony of the greater number of historians. A 
 brilliant light is said to have filled the chamber where the 
 body of the holy man was lying. S. Gregory of Tours 
 attests the truth of a miracle performed at his tomb; 
 and others also are authenticated by various writers. But 
 neither the fame of these, nor respect for the memory 
 of the saintly Confessor, prevented his tomb from being 
 violated by the Calvinists in 1567. 
 
 * *
 
 , _ * 
 
 I 
 
 January 13.] S. Kentigem. 187 
 
 S. KENTIGERN, OR MUNGO, B. OF GLASGOW. 
 
 (a.d 601.) 
 
 [His life was written by S. Asaph, his disciple in the monastery of Llan- 
 Elwyn, in Wales, founded by Kentigem when exiled. This life has not 
 come down to us in its original form. We have, however, his life compiled 
 in 1 125 by Jocelyn, monk of Furness, from ancient authorities, by order of 
 Bishop Jocelyn of Glasgow. Undoubtedly the life of S. Asaph formed 
 the basis of this compilation. S. Kentigem is also spoken of by many 
 ancient Scottish historians, John Major de Gest. Scotorum, lib. ii. c. 7 ; 
 Hector Boece, lib. ix ; Leslie, lib. iv., &c] 
 
 S. Kentigern is said 1 to have been the illegitimate son 
 of Themin, daughter of Loth, King of the Picts, by Eugenius 
 III., King of the Scots ; but there is great uncertainty about 
 his origin. When the Pictish King found that his daughter 
 was likely to become a mother, he was filled with grief and 
 anger, and ordered her to be thrown down a rock, on Mount 
 Dunpeld. By God's mercy she was not injured, and was 
 then, by her father's orders, sent to Culross, where she 
 brought forth a son. At the same time S. Servan, being 
 engaged in saying matins, heard angels singing. When he 
 had finished his office he left his cell, and descending to 
 the sea shore in the grey dusk, found there a mother rocking 
 her new-born babe, wherefore the old hermit exclaimed, 
 being moved with compassion, " Mochoche, mochoche !" 
 which being interpreted is, My dear, my dear ! Then he 
 took the unfortunate girl and her babe to his cell, instructed 
 her in the faith of Christ, and baptized her and her little 
 one, and he called her Tanca, and him he named Kentiern. 3 
 So the child grew up in the old man's cell, and became so 
 dear to him, that he called him familiarly Mungho, or 
 Dearest, and by this name he is generally known in Scot- 
 land. His mother learned to love God, and to serve him 
 with all her heart, and bitterly to bewail her fault 
 
 1 By David Camerarius, Hector Boece, and Condeus. 
 1 From Ken-tiern, chief lord. 
 
 jfr ->j<
 
 _ q, 
 
 1 88 Lives of the Saints. [January J3 . 
 
 Many pretty legends of the childhood of Kentigern have 
 been wafted down to us. S. Servan had a pet redbreast 
 which was wont to eat out of his hand, and to perch on his 
 shoulder, and when he chanted the psalms of David, the 
 little bird napped its wings and twittered shrilly. 
 
 Now Servan had several lads whom he educated at Culross, 
 and these envied Kentigern, because he was the favourite 
 of the old master, so in spite they wrung the neck of the 
 redbreast, and charged the favourite boy with having done 
 the deed. But Kentigern took the little dead bird, and 
 crying bitterly, and praying to God, signed the cross over 
 it. Then when the old man returned from church, the 
 bird hopped to meet him as usual, chirping joyously. In 
 those days it was no easy matter to kindle a fire, indeed, 
 without a flame from which to light one, it was impossible, 
 for in the north, sticks are not dry enough to be rubbed 
 into a blaze as they can be in hot climates. Therefore it 
 was necessary that fires should never be allowed to become 
 extinct It was the duty of the boys of S. Servan, in turn by 
 weeks, to rise during the night and mend the fire, so that 
 there should not be a deficiency of light for illumining 
 the Church at the matin offices. When it was Kentigern's 
 week, the boys, to bring him into trouble, extinguished the 
 fire. Mungo, rising as usual, went to the hearth but found 
 the fire out. Then he took a stick and placed it over the 
 cold ashes, and invoking the name of the Holy Trinity, he 
 blew upon the dead cinders, and a flame leaped up which 
 kindled the branch ; and thereat he lighted the Church 
 candles. 
 
 At last, unable to endure longer the envy of his fellow 
 pupils, Kentigern ran away. And when S. Servan discovered 
 it, he pursued him, and reached the bank of a river, but 
 Kentigern had escaped to the other side. Then the old 
 man cried to him, " Alas ! my dearest son, the light of my 
 
 g,
 
 *- 
 
 -* 
 
 January^.] S. Kentigern. 189 
 
 eyes, and the staff of my age, wherefore hast thou deserted 
 me ? Remember that I took thee from thy mother's womb, 
 nursed thee, and taught thee to this day. Do not desert 
 my white hairs." 
 
 Then Kentigern, bursting into tears, answered, " My 
 father, it is the will of the Most High that I should go." 
 
 Servan cried out, " Return, return, dear son, and I, from 
 being a father, will be to thee as a son, from being a master 
 I will become a disciple." 
 
 But Kentigern, suffused with tears, replied, "It cannot 
 be, my father ; return and admonish thy disciples, and in- 
 struct them by thine example. I must go where the Lord 
 God calls me." 
 
 Then Servan blessed him across the river, lifting up his 
 holy hands, and sorrowfully they parted the one from the 
 other, to see each other's face no more in this life. 
 
 Kentigern settled near Glasgow, where he inhabited a cave 
 in the face of a rock, where the people looked at him 
 with respectful curiosity, while he studied the direction of 
 the storms at sea, and drank in with pleasure the first 
 breezes of the spring. Having converted many of the 
 people, together with the King of Strathclyde, he was con- 
 secrated Bishop by an Irish prelate, the Keltic Church being 
 ignorant of the Nicene canon requiring three to consecrate, 
 "with unction of holy oil, invocation of the Holy Spirit, 
 and imposition of hands." 
 
 The district of Strathclyde, or Cumbria, on the west coast 
 of Britain, from the mouth of the Clyde to that of the 
 Mersey, that is to say, from Glasgow to Liverpool, was 
 occupied by a mingled race of Britons and Scots, whose 
 capital was Al-Cluid, now Dumbarton. It was in this 
 region that S. Kentigern was called to labour. 
 
 As bishop, he still dwelt in his rocky cell, where he used 
 a stone for a pillow, and to inure his body to hardships, he 
 
 *- 
 
 -*
 
 * * 
 
 190 Lives of the Saints. [Januarys. 
 
 stood in the Clyde to recite his psalter. He wore a dress of 
 goat-skin bound about his loins, and a hood, and over all, his 
 white linen alb, which he never left off; and carried in his 
 hand his pastoral staff of wood without ornament, and in 
 his other hand his office book. Thus he was ever prepared 
 to execute his ministry ; and thus attired, he went through 
 the kingdom from the Clyde to the Frith of Forth. In his 
 cell he lived on bread and cheese and milk, but when he 
 was with the King, he relaxed the severity of his fasting, so 
 as not to appear ungracious when offered more abundant 
 and better food ; however, on his return to his cell, he 
 curtailed his allowance, so as to make up for his relaxation 
 of rule at court. 
 
 When S. Kentigern was made Bishop of Glasgow, Gurth- 
 mel Wledio was King of the North Britons. He was 
 succeeded by Roderick the Liberal (Rydderach Hael), a 
 religious and deserving prince, who was driven by his 
 rebellious subjects under Morken Mawr to Ireland. Mor- 
 ken having usurped the throne of Strathclyde, drove S. 
 Kentigern out of the country, and the Saint took refuge 
 in Wales with S. David, Bishop of Menevia, and remained 
 with him till the Prince of Denbigh bestowed on him lands, 
 where he built the famous monastery of Llan-Elwyn, after- 
 wards called S. Asaph. Here he gathered about him a great 
 number of disciples and scholars, and he was there at the 
 date of the death of S. David, in 544. 
 
 On the death of Morken, Roderick returned to Scotland, 
 and recovered his crown. He immediately recalled Kenti- 
 gern to his see, and he, leaving his monastery to the care of 
 S. Asaph, went back to Glasgow in 560. 
 
 Roderick's mother was Irish, and he had been baptized 
 by an Irish monk, and greatly respected Kentigern. 
 The Saint returned bringing with him a hive of Welsh 
 monks, and established the seat of his renewed apostle- 
 
 *
 
 January i 3 .] S. Ketitigem. 191 
 
 ship once more at Glasgow, where Ninian had preceded 
 him nearly a century before, without leaving any lasting 
 traces of his passage. Kentigern, more fortunate, estab- 
 lished upon the site of a burying-ground, consecrated by 
 Ninian, the first foundation of that magnificent cathedral 
 which still bears his name, though diverted to a religion 
 different from that he professed. 
 
 Kentigern collected round him numerous disciples, all 
 learned in holy literature, all working with their hands, and 
 possessing nothing as individuals. " They dwelt," says 
 Jocelyn, " in separate cells, as did Kentigern, thence were 
 they called Calledei." He distinguished himself during his 
 episcopate by his efforts to bring back to the faith the Picts 
 of Galloway, which formed part of the kingdom of Strath- 
 clyde ; and afterwards, by numerous mission and monastic 
 foundations throughout all Albyn a name which was then 
 given to midland Scotland. His disciples penetrated even 
 to the Orkney Isles, where they probably met with the 
 missionaries of S. Columba, despatched from Iona. 
 
 The salutary and laborious activity of Kentigern must 
 often have encroached upon the regions which were spe- 
 cially within the sphere of Columba. But the generous 
 heart of Columba was inaccessible to jealousy. He was, 
 besides, the personal friend of Kentigern and of King 
 Roderick. 1 The fame of the Bishop of Strathclyde's 
 apostolic labours drew him from his isle to do homage to 
 his rival in love and good works. He arrived from Iona 
 with a great train of monks, whom he arrayed in three 
 companies at the moment of their entrance into Glasgow. 
 Kentigern distributed in the same way the numerous monks 
 who surrounded him in his episcopal monastery, and whom 
 he led out to meet the abbot of Iona. He divided them, 
 according to their age, into three bands, the youngest of 
 
 1 Adamaan i. ij. 
 * *
 
 * _ % 
 
 192 Lives of the Saints. [January 13. 
 
 whom walked first ; then those who had reached the age of 
 manhood ; and last of all, the old and grey-haired, among 
 whom he himself took his place. They all chanted the 
 anthem, " They shall sing in the ways of the Lord : that 
 great is the glory of the Lord. The path of the just is 
 made : and the way of the saints is prepared." The monks 
 of Iona, on their side, chanted the versicle, " The saints 
 shall go from strength to strength : and unto the God of gods 
 appeareth every one of them in Sion." 1 From every side 
 echoed the Alleluia ; and it was to the sound of these 
 words of Holy Scripture that the Apostles of the Picts and 
 Scots met at what had been the extreme boundary of the 
 Roman empire, and limit of the power of the Caesars, and 
 upon a soil henceforth for ever freed from paganism and 
 idolatry. They embraced each other tenderly, and passed 
 several days in intimate and friendly intercourse. 
 
 The historian, who has preserved for us the account of 
 this interview, does not conceal a less edifying incident 
 He confesses that some robbers had joined themselves to 
 the following of the abbot of Iona, and that they took 
 advantage of the general enthusiasm to steal a ram from 
 the Bishop's flock. They were soon taken ; but Kentigern 
 pardoned them. Columba and his fellow Apostle exchanged 
 their pastoral staves before they parted, in token of mutual 
 affection. The staff of S. Columba, afterwards used by 
 S. Kentigern, was in later times given to S. Wilfred, who 
 placed it in the monastic church he founded at Ripon. 
 
 I know not how far we may put faith in another narrative 
 of Jocelyn, which has remained Kentigern's most popular 
 title to fame. The wife of King Roderick, led astray by a 
 guilty passion for a knight of her husband's court, had the 
 
 1 In viis Domini rmgna est gloria Domini, et via justorum facta est: et iter 
 anctorum prxparatum est. Ibunt sancti de virtute in rirtutem : videbitur Deus 
 rorum in Sion. 
 
 *
 
 ^_ * 
 
 January 13.] S. Ketitigern. 193 
 
 weakness to bestow on him a ring which had been given to 
 her by the King. When Roderick was out hunting with this 
 knight, the two took refuge on the banks of the Clyde, 
 during the heat of the day, and the knight, falling asleep, 
 unwittingly stretched out his hand, upon which the King saw 
 the ring which he had given to the Queen as a token of his 
 love. It was with difficulty that he restrained himself 
 from killing the knight on the spot ; but he subdued his 
 rage, and contented himself by taking the ring from his 
 finger, and throwing it into the river, without awakening the 
 guilty sleeper. When he had returned to the town, he de- 
 manded his ring from the Queen, and, as she could not 
 produce it, threw her into prison, and gave orders for her 
 execution. She obtained, however, a delay of three days, 
 and having in vain sought the ring from the knight to whom 
 she had given it, she had recourse to S. Kentigern. He, 
 moved by the remembrance of his mother, through whose 
 sin he had entered the world, and anxious that the un 
 happy woman should be given time for repentance, prayed 
 to God, and the ring was found in the belly of a salmon 
 caught in the Clyde, and sent by him to the Queen, who 
 showed it to her husband, and thus escaped the punishment 
 which awaited her. On her liberation she hastened to 
 Kentigern, confessed her fault to him, and was exhorted by 
 him to amend her life and do penance for the past. It is 
 for this reason that the ancient effigies of the Apostle of 
 Strathclyde represent him holding the episcopal cross in 
 one hand, and in the other a salmon with a ring in its 
 mouth. 
 
 S. Kentigern lived to a very advanced age, and his jaws 
 being too weak to masticate his food, his lower jaw was 
 supported by a band of linen tied round his head. He 
 died gently as he was being lifted out of a warm bath, in 
 the year 60 1. 
 
 vol. 1. 13 
 ^ *
 
 * * 
 
 194 Lives of the Saints. [January 13. 
 
 Patron of Glasgow. 
 
 In art, represented with a fish and a ring. (See above.) 
 
 B. GOTFRIED OF KAPPENBERG. 
 
 (a.d. i i 27.) 
 
 [His life by a writer of the same time, a monk of Kappenberg, who, 
 though he did not know Gotfried himself, derived his information from 
 those who knew Mm well. He is also mentioned, and the principal 
 incidents of his life noticed, in the life of S. Norbert.] 
 
 Godfrey or Gotfried, Count of Kappenberg, 1 in West- 
 phalia, lived at a period when the nobles of Germany were 
 engaged in constant feuds with one another, falling on each 
 others lands, burning the villages, and carrying off the cattle. 
 It was a period when the poor suffered untold woes. " It is 
 good to live under the crook," they said, meaning that their 
 only place, where they could live in security, was on the 
 lands of the abbeys. One little incident mentioned in the 
 life of Count Gotfried, shews the lawlessness of the times. 
 The Count and the city of Munster not being on good terms, 
 a party of the Kappenbergers made a foray, and swept up 
 all the cattle from the farms in the neighbourhood of Munster, 
 and brought them in triumph to the Count ; but he rebuked 
 them saying, "Take all these back again; my quarrel is with 
 the men of the city ; it is not seemly that the innocent and 
 helpless farmers should lose their all on account of a contest 
 of the rights of which they know nothing." 
 
 Gotfried happening to attend, along with his brother Otto, 
 the preaching of S. Norbert, who traversed Westphalia 
 at this time, was converted, and resolved on turning his 
 fortress into a monastery. His wife at first opposed his 
 intention, and his relations used all their influence to dis- 
 
 1 Near Lunen, on the river I.ippe. 
 
 "*
 
 * * 
 
 January i 3 .] B. Gotfried. 1 95 
 
 suade him. But his earnestness moved his wife at last to 
 withdraw her objections, and to consent to his entering the 
 religious life ; she, at the same time, also resolved to take 
 the veil. Accordingly, Gotfried and his brother Otto, who 
 was his junior, received the tonsure, and became canons of 
 S. Augustine, under the rule of S. Norbert of Premontrd 
 Frederick, Count of Arnsberg, the father of Gotfried's wife, 
 was furious. He was a man of great cruelty, in whose 
 dungeons languished many wretches, and who delighted 
 in war. His protests were in vain, the Count of Kappenberg 
 transformed his castle into a monastery, and built two more, 
 at Varlar and Elstadt. So great was the humility of Got- 
 fried, that finding he was continually given his title of Count, 
 even by the brethren, he took upon himself the most dis- 
 agreeable office in the house, that of scourer of the privies. 
 
 Frederick, Count of Arnsberg, finding remonstrances in 
 vain, threatened to fall on the county of Kappenberg, and 
 drive the monks out. " As for that Norbert !" he exclaimed, 
 " who has come riding on an ass through Westphalia, turning 
 men's heads, let me catch him, and I'll hang him and his ass 
 at the two ends of one rope over a bough, and see which is 
 the heaviest fool of the twain." 
 
 Gotfried and his brethren sent to Premontre, to tell their 
 father in religion, that it was impossible for them to remain 
 in Germany, that Count Arnsberg would attack them shortly; 
 and they added the threat uttered against Norbert himself 
 and his ass. 
 
 "Be of good cheer, I have overcome the world, said 
 Christ," he wrote back to them, "and as for me and my 
 ass, we are coming into Westphalia to be weighed one 
 against the other." Nor was S. Norbert long in coming ; he 
 rode upon his ass to the door of Kappenberg ; but there was 
 no further danger, Count Frederick of Arnsberg was dead. 
 
 Before he died, Gotfried visited the cradle of his order, 
 
 * *
 
 196 Lives of the Saints. [January 13. 
 
 Pre'montre', the home of S. Norbert. On his way back, next 
 year, he sickened, and died at Elstadt 
 
 B. VERONICA, V. OF MILAN. 
 
 (A.D. 1497.) 
 
 [Beatified by Pope Leo X. Her life and revelations were written by 
 Brother Isidore of Isolani, O.S.D., from the account given him by those 
 who had known her well ; among others from the notes of Benedetta, and 
 the recital of Thaddaea, two sisters, who had been intimately acquainted 
 with Veronica. This account was printed in 1518, at Milan.] 
 
 Veronica was the daughter of a pious peasant at Binasco, 
 a small village between Milan and Pavia. Her father was 
 noted for his integrity, and when he sold a horse he always 
 mentioned its defects to the purchaser. Veronica was em- 
 ployed in the fields weeding, as the parents were too poor to 
 send her to the school. Veronica desired earnestly to 
 become a sister in the convent of S. Martha, at Milan, but 
 her mother assured her that it was impossible to join a 
 religious community without a knowledge of letters. 
 Accordingly, every night Veronica laboured, by the light 
 of her little oil lamp, at her alphabet and spelling book ; but 
 she made little progress. One night, as she lay with her 
 hands spread out on the table, and her head bowed, dis- 
 heartened at the difficulty of her task, the Blessed Virgin 
 appeared to her in a robe of dazzling blue, like the summer 
 sky. " My child," said the gentle Mother, " trouble thy- 
 self not with this scholarship, the only learning thou needst 
 is comprised in three letters, white, black, and red. This 
 white letter is purity of soul and body ; this black letter is 
 simplicity, contentedness with what God sends you, and 
 freedom from taking offence ; this red letter is meditation 
 on the passion of my dear Son. Let these three branches 
 
 * *
 
 January 13.] B. VeTOmCd. 1 97 
 
 of learning be mastered, and all the other letters come of 
 themselves." 
 
 Veronica, some years later, entered the convent of S. 
 Martha, as a lay sister, and her duties were to beg for the 
 society, as her ignorance of reading and Latin disqualified 
 her from chanting the choir offices with the full sisters. 
 
 She persevered in the study of those three letters shown 
 her by the Queen of Heaven, and in studying them she 
 advanced far on the way of perfection. She was honoured 
 with wondrous revelations, but her modesty was so great 
 that she sought to conceal them. On the Octave of Corpus 
 Christi, 1487, during mass, she saw in the adorable Sacra- 
 ment exposed in the Tabernacle, the form of Jesus Christ 
 as a little child surrounded by adoring angels. In her sim- 
 plicity she asked one of the other sisters if she had seen 
 the Holy Child, and when she answered in the negative, 
 Veronica flushed red, and said no more. 
 
 It was a great disappointment to her that she was unable 
 to sing the choir offices, and she made it a special object of 
 prayer that her understanding might be enlightened, so that 
 she might join the others in their psalmody. Then an 
 angel descended to her cell, and he held in his hand the 
 psalter, and opening it before her, bade her read, and all her 
 difficulty passed away, and she chanted the psalms of David, 
 with the antiphons and responses, alternately with the Angel 
 of God. One night, when she had been very ill, and 
 deprived of the privilege of communion, she rose from her 
 sick bed, drawn by an irresistible impulse to the church. It 
 was full of light ; she cast herself at the altar steps, before 
 the adorable Sacrament, and Jesus in a cloud of glory com- 
 municated her Himself. 
 
 She lay three years in a lingering illness, all which time 
 she would never be exempted from any of the duty of the 
 house, or make use of the least indulgence, though she was 
 
 * *
 
 * 
 
 198 
 
 Lives of the Saints. 
 
 [January 13. 
 
 -* 
 
 given leave ; her answer always was, " I must work whilst 
 I can, whilst I have time." 
 
 Sister Thaddsea informed the writer of her life, that on Whit- 
 sun-Monday, 1496, she went to the cell of Veronica, who 
 was ill, at the hour of nones, and was astonished to see a 
 bright light streaming from the chinks in the door. Looking 
 in through a hole, she saw Veronica, in dazzling light, chant- 
 ing nones. Veronica died in the year 1497. 
 
 Seal of Robert Wishart, Bp. cf GlaBgc 
 
 1272-1316 See Life of S. Kenticrn, p. 103. 
 
 *" 
 
 -*
 
 ft * 
 
 Januarys.] 6". Felix. 1 99 
 
 January 14. 
 
 S. Pontian, M., at Spoleto, 2nd cent. 
 
 S. Felix, P. C, at Nola, yd cent. 
 
 S. Macrina, at Neocczsarca, 4th cent. 
 
 SS. Theodulus, Paul, Proclus, Hypatius, Isaac, and Others, 
 
 Monks , MM., at Sinai, $ih cent. 
 S. Datius, Abp. of Milan, a.d. 552. 
 S. Fulgentius, B. of Carthagina, a.d. 619. 
 B. Engelmar, H. M. in Bavaria, beginning of 12th cent. 
 S. Sabbas, Abp. ofServia, 13th cent. 
 B. Ordorico, Friar at Udine, in Italy, a.d. 1331. 
 For S. Hilary, see Jan. 13. 
 
 S. FELIX, P. C, AT NOLA. 
 
 (3RD CENT.) 
 
 [On this day are commemorated two priests, Confessors, of Nola, of the 
 same name, Felix. This has led to almost inextricable confusion among 
 Martyrologists. There is another, a martyr, of this name. The life of 
 S. Felix is given by S. Gregory of Tours, De Glor. Martyr, lib. i. c. 104, 
 and by the Venerable Bede. The miracles wrought by him have also been 
 recorded by S. Paulinus of Nola.] 
 
 [AINT FELIX was a native of Nola, in Cam- 
 pania, vmere his father, Hermias, who was by 
 birth a Syrian, and had served in the army, had 
 purchased an estate and settled. He had two 
 sons, Felix and Hermias, to whom, at his death, he left his 
 property. The younger, loving the things of Caesar rather 
 than the things of God, says Bede, served in the army, but 
 Felix, more happy as his name implies enrolled himself as 
 a soldier of Jesus Christ. Having passed the grades of 
 lector and exorcist, he was finally ordained priest by Max- 
 imus, Bishop of Nola. 
 
 Persecution having broken out, the aged Bishop, mindful 
 of the injunction, "When they persecute you in one city 
 
 ft ft
 
 #. * 
 
 200 Lives of the Saints. [January^. 
 
 flee to another " (Matt x. 23), escaped to the hills, and left 
 his flock to the charge of Felix, whom he designated as his 
 successor. The persecutors, not finding the Bishop, seized 
 on Felix, and cast him, heavily ironed, into a dungeon 
 strewn with broken crockery, into which no ray of light 
 entered. In the meantime, Maximus was perishing with 
 cold and hunger in the mountains, hardships which his 
 great age made him unable to endure. 
 
 One night an angel appeared to Felix, and bade him go 
 forth out of prison and succour the aged Bishop. Then his 
 chains fell off his neck, and hands, and feet, and the doors 
 opened to him of their own accord, and guided by the 
 angel, he was brought to the hiding place of Maximus, 
 whom he found prostrate and speechless, and apparently 
 dying. He moistened the old man's lips with wine, and 
 forced some food into his mouth, and chafed his frozen 
 limbs. By slow degrees the Bishop was restored, and then 
 laying him upon his shoulders, Felix carried him home 
 before daybreak, where a pious old woman took care 
 of him. 
 
 Felix, with the blessing of his pastor, repaired secretly to 
 his own lodgings, and there kept himself concealed, praying 
 for the Church without ceasing, till peace was restored to it 
 by the death of the Emperor Decius in 251. Persecution 
 breaking forth again, the sergeants were sent in quest of 
 Felix. Meeting him in the street, and not recognizing him, 
 they stopped him and asked if he had met Felix on the way. 
 " No," he answered ; " I have not met him." They went 
 on, but something arousing their suspicion, they had not 
 gone far before they turned and hastened back. Felix 
 had, in the meantime, crept through a small hole in 
 some old broken walls. The officers came to the place, 
 but seeing a spider's web covering the hole, they did 
 not search the place, thinking that Felix could not have 
 
 g, _ 1
 
 * * 
 
 January i 4 .] S. Felix. 201 
 
 passed that way. But this was the Lord's doing. He had 
 sent the little spider to drop his lines and lace them together, 
 with the utmost rapidity, over the place through which His 
 servant had escaped. Felix, finding among the ruins, be- 
 tween two houses, an old well half dug, hid himself in 
 it for six months ; and received during that time wherewithal 
 to subsist from a devout Christian woman. 
 
 Peace having been restored to the Church, the Saint 
 quitted his retreat, and was received in the city as an 
 angel from heaven. Soon after, S. Maximus dying, Felix 
 was unanimously elected Bishop ; but he persuaded the 
 people to make choice of Quintus, because he was the 
 senior priest, having been ordained seven days before him. 
 
 His property having been confiscated in the persecution, 
 S. Felix rented a little spot of barren land, not exceeding 
 three acres, which he tilled with his own hands, and was 
 able by his industry to support himself, and give something 
 in alms to the poor. He died at a good old age, on Jan. 
 14th, on which day the Martyrology, under the name of 
 S. Jerome, and all others of later date mention him. 
 
 Patron of Nola, in conjunction with other Saints. 
 
 Relics, in the Cathedral at Nola. 
 
 In art, he is represented (1), with an angel striking off his 
 chains ; (2), with a bunch of grapes, wherewith he fed 
 S. Maximus ; (3), bearing S. Maximus on his shoulders, or 
 in his arms ; (4), with a spider. 
 
 * *
 
 202 Lives Of tlie SaintS. [January 14. 
 
 S. MACRINA THE ELDER, C, AT NEOC^ESAREA. 
 
 (4TH CENT.) 
 
 [Spoken of by S. Gregory Nyssen, her grandson, in his life of his sister 
 Macrina. S. Gregory Xazianzen gives a fuller account in his life of her 
 grandson, S. Basil the Great.] 
 
 In the persecution of Galerius, a.d. 304, S. Macrina and 
 her husband were obliged to hide till the tyranny was over- 
 past, in a wooded mountain in Pontus, for seven years, 
 suffering severely from cold and from insufficiency of food. 
 They were, however, able to catch and kill wild deer. 
 
 SS. THEODULUS, P. PAUL, PROCLUS, HYPATIUS, 
 ISAAC, AND OTHERS, MONKS AND MM. AT SINAI. 
 
 (5TH CENT.) 
 
 [Roman Martyrology. German Martyrology on the 13th Jan. The 
 account of the martyrdom of these monks was written by S. Nilus himself, 
 an eye-witness of their passion, and father of Theodulus, one of the 
 sufferers, though not the martyr cf the same name.] 
 
 " O my friends," says S. Nilus, in his account of the 
 tragedy commemorated this day } " I, wretched man that 1 
 am, had two sons, one of whom I had to lament, the other 
 remained with his mother. After I had become the father 
 of these two, my wife and I separated. A vehement crav- 
 ing after solitude and rest drew me into the desert ; I could 
 think and look to nothing else. When the desire of any- 
 thing has engrossed the mind, it draws it violently from 
 all things else, even from good works, and strains towards 
 t'.iat which it desires, heeding no impediments and toils. 
 When, then, I was thus impelled to go forth, I took my two 
 sons they were quite little fellows then and I led them 
 
 1 The narrative of S. Nilus is necessarily much condensed. I regret having to do 
 this, as it ik most touching in its entirety. 
 
 *
 
 January i 4 .j S. Theodulus and Companions. 203 
 
 to their mother, and I gave one to her, and kept the other 
 with me, and I told her my design, and begged her not to 
 oppose it. She did not resist me, seeing my earnestness, 
 yielding rather to necessity than consenting spontaneously. 
 But know, all of you, that the separation of those who have 
 been united in legitimate marriage, and have become 
 one body, by Him who in His secret council has joined 
 them, is no light matter. It is like hacking through a 
 living body with a sword." 
 
 Nilus, having escaped with his little son Theodulus into 
 the deserts of Sinai, took up his abode with the monks, and 
 served God in the solitude and rest he had so much desired. 
 " Among these," continues Nilus, " Csesar's money does not 
 circulate, for they neither buy nor sell. Each is ready to 
 give freely to the other whatever he wants. Olives and 
 dates, and rarely bread, is all they have to give, but they 
 become tokens of charity, and sufficiently evidence liberality 
 of intention. There is no envy among them, and he who 
 abounds less in good works does not feel jealous of him 
 who abounds more. Their cells are not close together, but 
 at some little distance from one another, not because of 
 want of love, but that they may mould themselves to the 
 pattern God has set before them in all quiet and silence. 
 On the Lord's Day they all assemble in one church, and 
 meet accordingly once a week ; lest, on the other hand, total 
 isolation should break the bonds of concord and make them 
 forgetful of the offices due to one another, and their manners 
 become savage and uncouth. After having all participated 
 of the Divine Mysteries, they accordingly meet to converse. 
 But why should I relate more of their ways ? All at once a 
 storm came on, a cloud of barbarians burst upon the settle- 
 ment, early one morning, when the hymns had just ceased. 
 I was there then with my son. I was descending the holy 
 mountain to visit the Saints who inhabited the bush, as I
 
 *. * 
 
 204 Lives of the Saints. [January M . 
 
 was wont to do often, when I heard the noise of shouts and 
 cries, and like yelping of dogs, the barbarians carried off all 
 the Saints had prepared for their winter provision. They 
 dragged them out of the church and stripped them, and 
 made a circle round them with drawn swords, and eyes filled 
 with fury, ready to kill them. Then, first they bade the 
 priest stretch out his neck, and he, without a cry, though 
 they cut him on the back with their blades, signed himself 
 and whispered, ' Blessed be the Lord !' One blow cut him 
 from the back-bone to the jaw, and cut through his ear; the 
 next blow was from his shoulder to his cheex. So the holy 
 man sank down modestly. The previous evening that 
 admirable man at supper had said, 'How do we know 
 whether we shall all live to meet again at table?' After that 
 they killed him who lived with the old priest, and then the 
 boy who served them." Then the Arabs, brandishing their 
 bloody weapons, rushed after the monks, who scattered in 
 all directions, some escaping down the valley, and some, 
 Nilus included, flying up the all but inaccessible rocks of 
 Sinai, whither the Arabs did not trouble themselves to pursue 
 them. Nilus escaped reluctantly, for his boy was in the 
 hands of the barbarians. " I stood bewildered," he says 
 " not knowing what to do, and bound to the child by my 
 bowels of love, and unable to fly till the boy made signs 
 to me with his eyes to escape ; but I could hardly persuade 
 myself to do so. My feet went forward and dragged my 
 body along, I hardly knew how, for my heart would not 
 leave him, and I turned my face ever and anon to look at 
 the boy. Thus I reached the mountain, following the others, 
 and saw my poor boy carried away, unable to look about 
 him as he would, but furtively casting glances towards where 
 I was. Such is the tie of nature, that separation of bodies 
 does not break it, but it is cruelly wrenched. The cow 
 which is led away lows piteously and often, always turning 
 
 * *
 
 January 14.] , Theodulus and Companions. 205 
 
 its head towards the dear calf, and by its eyes proving the 
 intensity of its grief. And I, when I had reached, I know 
 not how, the mountain top, with my mind one way and 
 my body elsewhere, I tried still to see my son, but I 
 could not, the distance was too great. Then I burst into 
 prayer to God, weeping for my captive son and the murdered 
 saints." 
 
 " After the barbarians had killed many others, they went 
 their way ; and as day declined we were able, without fear, 
 to descend and bury the bodies. We found some quite 
 dead, but Theodulus, the priest, was still breathing and able 
 to speak. Therefore we, sitting down there, passed the 
 night there, weeping, at the old man's request." The dying 
 priest bade them be of good cheer, reminding them that Job 
 was robbed of his substance and his children, and was 
 grievously plagued in his body, yet, trusting in God, he was 
 given in the end more than he had lost. Then, kissing the 
 survivors, he breathed forth his holy soul. S. Theodulus 
 and these martyrs fell on Jan. 14th ; but other sufferers who 
 were put to death by this horde of barbarians are com- 
 memorated with them. S. Nilus gives an account of the 
 sufferings of several of these, whom the Arabs hunted from 
 the rocks, wherever there was a spring of water and a patch 
 of herbage. 
 
 Nilus, having obtained money, went into the desert in 
 quest of the Arabs, in company with an armed embassy, 
 to their chief or king, that he might ransom his son. 
 " Having gone eight days, we were hard pressed for want of 
 water ; but those who knew the locality said that there was 
 a spring somewhere near. So the party ran here and there 
 in their eagerness to find and enjoy it; and I went along 
 too, but on account of my age was not able to travel as fast 
 as they, and could not run without loss of dignity. Now the 
 well was really behind them, hidden behind a little hill, so 
 
 * *
 
 * . g, 
 
 206 Lives of the Saints. [January 14. 
 
 that they kept rushing further from it, and I, ascending the 
 mound, lighted suddenly upon it, for it lay on the other side, 
 and there I saw a number of Arabs gathered round it. When 
 I thus fell into the hands of the enemy, I cannot say whether 
 I was glad or sorry, for I was between the two conditions of 
 mind, being fearful for my personal safety, but very anxious 
 to see my son, whom I hoped to deliver out of captivity, or 
 at least to share captivity with him. Those who had accom- 
 panied me escaped, throwing themselves down, and creeping 
 away behind the hill ; but the barbarians, shouting, sur- 
 rounded me, and dragged me violently about, but I looked 
 about with great desire, hoping among them to catch a sight 
 of my boy. 
 
 "Suddenly, some of our party, armed, appeared on the 
 horizon, and the barbarians, in great alarm, fled away, and 
 in a moment the spot where they had swarmed was bare and 
 lifeless. 
 
 " Next day we continued our course, and so for four days 
 did we persevere, till we reached the camp and when it 
 was announced that there were ambassadors come to the 
 King, we were brought before Hainan, the chief of the bar- 
 barians. Who, when we had presented gifts, gave us a 
 gracious reception, and lodged us near him, till he could 
 make perquisition for the offenders. My heart beat violently, 
 and I waited the result in an agony of suspense. Every 
 sound seemed to me to speak of him whom I sought so 
 anxiously ; my ears were ever on the alert, and my mind on 
 the stretch for the tidings, that I might be certified whether 
 my son lived or was dead. Ever before my eyes I saw his 
 image, sometimes I saw him killed in one way, sometimes in 
 another, and I fancied I heard his weeping voice calling me. 
 O wretched boy ! art thou alive or art thou dead ? If thou 
 hast escaped death, what miserable bondage is thine? If 
 thou hast died, where is thine unburied corpse ? 
 
 * _ %
 
 * * 
 
 January M .] S. Theodulus and Companions. 207 
 
 " At last the messengers returned, and by their faces I 
 read the sad news. ' You need not speak,' I said, ' I see in 
 your countenances that I have no hope.' But they assured 
 me that Theodulus, my little fellow, was not dead, but was 
 sold to some one or other in the city Eleusa. Then I re- 
 solved to go there in quest of him. But I had no rest in 
 mind, for I thought, Well, if he lives, he is lost to me, for he 
 serves as a slave ; he cannot follow his free will, but is for 
 ever subject to the caprice of a master. 
 
 " As we were on our way to Eleusa, a young man, driving 
 some laden animals, met us. He had already seen me in 
 the camp, and he knew all about my affair. He, being in 
 Eleusa, made inquiries, and learned that my son had been 
 brought there by the barbarians, and had been sold. Seeing 
 me coming, he advanced fast and smiling towards me, and 
 when we were within speaking distance, he shouted cheerily 
 to me, and stretching forth his right hand, he turned it behind 
 him over his shoulder, and pulled out a letter from his 
 quiver, which he gave to me, telling me that my boy was 
 alive, and bade me be of good cheer, and not to be out of 
 heart because he was a slave, for he had been bought by a 
 Christian priest. 
 
 " Then I, being without money or home, and unable thus 
 to reward the fellow, blessed him with many tears, and prayed 
 that he might be abundantly rewarded by God for the joy he 
 gave me, I being unable to offer him anything. 
 
 " But I, as soon as I reached the city, went first of all to 
 the church, as to the source of all good, and I gave honour 
 there to God, watering the pavement with my tears, and fill- 
 ing the sacred building with the sound of my sobs. Thence 
 I was guided to the house where my son was, sending first 
 of all before me messengers to break the news of my 
 coming. All knew me, by the report which had preceded 
 me, to be the father of the boy who had been sold there, 
 
 * %
 
 *_ * 
 
 208 Lives of the Saints. [January i 4 . 
 
 and there was not a person all along the street who did not 
 express joy, in countenance, and running out of their houses 
 with glad faces, seemed as though each rejoiced with me 
 over a lost son re-found. 
 
 " Now when we came to the door of the house, he was 
 called out and told that I was there, and they brought him 
 to salute me. And when we saw one another, we did not 
 rejoice, nor exclaim at first, but both cried till our tears 
 dribbled over our breasts. He ran to me, but scarcely knew 
 me, I was so ragged in dress, and my hair uncombed. 
 Believing what others said rather than knowing me, he came 
 with arms outspread and clasped me round with bursting 
 heart. But / knew him when he was a long way off, though 
 there were numbers of others there, for it was just the same 
 face, stamped by constant remembrance on my mind ; and 
 unable to contain my joy, my strength suddenly failed me, 
 and I fell down. Then the people, seeing me with open 
 mouth on the ground, thought me dead. There was great 
 outcry, but when my son had clasped me in his arms, my 
 spirit came back, and I knew where I was, and who I was, 
 whom I saw before me with mine eyes. Then I hugged 
 him and he hugged me, never satisfying our great desire. 
 However, at last, when more composed, I blamed myself to 
 him as the cause of all these misfortunes, because I had 
 taken him away from his home to a wild place which was 
 full of danger, and it was so, as I said." 
 
 Then Theodulus told his father all his adventures with 
 the Arabs. " Father," said he, " on the night after we were 
 taken, the barbarians had prepared everything for a sacrifice, 
 altar, sword, incense, and the like, and we thought we were 
 sure to be killed and offered up on the morrow. Then my 
 fellow captive, in the night, ran away and escaped, but I was 
 afraid to do so, not knowing whither to go in the desert, but 
 I prayed to God till I fell asleep. And, waking early in the 
 
 & *
 
 January i 4 .] 6". Theodulus and Companions. 209 
 
 morning when dawn broke on the horizon, I knelt with my 
 hands on my knees, and my face bowed upon them, wetting 
 my bosom with my tears, and again with my whole heart I 
 cried out to Him who alone could deliver me, ' Thou, Lord, 
 alone hast power over life and death, Thou hast shown 
 wonders of old and hast delivered Thy servants out of peril. 
 Thou didst save Isaac, lying on the altar, and Joseph from 
 the hands of his brethren. Save me, too, for Thy great 
 Name's sake.' 
 
 " Then, presently, the Arabs awoke, and making a great 
 noise because my companion was gone, asked me where he 
 was ; but when I said that I did not know, because I had 
 not run away, they were not angry. Then my mind became 
 calm, and I blessed God. After that they consulted, and 
 brought me to the city to sell me. They stripped me naked, 
 and put a sword round my neck, to show that if I was not 
 bought they would kill me. Then I was exposed for sale, 
 and I stretched out my hands suppliantiy to the purchasers 
 to save me from death, promising my glad service if they 
 would redeem my blood. Then after a while he came by 
 and bought me, even the Bishop of this place." 
 
 Now the Bishop had bought the boy out of charity, and 
 he at cnce surrendered him to his father, regarding nothing 
 the price he had paid for him, and he, moreover, furnished 
 them with food for their long journey home ; and before he 
 dismissed them, feeling confident of their vocation, he or- 
 dained together to the priesthood both father and son. 
 
 vol. 1. 14
 
 * * 
 
 210 Lives of tlie Saints. [January i 4 . 
 
 S. DATIUS, ABP. C, OF MILAN. 
 (a.d. 552.) 
 
 [Roman and other Latin Martyrologies. Datius, Dacius, or Dasius, is 
 spoken of by Procopius Cassidorus, whose letter to S. Datius is extant, and 
 by S. Gregory the Great, who relates the incident of his reduction of the 
 evil spirits to silence, narrated in the text, in his Dialogues, lib. iii., c. 4.] 
 
 S. Datius ruled the see of Milan in a stormy time, when 
 Italy was over-ran with the Goths. When Milan was 
 threatened, S. Datius implored Belisarius to come to its 
 protection, or send troops to defend the city. Belisarius 
 was then at Rome, and S. Datius made the journey to Rome, 
 on purpose to urge upon him, in person, the protection of 
 the city. Belisarius, though hard pressed through the defici- 
 ency of supplies afforded him by the Emperor Justinian, 
 detached a body of men to the defence of the Milanese, and 
 for a time Milan was thought to be safe. Soon, however, a 
 large army of Goths and Burgundians swooped down upon 
 it and besieged it. Belisarius, seeing the danger to which 
 the city was exposed, sent troops under his generals, Martin 
 and Uliaris, to the succour. But they, through timidity, did 
 not venture to attack the Goths. In the city famine pre- 
 vailed to such an extent, that as S. Datius relates in his Annals, 
 an unfortunate mother roasted and ate her infant, that being 
 the first morsel she had eaten since her confinement. The 
 city was surrendered, but the terms of surrender were not kept. 
 It was given up to plunder, and the streets ran with the blood 
 of the butchered citizens. What became of the Archbishop 
 is not known ; some assert that he was taken captive to 
 Ravenna, but was liberated at the intercession of his friend 
 Cassiodorus. 
 
 The Arian King, Totila, drove S. Datius from his see, and 
 he escaped to Constantinople. On his way occurred that 
 incident recorded by S. Gregory the Great, by which he is 
 chiefly known. Arriving at Corinth, and looking about for 
 
 * ^
 
 *- 
 
 January M .] B. Ordovic. 2 I I 
 
 a large house, which would lodge him and his companions, 
 he saw a mansion, which seemed exactly suited to his 
 purpose, and was apparently unoccupied. Having insti- 
 tuted inquiries, he was told that the house was haunted, 
 and that it was impossible for any man to spend the night 
 in it. " Ghost and devil will not scare a servant of God !" 
 said S. Datius, and he ordered beds to be made in the 
 haunted house. He said his prayers as usual, and then 
 retired to rest. About midnight he was aroused by a hide- 
 ous rout, like the braying of asses, t'ie grunting of swine, 
 the squeaking of rats, and the hissing of serpents. Then 
 Datius, raising himself in bed, shouted, " Oh, Satan ! thou 
 who saidst in thine heart, I will ascend into heaven, I will 
 exalt my throne above the stars of God : I will be like the 
 most High ! (Isa. xiv. 13, 14.) Well done, I say, Satan ! 
 Thou, who wouldst be like God, art reduced to bray like a 
 jackass, and grunt like a hog." Instantly there was dead 
 silence, and S. Datius was no more troubled with unearthly 
 noises. 
 
 B. ORDORICO, O.S.F. 
 (a.d. 1331.) 
 
 [His life, by several writers on the Franciscan Saints. His travels were 
 dictated by h.m to Friar Guglielmo, who wrote them down, and added an 
 account of his death. No copy of his original Latin MS. exists, and the 
 Italian and Latin copies we have vary so much from one another that it is 
 difficult to know which is the most correct. Copyists, not considering the 
 things related in his travels as sufficiently marvellous, have supplied by 
 their fancy what Ordorico never dictated. Although no copy of the origi- 
 nal MS. exists, we can trace the progress of amplification and error by 
 comparing the oldest and best account of the travels extant, with some of 
 the later narratives of Friar Ordorico's li'e and adventure.] 
 
 Among the early travellers in the East a conspicuous 
 place is due to Friar Ordorico de Pordenone, commonly 
 
 A -
 
 X * 
 
 2 1 2 Lives of the Saints. [.January , 4 . 
 
 called II Beato, the Blessed. He was born in the district of 
 Pordenone, in the Friuli, about the year 1286. Early in 
 life he entered the Order of Friars Minors, or Franciscans, 
 and took the vows in their house at Udine. After many 
 years of exemplary life and industry he girded up his loins 
 for the perilous pilgrimage and great mission that is, he 
 proceeded to the remote countries of the East to convert the 
 infidel and idolater. He is believed to have been absent 
 from Italy for the long space of sixteen years. He took 
 with him his monastic habit, his cord, and his pilgrim's staff, 
 and apparently no other thing. Where there were Chris- 
 tians, he claimed their charity ; and where there were none, 
 he threw himself upon the hospitality of the unbelievers. 
 Friar Ordorico went from the Adriatic Sea to Constanti- 
 nople, and proceeding from that great city to the Black Sea, 
 he landed at Trebizond. From Trebizond he travelled 
 through Armenia and Persia, and came to Ormuz on the 
 Persian Gulf. At Ur of the Chaldees, he was shocked to 
 find that the men did the knitting and spinning ; and he was 
 surprised that they liked a head of venison more than four 
 fat partridges. At Bagdad, says he, the men are handsome 
 and the women ugly ; the women carry loads and the men 
 saunter about in idleness. But this, alas ! is not confined to 
 Bagdad. At the port of Balsora he embarked, and crossing 
 the Indian Ocean, he reached the coasts of Malabar. 
 There, says he, he much surprised, the people prefer dates 
 to venison. Thence he turned round upon Ceylon. He 
 landed in that magnificent island, and travelled through the 
 greater part of it. He describes the quantities of elephants 
 which are found in the interior of that country ; the blood- 
 sucking land-leeches, so well-known to the Indians, which 
 render the passage through the jungle so painful to 
 Europeans ; he correctly describes the general qualities of 
 that remarkable tree, the talipot, which flourishes in the 
 
 ,j, _ *
 
 & , 
 
 January i 4 .] B. OrdoTUO. 213 
 
 island of Ceylon, and in the contiguous Malabar country. 
 He mentions Adam's Peak, and the lake at its side, which 
 the natives told him was formed of the tears of Adam and 
 Eve after their fall. "But," adds the friar, "I perceived 
 this to be false, for I saw the water flowing from the moun- 
 tain into the lake, and filling it." He adds that on the sides 
 of the lake rubies are discovered. His account of the pearl 
 fishery is without exaggeration. In the neighbouring con- 
 tinent some of the Brahminical superstitions are correctly 
 set down. The excessive cruelty and indisputable canni- 
 balism of the Andaman Islanders, who are called natives of 
 Bodan, are accurately noted. So shocked was the friar with 
 what he saw there, that he remained there some while 
 preaching, but he admits with no success. Then he 
 voyaged to Meliapore. After this he ran down the Indian 
 Ocean to Sumatra and Java, whence he appears to have 
 reached some of the islands of Japan, which he calls Zapan. 
 He next entered the empire of China, and there he remained 
 several years. He travelled through various of the vast 
 provinces of China, and then turned West, and after long 
 and dangerous wayfaring, he entered the country of 
 Thibet. 
 
 In company with three other friars, he was one day resting 
 with them under a tree, when the Khan passed by. Then 
 one of the friars, who was a bishop, put on his pontifical vest- 
 ments, and took his pastoral cross, and all four advanced to 
 meet the Khan chanting the Veni Creator. Then the Khan 
 stopped his car, and asked who these were, and when told that 
 they were four Frank missionaries, he called them to him, and 
 kissed the cross of the bishop. Then, because it is the 
 custom of the country not to approach the king empty- 
 handed, the friars offered him a plate with some apples on 
 it The Khan took two, ate one, and drove away tossing 
 the other about in his hands. From his kissing the cross 
 
 iji ,5,
 
 *- 
 
 -* 
 
 214 
 
 Lives of the Saints. 
 
 [January 14. 
 
 the friars were satisfied that he knew something of the 
 Catholic faith. 
 
 The account left of these travels breaks off abruptly in 
 Thibet, leaving us entirely in the dark as to the route and 
 the manner by which the friar reached Europe. It is known, 
 however, from a postscript to his book, that he returned in 
 1330, when he was forty- four years old. His health appears 
 to have been much broken by the fatigues and privations 
 he had undergone during his peregrinations ; and he died 
 within a few months after his return to his native country. 1 
 
 1 A much fuller account of the travels of B. Ordorico than I am able to give here 
 may he read in MacFarlane's " Romance of Travel," II. c. 1. The most correct 
 version of these travels is that given by Bollandus, Jan. T. t, pp. 986-920, which 
 Macl r a)lane does not Beem to have seen. 
 
 Hermit Saints, fci. Anthem 
 
 *" 
 
 "*
 
 * * 
 
 January^.] , Paul. 21$ 
 
 January 15. 
 
 S. Ehhysius, Af., at Cagliari. 
 
 S. Paul, the First Hermit in Egypt, A.D. 341. 
 
 S. Macarius or Egypt, P. and Ab,, in Sctte", a.d. 391. 
 
 S. Isidori, P. and Monk, at Alexandria, a.d. 404. 
 
 S. Alexander Acctmetus, at Constantinople, circ. a.d. 430. 
 
 S. John the Calvbite, $th unt. 
 
 S. Maurus, Ab. of Glanfcuil, ui Fiance, a.d. 584. 
 
 S. Ytha, V., in Ireland, 6th cent. 
 
 S. Bomitus, or Bun, B. of Claremont, beginning of 8th cent. 
 
 S. Embirt, B. of Cambrai, beginning of 8th cent. 
 
 S. Ceolwulf, A', and Monk, in Kngland, 8th cent. 
 
 S. PAUL, THE FIRST HERMIT IN EGYPT. 
 (a.d. 341.) 
 
 [S. Paul died on Jan. 10th, on which day he is commemorated in 
 most ancient Martyrologies, as the Roman, that of Cologne, Bede, &c. 
 But both Greeks and Latins have transferred his feast to Jan. 15th, so 
 as not to interfere with the celebration of the Octave of the Epiphany. 
 The York Breviary and those of Paul III., and of the Dominican Order, 
 commemorate him on the 29th Jan. His life, written by S. Jerome, is per- 
 fectly authentic. The following is a translation, much abridged, from the 
 original] 
 
 UNDER the persecuting Emperors Decius and 
 
 Valerius, at the time that Cornelius was Bishop 
 
 at Rome, and Cyprian, Bishop at Carthage, 
 
 were condemned to shed their blessed blood, a 
 
 cruel tempest swept over the Churches in Egypt and the 
 
 Thebaid. 
 
 " In those days, in the Lower Thebaid, was Paul, to whom 
 had been left a rich inheritance, at the death of both his 
 parents, with a sister already married. He was then about 
 fifteen years old, well taught in Greek and Egyptian litera- 
 ture, gentle tempered, and loving God much. When the 
 storm of persecution burst, he withdrew into a distant city. 
 
 j<- - . ^
 
 * 1* 
 
 2 1 6 Lives of the Saints. [January n. 
 
 But his sister's husband purposed to betray him, notwith- 
 standing the tears of his wife ; however, the boy discovered 
 it, and fled into the desert hills. Once there, necessity be- 
 came a pleasure, and going on, and then stopping awhile, he 
 reached at last a stony cliff, at the foot of which was a great 
 cave; its mouth closed with a stone. Having rolled this 
 away, and exploring more greedily, he saw within a great 
 vault open to the sky above, but shaded by the spreading 
 boughs of an ancient date-palm ; and in it a clear spring, 
 the rill of which, flowing a short space forth, was sucked up 
 again by the soil. 
 
 " There were, besides, not a few dwellings in that cavern- 
 ous mountain, in which he saw rusty anvils and hammers, 
 with which coin that had been stamped of old. For this 
 place was an old workshop for base coin. 
 
 "Therefore, in this beloved dwelling, offered him as it 
 were by God, he spent all his life in prayer and solitude, 
 while the palm-tree gave him food and clothes. 
 
 "When the blessed Paul had been leading the heavenly life 
 on earth for 113 years, and Antony, ninety years old, was 
 dwelling in another solitude, this thought (so Antony was 
 wont to assert) entered his mind that no monk more per- 
 fect than himself had settled in the desert. But as he lay 
 still by night, it was revealed to him that there was another 
 monk far better than he, to visit whom he must set out. So 
 when the light broke, the venerable old man, supporting his 
 weak limbs on a staff, began to go he knew not whither. 
 And now the mid-day, with the sun roasting above, grew 
 fierce ; and yet he was not turned from the journey he had 
 begun, for he said ' I trust in my God, that he will show His 
 servant that which He has promised.' Antony went on 
 through that region, seeing only the tracks of wild beasts, 
 and the wide waste of the desert. What he should do, 01 
 whither turn, he knew not. A second day had now run by, 
 
 * &
 
 HERMIT SAINT. 
 From a Drawing by A. Welby Pugin. 
 
 Jan., p. 216.] 
 
 [Jan. 15.
 
 January ijj S. PailL 21 7 
 
 One thing remained, to be confident that he could not be 
 deserted by Christ All night through he spent a second 
 darkness in prayer, and while the light was still dim, he saw 
 afar a she-wolf, panting with heat and thirst, creeping in at 
 the foot of the mountain. Following her with his eyes, and 
 drawing nigh to the cave when the beast was gone, he began 
 to look in : but in vain ; for the darkness stopped his view. 
 However, as the Scripture saith, perfect love casteth out 
 fear ; with gentle step and bated breath the cunning explorer 
 entered, and going forward slowly, and stopping often, 
 watched for a sound. At length he saw afar off a light 
 through the horror of the darkness; then he hastened on 
 more greedily, struck his foot against a stone, and made a 
 noise, at which the blessed Paul shut and barred his door, 
 which had stood open. 
 
 " Then Antony, casting himself down before the entrance, 
 prayed there till the sixth hour, and more, to be let in, 
 saying, ' Who I am, and whence, and why I am come, thou 
 knowest I know that I deserve not to see thy face ; yet, 
 unless I see thee, I will not return. Thou who receivest 
 beasts, why repellest thou a man ? I have sought, and I 
 have found. I knock that it may be opened to me : which 
 if I win not, here will I die before thy gate. Surely thou 
 shalt at least bury my corpse.' 
 
 " 'No one begs thus to threaten. No one does injury with 
 tears. And dost thou wonder why I do not let thee in, see- 
 ing thou art a mortal guest?' Thus spake Paul, and then 
 smiling, he opened the door. They mutually embraced 
 and saluted each other by name, and committed themselves 
 in common to the grace of God. And after the holy kiss, 
 Paul, sitting down with Antony, thus began 
 
 " 'Behold him whom thou hast sought with such labour; 
 with limbs decayed by age, and covered with unkempt white 
 hair. Behold, thou seest but a mortal, soon to become dust.
 
 2i8 Lives of the Saints. [>nu*ryi S . 
 
 But, because charity bears all things, tell me, I pray thee, 
 how fares the human race ? whether new houses are rising 
 in the ancient cities? by what emperor is the world governed? 
 whether there are any left who are led captive by the deceits 
 of the devil ?' As they spoke thus, they saw a raven settle 
 on a bough ; who, flying gently down, laid, to their wonder, 
 a whole loaf before them. When he was gone, ' Ah,' said 
 Paul, ' the Lord truly loving, truly merciful, hath sent us a 
 meal. For sixty years past I have received daily half a loaf, 
 but, at thy coming, Christ hath doubled his soldiers' allow- 
 ance.' Then, having thanked God, they sat down on the 
 brink of the glassy spring. 
 
 " But here a contention arising as to which of them should 
 break the loaf, occupied the day till well-nigh evening. Paul 
 insisted, as the host ; Antony declined, as the younger man. 
 At last it was agreed that they should take hold of the loaf 
 at opposite ends, and each pull towards himself, and keep 
 what was left in his hand. Next they stooped down, and 
 drank a little water from the spring ; then, offering to God 
 the sacrifice of praise, they passed the night watching. 
 
 " And when day dawned again, the blessed Paul said to 
 Antony, ' 1 knew long since, brother, that thou wert dwell- 
 ing in these lands; long since God had promised thee to me 
 as a fellow-servant : but because the time of my falling asleep 
 is now come, and (because I always longed to depart, and 
 to be with Christ) there is laid up for me, when I have 
 finished my course, a crown of righteousness ; therefore thou 
 art sent from the Lord to cover my corpse with mould, and 
 give back dust to dust.' 
 
 " Antony, hearing this, prayed him with tears and groans 
 not to desert him, but take him as his companion on such a 
 journey. But he said, 'Thou must not seek the things which 
 are thine own, but the things of others. It is expedient 
 for thee, indeed, to cast off the burden of the flesh, and 
 
 * *
 
 January is.] S. Pa?ll. 1\^ 
 
 to follow the Lamb : but it is expedient for the rest of the 
 brethren that they should be still trained by thine example. 
 Wherefore go, unless it displeases thee, and bring the cloak 
 which Athanasius the bishop gave thee, to wrap up my 
 corpse.' But this the blessed Paul asked, not because he 
 cared greatly whether his body decayed covered or bare 
 (for he had long been used to clothe himself with woven 
 palm leaves), but that Antony's grief at his death might 
 be lightened when he left him. Antony astounded that 
 he had heard of Athanasius and his own cloak, dared 
 answer nothing : but keeping in silence, and kissing his 
 eyes and hands, returned to the monastery. Tired and 
 breathless, he arrived at home. There two disciples met 
 him, who had been long sent to minister to him, and 
 asked him, ' Where hast thou tarried so long, father ?' 
 He answered, ' Woe to me a sinner, who falsely bear 
 the name of a monk. I have seen Elias ; I have seen 
 John in the desert; I have truly seen Paul in Paradise;' 
 and so, closing his lips, and beating his breast, he took the 
 cloak from his cell, and when his disciples asked him to ex- 
 plain more fully what had befallen, he said, 'There is a time 
 to be silent, and a time to speak." Then going out, and 
 not taking even a morsel of food, he returned by the way he 
 had come. For he feared what actually happened lest 
 Paul in his absence should render up his soul to Christ. 
 
 'And when the second day had shone, and he had retraced 
 his steps for three hours, he saw amid hosts of angels, 
 amid the choirs of prophets and apostles, Paul shining 
 white as snow, ascending up on high. The blessed Antony 
 used to tell afterwards, how he ran the rest of the way so 
 swiftly, that he seemed to fly like a bird. Nor without 
 cause. For entering the cave he saw Paul on bended 
 knees, erect with hands spread out on high, a lifeless 
 corpse. And at first, thinking that it still lived, he 
 
 ^ _ %<
 
 2 20 Lives of the Saints. [January 15. 
 
 prayed in like wise. But when he heard no sighs come 
 from the worshipper's breast, he gave him a tearful kiss, 
 understanding how the very corpse of the Saint was pray- 
 ing to that God to whom all live. 
 
 "So, having wrapped up and carried forth the corpse, and 
 chanting hymns, Antony grew sad, because he had no spade, 
 wherewith to dig the ground; and thinking over many plans 
 in his mind, said, ' If I go back to the monastery, it is a 
 three days' journey. If I stay here, I shall be of no more use. 
 I will die, then, as it is fit ; and, falling beside thy warrior, 
 O Christ ! breathe my last breath.' 
 
 " As he was thinking thus to himself, two lions came run. 
 ning from the inner part of the desert, their manes tossing 
 on their necks. Seeing these, he shuddered at first : but 
 then, turning his mind to God, he remained without fear. 
 They came straight to the corpse of the blessed old man, 
 and crouched at his feet, wagging their tails, and roaring 
 with mighty growls, so that Antony understood them to 
 lament, as best they could. Then they began to claw the 
 ground with their paws, and, carrying out the sand eagerly, 
 dug a place large enough to hold a man : then at once, as if 
 begging a reward for their work, they came to Antony, 
 drooping their necks, and licking his hands and feet. But 
 he perceived that they prayed a blessing from him; and at 
 once, bursting into praise of Christ, because even dumb 
 animals felt that He was God, he said, 'Lord, without 
 whose word not a leaf of the tree drops, nor one sparrow 
 falls to the ground, give to them as thou knowest how to 
 give.' And, signing to them with his hand, he bade 
 them go. 
 
 " And when they had departed, he bent his aged shoulders 
 to the weight of the holy corpse; and laying it in the grave, 
 heaped earth on it, and raised a mound as is the wont. 
 And when another dawn shone, lest the pious heir should
 
 Ig * 
 
 January ij.] S. Macarius of Egypt. 221 
 
 not possess aught of the goods of the intestate dead, he 
 kept for himself the tunic which Paul had woven out of the 
 leaves of the palm; and returning to the monastery, told 
 his disciples all throughout ; and, on the solemn days of 
 Easter and Pentecost, he always clothed himself in Paul's 
 tunic." 
 
 S. MACARIUS OF EGYPT, AB. 
 (a.d. 391.) 
 
 [Not to be confounded with S. Macarius of Alexandria (Jan. 2nd). This 
 Macarius is commemorated by the Greeks on Jan. 19th ; by the Roman later 
 Martyrology on Jan. 15th, but in earlier ones on the same day as the other 
 Macarius, Jan. 2nd. Authorities for his life are Palladius, in his History 
 Lausiaca, a thoroughly trustworthy contemporary, Ruffinus, Sozomen, 
 Socrates, Cassian, &c] 
 
 S. Macarius the Elder was born in Upper Egypt, about 
 the year 300, and was brought up in the country to attend 
 cattle. In his childhood, in company with some others, he 
 stole some figs and ate one of them ; but from his conversion 
 to his death, he never ceased bewailing this offence. By a 
 powerful call of divine grace, he was led to desert the world 
 in his youth, and to take up his abode in a little cell made 
 of mats. A wicked woman falsely accused him of having 
 deflowered her ; for which supposed crime he was dragged 
 through the streets, beaten and insulted, as a base hypocrite 
 under the garb of a monk. He suffered all with patience, 
 and sent the woman what he earned by his work, saying to 
 himself, "Well, Macarius, having now another to provide 
 for, you must work all the harder." But the woman, in the 
 anguish of her travail, confessed that she had maligned him, 
 and told the real name of her seducer. Then the people 
 regarded him as a Saint, whom lately they would have slain. 
 To shun the esteem of men he fled into the desert of Scete, 
 being then about thirty years of age. In this solitude he 
 
 *-
 
 * * 
 
 222 Lives of the Saints. [January 1$. 
 
 lived sixty years, and became the spiritual father of innumer- 
 able holy persons, who put themselves under his direction, 
 and were governed by the rules he prescribed them ; but 
 all dwelt in separate hermitages. S. Macarius admitted only 
 one disciple with him to entertain strangers. 
 
 He was compelled by an Egyptian bishop to receive the 
 order of priesthood, about the year 340, the fortieth of his 
 age, that he might celebrate the Divine Mysteries for the 
 convenience of his holy colony. When the desert be- 
 came better peopled, there were fou: churches built in it, 
 served by as many priests. The austerities of S. Macarius 
 were very severe. He usually ate but once a week. 
 Evagrius, his disciple, once asked him leave to drink a 
 little water, under a parching thirst : but Macarius bade him 
 be satisfied with reposing a little in the shade, saying, " For 
 these twenty years I have never eaten, drunk, nor slept as 
 much as nature demanded." To deny his own will, he did 
 not refuse to drink a little wine, when others desired him ; 
 but he would punish himself for this indulgence by abstain- 
 ing two or three days from all manner of drink ; and it was 
 for this reason that his disciples desired strangers never to 
 tender him a drop of wine. He delivered his instructions in 
 few words, and principally inculcated silence, humility, 
 mortification and continual prayer, to all sorts of people. 
 He used to say, " In prayer you need not use many c r 
 grand words. You can always repeat, Lord, show me 
 mercy as Thou knowest best ; or, Assist me, O Lord !" 
 
 His mildness and patience were invincible, and occasioned 
 the conversion of a heathen priest. A young man applying 
 to S. Macarius for spiritual advice, he directed him to go to 
 a burying place and upbraid the dead ; and after that to 
 go and flatter them. " Well," said Macarius, when the 
 young man returned, " How did the dead receive thy abuse 
 of them." "They answered not a word," he replied. "And 
 
 * ^
 
 * (J, 
 
 January i S .] S. MciCCLriuS of Egypt. 2 23 
 
 how did they behave when flattered?" "They took 
 no notice of that either." "Go," said Macarius, "and do 
 thou likewise." 
 
 A monk complained to Macarius that he could fast in the 
 monastery, but not in solitude. " Ah !" said the abbot, 
 " thou likest to have people see that thou art fasting. Be- 
 ware of vainglory." 
 
 God revealed to Macarius that two women in the nearest 
 city excelled him in virtue, in spite of all his fasting, and 
 tears, and prayer. He took his staff, and left the desert, 
 and went in quest of them, and lo ! they were two homely 
 married women, of whom no one talked, but who were 
 extremely careful not to say spiteful things of their neigh- 
 bours, who had not the smallest idea that they were saints, 
 and who laboured night and day to make home pleasant to 
 their husbands and children. 
 
 Lucius, the Arian usurper of the see of Alexandria, who 
 had expelled Peter, the successor of S. Athanasius, in 376, 
 sent troops into the deserts, to disperse the zealous monks, 
 several of whom sealed their faith with their blood. The 
 chiefs, the two Macarii, Isidore, Pambo, and others, were 
 banished, by the authority of the Emperor Valens, to a little 
 isle of Egypt, in the midst of stagnant marshes. The inha- 
 bitants, who were pagans, were all converted to the faith by 
 these confessors. The public indignation obliged Lucius to 
 suffer them to return to their cells. 
 
 The Church of God flashes forth some peculiar type of 
 sanctity at one time, and then another. It is like a rain-drop 
 in the sun, blazing now crimson, now green, now yellow, 
 now blue. As there is need, God calls up an army of 
 Saints, exactly adapted to meet the difficulties of the times, 
 to uphold the truth, and form, as it were, a prop to stay up 
 his tottering Church. Now it is the martyrs, who by their 
 constancy conquer the infidels, now it is these hermits of the 
 
 * >h
 
 *- 
 
 -* 
 
 224 Lives of the Saints. [January i S . 
 
 Syrian and Egyptian deserts, against whose orthodoxy 
 Arianism breaks and crumbles to powder. Humanly 
 speaking, these hermits saved the doctrine of the Godhead 
 of Christ from being denied, and disappearing from the 
 creed of the Church. An age like the present, so like the 
 condition of the Roman world in its highest civilization, 
 when pleasure and self-will are the sole things sought, and 
 when Arianism is in power in high places, and the learned 
 and polished, admitting the excellency of Christianity in 
 general, allow to Christ only the place of a founder of a 
 school of religious thought such an age as this seems one 
 meet for the revival of the hermit life as a witness for the truth, 
 and a protest against luxury. This, and this only, as far as 
 we can judge, will meet the great want of the day ; it is not 
 preaching that will recover the multitude lapsed into religious 
 indifference ; it must be the example of men, believing with 
 such a fiery faith, that they sacrifice everything the world holds 
 precious, for the sake of the truth that Jesus Christ, the ever- 
 lasting God, came in the Flesh. 
 
 Nothing in the wonderful history of the hermits of Egypt 
 is so incredible as their number. But the most weighty 
 authorities agree in establishing it. It was a kind of emi- 
 gration of towns to the desert, of civilization to simplicity, 
 of noise to silence, of corruption to innocence. The current 
 once begun, floods of men, of women, and of children threw 
 themselves into it, and flowed thither during a century, with 
 resistless force. Let us quote some figures. Pachomius, 
 who died at fifty-six, reckoned three thousand monks undei 
 his rule ; his monasteries of Tabenna soon included seven 
 thousand, and S. Jerome affirms that as many as fifty 
 thousand were present at the annual gathering of the general 
 congregation of monasteries which followed his rule. 
 
 There were five thousand on the mountain of Nitria 
 alone. Nothing was more frequent than to see two hundred, 
 
 -*
 
 * * 
 
 January i S .] S. Macarius of Egypt. 225 
 
 three hundred, or five hundred monks under the same 
 abbot. Near Arsinoe (now Suez), the abbot Serapion 
 governed ten thousand, who, in the harvest time, spread 
 themselves over the country to cut the corn, and thus 
 gained the means of living and giving alms. It has even 
 been asserted that there were as many monks in the deserts 
 of Egypt as inhabitants in the towns. The towns them- 
 selves were, so to speak, inundated by them, since in 356, a 
 traveller found in the single town of Oxyrynchus (Abou 
 Girge) upon the Nile, ten thousand monks and twenty 
 thousand virgins consecrated to God. 1 The immense 
 majority of these religious were cenobites, that is to say, 
 they lived in the same enclosure, and were united by com- 
 mon rule and practice under an elected head, whom they 
 everywhere called abbot, from the Syriac word abba, which 
 means father. The cenobitical life superseded rapidly, and 
 almost completely, the life of solitaries. Scarcely any man 
 became a solitary until after having been a cenobite, and 
 in order to meditate upon God during the last years of his 
 life. Custom has, therefore, given the title of monks to 
 cenobites alone. 
 
 Ambitious at once of reducing to subjection their re- 
 bellious flesh, and of penetrating the secrets of the ce- 
 lestial light, these cenobites united the active with the 
 contemplative life. The various and incessant labours 
 which filled up their days are known. In the great frescoes 
 of the cemetery of Pisa, they appear in their coarse black 
 or brown dresses, a cowl upon their shoulders, occupied 
 in digging up the soil, in cutting down trees, in fishing in 
 the Nile, in milking the goats, in gathering the dates which 
 served them for food, in plaiting the mats on which they 
 were to die. Others are absorbed in reading or meditating 
 
 1 For authorities for these statements, see Montalembert's Monks of the West, 
 P- 3IS- 
 
 VOL. I. 15 
 ft *
 
 226 Lives of the Saints. [jsumrayis. 
 
 on the Holy Scriptures. Thus a Saint has said that the cells 
 united in the desert were like a hive of bees. There each 
 had in his hands the wax of labour, and in his mouth the 
 honey of psalms and prayers. The days were divided 
 between prayer and work. The work was divided between 
 field labour and the exercise of various trades. There were 
 among these monks entire colonies of weavers, of carpen- 
 ters, of curriers, of tailors, and of fullers. 1 All the rules of 
 the patriarchs of the desert made labour obligatory, and the 
 example of their holy lives gave authority to the rule. 
 When Macarius of Egypt came to visit the great Antony, 
 they immediately set to work on their mats together, con- 
 ferring thus upon things important to souls ; and Antony 
 was so edified by the zeal of the priest, that he kissed his 
 hands, saying, " What virtues proceed from these hands !" 
 
 Each monastery was then a great school of labour; it 
 was also, at the same time, a great school of charity. The 
 monks practised charity not only among themselves, and 
 with regard to the poor inhabitants of the neighbouring 
 countries, but especially in the case of travellers whom the 
 necessities of commerce called to the banks of the Nile, and 
 of the numerous pilgrims, whom their increasing fame drew to 
 the desert. A more generous hospitality had never been 
 exercised, nor had the universal mercy, introduced by 
 Christianity into the world, blossomed anywhere to such an 
 extent. A thousand incidents in their history reveal the 
 most tender solicitude for the miseries of the poor. The 
 Xenodochium that is, the asylum for the poor and strangers 
 formed from that time a necessary appendix to every 
 monastery. The most ingenious combinations, and the 
 most gracious inspirations of charity are to be found in this 
 history. A certain monastery served as an hospital for sick 
 children ; another was transformed by its founder into an 
 
 1 S. Jerome, Froef. in Reg. S. Fachomii, S 6. 
 * *
 
 January ij.) , Macarius of Egypt. 227 
 
 hospital for lepers and cripples. " Behold," said he, in 
 shewing to the ladies of Alexandria the upper floor which 
 was reserved for women, " behold my jacinths." Then con- 
 ducting them to the floor below, were the men were placed, 
 " See my emeralds." 
 
 They were hard only upon themselves. Under a burning 
 sky, in a climate which has always seemed the cause, or the 
 excuse of vice, in a country given up at all times to every 
 kind of luxury and depravity, there were thousands of men 
 who, during two centuries, interdicted themselves from the 
 very shadow of a sensual gratification, and made of the most 
 rigorous mortification a rule as universal as a second nature. 
 
 It was their rule also to cultivate the mind by the study 
 of sacred literature. The rule of S. Pachomius made the 
 reading of divers portions of the Bible a strict obligation. 
 All the monks, besides, were required to be able to read 
 and write. To qualify themselves for reading the Scriptures 
 was the first duty imposed upon the novices. 
 
 When, towards evening, at the hour of vespers, after a 
 day of stifling heat, all work ceased, and from the midst of 
 the sands, from the depths of caverns, from pagan temples 
 cleared of their idols, and from all the vast tombs of a 
 people dead, now occupied by these men dead to the 
 world, the cry of a living people rose to heaven ; when 
 everywhere, and all at once, the air vibrated with hymns, 
 prayers, and the pious and solemn, tender and joyous songs 
 of these champions of the soul and conquerors of the 
 desert, who celebrated, in the language of David, the praises 
 of the living God, the thanksgivings of the freed soul, and 
 the homage of vanquished passions, then the traveller, 
 the pilgrim, and especially the new convert stood still, lost 
 in emotion, and transported with the sounds of that sub- 
 lime concert, cried aloud, " Behold, this is Paradise." 1 
 
 1 Pallad. Hist. Lausiaca, c. 7. 
 
 * " *
 
 * * 
 
 228 Lives of the Saints. [January i S . 
 
 "Go," said the most eloquent doctor of the Church at 
 that period; "go to the Thebaid; you will find there a 
 solitude still more beautiful than Paradise, a thousand 
 choirs of angels under human form, nations of martyrs, 
 armies of virgins, the diabolical tyrant chained, and Christ 
 triumphant and glorified." 1 
 
 S. ISIDORE, P. AND MONK IN ALEXANDRIA. 
 (a.d. 404.) 
 
 [Almost all the ancient Martyrologies commemorate S. Isidore on the 
 same day as S. Macarius the Elder. Authorities for his life, same as for 
 S. Macarius.] 
 
 S. Isidore, priest and monk, lived in Alexandria as 
 hospitaller, that is, in charge of a hospital for the reception 
 of strangers and the poor. He suffered many persecutions, 
 first from Lucius, the Arian Bishop, who ill-treated the two 
 Macarii, and afterwards from the orthodox bishop, Theo- 
 philus, who, moved by some jealousy, unjustly charged him 
 with favouring the views of Origen. He took refuge at 
 Constantinople with S. John Chrysostom, where he repu- 
 diated the heresy of Origen, declaring that he was falsely 
 accused of holding it, and died in 404. 
 
 S. ALEXANDER, OF THE SLEEPLESS ONES, 
 
 MONK AT ALEXANDRIA. 
 
 (about a.d. 430.) 
 
 [Roman Martyrology and Greek Menoea. The life of S. Alexander, 
 written by a disciple of his, exists in Greek. From this the following 
 epitome is taken.] 
 
 S. Alexander was of Asiatic origin, and was educated at 
 Constantinople, where he entered the army, and was 
 
 1 S. John Chrysostom, in Matt., horn. VIII. The above account of the life of the 
 monks in Egypt is by the eloquent pen of the Count de Montalembert. 
 
 * " *
 
 -* 
 
 January^.] S. Alexander. 229 
 
 advanced to the office of eparchus, or proctor. Being a 
 studious reader of the Old and New Testament, he often 
 mused on the words of Christ, " If thou wilt be perfect, go 
 and sell that thou hast, and give to the poor, and thou shalt 
 have treasure in heaven ; and come, follow Me." (Matt 
 xix. 21). 
 
 Then, moved by these words, he resolved to obey the 
 command, and he sold his possessions and made distribu- 
 tion unto those that had need ; and hastening away, into the 
 solitudes of Syria, he became a monk for seven years. 
 
 After that, inflamed with zeal against idolatry, he went 
 into the nearest city, which was Edessa, on a solemn festival 
 of the heathen gods, and set fire to the temple. He was at 
 once seized and brought before the governor, Rabbulus, who 
 remanded him till the rage of the populace should be abated, 
 and he could be judged with calmness and equity. 
 
 Rabbulus often sent for Alexander out of prison, and 
 heard him gladly. And Alexander unfolded to him the 
 doctrine of Christ and the great power of God. And as he 
 expounded to him the Scriptures, he related the wondrous 
 works of Elijah, how that he had prayed, and God had with- 
 held the rain three years, and at his prayer had again brought 
 a cloud and abundance of rain upon the earth, and also how 
 he had cried, and God had sent fire from heaven to consume 
 his sacrifice. Then, hearing this, Rabbulus said, " Nay ! 
 thou speakest of marvels. If the God of whom thou tellest 
 wrought those wonders then, He can work them now. Cry 
 unto Him to send fire on earth, that I may see and 
 believe." 
 
 Instantly, filled with confidence, the holy man, Alexander, 
 turned to the East and spread forth his hands, and prayed : 
 then there fell fire from heaven, and consumed the mats 
 that were laid upon the ground, but hurt nothing else. And 
 the Governor bowed his head, and said, " The Lord He is 
 
 *
 
 230 Lives of the Saints. [January 15. 
 
 God, the Lord He is God !" Then he was baptized, 1 he 
 and all his house, and he suffered Alexander to go forth to 
 the people, and in their audience plead for the cause of 
 Christ against their false gods. So they hastened and 
 destroyed their images, and multitudes were added to the 
 Church. And after that Alexander went away into the 
 desert, where he heard there was a band of robbers, desiring 
 to save their souls, as Jesus on the Cross had saved the 
 thief. So the robbers took him, and he exhorted them, and 
 spake the Word to them, and they believed, they and their 
 chief, so that he tarried some while with them they were 
 thirty in number and he baptized them. But the robber- 
 chief, as he was being baptized, prayed in secret. Then said 
 Alexander, "I saw thy lips move. What was thy petition?" 
 And he answered, " I have been a great sinner, and I fear 
 my old habits of evil resuming the mastery. I prayed God, 
 if it were His will, to let His servant depart in peace, now 
 that mine eyes have seen salvation." The prayer was heard, 
 and the captain died within eight days, whilst still in the 
 white dress he wore for his baptism. But Alexander 
 remained with the robbers, and turned their den into a 
 monastery, and converted the robbers into monks, and they 
 served God in fasting and prayer. Now when he saw that 
 they were established firmly in the course of penitence, he 
 appointed one of them to be their abbot, and he went his 
 way into Mesopotamia, and founded a monastery on the 
 Euphrates, where he dwelt twenty years, and had very many 
 monks under him. And after that he visited Antioch, 
 Palmyra, and other cities, taking with him one hundred and 
 fifty of his monks, that they might preach the Gospel to those 
 who were yet in heathen darkness. The people of Palmyra 
 shut their gates against him, saying that such a host of 
 monks would devour all the produce in the market Then 
 
 1 Rabbulus was afterwards consecrated Bishop of Edessa. 
 * *
 
 * * 
 
 January ij.] ,& Alexander. 231 
 
 Alexander and his brethren halted outside the city for three 
 days, and the heathen people around brought them food, 
 which they accepted with thanks. After that Alexander 
 took the Book of the Gospels, and stood in the way, and 
 cried : " Glory be to God in the Highest, and on earth 
 peace, goodwill towards men." This was the signal of 
 departure, so the whole moving monastery deserted their 
 camp and went towards Antioch, where the brother of 
 Alexander, Peter by name, was superior of a large monas- 
 tery. Alexander and one companion went to the gate and 
 knocked. Then the porter looked forth, and said, "Wait 
 without, till I go to the abbot, and ask permission for you 
 to enter and refresh yourselves." But Alexander thrust in 
 on the heels of the porter, and went after him to the abbot's 
 chamber, and there Peter knew him, and cast himself on 
 his neck. But Alexander said, " Our father Abraham went 
 forth himself to receive strangers, and invited them in, and 
 our Lord Jesus Christ exhorted his followers to show glad 
 hospitality, but thou lettest a wayfaring man stand without, 
 and makest a favour of admitting him !" Then he turned, 
 and went away in a rage, and would not eat in the mon- 
 astery of his brother. And when they would enter into 
 Antioch, the bishop, Theodotus, being prejudiced against 
 Alexander, ordered that he and his monks should be refused 
 admission. So they sat down all day in the heat outside, 
 but rising up to sing their psalms at midnight, they all went 
 forward chanting, and no man stayed them, through the 
 streets of Antioch, and they found an old bath-house, and 
 lodged there. Then the Bishop feared to disturb them, for 
 all the people magnified them. There they stayed some 
 time and erected a large hospital, where they cherished the 
 sick and the poor. 
 
 But one Malchus, a sub-deacon, who was greatly offended 
 with the monks, went to the Bishop, and urged that they 
 
 4. -*
 
 232 Lives of the Saints. [January ij. 
 
 should be expelled. And when he had been given license, 
 he went with all the church sextons and drove the monks 
 from their lodgings, and he boxed Alexander on the ear, 
 saying, " Go forth, thou rascal \" But Alexander said 
 nothing, save that he quoted the words of S. John, " The 
 servant's name was Malchus." (xviii. 10.) Then the Gover- 
 nor of the city, finding that the people would take part with 
 the monks, and that a tumult would be made, came with 
 force, and drave the brethren without the walls. So Alex- 
 ander and his monks swarmed off to the Crithenian mon- 
 astery, which he had founded, and there he saw that the 
 discipline was admirable. 
 
 Thence he went to Constantinople, taking with him from 
 Crithene twenty-four monks, and in all he was now followed 
 by three hundred, and they were Greeks, and Romans, and 
 Syrians, and he settled them at Gomon, on the Bosphorus, 
 near Constantinople, and divided them into six choirs, who 
 should alternately sing the divine office, so that ceaselessly, 
 night and day, the praises of Christ might ascend. Thence 
 his order was called the Acoemeti, or the Sleepless Ones, for, 
 in it, some were ever watching for the coming of the Bride- 
 groom. However, even in Constantinople, he was not left 
 in peace, but the civil powers interfered and broke up the 
 monastery, and the monks were imprisoned and beaten, and 
 ill-treated in divers ways, so that, for a while, the incessant 
 song was interrupted. But when the persecution was over, 
 the monks flowed together again, and the sleepless vigil re- 
 commenced. 
 
 S. Alexander died and was buried at Gomon. 
 
 * *
 
 January is.] S. John the Calybite. 233 
 
 S. JOHN THE CALYBITE, H. 
 
 (about 450.) 
 
 [Commemorated on the same day by Greeks and Latins. Some old 
 Western Martyrologies honoured him on Feb. 27th. Authority, his life by 
 Simeon Logotheta. 1 ] 
 
 S. John the Calybite is the Eastern counterpart of the 
 Western S. Alexis. At an early age he met a monk of the 
 Sleepless Ones, founded by S. Alexander, as mentioned in 
 the immediately preceding life ; and he was so struck with 
 what he heard of the religious life, that he desired to enter 
 it. Returning home, he asked his parents, who were wealthy, 
 to make him a present of the Holy Gospels. They, sur- 
 prised that the boy desired a book, instead of some article 
 of dress or of play, purchased him a handsomely illuminated 
 and illustrated book of the Gospels. The boy read, " He 
 that loveth father and mother more than me, is not worthy 
 of me." Then he ran away from home, and made his way 
 to Gomon, where he entered the Sleepless order. The 
 archimandrite, or abbot, thinking him too young, objected 
 to receive him, but when the boy persisted, he made him 
 undergo the discipline of the monks. He remained there, 
 however, six years, and then a longing came over him to see 
 his father and mother again ; so he told the superior, who 
 said, " Did I not say to thee, thou art too young. Go in 
 peace to thy home."* So John left the monastery. But re- 
 turning home, he did not make himself known to his parents, 
 but, changing clothes with a beggar, he crouched at the gate 
 of his father's house and begged. Then his father gave him 
 daily food from his kitchen ; but after a while his mother, 
 
 1 Bollandus gives two lives; one is authentic, the other is not. The first states 
 that he lived at Constantinople, from which he escaped to Gomon, threescore fur- 
 longs from the city, by water. The second, mistaking new Rome for old Rome, 
 makes him voyage from Italy to Bithynia. 
 
 * *
 
 * * 
 
 234 Lives of the Saints. [January 15. 
 
 disliking the presence of a squalid beggar at the door, bade 
 the servants remove him to a little cot, and thence he took 
 his name of Calybite, or Cotter. Three years after, as he 
 was dying, he sent for his mother, and revealed himself to 
 her. 
 
 He was buried beneath the hut, and his parents built a 
 church over his tomb. 
 
 Relics, in the church dedicated to him at Rome ; his 
 head at Besangon, in the church of S. Stephen. 
 
 S. MAURUS, AB. OF GLANFEUIL. 
 (a.d. 584.) 
 
 [The life of S. Maurus, professing to be by S. Faustus, is not of the 
 date it pretends to. It was written by Odo of Glanfeuil (d. 868); it is, 
 however, probable that he used a previous composition of S. Faustus, monk 
 of Cassino (d. 620), amplifying and altering in style. Other authorities 
 are S. Gregory the Great, Dialog. II., and a metrical life, falsely attributed 
 to Paulus Diaconus.] 
 
 A nobleman, named Eguitius, gave his little son Maurus, 
 aged twelve, to the holy patriarch Benedict, to be by him 
 educated. The youth surpassed all his fellow monks in the 
 discharge of his monastic duties, and when he was grown up, 
 S. Benedict made him his coadjutor in the government of 
 Subiaco. Placidus, a fellow-monk, going one day to fetch 
 water, fell into the lake, and was carried about a bow-shot 
 from the bank. S. Benedict seeing this from his cell, sent 
 Maurus to run and draw him out. Maurus obeyed, walked 
 upon the water, without perceiving it, and pulled out 
 Placidus by the hair, without himself sinking. 
 
 The fame of Benedict and his work had not been slow to 
 cross the frontiers of Italy ; it resounded especially in Gaul. 
 A year before the death of the patriarch, two envoys arrived 
 
 * *
 
 -* 
 
 January i<;.] S. MaUVUS. 2^ 
 
 at Monte Cassino, from Innocent, Bishop of Mans, who, 
 not content with forty monasteries which had arisen during 
 his episcopate in the country over which he ruled, still 
 desired to see his diocese enriched by a colony formed by 
 the disciples of the new head and law-giver of the cenobites 
 in Italy. Benedict confided this mission to the dearest and 
 most fervent of his disciples, the young deacon Maurus. 
 He gave him four companions, one of whom, Faustus, is 
 the supposed author of the history of the mission ; and 
 bestowed on him a copy of the rule, written with his own 
 hand, together with the weights for the bread, and the 
 measure for the wine, which should be allotted to each monk 
 every day, to serve as unchanging types of that abstinence 
 which was to be one of the strongest points of the new 
 institution. 
 
 At the head of this handful of missionaries, who went to 
 sow afar the seed destined to produce so great a harvest, 
 Maurus came down from Monte Cassino, crossed Italy and 
 the Alps, paused beneath the precipices which overhang the 
 monastery of Agaunum now S. Maurice in the Valais, 
 beside the foaming Rhone, which the Burgundian king, 
 Sigismund, had just raised over the relics of the Theban 
 Legion; then went into the Jura to visit the colonies 01 
 Condate. Arrived upon the banks of the Loire, and re- 
 pulsed by the successor of the Bishop who had called him, 
 he stopped in Anjou, which was then governed by a vis- 
 count called Floras, in the name of Theodebert, King of 
 Austrasia. This viscount offered one of his estates to the 
 disciple of Benedict, that he might establish his colony 
 there, besides giving one of his sons to become a monk, 
 and announcing his own intention of consecrating himself 
 to God. On this estate, bathed by the waters of the Loire, 
 Maurus founded the monastery of Glanfeuil, which afterwards 
 took his own name. The site of this monastery, now lost 
 
 *-
 
 236 Lives of the Saints. [January ij. 
 
 among the vineyards of Anjou, merits the grateful glance 
 of every traveller who is not insensible to the advantages 
 which flowed from that first Benedictine colony over the 
 whole of France. 
 
 The beloved son of S. Benedict spent forty years at the 
 head of his French colony ; he saw as many as a hundred 
 and forty monks officiate there ; and when he died, after 
 having lived apart for two years in an isolated cell, to pre- 
 pare himself in silence for appearing before God, he had 
 dropped into the soil of Gaul, a germ which could neither 
 perish nor be exhausted. 
 
 In art, S. Maurus is represented holding the weights and 
 measures given him by S. Benedict 
 
 S. CEOLWULF, K., MONK. 
 
 (a.T). 767.) 
 
 [Old English Martyrologies on March 14th ; later ones on this day, on 
 which he is commemorated in the Roman Calendar. Authorities : Bede, 
 Florence of Worcester, William of Malmesbury, Henry Huntingdon, 
 Simeon of Durham, &c] 
 
 Bede dedicated his "History of the English" to Ceol- 
 wulf, King of Northumbria, whose tender solicitude for 
 monastic interests made the monk of Jarrow look to him as 
 a patron. Ceolwulf was of the race of Ida the Burner ; 
 after two obscure reigns, Ceolwulf was called to the throne, 
 and vainly attempted to struggle against the disorder and 
 decay of his country. He was vanquished and made 
 captive by enemies whose names are not recorded, and was 
 shut up in a convent. He escaped, however, regained the 
 crown, and reigned for some time in a manner which 
 gained the applause of Bede. But after a reign of eight 
 years, a regret, or an unconquerable desire for that mon- 
 
 -*
 
 *- 
 
 January ij.] 
 
 S. Ceolwulf. 
 
 237 
 
 -* 
 
 astic life which had been formerly forced upon him against 
 his will, seized him. He made the best provisions possible 
 for the security of his country, and for a good understand- 
 ing between the spiritual and temporal authorities, nominat- 
 ing as his successor a worthy prince of his race. Then, 
 giving up the cares of power, and showing himself truly the 
 master of the wealth he resigned, he cut his long beard, had 
 his head shaved in the form of a crown, and retired to bury 
 himself anew in the holy island of Lindisfarne, in the 
 monastery beaten by the winds and waves of the northern 
 sea. There he passed the last thirty years of his life in 
 study and happiness. He had, while king, enriched this 
 monastery with many great gifts, and obtained permission 
 for the use of wine and beer for the monks, who, up to that 
 time, according to the rigid rule of ancient Keltic disci- 
 pline, had been allowed no beverage but water and milk. 
 
 * 
 
 *
 
 -* 
 
 238 Lives of the Saints. [January 16. 
 
 January 16. 
 
 S. Pkiscilla, Matron, at Rome, zst cent. 
 
 S. Marcellus, Pope, M., at Rome, circ. a.d. 309. 
 
 S. Melas, B. C, at Rhinoclusa, 4th cent. 
 
 S. Honoratus, B. C, 0/ Aries, circ. a.d. 430. 
 
 S. James, B. C, of the Tarantaise, 5th cent. 
 
 S. Valerius, B. C, of Sorrente, circ. a.d. 600. 
 
 S. Tatian, B. C, at Undcrzo, in Italy, -jth cent. 
 
 S. Fursey, Ab., in France, circ. a.d. 653. 
 
 S. Toss A, B. C, of Augsburg;, a.d. 661. 
 
 S. Henry, H., in Northumberland, a.d. 1127. 
 
 SS. Franciscan - Martyrs, in Mauritania, a.d. 122a 
 
 S. PRISC1LLA, MATRON, AT ROME. 
 
 (iST CENT.) 
 
 [Roman Martyrology. This Priscilla is not to be confounded with the 
 wife of Aquila (Acts xviii. 26.) She was the mother of S. Pudens (2 Tim. 
 iv. 21), who was the father of SS. Praxedes and Pudentiana, the guests and 
 disciples of S. Peter. Nothing more is known of her.] 
 
 S. MARCELLUS, POPE, M. 
 
 (ABOUT A.D. 309.) 
 
 [The Greeks have confounded Marcellus with his predecessor, Marcel- 
 linus, who is commemorated on April 26th. Roman Martyrology, that of 
 Bede, Ado, Notker, &c. The Acts are not to be trusted.] 
 
 [AINT MARCELLUS succeeded Pope Marcel- 
 
 linus, in 308, after the see had been vacant for 
 
 three years and a half. An epitaph written on 
 
 him by Pope Damasus, says that by enforcing 
 
 the penitential canons, he drew on himself the hostility of 
 
 lukewarm Christians. For his severity to an apostate he 
 
 was exiled by the tyrant Maxentius. 
 
 * *
 
 * . , 
 
 January i6.] S. MelaS. 239 
 
 Relics, in the church of S. Marcellus at Rome ; also at 
 Mons and Namur, in Belgium. 
 
 S. MELAS, B. C. OF RHINOCLUSA. 
 
 (4TH CENT.) 
 [Roman and German Martyrologies. Authority for his life, Sozomen.] 
 
 Rhinoclusa, or Rinocorurus, was near the river of 
 Egypt, dividing Egypt from Palestine; of this city and 
 monastic settlement S. Melas was Bishop. Sozomen, in his 
 Ecclesiastical History, gives the following account of him 
 (lib. vi. c. 31) : 
 
 " Rinocorurus was celebrated at this period, on account 
 of the holy men who were born and flourished there. I 
 have heard that the most eminent among them were Melas, 
 the Bishop of the country ; Denis and Solon, the brothers 
 and successors of Melas. When the decree went forth for 
 the ejection of all bishops opposed to Arianism, the officers 
 appointed to execute the mandate found Melas engaged in 
 trimming the lights of the church, and clad in an old cloak 
 soiled with oil, fastened by a girdle. When they asked him 
 for the Bishop, he replied that he was within, and that he 
 would conduct them to him. As they were fatigued with 
 their journey, he led them to the episcopal dwelling, made 
 them sit down at his table, and placed before them such 
 things as he had. After the repast, he supplied them with 
 water to wash their hands, and then told them who he was. 
 Amazed at his conduct, they confessed the mission on which 
 they had arrived ; but, from respect to him, gave him full 
 liberty to go wherever he would. He, however, replied 
 that he would not shrink from the sufferings to which the 
 other bishops, who maintained the same sentiments as him- 
 
 * *
 
 240 Lives of the Saints. [January 16. 
 
 self, were exposed, and that he was ready to go into exile. 
 He had been accustomed, from his youth up, to practise all 
 the virtues of asceticism. The Church of Rinocorurus, 
 having been thus, from the beginning, under the guidance 
 of such exemplary bishops, never afterwards swerved from 
 their doctrine. The clergy of this Church dwell in one 
 house, sit at the same table, and have all things in 
 common." 
 
 S. HONORATUS, B. OF ARLES. 
 (about a.d. 430.) 
 
 [Honoratus, in French Honore\ is commemorated in almost all the 
 Western Kalendars. His life by his kinsman and successor, S. Hilary. 
 Another life of him is apocryphal. " A tissue,'' says Bollandus, " of fables 
 and crazes;'' "which," says Baronius, " cannot be read without nausea, 
 except by those with iron stomachs, and wits covered with the rust of 
 ignorance." This life, therefore, must be completely put aside, as worth- 
 less, and we must draw all our information from that by S. Hilary, Bishop 
 of Aries.] 
 
 The sailor who proceeds from the roadstead of Toulon 
 towards Italy or the East, passes among two or three 
 islands, rocky and dry, surmounted here and there by a 
 slender cluster of pines. He looks at them with indiffer- 
 ence, and avoids them. However, one of these islands has 
 been, for the soul and for the mind, a centre purer and more 
 fertile than any famous isle of the Greek sea. It is Lerins, 
 formerly occupied by a city, which was already ruined in 
 the time of Pliny, and where, at the commencement of the 
 fifth century, nothing more was to be seen than a desert 
 coast, rendered unapproachable by the number of serpents 
 which swarmed there. 
 
 In 410 a man landed and remained there; he was called 
 Honoratus. Descended from a consular race, educated 
 
 * *
 
 S. HONOR]':. After Cahier. 
 
 Jan., p. 240.] 
 
 [Jan. 16.
 
 * * 
 
 Januarys.] ,& HoTtOTatUS. 2\\ 
 
 and eloquent, but devoted from his youth to great piety ; he 
 desired to be made a monk. His father charged his eldest 
 brother, a gay and impetuous young man, to turn him from 
 the ascetic life ; but, on the contrary, it was he who gained 
 his brother. After many difficulties, he at last found repose 
 at Lerins; the serpents yielded the place to him; a multitude 
 of disciples gathered round him. A community of austere 
 monks and indefatigable labourers was formed there. The 
 face of the isle was changed, the desert became a paradise; 
 a country bordered with deep woods, watered by streams, 
 rich with verdure, enamelled with flowers, revealed the fer- 
 tilizing presence of a new race. Honoratus, whose fine face 
 was radiant with a sweet and attractive majesty, 1 opened the 
 arms of his love to the sons of all countries who desired to 
 love Christ. A multitude of disciples of all nations joined 
 him. 
 
 There is, perhaps, nothing more touching in monastic 
 annals than the picture traced by S. Hilary, one of the most 
 illustrious sons of Lerins, of the paternal tenderness of 
 Honoratus for the numerous family of monks whom he 
 had collected round him. He could reach the depths of 
 their souls to discover all their griefs. He neglected no 
 effort to banish every sadness, every painful recollection of 
 the world. He watched their sleep, their health, their food, 
 their labours, that each might serve God according to the 
 measure of his strength. Thus he inspired them with a 
 love more than filial. " In him," they said, " we find not 
 only a father, but an entire family, a country, the whole 
 world." When he wrote to any of those who were absent, 
 they said, on receiving his letter, written according to the 
 usage of the time, upon tablets of wax, " It is honey 
 which he has poured back into that wax, honey drawn from 
 the inexhaustible sweetness of his heart." 
 
 1 S. Eucher, De laude Eremi, p. 34a. 
 
 VOL. I. 16 
 
 * *
 
 * ^ 
 
 f 
 
 242 Lives of the Saints. [January 16. 
 
 In that island paradise, and under the care of such a 
 shepherd, the perfume of life breathed everywhere. These 
 monks, who had sought happiness by renouncing secular 
 life, felt and proclaimed that they had found it ; to see their 
 serene and modest joy, their union, their gentleness, and 
 their firm hope, one would have believed one's self, says 
 S. Eucher, in the presence of a battalion of angels at rest. 1 
 How S. Honoratus converted S. Hilary by his prayers, as 
 told by S. Hilary himself, shall be related when we speak 
 of that Saint. Honoratus was, by compulsion, made to 
 assume the direction of the see of Aries, and was conse- 
 crated Bishop in 426. He died in the arms of S. Hilary, 
 who succeeded him in 429. 
 
 Relics, at S. Honore', formerly Lerins. 
 
 In art, he appears expelling serpents from the isle with 
 his staff. 
 
 S. JAMES, B. OF THE TARANTAISE. 
 
 (5TH CENT.) 
 
 [Authority for his life, a fragmentary life of uncertain date, published by 
 Rollandus.] 
 
 James, of Asiatic origin, and a soldier, was one of the 
 first disciples of S. Honoratus in his monastic settlement at 
 Lerins. When S. Honoratus was appointed Archbishop of 
 Aries, he called James to be the first Bishop of the Taran- 
 taise, the valleys of the Isere and Arc, of which Moutiers 
 is the modern capital, between the Graian and Pennine 
 Alps. S. James made Centronum, or Moutiers, the seat 
 of the bishopric, and there he laboured to convert the 
 people still buried in heathenism. Of him is related a story 
 very similar to that told of other Saints, viz., that as his 
 
 1 So far Montalembcrt's Monks of the West, Vol. I., Book III.
 
 -* 
 
 January 16.J S. FuTSey. 243 
 
 monks were cutting down trees in the forest, for the con- 
 struction of his cathedral church, a bear killed one of the 
 oxen which drew the timber. Then the monks fled in con- 
 sternation to S. James, who went boldly to the bear and 
 said, "I, James, the servant of Christ, command thee, cruel 
 beast, to bow thy stubborn neck to the yoke, in place of 
 the ox thou hast slain." Then the bear was obedient, and 
 drew the timber to the church. 
 
 S. James is also said to have taken an ass's load of pure 
 snow of the mountain in mid-summer, as a tribute to 
 Gondecar, King of the Burgundians, having nothing else to 
 offer, when the king had ordered a tax to be levied on 
 all the produce of the land. 
 
 S. FURSEY, AB. 
 
 (ABOUT A.D. 653.) 
 
 [Roman, Donegal, and Scottish Martyrologies, but English on March 
 4th ; Feb. 25th is noted in several Kalendars as the festival of the trans- 
 lation of his relics, also Sept. 28. A very ancient life of S. Fursey, of 
 the date of Bede, exists ; later and more prolix lives exist, but are of 
 less authority. Bede himself relates the principal events of the life of 
 this Saint in his history, and quotes the above-mentioned life, lib. iii. 
 c. 19.] 
 
 Fursey, son of Fintan, an Irish prince, was abbot of a 
 monastery in the diocese of Tuam. Afterwards, travelling 
 with two of his brothers, Fullan and Ultan, through Eng- 
 land, he entered the province of Essex, and was honourably 
 received by the king, Sigebert, " and performing his usual 
 employment of preaching the Gospel," says Bede, " by the 
 example of his virtue, and the efficacy of his discourse, he 
 converted many unbelievers to Christ, and confirmed in 
 faith and love those that already believed. Here he fell 
 into some infirmity of body, and was thought worthy to see
 
 * * 
 
 244 Lives of the Saints. [January ,6. 
 
 a vision from God ; in which he was admonished diligently 
 to proceed in the ministry of the Word, and indefatigably to 
 continue his usual vigils and prayers. Being confirmed by 
 this vision, he applied himself with all speed to build a 
 monastery on the ground which had been given him by 
 King Sigebert, and to establish regular discipline therein. 
 The monastery was pleasantly situated in the woods, and 
 with the sea not far off; it was built within the area of 
 a castle called Cnobheresburg (Burghcastle, in Suffolk.) 
 There, falling sick, he fell into a trance, and quitting his 
 body from evening till cock-crow, he was found worthy to 
 behold the choirs of angels, and to hear the praises which 
 are sung in heaven." 
 
 The abbot Fursey, becoming desirous of ridding himself 
 of all business of this world, quitted his monastery, having 
 first confided the care of it to his brother Fullan ; and 
 resolved to end his life as a hermit. He repaired to his 
 brother Ultan, who had already adopted the life of a 
 solitary, and lived a whole year with him in prayer and 
 hard labour. 
 
 Afterwards, the province being desolated by war, he 
 crossed the sea to France, and was there honourably enter- 
 tained by Clovis, King of the Franks, and then by the noble 
 Erconwald. He built a monastery at Lagny, about six 
 miles north of Paris, on the Marne, and falling sick not 
 long after, departed this life. 
 
 P^rconwald took his body, and deposited it in the porch 
 of a church he was building in his town of Peronne, till 
 the church itself should be dedicated. This happened 
 twenty-seven days after, and the body being taken from the 
 porch to be re-buried, near the altar, was found as entire as 
 if he had but just died. 
 
 Fursey in Fretich is Fourcy, and in Flemish Fro. 
 
 Patron of Lagny and Peronne. 
 
 * *
 
 January i6.] S. Henry. 2^ 
 
 Relics, at Peronne. 
 
 In art, (i), with oxen at his feet, because his body was 
 placed on a wagon, and the oxen allowed to conduct it 
 without guide, and they went to Peronne ; or (2), making a 
 fountain spring up at Lagny, by thrusting his staff into the 
 soil ; or beholding a vision, (3), of angels, or (4), of the 
 flames of purgatory and hell, in reference to his remarkable 
 vision. 1 
 
 S. HENRY, H. IN NORTHUMBERLAND. 
 (a.d. 1 127.) 
 
 [English Martyrologies. His life in Capgrave.] 
 
 S. Henry was of Danish origin. Leaving his parents 
 and wife, he resolved to serve God in solitude, and escaped 
 to Coquet Island, off the coast of Northumberland. His 
 relatives came after him, urging him to return to his home ; 
 then, in an agony of doubt, he cast himself before his 
 crucifix, and implored God to reveal to him what was His 
 will. Then it seemed to him that the Saviour said to him, 
 "Abide here, play the man, and strengthen thine heart to 
 resist. I have called thee in mine eternal purpose." 
 
 So he remained, and laboured in the islet, and a few 
 brethren joined him, but lived in separate cells. And when 
 he died, they heard the bell of his little hovel ring violently, 
 so they ran, and found him dead, with the bell rope in his 
 hand, and the candle by his side was alight. 
 
 His body was taken to Tynemouth, and was buried in 
 the church of the Blessed Virgin, near that of S. Oswin. 
 
 1 There is not space to give an account of S. Fursey's vision, which seems to 
 have been the original of Dante's Divina Commedia. 
 
 -*
 
 *- 
 
 246 Lives of the Saints. unuary >t- 
 
 January 17. 
 
 SS. Brethren, Speusippus, Ei.eusippus, Mei.eusippus, and Companions, 
 
 MM. in Cappadocia. 
 S. Genulph, B. in France, 3rd cent. 
 S. Antony the Great, Ab. in Egypt, a.d. 356. 
 S. Sahine, B. of Piacenza, in Italy, t,th cent. 
 S. Ninn, Ab. in Ulster, Ireland, 6th cent. 
 S. Sulpicius, B. of Bourses, in France, tire. a.d. 647. 
 S. Mildgytha, V. in Kent, circ. a.d. 730. 
 S. Ricmer, Ab. at Le Mans, in France, circ. A.D. 700. 
 
 SS. SPEUSIPPUS, ELEUSIPPUS, MELEUSIPPUS, 
 LEONILLA, JONILLA, NEO AND TURBO, 
 MM. 
 
 (date uncertain.) 
 
 [Roman Martyrology and Greek Menaea. The relics of these Saints 
 having been moved to Langres, in France, they are sometimes called 
 Martyrs of Langres, and are supposed to have suffered there ; but this is 
 a mistake. A copy of the Acts of their martyrdom was sent from Langres 
 by one Varnahair to S. Ceraunus, Bishop of Paris, in the beginning of 
 the 7th century. The original Acts are said to have been written by 
 SS. Neo and Turbo, but they have not come down to us without manifest 
 corruption and interpolation.] 
 
 f^ESj^jSPEUSIPPUS, Eleusippus, and Meleusippus were 
 Ijfc^iSiffljrtj three sons at a birth of a believing mother and a 
 l^Mj^I heathen father. They were instructed in the 
 ,Rfe>*rai Christian faith by their aunt, Leonilla, and then, 
 in boyish enthusiasm, they rushed from her knee, where they 
 had been taught, to demolish the idols in the temples of the 
 city they inhabited. They were taken and burnt in one pyre, 
 and received the baptism of blood. Jonilla, a woman stand- 
 ing by, with her little babe in her arms, cried out, " I also 
 am a Christian, I believe in Christ, my God and my King." 
 Then the judge ordered her hands to be bound behind her 
 back, and that she should be hung by her hair. Her hus- 
 
 -*
 
 * * 
 
 January 17.] S. Geftulpk. 2^ 
 
 band, horrified at the sentence, implored her to save her life 
 for his sake and that of the babe ; but she answered, " True, 
 that I gave life to this dear little one, but it is true also that I 
 owe my life to God, and I cannot set God after my child." 
 Leonilla, the aunt of the brothers, was executed. Then Neo, 
 who wrote these Acts, closing his tablets, in which he 
 had inscribed what had taken place, gave them to his col- 
 league, Turbo, and ran to the image of Nemesis, and cast it 
 down, and stamped on the marble fragments. And when 
 the guardians of the temple saw this, they seized him and 
 beat and stoned him till he yielded up his soul to God. 
 " Turbo also, who wrote the victories of these confessors, not 
 long afterwards suffered martyrdom." With these words the 
 Acts close. 
 
 These saintly brothers are called in France Les SS. 
 Jaumes, that is to say Gemelli, for Tergemini ; sometimes 
 Geaunus. 
 
 S. GENULPH, B. C. 
 
 (3RD CENT.) 
 
 [Commemorated on this day at Cahors, of which diocese he is regarded 
 as the Apostle and first Bishop. He is however mentioned in several Mar- 
 tyrologies as Bishop of Bourges. It is probable that he was a missionary 
 Bishop without settled see. Called in the Roman Martyrology, June 17th, 
 Gundulph ; same day and name the same in the Bourges Breviary, that being 
 the day of his translation, Jan. 17th, of his death. His life was written by 
 S. Sebastus, three years after the death of S. Genulph, but this has not 
 come down to us in its original form. It has, however, doubtless formed 
 the basis of a life written about A.D. 910, published by Bollandus.] 
 
 Genitus and his wife, Aclia, were pious Christians at 
 Rome, serving God constantly, night and day, and happy 
 in one another's love. But one thing they lacked which 
 grieved them sore, they had no child. Having asked 
 
 * g,
 
 * * 
 
 248 Lives of the Saints. [January i. 
 
 God to look upon them and give them a son, He heard 
 their prayer, and the wife of Genitus brought forth a man- 
 child, and they called him Genulph, or Gundulph. At the 
 age of five, the parents gave him to S. Sixtus, Bishop of 
 Rome, to educate him in the knowledge and love of God. 
 On the breaking out of the Decian persecution, S. Sixtus 
 ordained Genulph bishop, bade him and his father go into 
 Gaul, and preach the Gospel there. S. Genulph ever wore 
 a garment of camel's hair, " except when he celebrated the 
 Holy Mysteries, when he was arrayed in soft linen, and such 
 other shining vestments as pertain to so great a mystery. 
 But when the mystery was celebrated, he put on him again 
 the rough garb." 1 Having entered the territory of the 
 Cadurci, now called Cahors, he preached the word of God 
 vehemently, and wrought many miracles of healing. Then he 
 and his father were denounced to the Governor, and were 
 beaten and scorched with fire, but remained constant to 
 the faith, witnessing a good profession, so that the Governor 
 marvelled, and questioned them about their faith, and so 
 was brought to a knowledge of the truth ; and he released 
 the confessors from prison, and they preached boldly, and 
 multitudes came and were baptized ; so mightily grew the 
 word of God and prevailed. And afterwards he left Cahors, 
 and went north, till he came to the country of the Biturigcs, 
 or Berry, and there he took up his residence in a haunted 
 cell, which all the people of the neighbourhood avoided, 
 through fear. But Genulph sprinkled it with holy water, 
 and signed himself with the cross, and boldly took up his 
 residence therein, nor was he troubled by evil spirits. 
 Living in this cell, he laboured diligently with his hands, 
 cultivating the soil, and keeping very many cocks and 
 hens. The fame of his sanctity drew others to him, and 
 he became the head of a community. Also many sick 
 
 1 Vita, ex iluobus vtturibus MSS., Holland. II. p. 83 
 * " *
 
 __ * 
 
 January if.] S. AfltOTty. 2^ 
 
 came there to be nursed, and the peasants to be instructed. 
 Then Genulph fed them with the eggs, and with the hens, 
 which he killed and roasted. One day a fox came, and 
 carried off a hen. Hearing the noise in the poultry yard, 
 Genulph ran out, and saw the fox stealing away with his 
 prey. Then he cried, " Reynard ! that hen is not thine. 
 Wherefore dost thou rob the poor brothers, who have not 
 injured thee?" And the fox let go the hen unhurt. 
 
 When he was dying, he exhorted the brethren to wrap 
 him in sackcloth and bury him outside the church, " for 
 it seemed to him unfitting that the prey of worms and cor- 
 ruption should be placed within the holy tabernacle." 
 
 S. ANTONY THE GREAT, AB. 
 (a.d. 356.) 
 
 [S. Antony is famous in the East as in the West, and is named in all 
 Kalendars. His life was written by S. Athanasius, and is quite genuine. 
 S. Antony is also spoken of at length by Sozomen, Socrates, S. Jerome, 
 Ruffinus, Theodoret, Evagrius, &c. The following account is a condensed 
 translation of the life of the great patriarch of monks, by S. Athanasius. 
 It is necessarily very much abbreviated.] 
 
 Antony was an Egyptian by race, born of noble 
 parents, 1 who had a sufficient property of their own : and 
 as they were Christians, he too was Christianly brought up, 
 and when a boy was nourished in the house of his parents, 
 besides whom and his home he knew nought. But when 
 he grew older, he would not be taught letters, 2 not wishing 
 to mix with other boys ; but all his longing was (according 
 to what is written of Jacob) to dwell simply in his own 
 house. But when his parents took him into the Lord's 
 
 1 He is said to have been born at Coma, near Heracleia, in Middle Egypt, 
 
 A.I). 251. 
 
 1 Seemingly the Greek language and literature. 
 ^ *
 
 t _ >j, 
 
 250 Lives of the Saints. [January 17. 
 
 house he was not saucy, as a boy, nor inattentive as he 
 grew older ; but was subject to his parents, and attentive to 
 what was read, turning it to his own account. Nor, again, 
 did he trouble his parents for various and expensive dainties ; 
 but was content with what he found, and asked for nothing 
 more. When his parents died, he was left alone with a 
 little sister, when he was about eighteen or twenty years of 
 age, and he took care both of his house and of her. But 
 not six months after their death, as he was going as usual to 
 the Lord's house, and collecting his thoughts, he meditated, 
 as he walked, how the Apostles had left all and followed the 
 Saviour ; and how those in the Acts brought the price of 
 what they had sold, and laid it at the Apostles' feet, to be 
 given away to the poor ; and what, and how great, a hope 
 was laid up for them in heaven. With this in his mind he 
 entered the church. And it befell then that the Gospel was 
 being read ; and he heard how the Lord had said to the rich 
 man, " If thou wilt be perfect, go, sell all that thou hast, and 
 give to the poor ; and come, follow me, and thou shalt have 
 treasure in heaven." Antony, therefore, as if the remembrance 
 of the saints had come to him from God, and as if the 
 lesson had been read on his account, went forth at once 
 from the Lord's house, and gave away to those of his own 
 village the possessions he had inherited from his ancestors 
 (three hundred plough-lands, fertile and very fair), that they 
 might give no trouble either to him or his sister. All his 
 moveables he sold, and a considerable sum which he 
 received for them he gave to the poor. But having kept 
 back a little for his sister, when he went again into the 
 Lord's house, he heard the Lord saying in the Gospel, 
 " Take no thought for the morrow ;" and, unable to endure 
 any more delay, he went out and distributed that too to the 
 needy. And having committed his sister to known and faith- 
 ful virgins, and given to her wherewith to be educated in a 
 
 * *
 
 * * 
 
 January i.] S. Afltony. 25 1 
 
 nunnery, he himself thenceforth devoted himself, outside 
 his house, to training \ taking heed to himself, and using 
 himself severely. For monasteries were not then common 
 in Egypt, nor did any monks know the wide desert; but 
 each, who wished to take heed to himself, exercised himselr 
 alone, not far from his own village. There was then, in the 
 next village, an old man who had trained himself in a 
 solitary life from his youth. When Antony saw him, he 
 emulated him in that which is noble. And first he began 
 to stay outside the village ; and then, if he heard of any 
 earnest man, he went to seek him, and did not return till he 
 had seen him. So dwelling there at first, he settled his mind 
 neither to look back towards his parents' wealth nor to 
 recollect his relations ; but he put all his longing and all his 
 earnestness on training himself more intensely. For the 
 rest he worked with his hands, because he had heard, " If 
 any man will not work, neither let him eat;" and of his 
 earnings he spent some on himself and some on the needy. 
 He prayed continually, because he knew that one ought to 
 pray secretly, without ceasing. He attended also so much 
 to what was read, that with him none of the Scriptures fell 
 to the ground, but he retained them all, and for the future 
 his memory served him instead of books. Behaving thus, 
 Antony was beloved by all; and submitted truly to the 
 earnest men to whom he used to go. And from each of 
 them he learnt some improvement in his earnestness and 
 his training : he contemplated the courtesy of one, and 
 another's assiduity in prayer; another's freedom from 
 anger ; another's love of mankind : he took heed to 
 one as he watched ; to another as he studied : one he 
 admired for his endurance, another for his fasting and 
 sleeping on the ground; he laid to heart the meekness of 
 one, and the long-suffering of another ; and stamped upon 
 his memory the devotion to Christ and the mutual love 
 
 * *
 
 * . % 
 
 252 Lives of the Saints. [January i>. 
 
 which all in common possessed. And thus filled full, he 
 returned to his own place of training, gathering to himself 
 what he had got from each, and striving to show all their 
 qualities in himself. He never emulated those of his own 
 age, save in what is best ; and did that so as to pain no 
 one, but make all rejoice over him. And all in the village 
 who loved good, seeing him thus, called him the friend of 
 God ; and some embraced him as a son, some as a brother. 
 But the devil, who hates and envies what is noble, would 
 not endure such a purpose in a youth : but attempted 
 against him all that he is wont to do ; suggesting to him the 
 remembrance of his wealth, care for his sister, relation to 
 his kindred, love of money, love of glory, the various 
 pleasures of luxury, and the other solaces of life ; and then 
 the harshness of virtue, and its great toil ; and the weakness 
 of his body, and the length of time ; and altogether raised 
 a great dust-cloud of arguments in his mind, trying to turn 
 him back from his righteous choice. But when the enemy 
 saw himself to be too weak for Antony's determination, 
 then he attacked him with the temptations which he is wont 
 to use against young men ; but Antony protected his body 
 with faith, prayers, and fastings. At last, when the evil one 
 could not overthrow Antony even thus, as if beside himself, 
 he appeared to the sight as a black child, and falling down be- 
 fore him, no longer tempted him to argue, but using a human 
 voice, said, " I have deceived many ; I have cast down 
 many. But now I have been worsted in the battle." Then, 
 when Antony asked him, " Who art thou who speakest thus 
 to me ?" he forthwith replied in a pitiable voice, " I am the 
 spirit of impurity." 
 
 This was Antony's first struggle against the devil : 01 
 rather this mighty deed in him was the Saviour's, who con- 
 demned sin in the flesh that the righteousness of the Lord 
 should be fulfilled in us, who walk not after the flesh, but 
 
 * ,
 
 S. ANTHONY TORTURED BY DEMONS. 
 From the Design by Martin Sehonguer. 
 
 Jan. , p. 252.] 
 
 [Jan. 17
 
 * 
 
 January if.] S. AfttOfiy. 253 
 
 after the Spirit. But neither did Antony, because the evil 
 one had fallen, grow careless and despise him; neither did the 
 enemy, when worsted by him, cease from lying in ambush 
 against him. Antony ate once a day, after the setting of 
 the sun, and sometimes only once in two days, often even 
 in four ; his food was bread with salt, his drink nothing but 
 water. When he slept he was content with a rush-mat ; but 
 mostly he lay on the bare ground. He would not anoint 
 himself with oil, saying that it was more fit for young men to 
 be earnest in training than to seek things which softened 
 the body ; and that they must accustom themselves to 
 labour. So forgetting the past, he daily, as if beginning 
 afresh, took more pains to improve, saying over to himself 
 continually the Apostle's words, "Forgetting what is behind, 
 stretching forward to what is before." Antony then went to 
 the tombs, which happened to be some way from the 
 village ; and having bidden one of his acquaintances bring 
 him bread at intervals of many days, he entered one of the 
 tombs, and, shutting the door upon himself, remained there 
 alone. But Satan, terrified lest in a little while he should fill 
 the desert with his training, coming one night with a multi- 
 tude of daemons, beat him so much with stripes that he lay 
 speechless from the torture. But by the providence of God, 
 the next day his acquaintance came, bringing him the loaves. 
 And having opened the door, and seeing him lying on the 
 ground for dead, he carried him to the Lord's house in the 
 village, and laid him on the ground ; and many of his kins- 
 folk and the villagers sat round him, as round a corpse. 
 But about midnight, Antony coming to himself, and waking 
 up, saw them all sleeping, and only his acquaintance awake, 
 and, nodding to him to approach, begged him to carry him 
 back to the tomb, without waking any one. When that was 
 done, the door was shut, and he remained as before, alone 
 inside. And because he could not stand on account of the 
 
 * *
 
 %, __ * 
 
 254 Lives of the Saints. [Januarys. 
 
 daemon's blows, he prayed prostrate. And after his prayer, 
 he said with a shout, " Here am I, Antony : I do not fly 
 from your stripes; yea, do your worst, nothing shall separate 
 me from the love of Christ." And then he sang, " Though 
 an host were laid against me, yet shall not my heart be afraid." 
 So then, in the night, the devils made such a crash, that the 
 whole place seemed shaken, and the daemons, as if break- 
 ing in the four walls of the room, seemed to enter through 
 them, changing themselves into the shapes of beasts and 
 creeping things ; and the place was forthwith filled with 
 shapes of lions, bears, leopards, bulls and snakes, asps, 
 scorpions and wolves, and each of them moved according 
 to his own fashion. The lion roared, longing to attack ; the 
 bull seemed to toss ; the serpent writhed, and the wolf 
 rushed upon him ; and altogether the noises of all the 
 apparitions were dreadful. But Antony lay unshaken and 
 awake in spirit. He groaned at the pain of his body : but 
 clear in intellect, and as it were mocking, he said, "If there 
 were any power in you, it were enough that one of you 
 should come on ; but since the Lord has made you weak, 
 therefore you try to frighten me by mere numbers. And a 
 proof of your weakness is, that you imitate the shapes of 
 brute animals." And taking courage, he said again, " If ye 
 can, and have received power against me, delay not, but 
 attack ; but if ye cannot, why do ye disturb me in vain ? 
 For a seal to us and a wall of safety is our faith in the 
 Lord." The devils, having made many efforts, gnashed their 
 teeth at him, because he rather mocked at them than they 
 at him. But neither then did the Lord forget Antony's 
 wrestling, but appeared to help him. For, looking up, he 
 saw the roof as it were opened, and a ray of light coming 
 down towards him. The devils suddenly became invisible, 
 and the pain of his body forthwith ceased, and the building 
 became quite whole. But Antony, feeling the succour, and
 
 * g, 
 
 January 17.] S. AntOfiy. 2^ 
 
 getting his breath again, and freed from pain, questioned the 
 vision which appeared, saying, "Where wert thou? Why- 
 didst thou not appear to me from the first, to stop my 
 pangs ?" And a voice came to him, " Antony, I was here, 
 but I waited to see thy fight Therefore, since thou hast 
 withstood, and hast not been worsted, I will be to thee 
 always a succour, and will make thee become famous every- 
 where." Hearing this, he rose and prayed, and was so 
 strong, that he felt that he had more power in his body than 
 he had before. He was then about thirty-and-five years old. 
 And on the morrow he went out, and was yet more eager 
 for devotion to God ; and, going to that old man aforesaid, 
 he asked him to dwell with him in the desert. But when 
 he declined, because of his age, and because no such 
 custom had yet arisen, he himself straightway set off to the 
 mountain. But the fiend cast in his way a great silver plate. 
 But Antony, perceiving the trick of him who hates what is 
 noble, stopped. And he judged the plate worthless ; and 
 said, "Whence comes a plate in the desert? This is no 
 beaten way. Had it fallen, it could not have been unper- 
 ceived, from its great size ; and besides, he who lost it would 
 have turned back and found it, because the place is desert. 
 This is a trick of the devil. Thou shalt not hinder, devil, my 
 determination by this : let it go with thee into perdition." 
 Then again he saw gold lying in the way as he came up. 
 Antony, wondering at the abundance of it, stepped over it 
 and never turned, but ran on in haste, until he had lost 
 sight of the place. And growing even more and more 
 intense in his determination, he rushed up the mountain, 
 and finding an empty enclosure full of creeping things, on 
 account of its age, he dwelt in it. The creeping things 
 straightway left the place : but he blocked up the entry, 
 having taken with him loaves for six months (for the 
 Thebans do this, and they often remain a whole year fresh), 
 
 * *
 
 * * 
 
 256 Lives of the Saints. [January 17. 
 
 and having water with him, entering, as into a sanctuary, he 
 remained alone, never going forth, and never looking at any 
 one who came. Thus he passed a long time there training 
 himself, and only twice a year received loaves, let down 
 from above through the roof. But those of his acquaintance 
 who came to him, as they often remained days and nights 
 outside (for he did not allow any one to enter), used to hear 
 as it were crowds inside clamouring, thundering, lamenting, 
 crying, " Depart from our ground. What dost thou even 
 in the desert ? Thou canst not abide our onset." At first 
 those without thought that there were some men fighting 
 with him, and that they had got in by ladders : but when, 
 peeping in through a crack, they saw no one, then they took 
 for granted that they were devils. His acquaintances came 
 up continually, expecting to find him dead, and heard him 
 singing, " Let God arise, and let his enemies be scattered ; 
 let them also that hate Him flee before Him. Like as the 
 wax melteth at the fire, so let the ungodly perish at the 
 presence of God." And again, "All nations compassed me 
 round about, but in the name of the Lord will I destroy them." 
 He endured this for twenty years, training himself alone ; 
 neither going forth, nor being seen by any one for long 
 periods of time. But after this, when many longed for him, 
 and wished to imitate his training, and others who knew him 
 came, and would have burst in the door by force, Antony 
 came forth, as from some inner shrine, initiated into the 
 mysteries of God. And when they saw him they wondered ; 
 for his body had neither grown fat, nor waxed lean from 
 fasting, but he was just such as they had known him before 
 his retirement. They wondered again at the purity of his 
 soul, because it was neither contracted, as if by grief, nor re- 
 laxed by pleasure, nor possessed by laughter or by depres- 
 sion ; for he was neither troubled at beholding the crowd, 
 nor over-joyful at being saluted by too many; but was alto- 
 
 * *
 
 *- 
 
 -* 
 
 January if.] ^ AfltOHy. 2$*] 
 
 gether equal, as being governed by reason, and standing on 
 that which is according to nature. Many sufferers in body, 
 who were present, did the Lord heal by him. And He 
 gave to Antony grace in speaking, so that he comforted 
 many who grieved, and reconciled others who were at 
 variance, exhorting all to prefer nothing in the world to the 
 love of Christ, and persuading and exhorting them to be 
 mindful of the good things to come, and of the love of God 
 towards us, who spared not His own Son, but delivered Him 
 up for us all. He persuaded many to choose the solitary 
 life ; and so, thenceforth, cells sprang up in the mountains, 
 and the desert was colonized by monks. 
 
 But when he returned to the cell, he persisted in the 
 noble labours of his youth ; and by continued exhortations he 
 increased the willingness of those who were already monks, 
 and stirred to love of training the greater number of the rest ; 
 and quickly, as his speech drew men on, the cells became 
 more numerous ; and he governed them all as a father. 
 
 The cells in the mountains were like tents filled with 
 divine choirs, singing, discoursing, fasting, praying, rejoicing 
 over the hope of the future, working that they might give 
 alms thereof, and having love and concord with each other. 
 And there was really to be seen, as it were, a land by itself, 
 of piety and justice; for there was none there who did 
 wrong, or suffered wrong ; but a multitude of men training 
 themselves, and in all of them a mind set on virtue. 
 
 After these things, the persecution which happened under 
 the Maximinus of that time, 1 laid hold of the Church ; and 
 when the holy martyrs were brought to Alexandria, Antony 
 
 1 A.D. 301. Galerius Valerius Maximinus (his real name was Daza) had been a 
 shepherd-!aa in Illyria, like his uncle Galerius Valerius Maximianus ; and rose, 
 like him, through the various grades of the army to be co-Emperor of Rome, over 
 Syria, Egypt, and Asia Minor ; a furious persecutor of the Christians, and a brutal 
 and profligate tyrant. Such were the "kings of the world" from whom those old 
 monks fled. 
 
 VOL. I. 17 
 ^ *
 
 *r . _>J, 
 
 258 LiveS Of the SaintS. [January 17. 
 
 too followed, leaving his cell, and saying, " Let us depart 
 too, that we may wrestle if we be called, or see them 
 wrestling." And he longed to be a martyr himself, but, not 
 choosing to give himself up, he ministered to the confessors 
 in the mines, and in the prisons. And he was very earnest 
 in the judgment-hall to excite the readiness of those who 
 were called upon to wrestle; and to receive and bring on 
 their way, till they were perfected, those of them who went 
 to martyrdom. At last the judge, seeing the fearlessness 
 and earnestness of him and those who were with him, com- 
 manded that none of the monks should appear in the judg- 
 ment-hall, or haunt at all in the city. So all the rest thought 
 good to hide themselves that day ; but Antony cared so little 
 for the order, that he washed his cloak, and stood next day 
 upon a high place, and appeared to the Governor in shining 
 white. Therefore, when all the rest wondered, and the 
 Governor saw him, and passed by with his array, he stood 
 fearless. He himself prayed to be a martyr, and was like 
 one grieved, because he had not borne his witness. But the 
 Lord was preserving him for our benefit, and that of the 
 rest, that he might become a teacher to many in the training 
 which he had learnt from Scripture. For many, when they 
 only saw his manner of life, were eager to emulate it. So he 
 again ministered continually to the confessors; and, as if 
 bound with them, wearied himself in his services. And 
 when at last the persecution ceased, and the blessed Bishop 
 Peter had been martyred, he left the city, and went back to 
 his cell. And he was there, day by day, a martyr in his 
 conscience, and wrestling in the conflict of faith ; for he im- 
 posed on himself a much more severe training than before; 
 and his garment was within of hair, without ot skin, which 
 he kept till his end. 
 
 When, then, he retired, and had resolved neither to go 
 forth himself, nor to receive any one, one Martinian, a 
 
 * *
 
 *- 
 
 -* 
 
 January i 7 .] . AfttOfty. 2^ 
 
 captain of soldiers, came and gave trouble to Antony. For 
 he had with him his daughter, who was possessed by a 
 devil. And while he remained a long time knocking at the 
 door, and expecting him to come to pray to God for the 
 child, Antony could not bear to open, but leaning from 
 above, said, " Man, why criest thou to me ? I, too, am a 
 man, as thou art But if thou believest, pray to God, and 
 it shall come to pass." Forthwith, therefore, he believed, 
 and called on Christ ; and went away, his daughter made 
 whole. Most of the sufferers, when he did not open 
 the door, sat down outside the cell, and praying, were 
 cleansed. But when he saw himself troubled by many, 
 and not being permitted to retire, as he wished, being afraid 
 lest he himself should be puffed up by what the Lord was 
 doing by him, or lest others should count of him above what 
 he was, he resolved to go to the Upper Thebaid, to those 
 who knew him not. And, in fact, having taken loaves from 
 the brethren, he sat down on the bank of the river, watching 
 for a boat to pass, that he might embark and go up in it. 
 And as he watched, a voice came to him : " Antony, 
 whither art thou going, and why?" And he, not terrified, 
 but as one accustomed to be often called thus, answered 
 when he heard it, " Because the crowds will not let me be 
 at rest; therefore am I minded to go up to the Upper 
 Thebaid, on account of the many annoyances which befall 
 me ; and above all, because they ask of me things beyond 
 my strength." And the voice said to him, " Even if thou 
 goest up to the Thebaid, even if, as thou art minded to do, 
 thou goest down to the cattle pastures, 1 thou wilt have to 
 endure more ; but if thou wilt really be at rest, go now 
 into the inner desert." And when Antony said, " Who will 
 show me the way, for I have not tried it ?" forthwith he 
 
 1 The lonely alluvial flats at the mouths of the Nile. " Below the cliffs, beside 
 the sea," as one describes them. 
 
 *- 
 
 -*
 
 * * 
 
 2 60 Lives of the Saints. [January i. 
 
 was shown Saracens who were going to journey that road. 
 So, going to them, and drawing near them, Antony asked 
 leave to depart with them into the desert They willingly 
 received him; and, journeying three days and three nights 
 with them, he came to a very high mountain; 1 and there 
 was water under the mountain, clear, sweet, and very cold, 
 and a plain outside ; and a few neglected date-palms. Then 
 Antony, as if stirred by God, loved the spot. Having re- 
 ceived bread from those who journeyed with him, he 
 remained alone in the mount, no one else being with him. 
 For he recognized that place as his own home, and kept it 
 thenceforth. And the Saracens themselves seeing Antony's 
 readiness, came that way on purpose, and joyfully brought 
 him loaves ; and he had, too, the solace of the dates, which 
 were then small and paltry. But after this, the brethren, 
 having found out the spot, like children remembering their 
 father, were anxious to send things to him ; but Antony saw 
 that, in bringing him bread, some were put to trouble and 
 fatigue ; so he asked some who came to him to bring him a 
 hoe and a hatchet, and a little corn ; and when these were 
 brought, having gone over the land round the mountain, he 
 found a very narrow place which was suitable, and tilled it ; 
 and, having plenty of water to irrigate it, he sowed ; and, 
 doing this year by year, he got his bread from thence, re- 
 joicing that he should be burdensome to no one on that 
 account. But after this, seeing again some people coming, 
 he planted also a very few pot-herbs, that he who came 
 might have some small solace, after the labour of that hard 
 journey, At first, however, the wild beasts in the desert, 
 coming on account of the water, often hurt his crops and 
 his tillage ; but he, gently laying hold of one of them, said 
 to them all, " Why do you hurt me, who have not hurt you ? 
 
 1 Now the monastery of Deir Antonios, over the Wady el Arabah, between the 
 Nile and the Red Sea, where Antony's monks endure to this day. 
 
 *- 
 
 *
 
 * * 
 
 January i-.] S. Afltony. 26 1 
 
 Depart, and, in the name of the Lord, never come near this 
 place." And from that time forward, as if they were afraid 
 of his command, they never came near the place. So he 
 was there alone in the inner mountain, having leisure for 
 prayer and for training. But the brethren who ministered 
 to him asked him that they might bring him olives, and 
 pulse, and oil every month ; for, after all, he was old. 
 
 Being once asked by the monks to come down to them, 
 and to visit them and their places, he journeyed with the 
 monks who came for him. A camel carried their loaves and 
 their water, for that desert is all dry, and there is no drink- 
 able water except in that mountain where his cell is. But 
 when the water failed on the journey, and the heat was most 
 intense, they all began to be in danger; for finding no water, 
 they could walk no more, but lay down on the ground, and 
 they let the camel go, and gave themselves up. Then the 
 old man, seeing them in danger, was grieved, and departing 
 a little way from them, he bent his knees, and stretching out 
 his hands, he prayed, and forthwith the Lord caused water 
 to come out where he had stopped and prayed. Thus all 
 of them drinking, took breath again ; and having filled their 
 skins, they sought the camel, and found her ; for it befell 
 that the halter had been twisted round a stone, and thus 
 she had been stopped. So, having brought her back, and 
 given her to drink, they put the skins on her, and went 
 through their journey unharmed. And when they came to 
 the outer cells, all embraced him, looking on him as a 
 father. And there was joy again in the mountains, and 
 comfort through their faith in each other. And he too 
 rejoiced, seeing the willingness of the monks, and his sister 
 grown old in maidenhood, and herself the leader of other 
 virgins. And so, after certain days, he went back again to 
 his own mountain. 
 
 And after that many came to him; and others, who 
 
 * ft
 
 262 Lives of the Saints. u u y ? 
 
 suffered, dared also to come. Now to all the monks who 
 came to him he gave continually this command : To trust 
 in the Lord and love Him, and to keep themselves from 
 foul thoughts and fleshly pleasures ; and not to be deceived 
 by fulness of bread ; and to avoid vainglory ; and to pray 
 continually ; and to sing before sleep and after sleep ; and to 
 lay by in their hearts the commandments of Scripture; and to 
 remember the works of the Saints, in order to have their 
 souls attuned to emulate them. But especially he coun- 
 selled them to meditate continually on the Apostle's saying, 
 " Let not the sun go down upon your wrath ;" and this he 
 said was spoken of all commandments in common, in order 
 that, not on wrath alone, but on every other sin, the sun 
 should never go down ; for it was noble and necessary that 
 the sun should never condemn us for a baseness by day, 
 nor the moon for a sin or even a thought by night ; there- 
 fore, in order that that which is noble may be preserved in 
 us, it was good to hear and to keep what the Apostle com- 
 manded : for he said, " Judge yourselves, and prove your- 
 selves." Let each then take account with himself, day by 
 day, of his daily and nightly deeds ; and if he has not 
 sinned, let him not boast, but let him endure in what is 
 good and not be negligent, neither condemn his neighbour, 
 neither justify himself until the Lord comes who searches 
 secret things. For we often deceive ourselves in what we 
 do. Giving therefore the judgment to Him, let us sympa- 
 thize with each other ; and let us bear each other's burdens, 
 and examine ourselves ; and what we are behind In, let us 
 be eager to fill up. And let this, too, be our counsel 
 for safety against sinning. Let us each note and write 
 down the deeds and motions of the soul as if we were 
 about to relate them to another; and be confident that 
 as we shall be utterly ashamed that they should be 
 known, we shall cease from sinning, and even from desir- 
 
 *-
 
 * * 
 
 January^.] S. AlltOliy. 263 
 
 ing anything mean. As therefore, when in each other's 
 sight we dare not commit a crime, so if we write down 
 our thoughts, and confess them, we shall keep ourselves 
 the more from foul thoughts, for shame lest they should 
 be known. And thus forming ourselves we shall be able 
 to bring the body into slavery, and please the Lord on 
 the one hand, and on the other trample on the snares of the 
 enemy. This was his exhortation to those who met him : 
 but with those who suffered he suffered, and prayed with 
 them. And those who suffered he exhorted to keep up 
 heart, and to know that the power of cure was none of his, 
 nor of any man's ; but only belonged to God, who works 
 when and whatsoever He chooses. So the sufferers received 
 this as a remedy, learning not to despise the old man's 
 words, but rather to keep up heart ; and those who were 
 cured, learned not to bless Antony, but God alone. 
 
 But when two brethren were coming to him, and water 
 failed them on the journey, one of them died, and the other 
 was about to die. In fact, being no longer able to walk, he 
 too lay upon the ground expecting death. But Antony, as 
 he sat on the mountain, called two monks who happened to 
 be there, and hastened them, saying, " Take a pitcher of 
 water, and run on the road towards Egypt ; for of two who 
 are coming hither one has just expired, and the other will 
 do so if you do not hasten. For this has been showed to 
 me as I prayed." So the monks, going, found the one lying 
 dead, and buried him ; and the other they recovered with 
 the water, and brought him to the old man. Now the 
 distance was a day's journey. But this alone in Antony 
 was wonderful, that sitting on the mountain he kept his 
 heart watchful, and the Lord showed him things afar off. 
 
 And concerning those who came to him, he often pre- 
 dicted some days, or even a month, beforehand, and the 
 cause why they were coming. For some came only to see
 
 *- _ % 
 
 264 Lives of the Saints. [January 17. 
 
 him, and others on account of sickness, and all thought the 
 labour of the journey no trouble, for each went back aware 
 that he had been benefited. 
 
 But how tolerant was his temper, and how humble his 
 spirit ! for though he was so great, he wished to put every 
 ecclesiastic before himself in honour. For to the bishops 
 and priests he bowed his head; and if a deacon came to 
 him, he discoursed with him on what was profitable, but in 
 prayer he gave place to him. He often asked questions, 
 and deigned to listen to all present, confessing that he was 
 profited if any one said aught that was useful. Moreover, 
 his countenance had great and wonderful grace; and this 
 gift too he had from the Saviour. For if he was present 
 among the multitude of monks, and any one who did not 
 previously know him wished to see him, as soon as he came, 
 he passed by all the rest, and ran to Antony himself, as if 
 attracted by his eyes. He did not differ from the rest in 
 stature or in stoutness, but in the steadiness of his temper, 
 and the purity of his soul ; for as his soul was undisturbed, 
 his outward senses were undisturbed likewise, so that the 
 cheerfulness of his soul made his face cheerful. And he 
 was altogether wonderful in faith, and pious, for he never 
 communicated with the Meletian 1 schismatics, knowing their 
 malice and apostasy from the beginning ; nor did he con- 
 verse amicably with Manichaeans or any other heretics, save 
 only to exhort them to be converted to piety. For he held 
 that their friendship and converse was injury and ruin to the 
 soul. So also he detested the heresy of the Arians, and 
 exhorted all not to approach them, nor hold their misbelief. 2 
 
 1 Melctius, IVishop of Lycopolis, was the author of an obscure schism calling itseli 
 the "Church of the Martyrs," which refused to communicate with the rest of the 
 Eastern Church, 
 
 * Arius (whose most famous and successful opponent was Athanasius, the writer 
 of this biography) maintained that the Son of God was not co-equal and co-eternal 
 with the Father, but created by Him out of nothing, and before the world. His 
 opinions were condemned in the famous Council of Nica:a > a.d. 32$. 
 
 * %
 
 * $1 
 
 January i J.] S. AfltOHy. 265 
 
 Being sent for by the bishops and all the brethren, he went 
 down from the mountain, and entering Alexandria, he de 
 nounced the Arians, teaching the people that the Son of 
 God was not a created thing, but that He is the Eternal 
 Word and Wisdom of the Essence of the Father. Where- 
 fore he said, " Do not have any communication with these 
 most impious Arians ; for there is no communion between 
 light and darkness. For you are pious Christians : but they, 
 when they say that the Son of God, who is from the 
 Father, is a created being, differ nought from the heathen, 
 because they worship the creature instead of the Creator. 
 All the people therefore rejoiced at hearing that heresy 
 anathematized by such a man; and all those in the city 
 ran together to see Antony; and the Greeks, 1 and those 
 who are called their priests, came into the church, wishing to 
 see the man of God. And many heathens wished to touch 
 the old man, believing that it would be of use to them ; and 
 in fact as many became Christians in those few days as 
 would have been usually converted in a year. And when 
 some thought that the crowd troubled him, he quietly said 
 that they were not more numerous than the fiends with 
 whom he wrestled on the mountain. But when he left the 
 city, and we were setting him on his journey, when we came 
 to the gate, a certain woman called to him : " Wait, man of 
 God, my daughter is grievously vexed with a devil ; wait, 
 I beseech thee, lest I too harm myself with running after 
 thee." The old man hearing it, and being asked by us, 
 waited willingly. But when the woman drew near, the child 
 dashed itself on the ground ; and when Antony prayed and 
 called on the name of Christ, it rose up sound, the unclean 
 spirit having gone out ; and the mother blessed God, and we 
 all gave thanks : and he himself rejoiced at leaving the city 
 for the mountain, as for his own home. 
 
 1 /./. those were still heathens. 
 %< $r
 
 * * 
 
 266 Lives of the Saints. (January 17. 
 
 Now he was very prudent; and what was wonderful, 
 though he had never learnt letters, he was a shrewd and 
 understanding man. 
 
 When some philosophers met hii 1 in the outer mountain, 
 and thought to mock him, because he had not learnt letters, 
 Antony answered, " Which is first, the sense or the letters ? 
 And, which is the cause of the other, the sense of the 
 letters, or the letters of the sense ?" And when they said 
 that the sense came first, Antony replied, "If then the 
 sense be sound, the letters are not needed." So they went 
 away wondering, when they saw so much understanding in 
 an unlearned man. For though he had lived, and grown 
 old, in the mountain, his manners were not rustic, but 
 graceful and courteous ; and his speech was seasoned with 
 the divine salt. 
 
 The fame of Antony reached even the kings, for Con- 
 stantine, and his sons, Constantius and Constans, hearing 
 of these things, wrote to him as to a father, and begged to 
 receive an answer from him. But he did not make much of 
 the letters, nor was puffed up by their messages; and he was 
 just the same as he was before the kings wrote to him. And 
 he called his monks and said, " Wonder not if a king writes 
 to us, for he is but a man : but wonder rather that God has 
 written His law to man, and spoken to us by His own Son." 
 So he declined to receive their letters, saying he did not 
 know how to write an answer to such things ; but being ad- 
 monished by the monks that the kings were Christians, and 
 that they must not be scandalized by being despised, he 
 permitted the letters to be read, and wrote an answer; 
 accepting them because they worshipped Christ, and coun- 
 selling them, for their salvation, not to think the present life 
 great, but rather to remember judgment to come ; and to 
 know that Christ was the only true and eternal king ; and 
 he begged them to be merciful to men, and to think of 
 
 4f J
 
 -* 
 
 January 17.] . Afltony. 267 
 
 justice and the poor. And they, when they received the 
 answer, rejoiced. Thus was he kindly towards all, and all 
 looked on him as their father. He then betook himself 
 again into the inner mountain, and continued his accus- 
 tomed training. But often, when he was sitting and walking 
 with those who came unto him, he was astounded, as is 
 written in Daniel. And after the space of an hour, he told 
 what had befallen to the brethren who were with him, and 
 they perceived that he had seen some vision. Often he saw 
 in the mountain what was happening in Egypt, and once he 
 told what he had seen, to Serapion the Bishop, who saw 
 him occupied with a vision. For as he sat, he fell as it 
 were into an ecstasy, and groaned much at what he saw. 
 Then, after an hour, turning to those who were with him, he 
 fell into a trembling, and rose up and prayed, and bending 
 his knees, remained so a long while ; and then the old man 
 rose up and wept. The bystanders, therefore, trembling 
 and altogether terrified, asked him to tell them what had 
 happened, and they tormented him so much, that he was 
 forced to speak. And he groaning greatly " Ah ! my 
 children," he said, "it were better to be dead than to live 
 and behold the things that I have seen shall come to pass." 
 And when they asked him again, he said with tears, that 
 " Wrath will seize on the Church, and she will be given over 
 to men like unto brutes, which have no understanding ; for 
 I saw the table of the Lord's house, and mules standing all 
 around it in a ring and kicking inwards, as a herd does when 
 it leaps in confusion ; and ye all perceived how I groaned, 
 for I heard a voice saying, ' My sanctuary shall be defiled.' " 
 This the old man saw, and after two years there befell the 
 present inroad of the Arians, 1 and the plunder of the 
 
 1 Probably that of a.d. 341, when Gregory of Cappadocia, nominated by the 
 Arian Bishops, who had assembled at the Council of Antioch, expelled Athanasius 
 from the see of Alexandria, and great violence was committed by his followers and 
 by Philagrius the Prefect. Athanasius meanwhile fled to Rome. 
 
 *"
 
 % * 
 
 268 Lives of the Saints. [January 17. 
 
 churches, when they carried off the holy vessels by violence, 
 and made the heathen carry them : and when too they 
 forced the heathens from the prisons to join them, and in 
 their presence did on the Holy Table what they would. 1 
 Then we all perceived that the kicks of those mules fore- 
 shadowed to Antony what the Arians are now doing, without 
 understanding, as brute beasts. But when Antony saw this 
 sight, he exhorted those about him, saying, " Lose not heart, 
 children ; for as the Lord has been angry, so will He again 
 be appeased, and the Church shall soon receive again her 
 own order and shine forth as she is wont ; and ye shall see 
 the persecuted restored to their place, and impiety retreat- 
 ing again into its own dens, and the pious faith speaking 
 boldly everywhere with all freedom. Only defile not your- 
 selves with the Arians, for this teaching is not of the 
 Apostle, but of their father the devil ; barren and irrational 
 like the deeds of those mules." 
 
 All the magistrates asked him to come down from the 
 mountain, that they might see him, because it was impos- 
 sible for them to go in thither to him. And when he 
 declined, they insisted, and even sent to him prisoners 
 under the charge of soldiers, that at least on their account 
 he might come down. So being forced by necessity, and 
 seeing them lamenting, he came to the outer mountain. 
 And his labour this time too was profitable to many, and 
 his coming for their good. To the magistrates, he was of 
 use, counselling them to prefer justice to all things, and to 
 fear God, and to know that with what judgment they judged 
 they should be judged in turn. But he loved best of all his 
 life in the mountain. Once again, when he was compelled 
 in the same way to leave it, by those who were in want, and 
 by the general of the soldiers, who entreated him earnestly, 
 he came down, and having spoken to them somewhat of the 
 
 1 /./. celebrated there their own Communion. 
 
 * . *
 
 *- 
 
 -* 
 
 January^.] S. AfttOfiy. 269 
 
 things which conduced to salvation, he was pressed also by 
 those who were in need. But being asked by the general 
 to lengthen his stay, he refused, and persuaded him by a 
 graceful parable, saying, " Fishes, if they lie long on the dry 
 land, die ; so monks who stay with you lose their strength. 
 As the fishes then hasten to the sea, so must we to the moun- 
 tain, lest if we delay we should forget what is within." 
 
 Another general, named Balacius, bitterly persecuted us 
 Christians on account of his affection for those abominable 
 Arians. His cruelty was so great that he even beat nuns, 
 and stripped and scourged monks. Antony sent him a letter 
 to this effect : " I see wrath coming upon thee. Cease, 
 therefore, to persecute the Christians, lest the wrath lay hold 
 upon thee, for it is near at hand." But Balacius, laughing, 
 threw the letter on the ground, and spat on it ; and insulted 
 those who brought it, bidding them tell Antony, "Since thou 
 carest for monks, I will soon come after thee likewise." And 
 not five days had passed, when the wrath laid hold on him. 
 For Balacius himself, and Nestorius, the Eparch of Egypt, 
 went out to the first station from Alexandria, which is called 
 Chsereas's. Both of them were riding on horses belonging 
 to Balacius, and the most gentle in all his stud : but before 
 they had got to the place, the horses began playing with each 
 other, as is their wont, and suddenly the more gentle of the 
 two, on which Nestorius was riding, attacked Balacius and 
 pulled him off with his teeth, and so tore his thigh that he 
 was carried back to the city, and died in three days. 
 
 But the rest who came to Antony he so instructed that 
 they gave up at once their lawsuits, and blessed those who 
 had retired from this life. And those who had been un- 
 justly used he so protected, that you would think he, and 
 not they, was the sufferer. And he was able to be of use to 
 all ; so that many who were serving in the army, and many 
 wealthy men, laid aside the burdens of life and became 
 
 *- 
 
 -*
 
 270 Lives of the Saints. rjanuar> t7 . 
 
 thenceforth monks ; and altogether he was like a physician 
 given by God to Egypt. For who met him grieving, and 
 did not go away rejoicing? Who came mourning over his 
 dead, and did not forthwith lay aside his grief? Who came 
 wrathful, and was not converted to friendship ? What poor 
 man came wearied out, and, when he saw and heard him, 
 did not despise wealth and comfort himself in his poverty ? 
 What monk, who had grown remiss, was not strengthened 
 by coming to him ? What young man coming to the moun- 
 tain and looking upon Antony, did not forthwith renounce 
 pleasure and love temperance ? Who came to him tempted 
 by devils, and did not get rest? Who came troubled by 
 doubts, and did not get peace of mind? For this was the 
 great thing in Antony's asceticism, that (as I have said 
 before), having the gift of discerning spirits, he understood 
 their movements, and knew in what direction each of them 
 turned his endeavours and his attacks. And not only he 
 was not deceived by them himself, but he taught those who 
 were troubled in mind how they might turn aside the plots 
 of devils, teaching them the weakness and the craft of their 
 enemies. How many maidens, too, who had been already 
 betrothed, and only saw Antony from afar, remained un- 
 married for Christ's sake ! Some, too, came from foreign 
 parts to him, and all, having gained some benefit, went back 
 from him as from a father. He was visiting, according to 
 his wont, the monks in the outer mountain, and having 
 learned from Providence concerning his own end, he said 
 to the brethren, " This visit to you is my last, and I wonder 
 if we shall see each other again in this life. It is time for 
 me to set sail, for I am near a hundred and five years old." 
 And when they heard that, they wept, and kissed the old 
 man. And he, as if he were setting out from a foreign city 
 to his own, spoke joyfully, and exhorted them not to grow 
 idle in their labours, or cowardly in their training, but to live 
 
 * *
 
 *- 
 
 -* 
 
 January i .] S. AtltOny. 2"J1 
 
 as those who died daily. And when the brethren tried to 
 force him to stay with them and make his end there, he 
 would not endure it, on many accounts, as he showed by his 
 silence ; and especially on this : The Egyptians are wont 
 to wrap in linen the corpses of good persons, and especially 
 of the holy martyrs, but not to bury them underground, 
 but to lay them upon benches and keep them in their 
 houses ; ] thinking that by this they honour the departed. 
 Now Antony had often asked the bishops to exhort the 
 people about this, and, in like manner, he himself rebuked 
 the laity and terrified the women j saying that it was a thing 
 neither lawful, nor in any way holy ; for that the bodies of 
 the patriarchs and prophets are to this day preserved in 
 sepulchres, and that the very body of our Lord was laid in 
 a sepulchre, and a stone placed over it to hide it, till He rose 
 the third day. And thus saying, he showed that those broke 
 the law who did not bury the corpses of the dead, even if 
 they were saints ; for what is greater or more holy than the 
 Lord's body ? Many, then, when they heard him, buried their 
 dead thenceforth underground ; and blessed the Lord that 
 they had been taught rightly. Being then aware of this, and 
 afraid lest they should do the same by his body, he hurried 
 himself, and bade farewell to the monks in the outer moun- 
 tain ; and coming to the inner mountain, where he was wont 
 to abide, after a few months he grew sick, and calling those 
 who were by and there were two of them who had re- 
 mained there within fifteen years, he said to them, " I 
 indeed go the way of the fathers, as it is written, for I per- 
 ceive that I am called by the Lord. Promise to bury me 
 secretly, so that no one shall know the place, save you alone, 
 for I shall receive my body incorruptible from my Saviour 
 at the resurrection of the dead. And distribute my garments 
 
 1 Evidently the primaeval custom of embalming the dead, and keeping mummies 
 in the house, still lingered among the Egyptians. 
 
 *" 
 
 -*
 
 272 Lives of the Saints. [January 17. 
 
 thus. To Athanasius, the bishop, give one of my sheep- 
 skins, and the cloak under me, which was new when he 
 gave it me, and has grown old by me; and to Serapion, 
 the bishop, give the other sheepskin ; and do you have the 
 hair-cloth garment And for the rest, children, farewell, for 
 Antony is going, and is with you no more." 
 
 Saying this, when they had embraced him, he stretched 
 out his feet, and, as if he saw friends coming to him, and 
 grew joyful on their account (for, as he lay, his countenance 
 was bright), he departed and was gathered to his fathers. 
 And they forthwith, as he had commanded them, preparing 
 the body and wrapping it up, hid it under ground : and no 
 one knows to this day where it is hidden, save those two 
 servants only. 
 
 In art, S. Antony appears (1), with a hog which has a 
 bell attached to its neck. Sometimes, however, S. Antony 
 holds the bell. He was regarded as the Patron of the 
 Hospitallers ; and when ordinances were passed forbidding 
 the poor from allowing their swine to run loose about the 
 streets, as they were often in the way of horses, an exception 
 was made in favour of the pigs of the hospitallers, on con- 
 sideration of their wearing a bell round their necks. But 
 it is possible that this did not originate the symbol, but 
 that rather, on account of the hog being the symbol of 
 S. Antony, the Antonine Hospitallers were allowed to pre- 
 serve theirs, and that the hog represents the flesh which 
 S. Antony controlled, and the bell is a common symbol of 
 hermits ; (2), he is represented with his peculiar cross. 
 The cross of S. Antony is a crutch, or the Egyptian cross, 
 like the letter T. 
 
 * *
 
 * .. * 
 
 January 17.] S. Mildgytha. 2^ 
 
 S. SABINE, B. OF PIACENZA. 
 
 (END OF 4TH CENT.) 
 
 [Authorities : Roman Martyrology and the Dialogues of S. Gregory the 
 Great, lib. III., c. 10.J 
 
 S. Sabine or Savine, was of Roman origin ; he was made 
 Bishop of Piacenza in Italy, and was present at the great 
 Council of Nicaea, and also at that of Aquileija. S. Gregory 
 relates of him, that on one occasion the river Po had over- 
 flowed its banks, and was devastating the church lands. 
 Then Sabine said to his deacon, " Go and say to the river, 
 ' The Bishop commands thee to abate thy rage, and return 
 into thy bed.' " But the deacon refused to go, thinking he 
 was sent on a fool's errand. Therefore Sabine said to his 
 notary, " Write on a strip of parchment these words, Sabine, 
 servant of the Lord Jesus Christ to the river Po, greeting: 
 I command thee, O river, to return into thy bed, and do no 
 more injury to the lands of the church, in the name of Jesus 
 Christ, our common Lord." And when the notary had thus 
 written, the Bishop said, " Go, cast this into the river." 
 And he did so ; then the flood abated, and the Po returned 
 within its banks, as aforetime. After having governed his 
 diocese forty-five years, he died on December nth, and 
 was buried in the church of the Twelve Apostles, but now 
 known as the church of S. Savine, on Jan. 17th. 
 
 S. MILDGYTHA, V. 
 (about a.d. 730.) 
 
 [Mildgytha, Mildwitha, Milgith or Milwith, as she is variously called, is 
 commemorated in the English Kalendars.] 
 
 Nothing more is known of S. Mildgytha than that she 
 was the youngest sister of S. Mildred and S. Milburgh, and 
 vol. 1. 18
 
 1 
 
 274 
 
 Lives Of the SaintS. [January 17. 
 
 -* 
 
 daughter of S. Ermenburga and Merevvald, Prince of Mer- 
 cia, who was the son of the terrible Penda, the great enemy 
 of Christianity in Mid- England. Mildgytha, like her sisters, 
 took the veil, and died a nun at Canterbury. 
 
 The Chair of 3. l'ctur iu the Vati 
 
 *- 
 
 *
 
 -* 
 
 lanuaryis.] S. Peter's Chair. 275 
 
 January 18. 
 
 S. Peter's Chair, at Rome, a.d. 43. 
 
 S. Prisca, V. M., at Rome, about a.d. 50, 
 
 SS. Paul and Thirty-Six Companions, MM., in Egyf>t. 
 
 SS. Archelaa, Thecla, and Susanna, V., MM., at Salerno, in Italy, 
 
 a.d. 285. 
 S. Volusian, B. C. of Tours, in France, circ. a.d. 400. 
 SS. Liberata and Faustina, W. t at Como, in Italy, circ. A.D. 580. 
 S. Leobard, H., at Marmoutier, in France, circ. a.d. 583. 
 S. Deicolus, Ab. 0/ Lure, in Burgundy, beginning of jtk cent. 
 S. Face, C, at Cremona, in Italy, a.d. 1272. 
 
 S. PETER'S CHAIR. 
 (a-d. 43-) 
 
 [All ancient Latin Martyrologies. The commemoration having, however, 
 died out, it was restored by Pope Paul IV. The feast of the Chair of 
 S. Peter is found in a copy of the ancient Martyrology, passing under 
 the name of S. Jerome, made in the time of S. Willibrod, in 720.] 
 
 [T was an ancient custom observed by churches 
 to keep an annual feast of the consecration of 
 their bishops, and especially of the founding of 
 the episcopate in them. The feast of S. Peter's 
 Chair is the commemoration of the institution of the 
 patriarchal see of Rome by S. Peter, the Prince of the 
 Apostles. "This day," says S. Augustine (Serm. xv. de 
 Sanctis), "has received the name of the Chair from our 
 predecessor, because S. Peter, the first of the Apostles, is 
 said on this to have taken the throne of his episcopate. 
 Rightly, therefore, do the churches venerate the natal day of 
 that chair which the Apostle received for the good of the 
 churches." 
 
 The ancient wooden seat of S. Peter is preserved in the 
 Vatican. That S. Peter founded the church at Rome by 
 his preaching is expressly asserted by Caius, an ecclesiasti- 
 
 *-
 
 2j6 Lives of the Saints. [January 18. 
 
 cal writer born about a.d. 202, l who relates that he and 
 S. Paul suffered there. The same is affirmed by Dionysius, 
 Bishop of Corinth, in the second age. 2 S. Irenaeus, who 
 lived in the same age, calls the Church of Rome "the 
 greatest and most ancient church, founded by the two 
 glorious Apostles, Peter and Paul." 3 Eusebius says, " Peter, 
 that powerful and great Apostle, like a noble commander of 
 God, fortified with divine armour, bore the precious mer- 
 chandise of the revealed light from the east to those in the 
 west, and came to Rome, announcing the light itself, and 
 salutary doctrine of the soul, the proclamation of the 
 kingdom of God." 4 And he adds that his first epistle was 
 said to have been composed at Rome, and that he shows 
 this fact, by calling the city by an unusual trope, Babylon ; 
 thus, " The Church of Babylon, elected together with you, 
 saluteth you." (1 Pet. v. 13. 5 ) 
 
 S. PRISCA, V. M., AT ROME. 
 (about a.d. 50.) 
 
 [Roman Martyrology. She is often confounded with S. Priscilla mentioned 
 in the Acts of the Apostles, the wife of Aquila, but called Prisca in the 
 second epistle of Paul to Timothy. What adds to the confusion is, that 
 S. Prisca is said in her Acts to have suffered under Claudius, but whether 
 Claudius, who reigned from 41 54, or the second Claudius, who reigned 
 from 263 to 270, is not stated ; but it seems probable that it was under the 
 first Claudius. 6 The Acts of S. Prisca are a forgery, and deserve no 
 confidence. The following account is taken from the Martyrologies.] 
 
 S. Prisca, a maiden of consular birth, being accused of 
 Christianity, at the age of thirteen, was ordered by the 
 
 1 Euseb. Hist. Eccl., lib. II. c. 2$. * Euseb. lib. II. c. 25. Lib. III. c. 3. 
 
 * Euseb. lib. II. c. 14. 5 Ibid. c. ij. 
 
 That Claudius I. did persecute the Church appears from Acts xviii. 1. 
 Why Alban Butler should give S. Prisca the date 27;, after the death of the second 
 Claudius, when all notices of her are unanimous in saying she suffered under 
 Claudius I., I am at a loss to conjecture. 
 
 * *
 
 *- 
 
 -* 
 
 January is.] 6". Paul and Companions. 277 
 
 Emperor Claudius to sacrifice to idols. On her steadfastly 
 refusing, she was beaten with the hand and cast into prison. 
 On the morrow she was again urged to sacrifice, but when 
 she remained invincible, she was beaten with rods, and then 
 taken back to prison. The third day she was exposed to 
 a lion, which however crouched at her feet, doing her no 
 injury. Then, having been tortured on the little horse, with 
 hooks and pincers, she was led outside of the city, and was 
 decapitated. 
 
 An eagle is said to have defended her body from dogs, 
 till Christians came and buried it. 
 
 SS. PAUL AND THIRTY-SIX COMPANIONS, MM. 
 IN EGYPT. 
 
 (date uncertain.) 
 
 [From the ancient Acts in Bollandus and Ruinart.] 
 
 In Egypt thirty-seven Christian soldiers entered into a 
 zealous confederacy to spread the Gospel throughout the 
 country. Their leader was one Paul. They divided them- 
 selves into four companies. Paul and nine others went 
 eastwards. Recumbus, with eight more, went to the north ; 
 Theonas, with the like number, to the south; and Popias, 
 with the remainder, to the west. The Governor of Egypt, 
 alarmed at the report he heard of this confederacy, sent 
 troops to apprehend them, and when they were brought 
 before him he ordered them to instant execution ; those 
 who went to the east and south, to be burnt; those who 
 went to the north to be beheaded, and those who travelled 
 west to be crucified. They suffered on the 18th January, 
 but in what year is not mentioned. 
 
 *- 
 
 -*
 
 *-. 
 
 278 Lives 0/ the Saints. [January 18. 
 
 SS. ARCHELAA, THECLA, AND SUSANNA, W., MM. 
 AT SALERNO. 
 
 (ABOUT A.D. 285.) 
 
 [The Acts of these martyrs constitute the lections for this day in the 
 Salerno Breviary. Entirely unhistorical.] 
 
 Archelaa, a virgin consecrated to God, during the perse- 
 cution of Diocletian, took refuge with two maidens, Thecla 
 and Susanna, in a private house outside the walls of Nola, 
 in Campania, hoping to remain unnoticed till the storm was 
 passed. But Leontius, Governor of Salerno, having heard 
 that they were Christians, ordered them to be brought 
 before him. Archelaa was exposed to lions, but was un- 
 hurt ; then the inhuman judge ordered boiling oil and pitch 
 to be poured over her naked body. In her agony, she 
 spread her hands to heaven, and cried : " Look, O Lord, 
 on us, and be mindful of thy servants. Extinguish the fire 
 which consumes me, and cool my tortured body, refreshing 
 me after the wounds the wicked one has dealt me !" Then a 
 sudden sunbeam shot from between the clouds upon her, 
 and a voice was heard, " O Martyr, fear not ! A crown is 
 laid up for thee in heaven. Fear not, I am with thee, and 
 I will give thee refreshment and succour." Then Leontius 
 ordered Archelaa, Thecla, and Susanna to have their heads 
 smitten off with the executioner's sword. 
 
 S. LEOBARD, H., AT MARMOUTIER 
 
 (about a.d. 583.) 
 
 [Gallican Martyrologies. Authority : the life of S. Leobaid, written by 
 his friend, S. Gregory of Tours,] 
 
 Leobard was the son of noble parents in Auvergne. 
 The youth loved study and prayer. On reaching his 
 
 -*
 
 * ' * 
 
 January i8J S. Leobard. 2jg 
 
 majority, his father urged him to marry, but the young man, 
 having no wish to take to himself a wife, refused. The 
 father, however, pressed him so strongly, that at last he con- 
 sented to be betrothed. "Then," says S. Gregory, "the 
 ring, the kiss, and the shoe were given, and the betrothal 
 feast was kept." But Leobard lost his father shortly after, 
 and taking the betrothal gifts, he rode to his brother's 
 house, to make them over to him. He found his brother 
 so drunk that he did not even invite him to stay the night 
 with him, so Leobard tied up his horse, and crept into a 
 hay loft and slept there. But in the middle of the night he 
 woke, and his mind turned to the importance of saving his 
 soul, and of striving to be like Christ. Then he resolved 
 to renounce the world wholly ; but first to seek counsel at 
 the tomb of S. Martin at Tours. From Tours he went to 
 Marmoutier, and joined himself to a hermit named Alaric, 
 who spent his time in making parchment and writing out 
 Holy Scripture. Leobard lived in a cave, which he dug 
 out of the rock, enlarging it and improving it as he saw 
 fitting; and here he spent twenty-two years in prayer and 
 study and writing, and in labour with his hands. He was 
 frequently visited by S. Gregory of Tours, who was his per- 
 sonal friend. On a Sunday, being very ill, he said to him 
 who ministered to him in his sickness, " Prepare me some 
 food." "It is ready, sir," answered the servant shortly 
 after. "Go forth," said the hermit, "and see if the people 
 are returning from mass." And this he said because he knew 
 that his hour was come, and he desired to be alone with 
 God when he migrated. So the servant went out and 
 looked towards the church, and waited, and presently he 
 returned to say that he saw the congregation drifting home- 
 wards, then he saw his master lying dead upon the ground, 
 and he, too, was going home. 
 
 * *
 
 * ' * 
 
 280 Lives of the Saints. u*y '. 
 
 S. DEICOLUS, AB. OF LURE. 
 
 (BEGINNING OF 7TH CENT.) 
 
 [Deicolus, in Irish Deichul, in French Did, Ddi, Die//, Dieu, or Diet, 
 is commemorated on this day in the Roman Martyrology and in the 
 Anglican Kalendars. His translation is observed on Feb. 15th or Nov. 
 21st. His life was written by an anonymous author about the year 700.] 
 
 Deicolus quitted Ireland, his native country, with S. Col- 
 umbanus, and lived with him, first in the kingdom of the 
 East Angles, and afterwards at Luxeuil, the great monastery 
 he founded in France. When S. Columbanus was expelled 
 by the fierce Queen Brunehaut and her son Thierri, King of 
 Burgundy, Deicolus followed him, but his strength failing 
 him, he was unable to continue in the companionship of the 
 energetic and active Columbanus ; therefore, falling at the 
 feet of his superior, he besought his permission to retire to 
 some solitude where he could serve God in tranquillity. Then 
 Columbanus, compassionating the exhaustion of his com- 
 panion, said in a fatherly tone, " God Almighty, out of love 
 to whom thou didst leave thy country, and hast ever obeyed 
 me, make us together to rejoice in the presence of His 
 Majesty." And when they had long clasped each other, 
 and had shed many tears, then the abbot blessed his follower 
 with these words, " The Lord give thee blessing out of Zion, 
 and make thee to see Jerusalem in prosperity all thy life 
 long." Then he hastily tore himself away weeping, and 
 Deicolus remained alone in Burgundy. And after he had 
 knelt down and commended himself to God, he turned and 
 went through the wild tangled thicket and waste lands, seek- 
 ing where he might settle. But the country was a wilderness 
 without habitation. Then, by chance, he lighted on a swine- 
 herd, who was feeding pigs on acorns in the forest ; who 
 was much surprised to see a stranger. But Deicolus said, 
 " Fear not, my brother, I am a monk. And now I beseech 
 
 *- *
 
 * * 
 
 January 18.] S. DetCOluS. 28 1 
 
 thee, show me a commodious spot where I may settle." 
 Then the swineherd mused and said, "There is no such 
 place in this wilderness, save a little lake we call Luthra, 
 with fresh springs." And when Deicolus urged him to con- 
 duct him thither, the swineherd said, " I cannot do so, for I 
 shall lose my hogs if I leave them without a keeper." But 
 Deicolus took his staff, and planted it in the ground, and 
 said, " Be without fear, my staff shall be thy substitute, and 
 the swine will not stray till thou returnest." Then the pig- 
 warden believed the word of the man of God, and he left 
 his swine, and guided Deicolus to the place called Luthra ; 
 and there there was a little chapel, dedicated to S. Martin, 
 built by a gentleman named Weifhardt, where service was 
 occasionally performed by his chaplain. 1 
 
 Now Deicolus was pleased with the place, and he dwelt in 
 the forest, and everyday he visited the little chapel and opened 
 the door and went in, and there he prayed. But the priest 
 who served that chapel was very wroth, and he spoke to the 
 people, saying, " There is a man, a sort of hermit, who 
 haunts the woods, and he intrudes on this chapel, and uses 
 it, as if it were his own private property. If he be caught 
 here by me, I swear that I will beat him well." 
 
 Then the people choked the windows and door with 
 brambles and thorns, to prevent the ingress of the hermit. 
 Nevertheless, regardless of the impediment, he came as usual. 
 So the priest complained to Weifhardt, who flew into a rage, 
 and ordered his servants to scour the woods for Deicolus, 
 and when they had caught him, savagely to maltreat him. 
 All which they obeyed. But shortly after, the gentleman 
 fell sick of a most painful disorder, and when his wife, Ber- 
 thilda, thought that he must die, she considered that perhaps 
 the disease was sent in punishment for the injury done to the 
 
 1 Lure is in the diocese of Besancon, among the Vosges mountains, between 
 Vesoul and Belfort. 
 
 * >i<
 
 *- 
 
 -* 
 
 282 LlVeS Of the SaintS. [January 18. 
 
 hermit. Therefore she bade her servants find him and bring 
 to the sick-bed. Now when Deicolus heard that Weifhardt 
 was grievously tormented, mindful of the command of Christ, 
 to return good for evil, he hasted and went to the castle of 
 the gendeman, and entered the room. And as the day was 
 hot, and he had walked fast, he plucked off his mantie, for he 
 was heated. Then the servants ran to take it from him, but 
 Deicolus exclaimed, " On him who serves God the elements 
 attend, and he needeth not the assistance of man." Then, 
 seeing a sunbeam shot through the window, he cast his 
 mantle upon it, and it rested on the sunbeam. 1 
 
 And when he had prayed, the Lord healed the gentleman ; 
 and Berthilda gave Deicolus the farm of Luthra, and the little 
 chapel, and the wood adjoining. Then the hermit walked 
 round the land given him, and he rejoiced and cried, "This 
 shall be thy rest for ever; here shalt thou dwell, for thou hast 
 a delight therein." 
 
 Now it happened one day, as he sat reading in his cell, 
 that King Clothaire II. was hunting in the forest, and his 
 dogs pursued a wild boar, and when the beast was hard 
 pressed, it rushed into the oratory of Deicolus, covered 
 with foam. Thereupon the hermit extended his hand, and 
 laid it on the boar, and said, "Believe me, because thou 
 hast taken refuge in the love of the brethren, thy life shall 
 be spared to-day." Then the hunters came up, with the 
 hounds, and they found the boar lying panting before the 
 altar, and the man of God standing at the door to protect 
 the beast. So the King asked Deicolus who he was, and 
 whence he came, and when the hermit had told him that he 
 
 1 A similar story is told 01" S. Goar (July 6th), S. Florence (Nov. 7th), S. Amabilis 
 (Oct. 19th), S. Cuthman(Feb. 8th), S. David, abbot iu Sweden (July 15th), S. Hildevert, 
 li. of Meaux (May i 7 th), S. Robert of Chaise-Dieu, S. Cunegunda, S. Odo of Urgel, 
 S. Leonore, S. Lucarus of linxeu, S. Bridget, JJ. Utho of Metten, and the Ulessed 
 Alrunaof Altaich. I give it for what it is worth. The story is traditional, not having 
 been consigned to writing fur a hundred years after the death of S. Deicolus. 
 
 * ,
 
 *- 
 
 -* 
 
 January 18.] 
 
 kS. Deicolus. 
 
 283 
 
 was the disciple of Columbanus, who had promised to him 
 in old times that he should reign over three kingdoms, which 
 now had come to pass, he gave to Deicolus the game in the 
 wood and the fish in the waters, and some vineyards. So 
 Deicolus gathered brethren, and built a monastery. And 
 after a time the abbot Deicolus became desirous of visiting 
 Rome, so he went with some of his brethren, and obtained 
 a charter from the Pope, conferring privileges on his mon- 
 astery. After his return he remained some years governing 
 his monks, ever cheerful and of amiable disposition; the joy 
 and peace of his soul beamed in his countenance. S. Col- 
 umbanus once said to him in his youth, " Deicolus, why art 
 thou always smiling?" He answered in simplicity, " Because 
 no one can take my God from me." 
 
 The year of his death is not known with certainty. It was 
 on the 1 8th January that he heard God's call to depart. 
 Then he took the Holy Sacrament, and after having com- 
 municated himself, he kissed all the brethren, and when he 
 had kissed the last he fell asleep. 
 
 Baptism and Confirmation, fr 
 
 'amtm in the Catacombs. 
 
 *- 
 
 *
 
 284 Lives of the Saints. [January 19. 
 
 January 19. 
 
 S. Gekmanicus, M., at Smyrna, in Asia Minor, A.D. 161. 
 
 SS. Maris, Martha, Audifax, and Habakkuk, MM., near Rome, a.d. 270. 
 
 S. Bassian, B. of Lodi, in Italy, circ. A.n. 409. 
 
 S. Catellus, B. of Castellamare, in Italy, a.d. 617. 
 
 S. Launomar, P., Ab. of Corbion, in France, a.d. 593. 
 
 S. Remigius, B. of Rouen, circ. a.d. 771. 
 
 SS. Blaithmaic, Ab., and Companions, Monks and MM., at lona, in 
 
 Scotland, a. d. 824. 
 S. Canute, K. M., in Denmark, a.d. 1086. See July 10. 
 S. Wulstan, B. of Worcester, a.d. 1095. 
 S. Henrv, B. M., at Upsala, in Sweden, a.d. 1150. 
 
 S. GERMANICUS, M. 
 (a.d. 161.) 
 
 [Roman Martyrology, and those of Usuardus, Ado, Notker and that 
 attributed to Bede, also the later ones of Maurolycus, Bellinus and Galesi- 
 nius, sometimes also on Feb. 18. Authority, the contemporary Epistle of 
 the Church of Smyrna to the Church of Pontus, describing the martyrdom 
 of SS. Germanicus, Polycarp, and others ; quoted by Eusebius, lib. IV. 
 c. 15,] 
 
 [HE Epistle of the Church of Smyrna, narrating 
 its sufferings under the Emperors Marcus An- 
 toninus and Lucius Aurelius, says: "Ger- 
 manicus, a noble youth, was particularly pre-emi- 
 nent as a martyr, for, strengthened by divine grace, he over- 
 came the natural dread of death implanted in us ; although 
 the pro-consul was desirous of persuading him, and urged 
 him from consideration of his youth, that, as he was so 
 young and blooming, he should take compassion on him- 
 self. He, however, hesitated not, but eagerly irritated the 
 wild beast let loose upon him, that he might be the sooner 
 freed from this unjust and lawless generation." 
 The Acts of this martyr have been lost.
 
 January i 9 .] S. Maris and Companions. 285 
 
 SS. MARIS, MARTHA, AUDI FAX AND HABAKKUK, 
 
 MM. 
 
 (a.d. 270.) 
 
 [Modern Roman Martyrology, but the ancient Roman Martyrology 
 commemorated them on Jan. 20th, so did that attributed to S. Jerome, 
 and many others. Authority, the authentic Acts.] 
 
 In the time of the Emperor Claudius II., there came a 
 man from Persia, named Maris, with his wife Martha, and 
 his two sons, Audifax and Habakkuk, to Rome, where they 
 sought out the Christians who were in prison, and ministered 
 to them. 
 
 At this time Claudius had given orders for the suppression 
 of Christianity. Two hundred and sixty Christians were 
 condemned to work in the sand-pits on the Salarian way; 
 but were afterwards brought into the amphitheatre, and were 
 killed with arrows, and their bodies thrown on a pyre. Maris 
 and his sons withdrew the bodies from the fire, and with the 
 assistance of a priest, named John, they buried many of them 
 in the catacomb on the Salarian way. And in the evening, 
 passing under a house, they heard singing, and they knew 
 that what they heard was a Christian canticle. Then they 
 struck at the door, and those who were within feared to 
 open, thinking it was the soldiers come to take them ; but 
 the bishop, who was with the congregation, went boldly to 
 the door and opened it ; then they knew that these were 
 Christians who stood without; so they fell on their necks 
 and kissed them. 
 
 Now it fell out that Maris and his wife and sons were in 
 the house of Asterius, a new convert, on a certain occasion, 
 with Valentine the priest, when the soldiers entered the 
 house and took all within before the Emperor, who re- 
 manded them to Muscianus, the prefect, to be by him 
 sentenced according to their deserts. 
 
 * *
 
 -* 
 
 286 Lives of the Saints. rjanuaryi*. 
 
 Muscianus ordered Maris and his two sons to be beaten, 
 and then to be placed on the little horse and tortured with 
 iron hooks and lighted torches, but Martha to stand by, and 
 see her husband and children tormented. As they remained 
 constant, he commanded their hands to be struck off. 
 Then Martha stooped and dipped her finger in their blood, 
 and signed her brow therewith. Exasperated to the last 
 degree, the judge ordered Maris and the two sons to be 
 decapitated in a sand-pit, and Martha to be drowned in a 
 well, all which was carried into execution. 1 A pious matron, 
 named Felicitas, rescued the bodies, and buried them in her 
 farm. 
 
 S. BASSIAN, B. OF LODI. 
 
 (ABOUT A.D. 409.) 
 
 [Roman and many other Martyrologies. Double feast with octave at 
 Lodi. Authorities, his life by an anonymous author, of uncertain date, 
 also the lections for this day in the Lodi Breviary. S. Ambrose, in his 6oth 
 letter, speaks of S. Bassian.] 
 
 Bassian was the son of Sergius, prsefect of Syracuse, a 
 heathen. As a child he is said to have scrawled the sign of 
 the cross in the dust, and was rebuked for so doing by his 
 nurse. This set him wondering, and his mind turned to the 
 religion of the Crucified, so that when sent to Rome, at the 
 age of twelve, to be educated in the liberal arts, he sought 
 out those who reverenced that sign which his nurse had for- 
 bidden him to scribble. A priest, named Gordian, in- 
 structed the lad in the Christian faith, and finally baptized 
 him. As soon as his father heard of his conversion, he sent 
 orders to have him brought home at once. Then Bassian, 
 fearing the result, should he be re-conducted to Syracuse, 
 
 1 At Santa Ninfa, about thirteen miles from Rome. 
 
 *"
 
 *_ * 
 
 January^.] 6". Launomar. 287 
 
 ran away to Ravenna. On his way occured one of those 
 simple and touching incidents which abound in the lives of 
 the saints, and which in spite of repetition, must be related. 
 A stag with her two fawns bounded into the road, the hunters 
 were in pursuit, the stag was not willing to desert her little 
 ones, and they were too young to make good their escape. 
 Seeing the distress of the mother, Bassian called to her, and 
 she came to him with her fawns, and licked his feet, as he 
 caressed her dappled hide. Soon after the hunters came 
 up, and one more impetuous than the rest, attempted to 
 take the stag. Then Bassian threw his arms round her 
 neck, and called on God to protect her. Instantly the man, 
 whose anger had flamed up at the resistance offered him, 
 fell in an apoplectic fit ; and when he recovered, withdrew 
 in fear, without injuring the stag. 
 
 In the reign of Valerian, Bassian was elected Bishop of 
 Lodi, and ruled the diocese with zeal and discretion. 
 He built in his Cathedral city the church of the Twelve 
 Apostles, and S. Ambrose assisted in its dedication. Bassian 
 was with S. Ambrose when he died. 
 
 S. LAUNOMAR, AB. OF CORBION. 
 0.r.rp 3 .) 
 
 [S. Lamomar, called in French Laumer or Lomer, is commemorated in 
 the Gallican Martyrologies. His life was written by one who apparently 
 knew him, as we may conclude from certain passages therein.] 
 
 S. Laumer as a boy kept his father's sheep near Chartres ; 
 afterwards, having learned his letters, he heard the call of 
 God, and gave himself up to his service. He was ordained 
 priest, and entering a monastery, was appointed steward. 
 However, such a life did not suit him, and he retired into 
 the forest, escaping from the monastery one stormy night, 
 when all the brethren were asleep, taking in his hand 
 
 4n f
 
 * g 
 
 288 Lives of the Saints. [January^. 
 
 nothing save his staff. He took refuge in the depths of the 
 forest, where he hoped none would find him, but his sanctity 
 becoming known, disciples flocked to him. Two miracles 
 occur in his forest life very similar to those related of other 
 saints. One night as he prayed, the Prince of the power of 
 the Air, hoping to frighten him, by leaving him in the dark, 
 thrice extinguished his light, and thrice was it rekindled. 
 One day he saw a hind pursued by wolves, he ordered the 
 wolves to desist from pursuing the poor animal, which came 
 and crouched at his feet, whilst he patted it. Then he gave 
 the hind his blessing and dismissed it When the number 
 of his disciples increased, so that he felt his solitude dis- 
 solved, Laumer fled away again, and hid himself in the 
 wood, where afterwards rose the monastery of Corbion, near 
 Dreux. But a city set on a hill cannot be hid, his cell of 
 green leaves and wattles soon became the centre of a colony 
 of monks, and a nobleman whose land this was, gave it to 
 him, that he might build thereon a monastery. One instance 
 of the gentleness of S. Laumer deserves not to be passed 
 over. During the night, some robbers stole a cow belonging 
 to the monks. The brethren were in despair. The robbers 
 however, had lost their way in the tangled forest, as they 
 drove the cow away, and they wandered all night and 
 the next day, unable to discover the road ; when, as evening 
 settled in, they saw the forest lighten, and they came out, 
 driving the cow, upon the clearing of the monastery, and S. 
 Laumer himself stood before them. They at once fell at 
 his feet, asking his pardon, and imploring him to direct 
 them aright ; but he raised them, and said, " I thank you, 
 kind friends, for finding and bringing back to me my strayed 
 cow; you must be very tired and hungry, follow me." 
 Then he led them into his hut, and set before them such 
 things as he had, and they ate and were refreshed, and he 
 set them on their right road, but of course, without the cow. 
 
 * *
 
 g, . * 
 
 January x 9 .] SS. Blaithmac and Companions. 289 
 
 SS. BLAITHMAC AND COMP. MONKS, M.M. 
 
 (a.d. 824) 
 
 [Irish Martyrologies. Authority : The Acts of S. Blaithmac written in 
 verse by his contemporary Walafrid Strabo, and the Irish Annals.] 
 
 S. Blaithmac was a native of Ireland, son of Flann, 
 perhaps one of the southern Niells, princes of Meath, the 
 names of Flann and Blaithmac having been common in that 
 family. He was heir to a principality, but he abandoned his 
 prospects in this world to become a monk, and afterwards 
 an abbot. Blaithmac had an ardent desire to visit foreign 
 parts, but he was prevented by his friends and companions 
 from leaving Ireland. At length he passed over to Iona, 
 which was shortly after invaded by a party of Northmen. 
 As he was anxious to receive the crown of martyrdom, he 
 determined to remain there whatever might happen, and by 
 his example induced some others to stay with him, advising 
 those who feared death to take refuge on the mainland. 
 While he was celebrating mass the Danes burst into the 
 church, and having slaughtered the monks, demanded of the 
 abbot where was the precious shrine of S. Columba. This 
 had been carried off and concealed underground, where the 
 abbot knew not. Accordingly he answered that he was igno- 
 rant where it was, and added that even if he had known, 
 he would not have pointed out the spot to them. They then 
 put him to death. The Ulster Annals give his martyrdom 
 in 825-828. The Irish annals generally agree in fixing his 
 death at 823 (a.d. 824). Mabillon was wrong in supposing 
 it took place in 793. Blaithmac is derived from Blaith, a 
 flower; hence his latinized name is Florigenius or Floras. 
 
 vol. 1. 19 
 
 g, -*
 
 * _* 
 
 290 Lives of the Saints. [January 19 
 
 S. WULSTAN, B. OF WORCESTER. 
 
 (A.D. IO95.) 
 
 [Anglican and German and Roman Martyrologies. Authorities : his life 
 by Florence of Worcester (d. 1118),' and William of Malmesbury, written 
 47 years after the death of S. Wulstan ; another in Roger of Wendover, and 
 numerous notices in other old English historians. He is called variously 
 Wulstan and Wulfstan. Canonized by Innocent III, 1203.] 
 
 S. Wulstan was born in Warwickshire of pious parents. 
 His father's name was Ealstan, and his mother's Wulfgeova. 
 Both his parents were so devoted to the religious life, that, 
 by mutual consent, they retired into monastic houses. In- 
 spired by such examples, but chiefly by his mother's per- 
 suasion, Wulfstan quitted the world whilst yet young, and 
 took the monastic habit in the same monastery in Worcester 
 where his father had devoted himself to the service of God. 
 He was there ordained deacon, and then priest, by the bishop. 
 Observing a very strict course of life, he soon became re- 
 markable for his vigils, fasting and prayers. In consequence 
 of his discipline of himself, he was first appointed master 
 of the novices, and afterwards, on account of his acquaint- 
 ance with the ecclesiastical services, precentor and treasurer 
 of the church. Being now intrusted with the custody of the 
 church, he embraced the opportunities it afforded him for 
 being almost perpetually in the sacred edifice, spending 
 whole nights before the altar in prayer ; and when he was 
 exhausted with fatigue, he lay on one of the church benches, 
 and placed his prayer-book beneath his head as a pillow. 
 
 After some time, on the death of the prior, Bishop Aldred 
 appointed Wulstan to succeed him. As prior, he preached 
 every Lord's Day to the people, with so great unction, that 
 they were moved to tears. One of the monks grumbled, and 
 
 1 Florence knew S. Wulstan personally, as appears from his account of his vigils. 
 He says, " I le sometimes went four days and nights without sleep, a thing we 
 could hardly have believed, if we had not heard it from his own mouth." 
 
 * %
 
 *- 
 
 -* 
 
 January^.] S. Wulstdll. 2C) 1 
 
 said that Wulfstan forgot his place, it was the office of the 
 bishop to preach, and that of the monk to hold his tongue. 
 Hearing this, Wulfstan said, " My brother, the Word of God 
 is not bound." 
 
 Although very abstemious and moderate in his diet, he 
 had not refrained from meat, till one day that roast goose 
 was being prepared for dinner, the fragance filled the 
 church, and Wulstan, who was at the altar celebrating mass, 
 was so distracted with the delicious odour, for he was very 
 hungry, as it was the late choral mass, that he could not 
 collect his thoughts. Then, filled with shame, before he left 
 the altar he vowed never to touch meat again, and he kept 
 this vow to his dying day. 
 
 On the elevation of Aldred, Bishop of Worcester, to the 
 archbishopric of York, by unanimous consent of the clergy 
 and laity in the election of a successor, Wulstan was 
 chosen ; the king having granted them permission to elect 
 whom they pleased. 
 
 It chanced that the legates from the Pope were present at 
 the election, but neither they nor the clergy and people 
 could persuade Wulstan to accept the charge, of which he 
 declared himself to be unworthy. At last, being sharply re- 
 proved for his obstinate wilfulness by Wulfsi, a hermit, and 
 being strongly urged by S. Edward the Confessor, then 
 king, he yielded, and was consecrated on the Feast of the 
 Nativity of the Blessed Virgin Mary, 1062. 
 
 As bishop, Wulstan maintained the same severity towards 
 himself; every day he sang the late high mass ; it being 
 usual for the priests to take the choral mass by weeks, in 
 turns, it being very trying, as the celebrant had to remain 
 fasting till a late hour. Wulstan not only sang the high mass 
 daily, but also all the canonical hours, and when he rode on 
 journeys, he had his book open before him on the pommel 
 of his saddle, and he chanted aloud the psalms of David. 
 
 *- 
 
 "*
 
 |. * 
 
 292 Lives of the Saints. [January * 
 
 As the old church and monastic buildings reared by 
 S. Oswald were being demolished, to make way for more 
 splendid edifices, Wulstan stood one day, and looked at the 
 roofless church, and the walls that were being torn down, 
 and his eyes filled with tears. " Why should you weep," said 
 a monk, standing by ; " you should rather laugh, to see the 
 meanness of the first house swept away, to make room foi 
 a glorious second one." " No," answered Wulstan, " I see 
 nothing to rejoice over in the demolition of the work of oui 
 Saints. True, they knew not how to rear a stately building; 
 but under a mean roof, they offered the adorable sacrifice 
 to God with great devotion, and set saintly examples to 
 their flock ; and we we collect and carve the stones of the 
 material temple, and neglect the edification of that which is 
 spiritual the souls of men." 
 
 Below him in church sat a curly-headed choir boy. One 
 day the bishop bent down, and laying his hand on the glossy 
 curls, said, " All these will fall off one day !" Then the boy 
 in alarm, turned round and said, " Oh, save my curls for 
 me !" " My child, do not fear, as long as I live you shall 
 retain your abundant hair." And so he did, for many long 
 years, till Wulstan died, and then, says the chronicler who 
 records this strange little incident, his hair came off as the 
 bishop had foretold. 1 
 
 When William the Conqueror established himself in 
 England, he not only gave the lands to his Norman nobles, 
 but also the bishoprics to his Norman clergy. " Wulstan is 
 a fool, he cannot speak French !" said William, and he 
 ordered Lanfranc, his Norman Archbishop of Canterbury, 
 to depose the plain Saxon Bishop of Worcester, on the 
 
 ' S. Wulstan sometimes joked ; but the specimen recorded by Malmesbury is 
 not striking for wit, nor for its reverence, wherefore I give it in Latin. Being 
 asked why he wore lamb's wool garments in winter, instead of cat's skin like the 
 other clergy he answered, " Nunquam audivi cantari Cattus Dei, sed Agnus Dei; 
 ideo non catto, sed agno volo calefied." 
 
 & *
 
 * * 
 
 January 19.] , WulstUH. 293 
 
 charge of ignorance. A conclave was held in Westminster 
 Abbey in 1074, to decide a dispute between Robert, Arch- 
 bishop of York, and Lanfranc, Archbishop of Canterbury, 
 as to the question whether the diocese of Worcester be- 
 longed to the northern or the southern province, and at the 
 same time to deprive Wulstan. When called in question as 
 to his slender attainments in learning, he rose and said, 
 " We have not sung Sext yet. Let us chant the office first, 
 and I will answer afterwards." 
 
 But those around him remonstrated, saying, " Let us do 
 our business first, and we can sing the service afterwards ; 
 we shall become objects of ridicule to the king and nobles, 
 if we keep them waiting till we have done our office." 
 
 " No !" exclaimed Wulstan ; " the duty to God must be 
 done first, and then we will consider the petty disputes of 
 men." Having sung the service, he directly proceeded to 
 the council chamber. To his dependants, who were de- 
 sirous of withholding him, and who could not be persuaded 
 that their cause was not in danger, he said, " Know 
 for certain, that I here see the holy archbishops, Dunstan of 
 Canterbury and Oswald of York, defending me this day by 
 their prayers, and they will darken the understandings of 
 my gainsayers." Then he gave his benediction to a monk 
 who could speak Norman French, but imperfectly at best, 
 and ordered him to state his case for him. 1 
 
 There stood the grave long-bearded Saxon bishop 
 arraigned for ignorance before the Norman king, and his 
 smooth-shaven 2 Norman prelates. Wulstan, the repre- 
 sentative of the people, Lanfranc of the nobles ; Wulstan, 
 the bishop of the conquered, and Lanfranc of the con- 
 querors. When the poor Saxon peasants had come to him 
 
 1 So far William of Malmesbury, who abruptly closes, saying that he will no 
 longer torture the patience of his readers. What follows is from Roger of 
 Wendover. 
 
 ' Dr. Rock : Church of our Fathers, II. p. go, plate. 
 
 * *
 
 * * 
 
 294 Lives of the Saints. [>nuy <> 
 
 at Worcester, and had complained that these Norman invaders 
 trampled down their corn, and robbed them of their cattle, 
 and ground them down with taxes; "They are God's 
 scourge, these Normans, punishing us for our sins, my 
 children," said Wulstan. And now he was to be deprived 
 of his office by these invaders, that a Norman might 
 occupy his stool, and shepherd with his crook the Saxon 
 bondsmen. The council decided, in accordance with the 
 royal pleasure, that Wulstan was too ignorant to deserve to 
 retain his see, and that therefore he must resign his pastoral 
 staff and ring. The ring, the token that he was wedded to 
 his diocese before God, that he said he would never resign, 
 in life or in death. " I received this ring without coveting 
 it, and I will bear it with me to my grave." 1 But the staff, 
 the token of jurisdiction, that he could be deprived of, so 
 rising from his place, with unruffled composure, and placid 
 countenance, holding his staff, he said, " Truly, my Lord 
 Archbishop, truly I know that I am unworthy of this honour, 
 nor fit to bear this burden, nor sufficient to endure the 
 labour. I knew this when the clergy elected me, and when 
 the bishops urged me, and when my own master, King 
 Edward, invited me. He, with the authority of the 
 apostolic see, laid this burden on my shoulders, and 
 ordered me to be invested with the episcopate, by the 
 token of this staff. Now thou desirest of me this pastoral 
 staff, which thou gavest me not ; thou demandest of me 
 the surrender of the office thou laidest not on me. I, 
 indeed, am well aware of my ignorance, and yielding to the 
 sentence of this holy conclave, I resign my staff not to 
 thee, but to him who gave it me." Saying this he went 
 forth from the chapter house to the tomb of S. Edward the 
 Confessor, and standing before the stone, he cried, " Thou 
 knowest; O my Master ! how reluctantly I received this 
 
 1 Roger of VVendover, and Capgrave. 
 *
 
 J* 
 
 January 19.] S. Wulstdlt. 295 
 
 burden, how often I fled away from it ; how, when sought, 
 that it might be imposed on me, I secreted myself. I 
 confess that I am a fool, but thou didst constrain me. 
 There lacked not the election of the brethren, the entreaty 
 of the people, the will of the bishops, the favour of the 
 nobles ; but none of these things weighed with me like thy 
 authority; it was thy will that bent mine. And now we 
 have a new king, a new law, a new archbishop, who found 
 new rights and declare new sentences. They convince thee of 
 error, who commanded, and me of presumption, who obeyed. 
 Therefore, not to them who demand, but to thee who 
 gavest ; not to them, fallible, walking in darkness, but to thee 
 who hast been led forth into the clear light of very truth, 
 and hast escaped out of this region of error and ignorance, 
 to thee I resign my staff, to thee I surrender the cure of those 
 thou didst commend to me, to thee I commit them in con- 
 fidence, knowing well thy merits." 
 
 Having said this, he slowly raised his hand a little, and 
 said, " My lord and king, accept this, and surrender it to 
 whom thou choosest !" Then he struck the staff into the 
 sepulchral stone, and laying aside his pontifical habit, he 
 seated himself, as a monk, among the monks. 
 
 Was there ever a grander incident in English Church 
 history? Was there ever a nobler speech uttered by an 
 English bishop ? 
 
 Then all, surprised, saw that the staff stood in the stone ; 
 and one ran and told Lanfranc, but he believed it not, and 
 bade Gundulf, Bishop of Rochester, to whom he had 
 promised the bishopric of Worcester, to go and bring back 
 the staff. So Gundulf went, but the staff was immovably 
 imbedded in the stone. 
 
 Then the archbishop and the king went to the tomb, and 
 sought to wrench the staff from where it stood, but they 
 were unable. Lanfranc at once turned, and coming 
 
 * *
 
 296 Lives of the Saints. [January i 9 . 
 
 straight down to where the monk sat, he bowed to him, and 
 said, " Verily God resisteth the proud and giveth grace 
 unto the humble. Thy simplicity was scorned by us, 
 brother, but thy righteousness is made clear as the light 
 Our wisdom has been brought to naught, and thy ignorance 
 has prevailed. Take then again that charge which we un- 
 advisedly deprived thee of, but which we, by our authority 
 and the judgment of God, commit to thee once more." 
 
 But Wulstan hesitated ; however, being urged vehemently 
 by those who stood by, he went to the tomb again, and 
 said : " Now, my lord and king, to whose judgment I 
 commended myself, and to whom I resigned my staff, show 
 me what is thy pleasure. Thou hast preserved thine 
 honour, thou hast made manifest my innocence. If thine 
 old sentence stands, restore to me my staff; if not, yield it 
 to whom thou wilt !" Then he put forth his hand, and 
 touched the staff, and he removed it at once with ease. 1 
 
 To Lanfranc and Wulstan, acting conjointly, is due the 
 cessation of the slave traffic in England. It was the custom 
 of the English to sell slaves to the Irish, and this was 
 subject to a tax which passed into the royal exchequer. 
 " The credit of this action," says Malmesbury, 2 " I know 
 not whether to attribute to Lanfranc, or to Wulstan, who 
 would scarcely have induced the king, reluctant from the 
 profit it produced to him, to this measure, had not Lan- 
 franc commended it, and Wulstan, powerful through the 
 sanctity of his character, commended it by episcopal 
 authority." 
 
 Having taken the oath of allegiance to William, Wulstan 
 remained faithful. When, in the same year, 1074, some of 
 the Saxon earls rose against the Conqueror, Wulstan and 
 
 1 This most striking incident is not mentioned by Florence of Worcester, or 
 William of Malmesbury, but occurs in Roger of Wendover and Matthew of 
 Westminster. 
 
 Chronicle, lib. III. 
 
 * *
 
 S. WULSTAN, BISHOP OF WORCESTER. 
 From a Design by A. Welby Pugin. 
 
 Jan., p. 296.] 
 
 [Jan. 19.
 
 * __ ^ 
 
 January^.] S. Wulstatl. 297 
 
 the abbot of Evesham, supported by the sheriff of Worcester 
 and Walter de Lacy, prevented their junction, by raising 
 their vassals and occupying the ford of the Severn. 1 
 
 In the Barons' revolt, 1088, " Bernard du Neuf- 
 Marche*, Roger de Lacy, who had lately wrested Hereford 
 from the king, and Ralph de Mortimer, with the vassals of 
 the Earl of Shrewsbury, having assembled a numerous army 
 of English, Normans and Welsh, burst into the province of 
 Worcester, declaring that they would burn the city of 
 Worcester, plunder the Church of God and S. Mary, and 
 take summary vengeance on the inhabitants for their loyalty 
 to the king. On hearing this, the reverend father Wulstan, 
 Bishop of Worcester, a man of deep piety and dove-like 
 simplicity, beloved alike by God and the people he 
 governed, faithful to the king as his earthly lord, was in great 
 tribulation ; but soon rallying, by God's mercy, prepared to 
 stand manfully by his people and city. While they armed 
 themselves to repel the enemy, he poured forth supplications 
 in the impending danger, exhorting his people not to 
 despair. Meanwhile, the Normans, taking counsel, entreated 
 the bishop to remove from the church into the castle, 
 saying that his presence there would give them more se- 
 curity, if they were in great peril, for they loved him much. 
 Such was his extraordinary kindness of heart, that from 
 duty to the king, and regard for them, he assented to their 
 request. 
 
 " Thereupon, the bishop's retainers made ready, and the 
 garrison and the whole body of citizens assembled, declar- 
 ing that they would encounter the enemy on the other side 
 of the Severn, if the bishop would give them leave. Taking 
 their arms, and being arrayed for battle, they met the 
 bishop, as he was going to the castle, and besought him to 
 grant their desire, to which he freely assented. ' Go,' said 
 
 1 Florence of Worcester. 
 *
 
 *- 
 
 -* 
 
 298 
 
 Lives of tlie Saints. 
 
 [.January 19, 
 
 he, ' My sons, go in peace, go in confidence, with God's 
 blessing and mine. Trusting in God, I promise you that no 
 sword shall hurt you this day. Be loyal, and do valiantly 
 for the safety of the people and the city.'" The victory 
 was complete. The rebels were routed, and the king's 
 liege-men and the bishop's retainers returned home in 
 triumph, without the loss of a single man. 1 
 
 He died in the year 1095, on January the 19th, and was 
 buried with his ring on his finger. " God suffered no man 
 to remove from his finger the ring with which he had 
 received episcopal consecration," says Florence of Wor- 
 cester ; " that the holy man might not appear to forfeit his 
 engagement to his people, to whom he had often protested 
 that he would not part with it during his life, nor even on 
 the day of his burial." 
 
 1 Florence of Worcester. 
 
 88. Fabian and 
 
 * 
 
 *
 
 * ** 
 
 January 20.] S. Fabian. 299 
 
 January 20. 
 
 S. Fabian, Pope and M., at Rome, a.d. 250. 
 
 S. Sebastian, M., at Home, a.d. 303. 
 
 S. Euthymius the Great, Ab. in Palestine, a.d. 473. 
 
 S. Fechin, Ab., at Fore, in Ireland, a.d. 665. 
 
 S. Maur, B. ofCesena, in Italy, middle of nth cent. 
 
 S. Benedict, H., near Fiesole, in Italy. 
 
 S. FABIAN, POPE AND M., AT ROME. 
 (a.d. 250.) 
 
 [Roman Martyrology. Authorities : Eusebius, lib. vi. c. 29 and 39 ; 
 the Liber de Romanis Pontificibus ; S. Jerome, lib. de Eccles. Script. 
 c. 54 ; a letter of S. Cyprian (55) to Cornelius, &c.] 
 
 JAINT FABIAN succeeded Anteros in the see 
 
 of Rome. It is said that Fabian had come 
 
 to Rome out of the country, and, by divine 
 
 grace, he was singled out in a very remarkable 
 
 manner to be bishop. For, when all the brethren had 
 
 assembled in the church for the purpose of ordaining 
 
 him that should succeed in the episcopate, though there 
 
 were many eminent and illustrious men present, yet no 
 
 one thought of any but Fabian. They relate that a dove, 
 
 suddenly fluttering down, rested upon his head, bringing 
 
 up before their minds the scene when the Holy Spirit of 
 
 old came down on the Saviour. Thereupon the whole 
 
 body exclaimed with one voice, as if moved by the Spirit 
 
 of God, " He is worthy ! " x and without delay they took 
 
 him and placed him upon the episcopal throne. 
 
 1 This was the common acclamation at the election of bishops, of which we 
 have many examples in Philostorgius, lib. ix. c. 10. And in the relation of things 
 done at the election of Eradius (recorded in S. Augustine's Epistles), we read that 
 they cried out twenty times, "He is worthy and just!" and five times, "He is 
 deserving, he is worthy I" 
 
 * Eusebius, lib. vi. c. 29,
 
 300 Lives of the Saints. [January *>. 
 
 S. Fabian governed the Church of Rome for sixteen 
 years. He is said by some to have converted and 
 baptized the Emperor Philip. "Philip, after a reign of 
 seven years," says Eusebius, "was succeeded by Decius, 
 who, in consequence of his hatred to Philip, raised a 
 persecution against the Church, in which Fabian suffered 
 martyrdom, and was succeeded, as Bishop of Rome, by 
 Cornelius." 1 
 
 Relics, in the churches of S. Martin de la Monte, S. 
 Praxedes, a head and an arm in that of S. Sebastian, in 
 Rome. 
 
 In art, he appears with the pontifical tiara and a dove. 
 
 S. SEBASTIAN, M., AT ROME. 
 (a.d. 303.) 
 
 [All the ancient Latin Martyrologies. The Greeks commemorate him on 
 December 18th. The original Acts are not in our possession. What is 
 regarded as the Acts appears to be a panegyric, falsely attributed to 
 S. Ambrose, on S. Sebastian's Day. The incidents are possibly taken 
 from the original Acts, but the long sermons and theological instructions 
 put into the mouths of S. Sebastian and Tranquillinus, are certainly ora- 
 torical compositions of the author who pa c ses for S. Ambrose.] 
 
 S. Sebastian was born at Narbonne, in Gaul, but his 
 parents were of Milan, in Italy, and he was brought up in 
 that city. He was a fervent soldier of Christ at the same 
 time that he served in the army of the Emperor. He was 
 so greatly regarded by the Emperors Diocletian and Maxi- 
 mian, that he was elevated to the command of the first 
 cohort, for he was a man prudent, upright in word and act, 
 faithful in business, fervent in spirit. He was enabled, by 
 his rank and office, to be of service to those who were im- 
 
 1 Ibid. c. 39, 
 
 & *
 
 * * 
 
 January ao.J S. SebasHatl. 3OI 
 
 prisoned for the faith of Christ. He relieved their sufferings, 
 and urged them to constancy. 
 
 Two brothers, Marcus and Marcellianus, had been 
 accused of being Christians, and were expecting execution 
 in prison, when their friends, admitted to see them, im- 
 plored them with tears to save their lives by apostasy. They 
 seemed to waver; they promised to deliberate. Sebastian 
 heard of this, and rushed to save them. He was too well 
 known to be refused admittance, and he entered their 
 gloomy prison as an angel of light. 
 
 Tranquillinus, the father of the two youths, had obtained 
 from Agrestius Chromatius, 1 prefect of the city, a respite of 
 thirty days for them, to try their constancy ; and, to second 
 his efforts, they had been placed in the house of Nicostratus, 
 the keeper of the records (primiscrinius). 
 
 Sebastian's was a bold and perilous office. Besides the 
 two Christian captives, there were gathered in the place 
 sixteen heathen prisoners; there were the parents of the 
 unfortunate youths weeping over them, to allure them from 
 their threatened fate ; and there was the magistrate, Nicos- 
 tratus, with his wife Zoe, drawn thither by the compassion- 
 ate wish of seeing the youths snatched from their fate. 
 Could Sebastian hope that of this crowd not one would be 
 found whom a sense of official duty, or a hope of pardon, 
 or hatred of Christianity, might impel to betray him, if he 
 avowed himself a Christian? 
 
 The room was illumined only by an opening in the roof, 
 and Sebastian, anxious to be seen by all, stood in the ray 
 which shot through it ; strong and brilliant where it beat, but 
 leaving the rest of the apartment dark. It broke against 
 the gold and jewels of his rich tribune's armour, and as he 
 moved, scattered itself in brilliant reflections into the darkest 
 
 1 This name presents a difficulty, as it does not appear in the lists of the prefects 
 of the city. Bollandus suggests, not very plausibly, that on account of his secession 
 from the state religion, his name was expunged.
 
 * . % 
 
 302 Lives of the Saints. [January jo . 
 
 recesses of the gloom ; while it beamed with serene steadi- 
 ness on his uncovered head. 1 
 
 "O most happy soldiers of Christ, valiant warriors in 
 the fight I are ye now, after having undergone so much that 
 ye touch the palm, are ye now, I ask, about to withdraw 
 from the fight and lay aside the crown, overcome by these 
 blandishments? Let them see in you the fortitude of 
 Christian soldiers, sheathed rather in fortitude than in 
 armour of iron. Can it be that you will cast away the 
 rewards of victory at the instigation of a woman ? Can it be 
 that half-conquering already, you will bow your necks to be 
 trampled on by the deadly foe ?" Words of reproach and 
 threatening and promise poured from his lips. 2 
 
 The scene that followed baffles description. All were 
 moved ; all wept. Marcus and Marcellianus were ashamed 
 of their late hesitation. Tranquillinus and his wife were 
 convinced ; the prisoners joined in the tumult of these new 
 affections ; and Sebastian saw himself surrounded by a group 
 of men and women smitten by grace, softened by its in- 
 fluences, and subdued by its power; yet all was lost it one 
 remained behind. He saw the danger, not to himself, but 
 to the Church, if a sudden discovery were made, and to 
 those souls fluttering in uncertain faith. 
 
 Zoe knelt before Sebastian with a beseeching look and 
 outstretched arm, but she spoke not a word, for, six years 
 before, her tongue had been paralysed in a severe sickness, 
 and she had not spoken since. Sebastian looked at her 
 earnestly, and read in her signs, and the expression of her 
 
 1 This is H. E. Cardinal Wiseman's elegant description ol the scene, which 
 accords exactly with the Acts. This incident is not due to his imagination, but oc- 
 curs in the Acts in these words : " Igitur, cum ha;c Beatissimus Sebastianus, in* 
 dutus chlamyde, succinctus baltheo, ex suo ore proferret, subito per unam fere horam 
 splendore nimio de coelo veniente illuminatus est." 
 
 * In the version of the Acts by S. Ambrose, the whole lengthy exhortation is 
 given. This can hardly, however, be original, but is the composition of the author 
 who passes for S. Ambrose. 
 
 * >J,
 
 *- 
 
 -* 
 
 January 20.] S m Sedasttan. 303 
 
 countenance, that she believed in her heart Then he 
 asked wherefore she spoke not, and it was told him that she 
 was dumb. Then, raising his hand and signing her mouth 
 with a cross, he said, " If I am the true servant of Christ, 
 and those things are true which I have spoken, and thou 
 O, woman, hast heard, may the Lord Jesus Christ, in whom 
 I believe, restore the use of thy tongue, and open thy 
 mouth, as he opened the mouth of his prophet Zachariah." 
 Then suddenly the woman cried out : "Blessed art thou, 
 and blessed is the word of thy mouth, and blessed are they 
 that believe in Jesus Christ, the Son of the living God." And 
 when Nicostratus saw the grace of God revealed by the 
 healing of his wife, he fell at the feet of Sebastian, and 
 offered to break the chains off the hands and feet of the 
 confessors, and let them go ; but to this they would not con- 
 sent. Then Nicostratus transferred them all, with Tranquil- 
 linus and his wife, to the full liberty of his house, after 
 having obtained leave from Claudius the keeper of the 
 prisons ( Commentariensis.) Sebastian lost no time in put- 
 ting them under the care of the priest Polycarp, of the title, 
 or parish of S. Pastor, who diligently instructed them, night 
 and day. In the meantime, Claudius, the gaoler, came to 
 the house of Nicostratus, and said, " The prefect is much 
 disturbed at my having allowed the prisoners to be in your 
 house ; and therefore he requires you to appear before him 
 and explain the reason." 
 
 Nicostratus at once went to the prefect, and told him that 
 he had taken the Christian prisoners into his own house, 
 with the purpose of moving them the more easily to apos- 
 tasy. " You did well," said Chromatius, and he dismissed 
 him. On his way home, the keeper of the rolls told Clau- 
 dius the truth ; and when he related how Sebastian had 
 healed his wife, Claudius exclaimed in an agony of eager- 
 ness : "Send him to my house, I have two lads, sons of my 
 
 *- 
 
 -*
 
 . * 
 
 304 Lives of the Saints. [January <>. 
 
 first wife, one dropsical, the other a poor wretched cripple. 
 If he cured your wife, he can heal my sons." Then run- 
 ning home, he brought his two boys, one in each arm, to 
 the house of Nicostratus, and introduced them into the com- 
 pany of the neophytes, and casting the boys in the midst, 
 implored the disciples to recover his poor children, and de- 
 claring that he believed with all his heart. Then Polycarp, 
 the priest, took the names of the whole company, they were 
 sixty-eight in all, and he baptized them. Now when the two 
 boys rose from the baptismal water, they were healed of their 
 infirmities; and Tranquillinus, who had suffered excruciating 
 torments from the gout, also felt that he was made whole. 
 
 Chromatius, the prefect, was afterwards converted, and 
 having resigned his office, retired into privacy. 
 
 The care which Sebastian took of the Christian prisoners, 
 and the efforts he made to stimulate their courage, could 
 not long remain secret; and he was denounced to the 
 Emperor Diocletian, who sent for him, and in a rage, 
 exclaimed, " What ! I have had thee about my person, and 
 thou hast conspired against my safety !" 
 
 S. Sebastian answered, " I pray daily for thy safety and 
 for the prosperity of the state, to the God of heaven, for J 
 reckon no succour can be got from gods of stone." 
 
 Then Diocletian ordered him to be taken out into a field, 
 and be shot to death with arrows. Therefore the soldiers 
 placed him as their mark, and left him for dead, bristling 
 with arrows. But a certain woman, named Irene, the widow 
 of the martyr Castulus, finding that he still lived, took him 
 to her lodgings, at the head of the great staircase of the 
 palace, and there nursed him till he was convalescent. And 
 one day, as he began to walk, the Emperor passed. Then 
 he started out to the head of the stairs. He had heard the 
 familiar trumpet notes, which told him of the Emperor's 
 approach, and he had risen, and crept to greet him. 
 
 * %
 
 S. SEBASTIAN. 
 From a Drawing by Lucas Schraudolf. 
 
 Jan., p. 304.] 
 
 [Jan.
 
 tip % 
 
 January ao.] S. EuthyMtUS. $5 
 
 " Diocletian!" he cried out, in a hollow but distinct voice; 
 " False are the words of thy idol priests, my sovereign, who 
 say that we Christians are adversaries to the state ; who 
 cease not to pray for thy welfare and that of the realm." 
 
 " What I" exclaimed the Emperor ; " Art thou Sebastian?" 
 "I am Sebastian, raised as from death to witness against 
 thee for thy cruel persecution of the servants of Christ." 
 
 Then the Emperor, in a rage, ordered him to be taken 
 into the court-yard of the palace, and to be beaten to death 
 with clubs, and his body to be cast into the sewer. 
 
 And when all this had been done, a devout woman, 
 named Lucina, by night rescued the body from the place 
 where it had been cast, and buried it reverently in her own 
 garden. 
 
 A church was afterwards built over his relics by Pope 
 Damasus. 
 
 Patron of Chiemsee, Mannheim, Oetting, Palma, Rome, 
 Soissons ; of makers of military laces, of archers, makers 
 of fencing foils. 
 
 Relics, at Soissons, the head at Eternach, in Luxemburg, 
 portions at Mantua, at Malaga, Seville, Toulouse, Munich, 
 Paris, Tournai, in the Cathedral; Antwerp, in the church of 
 the Jesuits ; and at Brussels, in the Court Chapel. 
 
 In art, can always be recognized as a young man, trans- 
 fixed with arrows. 
 
 S. EUTHYMIUS THE GREAT, AB. 
 
 (a.d. 473.) 
 
 [Greek and Latin, and Syriac Martyrologies. Authority, his life by 
 Cyrillus, monk of his monastery, in 543, sixty years after the death of 
 Euthymius ; he derived much of his information from an old monk who had 
 been the disciple of the Saint.] 
 
 There was a man named Paul, with his wife Dionysia, at 
 Melitene in Armenia, good Christians, loving one another, 
 vol. 1. 20 
 
 * ^
 
 * -* 
 
 306 Lives of the Saints. yanuaryao. 
 
 but childless. Then, with one consent, they entered into 
 the church of the Martyr Polyeuctus, and abode there 
 many days instant in prayer, that they might be given a 
 son. 
 
 And after this had continued some time, in a vision of 
 the night, the martyr appeared to them, and said, "Your 
 prayer is heard, now therefore depart in peace ; and when 
 the child is born, let him be named Euthymius, or the 
 'Well disposed.'" 
 
 Now it fell out, that shortly after the child's birth, Paul 
 died. Then Dionysia, the widow, took her babe, and went 
 to her brother Eudoxius, the chaplain or confessor to the 
 Bishop of Melitene, and gave the little boy to him, as 
 Hannah presented Samuel to Eli, that he should minister 
 before the Lord. 
 
 After that, Dionysia was ordained deaconess, and in due 
 course Euthymius received the sacred orders of lector, and 
 sub-deacon, and finally was made priest, and appointed to 
 the oversight of all the monasteries in the diocese. 
 
 Euthymius often visited the church of S. Polyeuctus, and 
 loving solitude, was wont to spend whole nights in prayer 
 on a neighbouring mountain. But the love of being alone 
 with God grew upon him, so that he could not rest, and at 
 the age of twenty-nine, he secretly deserted his native place, 
 and went to Jerusalem, where he visited the holy places ; 
 and then retired into the desert, near the Laura of Paran, 1 
 he found a cell in every way convenient, and there he 
 abode. Now there was a monk near his cell, named 
 Theoctistus, and him Euthymius loved greatly, for he was 
 a good man, and full of the Holy Ghost. " The love of the 
 same things," says his biographer; "and society in labour, 
 united them so closely in the bond of charity, and to such 
 
 1 A I .aura was a colony of eremites dwelling in separate hovels or caves, and 
 differed in this partitular from a monastery, where all dwelt under one roof. 
 
 * &
 
 January 20.] , EutkymiUS. S7 
 
 an extent were their spirits blended in affection, that each 
 was, as it were, planted in the heart of the other." 
 
 After five years spent in Paran, Euthymius resolved, with 
 his friend Theoctistus, to fly into a solitude, more remote. 
 So they went away into the barren mountains, near the Dead 
 Sea ; and there, searching for a place where they might 
 dwell, they discovered a ravine, down which a torrent 
 poured, and in the face of the rock was a cave. Then they 
 entered into it and there they abode, living on vegetables, 
 and drinking the water of the brook. Now it fell out, one 
 day, that some shepherds came that way, and ascending to 
 the cavern looked in, and were frightened when they saw 
 two men, very haggard, with long beards. But Euthymius 
 bade them be of good cheer, for they were hermits who 
 dwelt there on account of their sins. Then the shepherds 
 noised it abroad, and many disciples came to them, and 
 they built a monastery, and Euthymius appointed Theoc- 
 tistus to rule over it ; and then he retired, loving solitude, 
 into a remote hermitage, whence he issued forth only on the 
 Sabbath (Saturday) and the Sunday. He enjoined on the 
 monks to be diligent in work, and never to allow their hands 
 to be idle. " For," said he, " if men in the world labour to 
 support themselves, their wives, families and children, how 
 much rather we, who have the poor depending upon us." 
 
 Having cured Terebon, the son of Aspebetes, of paralysis, 
 which afflicted one side of his body, Aspebetes, chief of the 
 Arabs in Palestine, desired baptism, and took the name of 
 Peter. Such multitudes of Arabs followed his example, that 
 Juvenal, patriarch of Jerusalem, ordained him bishop of the 
 wandering tribes, and he assisted at the council of Ephesus 
 against Nestorius, in 431. 
 
 He built S. Euthymius a Laura on the right hand of the 
 road from Jerusalem to Jericho, in the year 420. Euthymius 
 could never be prevailed upon to depart from his rule of 
 
 * *
 
 308 Lives of the Saints. [January *>. 
 
 strict solitude ; but he governed his monks by superiors to 
 whom he gave directions on Sundays. 
 
 " Do not suppose," said he to his monks, " that you come 
 into the desert to leave temptation behind you." And then 
 he related to them the following story. There was in Egypt 
 a man afflicted with a very violent temper. So he ran away 
 from his home into a monastery, where he thought he would 
 be free from incentives to anger. But there he was fre- 
 quently irritated by the other monks who, unintentionally, 
 gave him annoyance. So he determined to escape wholly 
 from the society of men, and then said he, I cannot give 
 way, for I shall never be tempted. So he took with him 
 only an earthenware bowl, out of which to drink, and he 
 hid himself in a remote desert. 
 
 Now, one day, he was fetching water from the spring, and 
 he upset the bowl, and the water fell ; then he dipped the 
 vessel again, and as he was going, his foot tripped, and 
 again the water was spilt ; he dipped it once more, but his 
 hand shook, and he overturned the basin a third time. Then, 
 flaming into a furious passion, he dashed the bowl against a 
 stone, and shivered it to fragments. And when his anger 
 cooled down, he looked at his shattered bowl, and said, 
 " Oh fool that I am ! how can I escape the temptation 
 which is in my nature ! If I have not men to be angry with 
 I rage against an earthen pot !" 
 
 There was a man in the Laura, named Auxentius, whom 
 the steward told to attend upon the mules, for "he was apt 
 at mule-grooming." But Auxentius indignantly refused, 
 saying, he came to the monastery to be a monk, and not an 
 ostler. And when he constantly refused, on the next 
 Lord's Day, the steward complained to Euthymius, who sent 
 for the man. Then Euthymius said, " My son, it is neces- 
 sary that some one of the brethren should attend to the 
 stables. Why shouldst not thou do this ?" 
 
 * 4<
 
 * . , 
 
 Januaiyao.] S. EuthymVUS. 3O9 
 
 " Because," answered Auxentius, " I don't like it" 
 " Alas," exclaimed the abbot ; " I see thou art not imi- 
 tating Him who said, I came not to do mine own will, 
 I came not to be ministered to, but to minister." 
 
 When the monk still refused, Euthymius said sadly, 
 " Well, go thy way, and see if self-will will make thee 
 happy." 
 
 And presently the man fell ill, and in his sickness his 
 conscience smote him, and he sent for the abbot, and he 
 said, " I was wrong, I will look to the mules." 
 
 Then Euthymius healed him, and Auxentius did as was 
 required of him. 
 
 S. Euthymius showed great zeal against the Nestorian 
 and Eutychian heretics. The turbulent Empress Eudocia, 
 after the death of her husband, Theodosius, retired into 
 Palestine, and there continued to favour them with her pro- 
 tection. Aroused by domestic affliction, the captivity of her 
 daughter and grand-daughters, and the plunder of Rome, she 
 sent to ask advice of S. Simeon Stylites. He answered that 
 her misfortunes were the consequence of her sins, and espe- 
 cially of her having persecuted the orthodox faith ; and 
 ordered her to follow the direction of Euthymius. By the 
 advice of S. Euthymius, she renounced Eutychianism, and 
 embraced the Catholic communion. In 459, she sent 
 word to Euthymius that she was coming to see him, and 
 that she designed settling on his Laura sufficient revenues 
 for its subsistence. He returned her answer that she need 
 not do so, and that she must prepare for death. She 
 obeyed, and died shortly after. One of the last disciples of 
 our Saint was the young S. Sabas, whom he dearly loved. In 
 the year 473, on the 13th January, Martyrius and Elias, two 
 monks, to whom S. Euthymius had foretold that they should 
 become patriarchs of Jerusalem, came with several others to 
 visit him, and to conduct him to his Lent retreat in a 
 
 * %
 
 310 Lives of the Saints. [January 
 
 solitary place. He said that he would stay with them 
 all that week, and leave them on the Saturday following, 
 meaning, by death. Three days after, he gave orders that a 
 general vigil should be observed on the eve of S. Anthony's 
 Day ; on this he made a discourse to his spiritual children. 
 He appointed Elias to be his successor, and foretold that 
 Domitian, a beloved disciple, who had long ministered to 
 him, should follow him out of this world, on the seventh 
 day, which happened accordingly. Euthymius died on 
 Saturday, the 20th of January, being ninety-five years old, 
 of which he had spent sixty-eight in his beloved deserts. 
 
 S. FECHIN, AB. OF FORE. 
 
 (a.d. 665.) 
 
 [Authority, a life written in the 12th century, from tradition. Like 
 so many of these Irish lives which were handed down from generation to 
 generation, it contains many improbabilities.] 
 
 S. Fechin was abbot of Foure, in West Meath, where he 
 governed three hundred monks. He is said to have pitied 
 the monks engaged in grinding their corn in querns, he 
 therefore brought water from a marsh to the monastery, by 
 cutting a tunnel through the rock, and then established a 
 water mill. Of this Giraldus Cambrensis relates the follow- 
 ing : There is a mill at Foure, which S. Fechin made most 
 miraculously with his own hands, in the side of a certain 
 rock. No women are allowed to enter either this mill or 
 the church of the saint; and the mill is held in as much 
 reverence by the natives as any of the churches dedicated to 
 him. 1 The Saint finding a poor leper, full of sores one day, 
 took him to the Queen, and bade her minister to him as to 
 
 1 Topography of Ireland, c. $2.
 
 January 20.] .S*. Feckifl. 3 1 1 
 
 Christ. She bravely overcame her repugnance, and tended 
 him with gentle care. 1 Fechin was the son of Coelcharna, 
 descendant of Eochad Fionn, brother to the famous king 
 Conn of the Hundred Battles, and his mother Lassair was of 
 the royal blood of Munster. When fit to be sent to school 
 he was placed under S. Nathy of Achonry. Having finished 
 his studies he was ordained priest, and retired to a solitary 
 place at Fore in Westmeath, there to live as a hermit. But 
 he was followed by many disciples, and Fore became a 
 monastery of three hundred monks. He also established a 
 religious house in the island of Immagh, near the coast of 
 Galway. The inhabitants were then pagans, but Fechin and 
 his monks converted them. His influence was very great 
 with the kings and princes of his age. He died of a dread- 
 ful pestilence which swept Ireland in a.d. 665. 
 
 1 Here occurs a very favourite incident in the lives of these Irish saints ; it shall 
 be given in Latin. The same is told of S. Mochua and others. " Leprosus ad 
 Reginam dixit : Nares meas in ore tuo suge, et phlegma inde extrahe. At ilia 
 viriliter agens, sicut imperavit fecit, et phlegma in linteum posuit ; iterum quoque 
 ei mandavit, ut similiter faceret, et id quod extraheret, S. Fechino reservaret." 
 When the Queen looked into the handkerchief, she found two clots of solid gold, 
 one of which she retained, the other she gave to S. Fechin. The incident I give 
 as characteristic, rather than edifying. 
 
 An Irish life has been recovered in MS. of 1329, and published by Whitley Stokes, 
 in the " Revue Celtique" for 1891, pp. 318-53. 
 
 The Peacock as a Christian Emblem. 
 
 g, -*
 
 r* _ , 
 
 312 Lives of the Saints. Llanuao -. 
 
 January 21. 
 
 SS. Fructuosus, B. M., Augurius, and Eulogius, DD.,MM., at Tarragona, 
 
 in Spain, a.d. 259. 
 S. Patroclus, M., at Troyes, in France, circ. a.d. 272. 
 S. Agnes, V. M., at Rome, circ. a.d. 303. 
 S. Epiphanius, B. o/Pavia, in Italy, a.d. 496. 
 S. Meinkad, H. M., at Einsiedeln, in Switzerland, a.d. 861. 
 
 SS. FRUCTUOSUS, B. M., AUGURIUS AND EULO- 
 GIUS, DD., MM. 
 
 (A.D. 259.) 
 
 [Roman Martyrology, those of Usuardus, Bede, Notker, Ado, &c. The 
 perfectly genuine Acts, which are extant, were read in the Church on this 
 day, as S. Augustine testifies in his sermon for their commemoration.] 
 
 flALERIAN and Gallienus being emperors, 1 ^Emi- 
 lian and Bassus consuls, on January 16th, being 
 the Lord's-day, Fructuosus, the Bishop, Augurius 
 and Eulogius, the deacons, were taken. Fruc- 
 tuosus was in bed, but hearing the tramp of the officers, he 
 rose at once and went out bare-foot. 2 To whom the soldiers 
 said, " Come, the governor wants thee and thy deacons." 
 Fructuosus said, " Let us go, but please, let me put on my 
 shoes." The soldiers said, " As thou desirest, shoe thyself." 
 As soon as they were come, they were put into prison. 
 Fructuosus, certain and glorying in the crown of the Lord, 
 to which he was called, prayed without ceasing. There 
 were also with him some of the brethren, praying him to 
 have them in remembrance. Next day, he baptized in the 
 prison our brother Rogatian. And they were six days in 
 
 1 This account is a translation of the Acts; it is a very fair specimen of the 
 original documents as written by the Church notaries at the time. The style 
 being too simple to please the taste of later ages, too many of them were re-written 
 in florid diction, and long speeches were put in the martyrs* mouths. 
 I One reading is iruolutui, another in soleit, 
 
 * ^
 
 * % 
 
 January j S. Fructuosus and Companions. 313 
 
 prison, and then were brought forth. It was on the 21st 
 January, and a Friday, that they were heard. ^Emilian, the 
 governor, said, " Let Fructuosus, the Bishop, Augurius and 
 Eulogius be brought forward." According to custom it was 
 said, " They are here." ^Emilian, the governor, said to 
 Fructuosus, the Bishop, "Hast thou heard what the Em- 
 perors have ordered !" Fructuosus, the Bishop, said, " I do 
 not know what their orders are; I am a Christian." yEmilian 
 said, " They have ordered that the gods be worshipped." 
 Fructuosus said, "I worship one God, who made heaven 
 and earth, the sea and all that therein is." ^Emilian said, 
 " Do you know that there are many gods ?" The Bishop 
 said, " No, I do not." " Then thou soon shalt," said the 
 governor. Fructuosus, the Bishop, looked up to the Lord, 
 and began to pray within himself. ^Emilian said, "Who 
 will be heard, who feared, who adored, if the gods and the 
 countenance of the Emperor are despised ?" Then he said 
 to Augurius, the deacon, " Don't listen to the words of 
 Fructuosus." Augurius answered, " I worship the Almighty 
 God." ^Emilian, the governor, said to Eulogius, the deacon, 
 " Dost thou not worship Fructuosus?" " By no means," said 
 Eulogius, "but I worship the same God as does Fructuosus." 
 vEmilian said to Fructuosus, " Art thou a Bishop ?" Fruc- 
 tuosus answered, " I am." " You were one," said the 
 Governor, and he ordered them to be burnt alive. 
 
 And when Fructuosus, the Bishop, and his deacons, were 
 led into the amphitheatre, the people began to mourn for 
 Fructuosus, for he was greatly beloved, not by the brethren 
 only, but also by the heathen. For he was a vessel of elec- 
 tion and a teacher of the people. And when some, in 
 brotherly charity, offered them a spiced cup to drink, he 
 said, " The hour of breaking fast is not yet come." For it 
 was the fourth hour, though indeed they had solemnly cele- 
 brated the station (fast) on the fourth day (Wednesday) in 
 
 * i
 
 *- 
 
 -# 
 
 314 Lives of the Saints. [January aL 
 
 the prison. Therefore joyously on the sixth day (Friday) 
 they hastened to conclude this station (fast) with prophets 
 and martyrs in Paradise. And when they had come to the 
 amphitheatre, one, named Augustalis, a lector, ran to him, 
 with tears, beseeching him to suffer him to unloose his shoes. 
 But the blessed martyr said, " Stand aside, I can put off my 
 own shoes." And when he had done so, our brother and 
 fellow-soldier, Felix, went up to him, and took his right hand, 
 asking him to remember him. 1 To him S. Fructuosus 
 replied in a clear voice, so that all heard, "It behoves me 
 to hold in mind the whole Catholic Church, extending from 
 east to west." Then, as he was in the gate of the amphi- 
 theatre, ready to advance to his unfading crown, rather than 
 to his pains, as the officers saw, and the brethren heard, and 
 the Holy Spirit urged and spake, Fructuosus the Bishop, 
 exclaimed, " A pastor will not be lacking to you, nor will the 
 love and promises of the Lord fail, now or hereafter. This 
 which ye behold is the infirmity of one hour." And when 
 the bands wherewith their hands were tied had been burnt 
 through, rejoicing, they cast themselves on their knees, sure 
 of the resurrection, and having formed the sign of victory, 2 
 they poured forth their souls, praying to the Lord. 
 
 The brethren, sad as if bereft of a shepherd, endured their 
 solitude ; not that they lamented Fructuosus, but rather they 
 desired to be mindful of the faith and passion of each. 
 When night came, they hastened to the amphitheatre with 
 wine, with which to extinguish the charred bodies, which 
 being done, they collected the ashes of the martyrs, and 
 each carried away a portion. But neither in this did the 
 marvellous works of the Lord fail ; that the faith of the 
 believers might be stimulated, and an example might be 
 
 1 That is, to intercede for him when he, the martyr, stood in the presence of 
 Christ in Paradise. 
 That is, extending their arms, so that they formed the symbol of the Cross. 
 
 *" 
 
 -*
 
 January ax.] S. PdtrOCluS. 3 I5 
 
 given to the little ones. After his passion, Fructuosus ap- 
 peared to the brethren, and exhorted them to restore, with- 
 out delay, what each had carried off of the ashes, out of 
 love, that they might be laid altogether in one place. 1 
 
 Fructuosus in Spanish Frutos, in French Fruteux. 
 
 Patron of Taragona. 
 
 Relics, in the Benedictine monastery, near the Porto Fino, 
 at Genoa; some portions, however, in the church of S. Mon- 
 tana, at Barcelona. 
 
 S. PATROCLUS, M. 
 
 (ABOUT A.D. 272.) 
 
 [From the Acts published by Bollandus, an early recension of the original 
 Acts.] 
 
 When the Emperor Aurelian was in Gaul, he came to 
 Troyes, and hearing that there was a Christian there, named 
 Patroclus, he ordered him to be brought before him, when 
 the following examination was had of him : 
 
 Aurelian " What is thy name ?" He answered, " I am 
 called Patroclus." 
 
 Aurelian " What is thy religion, or, what God dost thou 
 worship ?" 
 
 Patroclus " I adore the living and true God, who in- 
 habits heaven, and regards the humble, and knows all things 
 or ever they are done." 
 
 Aurelian " Give up this nonsense, and adore and serve 
 our Gods, from whom you will derive honour and riches." 
 
 Patroclus " I will adore only the true God, who made 
 all things visible and invisible." 
 
 Aurelian "Dispute of those things which you say are 
 true." 
 
 1 Slightly abbreviated from the Acts. 
 
 1- 
 
 "*
 
 * -* 
 
 3 16 Lives of the Saints. [January. 
 
 Patroclus "Those things which I declare are true and 
 probable ; but I know why falsehood hates the truth." 
 
 Aurelian " I will burn you alive if you will not sacrifice 
 to the gods." 
 
 Patroclus " I offer the sacrifice of praise, and myself as 
 a living victim to God who has deigned to call me to 
 martyrdom." 
 
 Then Aurelian commanded "Put fetters on his feet, 
 and hot manacles on his hands, and cudgel him on the 
 back, and then shut him up in a privy cell, until I make up 
 my mind what is to be done with him." 
 
 Then Patroclus was given into custody to one Elegius 
 until the third day. And when he was brought forth again to 
 be examined, Aurelian greeted him with, " Well, despiser, hast 
 thou thought better of it, and art thou ready to sacrifice ?" 
 
 Patroclus "The Lord delivereth the souls of his 
 servants, and will not forsake them that hope in Him. If 
 thou desirest anything out of my treasures, I will freely give 
 it thee, for, believe me, thou art poor." 
 
 Aurelian " I, poor 1" 
 
 Patroclus "Thou hast earthly wealth, but art poor in 
 faith of our Lord Jesus Christ." 
 
 Aurelian " Enough of this. Our gods are mighty." 
 
 Patroclus " Who are they ?" 
 
 Aurelian "First Apollo, the chief; 1 then Jove, the 
 great god ; and Diana, the mother of the gods." 2 
 
 Patroclus " Why, how can they be almighty, when 
 Apollo kept sheep for Admetus, and Jove died of a pain in 
 his belly ; and as for your Diana, every one knows she is the 
 noon-tide demon." 
 
 Then Aurelian, inflamed with rage, ordered Patroclus to 
 be taken to a marshy place, and to be there executed. But 
 when the soldiers led him to the bank of the Seine, which 
 
 1 Aurelian was a special votary of the sun. * There is some blunder here. 
 
 * *
 
 S. AGNES. 
 From the Vienna Missal. 
 
 Jan., p. 316.] 
 
 [Jan.
 
 January ai.]. 6". AgfieS. 31 7 
 
 had overflowed, Patroclus escaped from them across the 
 river, and took refuge on a hill dedicated to idol worship. 
 Here a woman saw him, and she went straightway and told the 
 soldiers. Then they came upon him, and smote off his head. 
 S. Patroclus in France is called S. Parre. He is one of 
 the Patrons of Troyes. 
 
 S. AGNES, V. M. 
 
 (ABOUT A.D. 303.) 
 
 [Roman Martyrology, modern Anglican Kalendar, and Greek Mensea. 
 The Greeks commemorate her on Jan. 14th, 21st, and July 5th. Her Acts, 
 attributed to S. Ambrose, are fabulous. S. Ambrose refers to S. Agnes 
 in lib. I. De Virginibus, and in his Commentary on Ps. civ., and in lib. 1. 
 c. 4 of his offices. There is also a hymn of Prudentius, relating the Acts 
 of this famous martyr. The Acts are a fraudulent composition purporting 
 to be by S. Ambrose, and also pretending to be based on ancient docu- 
 ments.] 
 
 S. Jerome says that the tongues and pens of all nations 
 are employed in the praises of this Saint, who overcame 
 both the cruelty of the tyrant, and the tenderness of her 
 age, and crowned the glory of chastity with that of martyr- 
 dom. 1 S. Augustine observes that her name signifies chaste 
 in Greek, and a lamb in Latin. She has been always looked 
 upon in the Church as a special patroness of purity. We 
 learn from S. Ambrose and S. Augustine, that she was only 
 thirteen years old at the time of her death. She suffered in 
 the persecution of Diocletian. Her riches and beauty 
 excited one the young nobles of Rome, the son of the prefect 
 of the city, to attempt to gain her hand in marriage. To him 
 she answered, " I am already engaged to one to him alone 
 I keep my troth." 3 And when he asked further, her answer 
 was, " He has already pledged me to Him by his betrothal 
 ring, and has adorned me with precious jewels. He has 
 
 1 S. Hieron, Ep. 6. * S. August. Serm. 2^. 
 * *
 
 * * 
 
 3 18 Lives of the Saints. u^^^'^ 
 
 placed a sign upon my brow that I should have no other lover 
 but he. He has showed me incomparable treasures, which he 
 has promised to give me if I persevere. Honey and milk have 
 I drawn from His lips, and I have partaken of His body, and 
 with His blood has he adorned my cheeks. His mother is 
 a virgin, and His father knew not woman. Him the angels 
 serve, His beauty sun and moon admire ; by His fragrance 
 the dead are raised, by His touch the sick are healed. His 
 wealth never fails, and His abundance never grows less. For 
 Him alone do I keep myself. To Him alone in true con- 
 fidence do I commit myself. Whom loving I am chaste, 
 whom touching I am clean, whom receiving I am a virgin." 
 
 The youth repulsed, and filled with jealousy against the 
 unknown lover, complained to the father of Agnes, who was 
 much disturbed, doubting whether she were mad, or had 
 given her heart to some one without his knowing it By 
 degrees it transpired that Agnes was a Christian. There- 
 upon Symphronius, 1 the governor, sent for her parents, and 
 they, alarmed for her safety, urged her to submit, and marry 
 the young man. She, however, constantly refused, declaring 
 that she desired to remain a virgin. ''Very well," said the 
 Governor ; " then become a vestal virgin, and serve the 
 goddess in celibacy." 
 
 " Do you think," answered Agnes, " that if I have 
 refused your living son, of flesh and blood, that I shall dedi- 
 cate myself to gods of senseless stone ?" 
 
 " Be not headstrong," said Symphronius ; " you are only 
 a child, remember, though forward for your age." 
 
 1 Here a difficulty occurs. There is no such name in the lists of the prefects of 
 the city. According to this account, he transferred to the deputy, Aspasius, 
 the duty of sentencing her. In some accounts he is called Aspasius Paternus. A 
 I'aternus was prefect of the city in 264 and 26;; an Ovinius Paternus in 281. 
 Aspasius Paternus, pro-consul of Africa, in or about 2(0, is mentioned by S. 
 Cyprian. It is probable that Symphronius was not prefect of the city, but a power- 
 ful senator, and that Aspasius is the same as Ovinius Paternus. Transcribers 
 made havoc of the names in the Acts. 
 
 * gi
 
 January .] S. AgfieS. ^) l 9 
 
 " I may be a child," replied Agnes ; " but faith dwells not 
 in years, but in the heart" 
 
 " I will tell you how I shall deal with you," cried Sym- 
 phronius. "You shall be stripped, and driven naked into a 
 house of ill-fame, to be subjected to insult and outrage." 
 Then the clothes were taken off the slender body of the girl, 
 and she was forced out into the street. In shame she loosened 
 the band that confined her abundant hair, and let it flow 
 over her body, and cover her. " You may expose my virtue 
 to insult," said she to the prefect, "but I have the angel of 
 God as my defence. For the only-begotten Son of God, 
 whom you know not, will be to me an impenetrable wall, 
 and a guardian never sleeping, and an unflagging protector." 
 
 And so it was. For when she was placed in the brothel, 
 the room was filled with light, and an angel brought her a 
 robe, white as snow, to cover her nakedness. And also, 
 when the governor's son burst in at the door in tumultuous 
 exultation, the angel smote him, that he fell senseless on 
 the ground. 1 Thereupon there was an uproar, and the people 
 said, she had slain him by her enchantments. But when he was 
 come to himself he was ashamed, and the governor feared. 
 Therefore he committed the sentencing of Agnes to the 
 deputy, Aspasius, who ordered that she should be imme- 
 diately executed. And all the people rushed after her, 
 crying, " Away with the witch, away with her !" 
 
 Then a fire was kindled, and Agnes was placed upon the 
 pyre. But she, lifting up her hands in the midst of the fire, 
 prayed, "O Father Almighty, who alone art to be wor- 
 shipped, feared, and adored, I give Thee thanks for that 
 through thy holy Son, I have escaped the threats of the 
 profane tyrant, and with unstained footstep have passed over 
 the filthy slough of lust ; and now, behold, I come to Thee, 
 whom I have loved, have sought, and have always longed 
 
 1 ADtipbon to Ps. cix. Dixit Dominus, for S. Agnes' Day, and Greek Menaea.
 
 320 Lives of the Saints. [January i. 
 
 for. Thy name I bless, I glorify, world without end." 1 
 And she continued, " So now I am bedewed with the Holy 
 Ghost from on high ; the furnace grows cold about me, the 
 flame is divided asunder, and its heat is rolled back on 
 diem that quickened it. I bless Thee, O Father of my 
 Lord Jesus Christ, who permittest me, intrepid, to come to 
 Thee through the fires. Lo ! what I have believed, that 
 now I see ; what I have hoped for, that now I hold ; what I 
 have desired, that now I embrace. I confess Thee with my 
 lips, and with my heart, I altogether desire Thee. I come 
 to Thee one and true God, who with our Lord Jesus Christ, 
 thy Son, and with the Holy Ghost, livest and reignest 
 through ages of ages. Amen." And when she had finished 
 praying, the fire became wholly extinct ; then Aspasius, the 
 deputy, ordered a sword to be thrust into her throat. " But," 
 said he suddenly, " why is she not bound?" The execu- 
 tioner turned over a quantity of manacles, and selected the 
 smallest pair he could find, and placed them round her 
 wrists. Agnes with a smile, shook her hands, and they fell, 
 like S. Paul's viper, clattering at her feet. 2 Then she calmly 
 knelt down, and with her own hands drew forward her hair, 
 so as to expose her neck to the blow. 3 A pause ensued, for 
 the executioner was trembling with emotion, and could not 
 wield his sword. 4 
 
 As the child knelt alone, in her white robe, with her head 
 inclined, her arms crossed modestly upon her bosom, and 
 her locks hanging to the ground, and veiling her features, 
 she might not inaptly have been compared to some rare 
 plant, of which the slender stalk, white as a lily, bent with 
 the luxuriance of its golden blossom. " And thus, bathed 
 in her rosy blood," said the author of the Acts, "Christ 
 betrothed to Himself his bride and martyr." 
 
 ' This is appointed as the antiphon to the Magnificat for S. Agnes' Day. 
 * Prudentius. ' Ibid. 4 S. Ambrose lib. I. Dt Virgin, c. 2. 
 
 *
 
 * ; * 
 
 januao-ji.] S. Meinrad. 321 
 
 Then her parents, having no sorrow, but all joy, took her 
 body, and placed it in a tomb on their farm, not far from 
 the city, on the Numentan road. But there being a great 
 crowd of Christians following, the pagan mob and soldiers 
 pursued them, and drove them away with stones and weapons. 
 But Emerentiana, who was the foster-sister of Agnes, a holy 
 virgin, though only a catechumen, stood intrepid and motion- 
 less by the tomb, and there she was stoned to death. 
 
 Such is the story a romance. For the facts, such as 
 we can receive them, we must look to the earliest sources, 
 the words of S. Ambrose, the verses of Pope Damasus, 
 and the poem of Prudentius. Both the first two agree 
 that Agnes was aged twelve at the time of her martyr- 
 dom ; but there all agreement ceases. S. Ambrose says 
 that she was executed with the sword, as also that she 
 had refused a suitor, having been sought in marriage. Pope 
 Damasus says that she voluntarily delivered herself up to 
 judgment; that she was stripped, but covered by her long 
 flowing hair, and that she suffered a death by fire. Pru- 
 dentius declares that before her death she was exposed in 
 a lupanar. Neither he nor Damasus knew anything about 
 her rejection of marriage. The three accounts are irrecon- 
 cilable, and obviously are based on floating traditions that 
 varied greatly. 
 
 The Acts were probably composed in the 5th century, a 
 time when religious romance writing nourished. See a 
 critical examination of the sources of the legend in Chabrol, 
 "Diet. d'Archeologie Chretienne," vol. i. 1907. 
 
 S. MEINRAD, H. M. 
 (a.d. 861.) 
 
 [Authority, an ancient anonymous and perhaps authentic life in the 
 library of the monastery at Einsiedeln.] 
 
 About the year of grace 797, was born Meinrad, Count 
 of Hohenzollern. He was born in that part of Swabia, then 
 vol. 1. 21 
 * *
 
 * 
 
 322 Lives of the Saints. u^ary". 
 
 called Sulichgau, which comprised the valleys of Steinlach 
 and Sturzel, and the towns of Rottenburg and Siilchen. 
 
 Berthold, the father of Meinrad, had married the daughter 
 of the Count of Siilchen, and lived with his wife in the 
 strong castle of Siilchen on the Nekar. 
 
 Meinrad lived at home till he was ten or eleven years 
 old. At that time the island of Reichenau possessed a 
 Benedictine monastery of great reputation. This island is 
 situated in the arm of the lake of Constance, called the 
 Zeller-see, and very fertile. The monks superintended 
 two schools in this island, connected with their monastery, 
 one for the boys who were in training to be monks, the 
 other for the sons of nobles, who desired to live in the 
 world. At the time that Meinrad entered the school, his 
 kinsman, Hatto of Siilchen, was abbot. 
 
 At this period the great lesson that the monks had to 
 teach the Germans was, the dignity of labour. The Germans 
 were a turbulent people, loving war, harrying their neighbour's 
 lands, hunting and fighting, despising heartily the work of 
 tilling the land, and tending cattle. The monks began to 
 labour with their hands, and by degrees they broke through 
 the prejudices of the time, and converted the Germans into 
 an agricultural people. In 818, when Meinrad was aged 21, 
 the first vines were planted in Reichenau, to become, to this 
 day, the principal source of revenue to those to whom it 
 belongs. The position of Reichenau, on the main road to 
 Italy, gave it a special importance. Many foreign bishops, 
 who, halting there on their journeys, had carried away with 
 them a pleasant memory of that quiet isle in the blue lake, 
 returned to it to spend their last years in peace. Thus the 
 Bishop Egino retired to Reichenau, and built there, in 799, 
 the church of Our Lady, at the western extremity of the 
 island, which still exists. At the time of the consecration of 
 this church, Meinrad was in the monastery school ; this was 
 
 X __ %
 
 * * 
 
 January ai.] 6*. Meinrad. 323 
 
 in 8 1 6. Seven hundred monks, a hundred novices, and 
 four hundred scholars assisted at the ceremony, and sang 
 the grand psalms and Calestis urbs with wondrous effect. 
 
 The time came for Meinrad to leave school and decide 
 on his career. The voice of his heart called him to the 
 service of God, and he prepared for Holy Orders. In 821 
 he was ordained deacon, and shortly afterwards priest. He 
 was fond of study ; but the book that most charmed his im- 
 agination was the account of the Fathers of the Desert, by 
 Cassian. The forms of these venerable hermits in their 
 caves seemed to appear to him and beckon him on. The 
 voice which had called him to the priesthood said to him, 
 " Friend, go up higher," and he took vows as a monk in the 
 abbey of Reichenau, to his great-uncle Erlebald, now superior, 
 on the resignation of Hatto in 822. He was then aged 
 twenty-five. 
 
 At the upper extremity of the Lake of Zurich was the little 
 cloister of Bollingen, dependant on that of Reichenau. It 
 contained a prior and twelve brethren, who had established 
 themselves in this wild neighbourhood, lost, as it were, 
 among the mountains, to become the teachers of a neigh- 
 bourhood buried in darkness. They established a school 
 for the gentry and also for the serfs, in which they taught 
 the boys what was suitable for their different stations in life. 
 Being in want of a master for this school, they sent to the 
 abbot of Reichenau for one. His choice fell on Meinrad, 
 who was at once despatched to the humble priory, situated 
 on the confines of civilization, to which the mountains and 
 dense forests seemed to say, " Thus far and no further shalt 
 thou go." 
 
 In his new situation, Meinrad drew upon himself general 
 esteem and affection. His prudence in the direction of 
 souls, his learning, and his modesty, endeared him to all. 
 
 Nevertheless, from the moment of his entering into the 
 
 * *
 
 , * 
 
 324 Lives Of the SaintS. [January . 
 
 priory, Meinrad had felt a yearning in his heart for a life 
 more secluded, in which he could pray and meditate without 
 distraction. About two leagues off, beyond the lake, rose 
 Mount Etzel, covered with dense forest. Often from the 
 window of his cell did his eyes rest, with an invincible long- 
 ing, on the blue mountain. The desire became, at length, 
 so uncontrollable, that he resolved to visit the Etzel, and 
 seek among its rocks for some place where he might pass 
 his days in repose. One day, accordingly, he took with him 
 one of his pupils, and, entering a boat, rowed to the foot of 
 the desired mount. A few hours after he was at the summit, 
 and his heart beat with a sweet joy at the sight of a place to 
 which his yearning soul had long turned. Behind him was 
 a pathless forest of pines, inhabited by wolves, but he feared 
 them not. He descended the hill by the side of Rappers- 
 chwyl, and arrived at the village, called afterwards Altendorf. 
 He rested at the house of a pious widow, who received him 
 hospitably. To her Meinrad confided his design, and asked 
 her to minister to his necessities on the Etzel, should he re- 
 tire thither. She readily promised to do so. Having 
 thanked her, he returned full of joy to Bollingen. He 
 asked the prior to give him his benediction and permission 
 to accomplish his project. He, with regret, permitted him 
 to respond to the call of grace, and Meinrad at once tore 
 himself from his companions and pupils, and crossed the 
 lake to the beloved mountain. This was in June, 828, when 
 Meinrad was aged thirty-one. He took nothing with him 
 save his missal, a book of instructions on the Gospels, the 
 rule of S. Benedict, and the works of Cassian. Burdened 
 with these volumes, he climbed the Etzel, and stood on a 
 commanding point. At his feet and before him lay the blue 
 lake of Zurich, its waters sleeping in sunshine ; behind him 
 was the gloomy horror of the forest. Beyond, the Alpine 
 peaks wreathed in glaciers, glittering in the light, and around 
 
 * ~ ~~
 
 * ft 
 
 Januarys.] , Mciftrad. 2) 2 5 
 
 him a solemn silence, broken only by the distant scream of 
 a magpie, or the creaking of the pines in the breeze. 
 
 The first care of the new solitary was to provide himself 
 with shelter against rain and storm. He collected broken 
 boughs, and interlaced them between four pines that served 
 as corner posts to his hovel, and roofed it in with fern. 
 This was his first house ; but shortly after, the widow, 
 having heard that he had retired to the Etzel, built him a 
 hut of pine logs, and a little chapel, in which he might offer 
 the Holy Sacrifice. She attended to all his necessities, as 
 she had promised, and Meinrad was now at the summit of 
 happiness. 
 
 Strange must have been those first evenings and nights in 
 loneliness. There is a sense of mystery which oppresses the 
 spirit when alone among the fragrant trees, that stand stiff 
 and entranced, awaiting the coming on of night. To per- 
 sons unaccustomed to the woods, few moments of greater 
 solemnity could occur than those following the set of sun. 
 A shadow falls over the forest, and in the deep winding 
 tunnels that radiate among the grey, moss-hung trunks, the 
 blackness of night condenses apace. 
 
 Mysterious noises are heard ; the rustling of large birds 
 settling themselves for the night, the click of falling cones, the 
 cry of the wild cat, or the howl of the wolf. The gold light, 
 that all day has flickered through the boughs and diapered 
 the spine strewn soil, has wholly disappeared, save that for 
 a moment it lies a flake of fire on the distant snowy peak. 
 Patches of ash-grey sky, seen through the interstices of the 
 branches, diffuse no light. Perhaps an evening breeze 
 whispers secrets among the pine-tops and pipes between the 
 trunks, or hums an indistinct tune, pervading the whole air, 
 among the green needle-like leaves of the firs. And then, 
 when night has settled in, the moon shoots its fantastic 
 silver among the moving branches, and draws weird 
 
 * &
 
 * * 
 
 326 Lives of the Saints. [January . 
 
 pictures over the brambles and uneven soil. Branches snap 
 with a report like a pistol, and voices of unseen birds and 
 beasts sound ghost-like among the dark aisles of the laby- 
 rinth of firs. 
 
 It is well to picture these surroundings, when we call up 
 before us the figures of the old hermits. Their trials were 
 not only of hunger, and thirst, and cold ; there was the trial 
 of nerve as well. 
 
 In the forest cell, Meinrad disciplined his body by 
 rigorous fasts, and his soul by constant prayer. By degrees, 
 his cabin became a resort of pilgrims, who arrived seeking 
 ease to their troubled consciences, or illumination to their 
 dark understandings. Always united to God, always pene- 
 trated with the sense of His presence, he strove to know 
 the will of God, and to submit his own will wholly to that. 
 
 Seven years passed, and the number of those who visited 
 him increased every day. Then, finding his solitude no 
 more a solitude, he resolved to leave the Etzel, and bury 
 himself in some nook far from the habitations of men. 
 
 Behind the Etzel extended a vast forest untrodden by man, 
 whose savage and gloomy loneliness attracted Meinrad. 
 Whilst he was musing on his projected flight, some of his 
 old pupils at Bollingen came, as was their wont occasionally, 
 to visit their former master. Meinrad descended the moun- 
 tain with them to the point where the river Sihl, after 
 numerous windings in the forest, flows gently through an 
 agreeable valley, and empties itself into the lake. The pines 
 on its banks were reflected in the glassy water, and in its 
 crystal depths could be seen multitudes of trout. The young 
 monks desiring to have a day's fishing, Meinrad crossed the 
 river, and entered the forest. He walked on silent and 
 meditating, looking around him, in hopes of discovering 
 some place suitable for the purpose that occupied his mind. 
 After a walk of an hour and a half, in a southerly direction, 
 
 * 
 
 -*
 
 ft . ft 
 
 January ai.] ^ Meinrad. S 2 7 
 
 he reached the foot of a range of hills which formed a semi- 
 circle as far as the Alb. In this basin, enclosed within the 
 arms of the mountain, wound a little stream over a bed of 
 moss, from a spring beneath the roots of two large pines. 
 To the south lay the valley of the Alb, blocked by the 
 rugged snow-topped crags of the Mythen. This was just 
 such a solitude as Meinrad had desired. He fell on his 
 knees, and thanked God for having brought him to so 
 pleasant a spot, and drinking for the first time from the 
 fountain, he returned to his companions, who, having 
 caught a bag full of fish, went back with him to his her- 
 mitage, and as evening fell, returned to Bollingen. 
 
 Meinrad now prepared to leave the Etzel. He went to 
 Altendorf to thank the widow who had provided for him, 
 and then he departed, taking with him one monk of 
 Bollingen and a peasant, to carry such things as would be 
 necessary in the wilderness. As they descended the hill 
 towards the river, the brother saw a nest of ravens on a 
 branch ; he climbed the tree, and taking the nest, brought it 
 along with the two young birds it contained to Meinrad, 
 who kept them, to be the companions of his solitude. 
 
 A few paces above the spring, where there was a gentle 
 rise, he decided should be the site of his habitation, and 
 there accordingly he erected a simple hut of logs. Provi- 
 dence did not desert him. The abbess Hedwig, head of a 
 small community of women at Zurich, undertook to minister 
 to his necessities, in place of the widow of Altendorf; and 
 from time to time she sent him food, and such things as 
 be needed. 
 
 He was now left in complete solitude, and often the 
 temptation came upon him, as he lay shivering with cold 
 in the winter nights, and the snow drifted about his cabin, 
 to give up this sort of life, and return to the community at 
 Bollingen or Reichenau. But he resisted these thoughts, 
 
 * ft
 
 *- 
 
 -* 
 
 328 LiveS Of the SaintS. [January ai. 
 
 as temptations of the evil one, with redoubled prayer and 
 fasting. In this place he spent several years in perfect 
 retirement, till a carpenter of Wollerau, coming there one 
 day in quest of some wood, discovered his cell. After that, 
 he was visited by hunters, and then, by degrees, a current 
 of pilgrims flowed towards his abode, as had been the case on 
 the Etzel. What added to this was the present of a statue of 
 the Blessed Virgin and Child, made to Meinrad by Hildegard, 
 daughter of Louis the German, who had been appointed by 
 her father abbess of Zurich, in 853. This image speedily 
 acquired the credit of being miraculous, and thus began that 
 incessant pilgrimage which has continued for over a thousand 
 years to the venerated shrine where it is preserved. 
 
 Meinrad had spent twenty-five years in solitude ; and his 
 love for this mortified and retired life had grown stronger in 
 his heart as he grew older. He was glad when winter, the 
 frost, and the snow came to block the paths, and diminish 
 the concourse of pilgrims ; yet in spite of the rigour of the 
 climate at that season, and the want of roads through the 
 forest, he still saw many visitors, who came to confide to 
 him their troubles, as children to a father, and to ask counsel 
 of his prudence. There were also days in which he was 
 alone, and, shut up in his log-hut, heard only the hissing 
 of the wind among the trees, and the howling of the wolves, 
 pressed by hunger in the forest ; all was sad around the 
 hermitage, the flowers, the grass, the little spring slept under 
 the snow, spread like a white pall over dead nature. The 
 two ravens, perched on a branch of pine which overhung 
 the cabin door, uttered their plaintive croak. Meinrad alone 
 was happy. He celebrated the Divine Mysteries, and 
 holding in his hands the eternal Victim, offered himself, in 
 conjunction with the sacrifice of Calvary; desiring earnestly 
 that he might be found worthy to die the death of a martyr. 
 His prayer was heard. 
 
 *~ 
 
 -*
 
 # 
 
 January ax.] S. Mehirad. 2) 2 9 
 
 During the last years of Meinrad's life, pilgrims laid 
 presents at the door of Meinrad, and before the image of 
 Mary. Those that served to adorn the chapel he kept, the 
 rest he gave away to the poor. Two men, one from the 
 Grisons, named Peter, the other a Swabian, named Richard, 
 suspecting that he had a store of money collected from the 
 pilgrims, resolved on robbing him. They met in a tavern at 
 Endigen, where now stands Rapperschwyl, where they spent 
 the night. Next day, January 21st, 861, long before day- 
 break, they took the road to the Etzel and entered the forest. 
 For a while they lost their way, for the paths were covered 
 with snow. However, at length they discovered the hermi- 
 tage. The ravens screamed at their approach, and fluttered 
 with every token of alarm about the hut, so that, as the 
 murderers afterwards confessed, they were somewhat startled 
 at the evident tokens of alarm in the birds. The assassins 
 reached the chapel door. S. Meinrad had said his morning 
 prayers, and had celebrated mass. The murderers watched 
 him through a crack in the door, and when he had con- 
 cluded the sacrifice, and had turned from the altar, they 
 knocked. Meinrad opened, and received them cheerfully. 
 " My friends," said he ; "had you arrived a little earlier, you 
 might have assisted at the sacrifice. Enter and pray God 
 and His Saints to bless you ; then come with me and I will 
 give you such refreshments as my poor cell affords." So 
 saying he left them in the chapel, and went to prepare food 
 in his own hut. 
 
 The murderers rushed after him, and he turned and said, 
 smiling, "I know your intention. When I am dead, place one 
 of these tapers at my head, and the other at my feet, and 
 escape as quickly as you can, so as not to be overtaken." 
 
 He gave to one his cloak and to the other his tunic; 
 and they beat him about the head with their sticks, till he 
 fell dead at their feet. Then they threw his body on the 
 
 *- *
 
 * _ % 
 
 330 Lives of the Saints. [January ai. 
 
 bed of dried leaves whereon he was wont to sleep, and 
 cast a rush mat over it They then searched the hut for 
 money, but found none. Before leaving, they remembered 
 the request of Meinrad, and placed one of the tapers at his 
 head, the other they took to the chapel, to light it at the 
 ever-burning lamp. When they returned, to their astonish- 
 ment, they saw that the candle at the head of the body was 
 alight. Filled with a vague fear, they set down the other 
 candle and took to flight. But the two faithful ravens 
 pursued them, screaming harshly, and dashing against the 
 heads of the murderers with their beaks and claws, as 
 though desirous of avenging their master's death. Frightened 
 more and more, and continually pursued and exposed to the 
 attack of the enraged birds, the murderers ran towards 
 Wollerau, where they met the carpenter who had discovered 
 the retreat of Meinrad. This man, recognizing the tame 
 ravens of the hermit, and suspecting mischief, hastily bade 
 his brother not allow the two men to escape out of his sight, 
 and then ran to the hermitage, where he found the body of 
 the Saint. The candle at his feet had set fire to the mat, 
 but the flame had expired as soon as it had reached the 
 corpse. The carpenter at once returned to Wollerau, where 
 he spread the news of the murder, and having bade his wife 
 and some friends take care of the body of S. Meinrad, he 
 went in pursuit of the assassins on the Zurich road. He 
 soon overtook them. The ravens were fluttering with shrill 
 screams at the windows of a house. He entered and 
 denounced the murderers. They were taken, and delivered 
 over to justice. By their confession all the circumstances 
 of the martyrdom were made known. 
 
 Relics, at Einsiedeln, where, in 1861, the thousandth 
 anniversary of the Saint's death was celebrated with great 
 pomp. 
 
 >i<- ^
 
 -* 
 
 January 33.] S. Vincent. 331 
 
 January 22. 
 
 S. Vincent, D. M-, at Saragossa, in Spain, a.d. 304. 
 
 SS. Vincent, Orontius, Victor, and Aquilina, MM., at Gerunda, in Spam, 
 
 a.d. 304. 
 S. Bl^silla, W., at Rome, a.d. 383. 
 S. Gaudentius, B. of No-vara, in Italy, circ. a.d. 418. 
 SS. Anastasius and Lxx. Companions, MM., in Assyria, a.d. 628. 
 S. Dominic, Ab. o/Sora, in Italy, a.d. 1031. 
 S. Brithwald, B. of Wilton, in England, a.d. 104$. 
 B. Walter Van Bierbeeke, Monk, at Hemmerode, in Belgium, circ. a.d. 1220. 
 
 S. VINCENT, D. AND M. 
 (a.d. 304.) 
 
 [All Western Martyrologies, and by the Greeks on the same day, and 
 Nov. nth. The Acts, very ancient, quoted by Metaphrastes, are a very 
 early recension of the original Acts by the notaries of the Church. Also, a 
 hymn of Prudentius.] 
 
 HIS most illustrious martyr of the Spanish Church 
 was born at Saragossa in Arragon, the mother of 
 martyrs, as Prudentius calls it. His parents are 
 mentioned in his Acts, which are at least older 
 than S. Augustine (August 28), in whose time they were 
 publicly read in the church of Hippo. The name of his 
 father was Eutychius ; and his mother, Enola, was a native 
 of Osca, or Huesca, which sometimes claims the honour of 
 his birth. He was trained in the discipline of the Christian 
 faith by Valerius, Bishop of Saragossa, and was in due time 
 ordained to the office of deacon. The Bishop was a man of 
 venerable piety, but laboured under an impediment in his 
 speech. He therefore devoted himself to prayer and con- 
 templation, and intrusted the care of teaching to S. Vincent, 
 whom he also appointed his principal or archdeacon. Dacian 
 was then Governor of Spain under Diocletian and Maximian, 
 and had already distinguished himself by his cruelty against 
 
 
 *
 
 # : *, 
 
 332 Lives of the Saints. uanuao . 
 
 the Christians. The imperial edict for the seizure of the 
 clergy had just been published in the end of the year 303, 
 in which the laity were not included until the following year. 
 Valerius and his deacons were accordingly loaded with 
 chains and carried to Valencia, where the Governor then 
 was. The pains of hunger were added to their sufferings, in 
 the hope of subduing their fortitude. When they were 
 brought before Dacian he first tried the effect of mild lan- 
 guage and promises of reward if they would obey the orders 
 of the Emperors and sacrifice to the gods. He reminded 
 Valerius of the influence which his episcopal dignity gave 
 him ; and to Vincent he represented the honour of his 
 family, and the sweet joys of youth which still lay before 
 him. But the confessors of Christ were not to be thus 
 moved. Valerius, being unable from his infirmity to reply 
 to the artful persuasions of the tempter, Vincent made a 
 noble profession of the faith in the name of them both. 
 
 The Bishop was condemned to exile, where he seems 
 afterwards to have finished his course by martyrdom ; and 
 Vincent was remanded to prison, thence to pass by a more 
 painful but a speedier way to his crown. His body was 
 stretched upon the rack and cruelly torn with iron hooks, but 
 no torture could shake his resolution or disturb the calm 
 which sat upon his countenance. He defied the utmost 
 efforts of his tormentors ; and, when they began to grow 
 weary, Dacian ordered them to be beaten, suspecting that 
 they spared the martyr. But the Governor himself was at last 
 moved to a faint pity by the miserable spectacle, and en- 
 treated Vincent to purchase his deliverance by at least giving 
 up the Christian books. Vincent, still continuing firm, was 
 taken from the rack and led to a more terrible torture called 
 the Question. It was an iron frame with bars running 
 across it, sharp as scythes, and underneath a fire was kindled, 
 which made the whole frame red hot. To this fearful agony 
 
 *
 
 January aa.] ,5*. ViflCent. 333 
 
 the martyr walked with a willing step, and even went before 
 the executioners. And, as he lay bound upon the bed of 
 torture, his eyes were fixed on heaven, his lips moved as if 
 in prayer, and a peaceful smile would sometimes pass across 
 his countenance. No cruelty was spared that diabolical 
 ingenuity could invent, but the love of Christ surpassed the 
 wrath of man and won the day. When the malice of his 
 enemies could do no more, he was carried back to prison, 
 and laid in a dark dungeon strewn with broken potsherds, 
 which allowed his wounded body no rest. His feet, too, 
 were fastened in the stocks. But God was mindful of His 
 servant, and sent His angels to comfort him, bestowing a 
 foretaste of his reward while his trial was as yet unfinished. 
 His cell was illuminated with the light of heaven, his bonds 
 were loosed, and the floor of his prison seemed to be strewn 
 with flowers. The martyr and his celestial visitants sang 
 hymns together, and the unwonted sound astonished the 
 jailer. He looked into the cell, and, overpowered by what 
 he saw and heard, confessed the power of God and the truth 
 of the Christian faith. When Dacian heard of it he shed 
 tears of rage ; but, finding it was useless to continue his 
 cruelty, he gave orders that some repose should be allowed 
 to the martyr. His motives for this act of clemency are 
 variously represented ; perhaps he only meant to recruit the 
 strength of Vincent that he might endure further tortures ; or 
 perhaps he feared that, if he expired under them, the 
 Christian faith might be exalted in the eyes of the people by 
 his constancy. But, whatever was the policy of Dacian, God 
 overruled it to obtain for His blessed servant an easy 
 departure. The scattered remnant of Christians gathered 
 round him, and tended him with anxious care. They 
 provided a soft bed, on which he was no sooner laid than he 
 yielded up his soul to the Lord, on January 22, a.d. 304. 
 The rage of the Governor followed his poor remains. His 
 
 * *
 
 -* 
 
 334 Lives of the Saints. [January . 
 
 body was cast out into a field to become the prey of wild 
 beasts and birds ; but was defended by a raven. Then, to 
 add further indignities to it, it was taken out in a boat and 
 thrown into the sea with a mill-stone about the neck. 
 During the night it was washed ashore, and at last was 
 privately buried by some good Christians in a humble 
 chapel near Valencia. When the fury of the persecution 
 had ceased, it was removed with great honour, and buried 
 under the altar of the principal church. 
 
 S. GAUDENTIUS, B. OF NOVARA. 
 (about a.d. 418.) 
 
 [From his life by an anonymous writer in, or about, 760 ; quite trust- 
 worthy.] 
 
 Gaudentius was a native of Ivrea (Eporcedia), under 
 the shadows of the Alps ; he was brought up as a Christian, 
 and exhibited early indications of piety. On reaching man's 
 estate he went to Novara, was ordained priest, and became 
 so distinguished for his sanctity, that S. Ambrose visited 
 him. When Constantius, the Arian Emperor, exiled S. 
 Eusebius, the Catholic Bishop of Vercelli, Gaudentius went 
 into exile with him ; on his return he was elected to the 
 episcopal throne of Novara. 
 
 S. ANASTASIUS THE PERSIAN, AND LXX. COM- 
 PANIONS, MM. IN ASSYRIA. 
 (a.d. 628.) 
 
 [Commemorated by Greeks and Westerns. His Acts are genuine, having 
 been written either by the monk commissioned to attend him during his 
 passion, or from his dictation. These Acts were referred to in the 7th 
 General Council, 180 years after his death.] 
 
 There lived in Rages, in Persia, at the time when the true 
 Cross fell into the hands of Chosroes, King of Persia, a.d. 
 
 * gi
 
 * * 
 
 January 22.] S. Anastasius. 335 
 
 614, a young man, named Magundat, the son of a Magian 
 of rank. The capture of the Cross was famed all through 
 Persia, and Magundat was led by curiosity to enquire about 
 it of some Christians. Thus he learned the history of the 
 Passion of Jesus Christ, and the doctrine of the Redemp- 
 tion. It left a deep impression on his mind. He was soon 
 after called to serve in the army that marched under Sarbar 
 through the north of Asia Minor to Chalcedon, but on his 
 retreat, Magundat left the army, and visited Hierapolis in 
 Syria. In that city he lodged with a Persian Christian, a 
 silversmith, with whom he often went to the Christian 
 Church. There he contemplated the pictures of saints 
 glorified on golden grounds, and martyrs in their agonies, 
 and asked about them. His curiosity was satisfied, and 
 being greatly moved by what he heard, he felt a desire 
 to visit those holy places where Christ had been born and 
 where he had died, as he had seen painted on the walls 
 of the Church of the Martyrs in Hierapolis. Therefore he 
 went to Jerusalem, and he lodged there also in the house of 
 a smith, who was a Christian ; and to him he opened his 
 heart, and related how he had been led to desire baptism, 
 and a right to the Resurrection of the Just. He was, there- 
 fore, placed under instruction, and was afterwards baptized 
 by Modestus, "vicar of the Apostolic seat," as he is called 
 in the Acts, who governed Jerusalem, Zachary the patriarch 
 being in captivity. He prepared himself for the Holy Sacra- 
 ment with great devotion, and spent the octave after it 
 which persons baptized passed in white garments in con- 
 tinuous prayer. At his baptism he took the name of 
 Anastasius, thereby meaning, in Greek, his resurrection to 
 a new life. 
 
 After his baptism, the more perfectly to keep inviolably 
 his baptismal vows and obligations, he resolved on be- 
 coming a monk in a monastery five miles from Jerusalem. 
 
 * >h
 
 *__ * 
 
 33^ LiveS Of the SaintS. [January a*. 
 
 Justin, the abbot, made him first learn the Greek tongue 
 and the psalter; then cutting off his hair, gave him the 
 monastic habit, in the year 620. 
 
 Anastasius was always most earnest in all spiritual duties, 
 especially in assisting at the celebration of the Divine 
 Mysteries. His favourite reading was the lives of the 
 saints ; and when he read the triumphs of the martyrs, his 
 eyes overflowed with tears, and he longed to be found 
 worthy to share their glory. Being tormented with the 
 memory of the superstitious and magical rites, which his 
 father had taught him, he was delivered from that trouble- 
 some temptation by discovering it to his director, and by 
 his advice and prayers. After seven years spent in great 
 perfection in this monastery, his desire of martyrdom daily 
 increasing, and having been assured by a revelation that his 
 prayers for that grace were heard, he left that house, and 
 visited the places of devotion in Palestine, at Diospolis, 
 Gerizim, and Our Lady's church at Cassarea, where he stayed 
 two days. This city, with the greatest part of Syria, was 
 then subject to the Persians. The Saint, seeing certain 
 Persian soothsayers of the garrison occupied in their abomi- 
 nable superstitions in the streets, boldly spoke to them, 
 remonstrating against the impiety of such practices. The 
 Persian magistrates apprehended him as a suspected spy; 
 but he informed them that he had once enjoyed the dignity 
 of Magian amongst them, but had renounced it to become a 
 humble follower of Christ. Upon this confession he was 
 thrown into a dungeon, where he lay three days without 
 eating or drinking, till the return of Marzabanes, the 
 governor, to the city. When interrogated by him, he 
 confessed his conversion to the faith. Marzabanes com- 
 manded him to be chained by the foot to another criminal, 
 and his neck and one foot to be also linked together by a 
 heavy chain, and condemned him, in this condition, to 
 
 * *
 
 *- 
 
 * 
 
 January aa.] S. AftaStaSZUS. 7)37 
 
 carry stones. The Persians, especially those of his own 
 province, and his former acquaintance, upbraided him with 
 having disgraced his country, kicked and beat him, plucked 
 his beard, and loaded him with burdens above his strength. 
 The Governor sent for him a second time, but could not 
 induce him to pronounce the impious words which the 
 Magians used in their superstitions; "For," said he, "the 
 wilful calling of them to remembrance defiles the heart." 
 The judge then threatened he would write immediately to 
 the king, if he did not comply. " Write what you please," 
 said the Saint, " I am a Christian : I repeat it again, I am a 
 Christian." Marzabanes commanded him to be forthwith 
 beaten with knotty clubs. The executioners were preparing 
 to bind him fast to the ground ; but the Saint told them it 
 was unnecessary, for he had courage enough to lie down 
 under the punishment without moving, and he regarded it 
 as his greatest happiness to suffer for Christ. He only 
 begged leave to put off his monk's habit, lest it should be 
 treated with that contempt which only his body deserved. 
 He therefore laid it aside respectfully, and then stretched 
 himself on the ground, and, without being bound, remained 
 all the time of the cruel torment, bearing it without changing 
 his posture. 
 
 The Governor again threatened him to acquaint the king 
 with his obstinacy. " Whom ought we rather to fear," said 
 Anastasius, " a mortal man, or God, who made all things out 
 of nothing?" The judge pressed him to sacrifice to fire, 
 and to the sun and moon. The Saint answered, he could 
 never acknowledge as gods creatures which God had made 
 only for the use of man ; upon which he was remanded to 
 prison. 
 
 His old abbot, hearing of his sufferings, sent two monks 
 to assist him, and ordered prayers to be offered daily for him. 
 The confessor, after carrying stones all the day, spent the 
 
 VOL. I. 22 
 
 -*
 
 * 
 
 338 LiveS Of the SaintS. [January t. 
 
 greatest part of the night in prayer, to the surprise of his 
 companions ; one of whom, a Jew, saw and showed him to 
 others at prayer in the night, shining in brightness and 
 glory like a blessed spirit, and angels praying with him. As 
 the confessor was chained to a man condemned for a public 
 crime, he prayed always with his neck bowed downwards, 
 keeping his chained foot near his companion, not to disturb 
 him. 
 
 Marzabanes, in the meantime, having informed Chosroes, 
 and received his orders, acquainted the martyr by a messen- 
 ger, without seeing him, that the king would be satisfied if 
 he would by word of mouth abjure the Christian faith : after 
 which he might choose whether he would be an officer in 
 the king's service, or still remain a Christian and a monk \ 
 adding he might in his heart always adhere to Christ, pro- 
 vided he would but for once renounce Him in words privately, 
 in his presence, " in which there could be no harm, nor any 
 great injury to his Christ," as he said. Anastasius answered 
 firmly, that he would never even seem to dissemble, or to 
 deny his God. Then the Governor told him that he had 
 orders to send him bound into Persia to the king. " There 
 is no need of binding me," said the Saint : " I go willingly 
 and cheerfully to suffer for Christ." The Governor put on 
 him and on two other prisoners the mark, and gave orders 
 that they should set out after five days. In the meantime, 
 on the feast of the Exaltation of the Cross, the 14th of Sep- 
 tember, at the request of the Commerciarius, or tax-gatherer 
 for the king, who was a Christian of distinction, Anastasius 
 had leave to go to the church and assist at the Divine Sacri- 
 fice. His presence and exhortations encouraged the faithful, 
 excited the lukewarm to fervour, and moved all to tears. 
 He dined that day with the Commerciarius, and then returned 
 with joy to his prison. On the day appointed, the martyr 
 left Ca:sarea in Palestine, with two other Christian prisoners, 
 
 * ij,
 
 * * 
 
 January J2.] ,5". Anastasius. 339 
 
 under a strict guard, and was followed by one of the monks 
 whom the abbot had sent to assist and encourage him. The 
 Acts of his martyrdom were written by this monk, or at least 
 from what he related by word of mouth. The Saint received 
 great marks of honour, much against his inclination, from 
 the Christians, wherever he came. This made him fear lest 
 human applause should rob him of his crown, by infecting 
 his heart with pride. He wrote from Hierapolis, and again 
 from the river Tigris to his abbot, begging the prayers of his 
 brethren. 
 
 Having reached Barsaloe in Assyria, six miles from Dis- 
 cartha or Dastagerde, near the Euphrates, where the king 
 then was, the prisoners were thrown into a dungeon, till his 
 pleasure was known. An officer came from Chosroes to in- 
 terrogate the Saint, who made answer, touching his mag- 
 nificent promises : " My religious habit and poor clothes 
 show that I despise from my heart the gaudy pomp of the 
 world. The honours and riches of a king, who must shortly 
 die himself, are no temptation to me." Next day the officer 
 returned to the prison, and endeavoured to intimidate him 
 by threats and reproaches. But the Saint said calmly, "My 
 lord judge, do not give yourself so much trouble about me. 
 By the grace of Christ I am not to be moved : so execute 
 your pleasure without more ado." The officer caused him 
 to be unmercifully beaten with staves, after the Persian 
 manner, insulting him all the time, and often repeating, 
 that because he rejected the king's bounty, he should be 
 treated in that manner every day, as long as he lived. This 
 punishment was inflicted on him three days ; on the third, 
 the judge commanded him to be laid on his back, and a 
 heavy beam pressed down by the weight of two men on his 
 legs, crushing the flesh to the very bone. The martyr's tran- 
 quility and patience astonished the officer, who went again 
 to acquaint the king with his behaviour. In his absence the 
 
 * *
 
 * * 
 
 34-0 Lives of the Saints. [January 
 
 jailer, a Christian, gave every one free access to the martyr. 
 The Christians immediately filled the prison ; every one 
 sought to kiss his feet or chains, and kept as relics whatever 
 had been sanctified by their touch. The Saint, with confu- 
 sion and indignation, strove to hinder them, and expressed 
 his dissatisfaction at their proceedings. The officer, return- 
 ing from the king, caused him to be beaten again, which 
 the confessor bore rather as a statue than as flesh and 
 blood. Then he was hung up for two hours by one hand, 
 with a great weight at his feet, and tampered with by threats 
 and promises. The judge, despairing to overcome him, went 
 back to the king for his last orders, which were, that Anasta- 
 sius and all the Christian captives should be put to death. He 
 returned speedily to put these orders into execution, and 
 caused the two companions of Anastasius, with threescore and 
 eight other Christians, to be strangled one after another, on 
 the banks of the river, before his face, the judge all the time 
 pressing them to return to the Persian worship, and to 
 escape so disgraceful a death. Anastasius, with his eyes 
 lifted up to heaven, gave thanks to God for bringing his life 
 to so happy a conclusion; and said he expected that he 
 should have met with a more cruel death, by the torture of all 
 his members ; but seeing that God granted him one so easy, 
 he embraced it with joy. He was accordingly strangled, 
 and when dead, his head was struck off. This was in the 
 year 628, the seventeenth of the Emperor Heraclius. His 
 body, along with the rest of the dead, was exposed to be de- 
 voured by dogs, but it was the only one they left untouched. 
 It was afterwards redeemed by the Christians, who laid it 
 in the monastery of S. Sergius, a mile from his place of 
 triumph, in the city of Barsaloe, called afterwards from 
 that monastery, Sergiopolis. The monk that attended 
 him brought back his colobium, or linen sleeveless tunic. 
 The Saint's body was afterwards brought into Palestine, 
 
 * *
 
 January 22.] } % Walter. 34 1 
 
 thence it was removed to Constantinople, and finally to 
 Rome. 
 
 Relics, in the church of SS. Vincent and Anastasius at 
 Rome, also in the chapel of the Santa Scala, near S. John 
 Lateran, at Rome. 
 
 In art, he figures with a hatchet. Often his head alone, 
 on a plate ; to be distinguished from that of S. John Baptist, 
 by the cowl that accompanies it. 
 
 B. WALTER OF BIERBEEKE, MONK AT 
 HEMMERODE. 
 
 (ABOUT A.D. 1 2 20.) 
 
 [Authority, life in Cassarius of Heisterbach's " Dialogus Miraculorum," 
 Distinctio VII. c. xxxviii. ed. Strange. Caesarius knew Walter, and some 
 of the things he relates from what Walter told him, or from some of the 
 brethren who where eye-witnesses to the e\ents he describes. At the same 
 time allowance must be made for the great credulity of Ceesarius.] 
 
 Walter of Bierbeeke, in Brabant, was a knight of noble 
 blood, having been related to Henry, Duke of Louvain. 
 He fought against the Saracens in the Holy Land, and was 
 a brave and upright chevalier. He was also a man of deep 
 piety, and of a fervent devotion to the Blessed Virgin. Like 
 Sir Galahad he might have said : 
 
 " all my hea;t is drawn above, 
 
 My knees are bowed in crypt and shrine ; 
 I never felt the kiss of love, 
 
 Nor maiden's hand in mine. 
 More beauteous aspects on me beam, 
 
 Me mightier transports move and thrill ; 
 So keep I fair through faith and prayer 
 
 A virgin heart in work and will." 
 
 The great German writer, Fouque, seems to have had this 
 Brabantine hero in his mind's eye, when he wrote his
 
 * 
 
 34 2 Lives of the Saints. [January tx 
 
 "Aslauga's Knight." Like Froda, in that exquisite story, 
 Walter of Bierbeeke had fixed his heart on a heavenly 
 mistress, whose pure image haunted his dreams. 
 
 A story told by Csesarius, illustrative of this, must not be 
 omitted, though we may doubt its truth. Walter rode with 
 a brilliant company of knights to a tournament. On his 
 way he passed a little chapel, and the bell was tinkling for 
 mass. It was a feast of Our Lady, and the good knight, 
 leaping from his horse, entered the chapel to hear the mass 
 of the Blessed Virgin. " You will be late for the tourna- 
 ment !" shouted his companions. " My duty is first to Her," 
 answered Walter, pointing to the image of the Mother of 
 God. Now when the mass was said, and the beginning of 
 the Gospel of S. John was read, then the knight rose from 
 his knees, remounted his horse, and rode towards the town. 
 
 As he neared the lists, he asked of some hurrying from it 
 how matters fared. " The tournament is well nigh over," 
 was the answer, " Walter of Bierbeeke has borne down all 
 competitors. He has done marvellously." But the knight 
 understood not. He asked others, and the same answer 
 was given. Then he rode into the lists, but met with no 
 distinguished success. And when all was over, many 
 knights came to him and said, " Deal graciously by us." 
 "What mean you?" he asked. "We were captured and 
 disarmed by thee in the lists, and we must ransom our- 
 selves." " But I was not there." 
 
 " Nay, but it was thou," they replied ; " for we saw thy 
 cognizance on helm and shield, and heard thy cry, and 
 knew thy voice." Then Walter knew that his heavenly 
 Mistress had sent an angel to fight for him, whilst he wor- 
 shipped at her humble shrine. 
 
 And after that, many a token did she show, that she had 
 accepted Walter as her knight. Then his love to her 
 waxed daily stronger, and he said, " I have been her knight, 
 
 j, . %
 
 -* 
 
 January m.] B. Walter. 343 
 
 now will I be her slave." So he went into a little chapel, 
 dedicated to his dear Lady, and put a rope round his 
 neck, and offered himself at the altar to be her serf, and 
 to pay to her a yearly tax. 
 
 " And because out of honour to the heavenly queen he so 
 humbled himself," says Csesarius; "therefore she, on the 
 other hand, glorified him, whom she loved, in many ways." 
 
 After a while he wearied of wearing coat of mail, and he 
 cast his weapons and harness aside, and donned the 
 Cistercian habit in the monastery of Hemmerode. There he 
 was not allowed to live in such retirement as he loved ; being 
 unskilled in Latin, he was made to serve as a lay-brother 
 instead of being in constant attendance in choir. Several 
 pretty stories are told of his cloister life. At dinner, as is 
 usual in monasteries, a monk read aloud from a Latin book. 
 The abbot noticed Walter during the meal, every day, to seem 
 very intent on what was being read ; smiles came out on 
 his face, and sometimes tears trickled down his cheeks. At 
 last the abbot sent for him, and asked him, " What art thou 
 attending to? Thou understandest not the Latin book." 
 "No, not that book," said Walter; "but I have another 
 book open before my mind's eye, full of sacred pictures, and 
 I look at the first, and there I see Gabriel announcing to 
 Mary that Christ is coming. Then I turn over the leaf, and 
 I see the stable of Bethlehem, and the adoring shepherds ; 
 and I see the Magi come ; and the next picture is the 
 Presentation in the Temple ; and so my book goes on, and I 
 come at last to Calvary and the grave. And that is a 
 picture book of which I never weary." 
 
 Once he was sent in a boat laden with wine to Zealand. 
 And a storm arose so that the vessel was in great danger, 
 and she drave before the wind all night. Thinking that they 
 must all perish, Walter made his confession to his servant, 
 there being no priest on board, and then he descended into 
 
 -*
 
 * -f 
 
 344 Lives of the Saints. [January M , 
 
 the hold, after midnight, and placing his little ivory statue of 
 the Blessed Virgin before him, he knelt down and prayed, 
 expecting death. As he prayed he slept. Then, in a dream, 
 he saw the monastery of Hemmerode, and in it was an old 
 monk, Arnold by name, harping, and singing psalms, and 
 praying for those who "go down to the sea in ships and 
 exercise their business in great waters." Then Walter 
 awoke, and went to the mariners and said, " Be of good 
 cheer, we shall not perish, Arnold at Hemmerode is not 
 asleep to-night, but is harping on his harp and singing to God 
 for us." 
 
 Now when they had come safe to land, Walter returned 
 to his monastery, and told the abbot of his dream. Then 
 the abbot sent for the monk Arnold, and he said to him, 
 " What wast thou doing on the vigil of S. Nicholas ?" For 
 it was on that night that the vessel had been in danger. 
 
 " I could not sleep at all that night," answered the monk, 
 " so I prayed to, and praised God." 
 
 " But thou Avast harping on a harp," said the abbot. 
 
 " Nay, my lord," answered the monk Arnold ; " this is 
 what I do. I play with my fingers on an imaginary harp, 
 under my habit, making music in my soul ; and this I do 
 whenever my devotion flags." 
 
 Now Walter went with his superior, the abbot Eustace, to 
 the monastery of Villars, which was of the same Cistercian 
 order. And in the evening the abbot of Villars called all the 
 monks before the abbot Eustace of Hemmerode. And he 
 said, " Are they all here?" He answered, "All are here but 
 two little French boys, who have communicated to-day, and 
 on such days as they communicate they love to remain in 
 silence by themselves." 
 
 Now on the morrow, when the convent had gone to 
 nones, and the elder of these boys was waiting the sound of 
 the bell, leaning on his spade before the church door, he read 
 
 >- *
 
 *- 
 
 -* 
 
 January 33.] 
 
 B. Walter. 
 
 345 
 
 the little nones of Our Lady, and reading, he fell asleep. 
 Then he thought he saw the Blessed Virgin, with a great 
 company enter the church, and she looked not towards him. 
 And he cried, " Oh wretched me ! she calls me not !" Then 
 the Mother of God turning, looked at him, and signing to a 
 monk, bade him go and call the boy, and this the monk did, 
 coming to him, and saying, "The Mistress calleth thee." 
 
 When he woke, he told his fellow the dream ; and when 
 they went within, he saw Walter, and he whispered to his 
 companion, " If that monk had a grey habit instead of a 
 white one, I would say that it was he who summoned me." 
 
 Now on the morrow, when Walter and the abbot Eustace 
 were about to depart, they stood in the door, and Walter 
 wore his grey travelling habit. Then the boy exclaimed, 
 " Yes, that certainly is he." A few days after, the blessed 
 Walter of Bierbeeke died at Hemmerode, and strange to say, 
 within a day or two, the little French boy was called away 
 also. 
 
 *- 
 
 -*
 
 34-6 Lives of the Saints. u-^zw- 
 
 January 23. 
 
 S. Parmenas, one of the first Seven Deacons, end of ist cent. 
 
 S. Messalina, y. M., at Foligno, in Italy, a.d. 2<o . 
 
 S. Asclas, M., at Antinoe, in Egypt, circ. a.d. 304. 
 
 S. Emerentiana, y. M., at Rome, a.d. 304. (See p. 321.) 
 
 S. Clement, B. of Ancyra, and Companions, MM., beginning of 4th cer.i. 
 
 S. Amasils, B. C. of Teano, near Capua, circ. a.d. 356. 
 
 S. Eusebius, Ab. in Syria, 4/A cent. 
 
 S. Mausimas, P. in Syria, circ. a.d. 400. 
 
 S. Urban, B. of Langres, t,th cent. 
 
 S. John the Almsgiver, Pair, of Alexandria, a.d. 616. 
 
 S. Ildephonsus, B. of Toledo, a.d. 667. 
 
 S. Boisilus, of Melrose, circ. a.d. 664. 
 
 S. Maimbod, M., at Besancon. 
 
 S. Bernard, Ab. of Vienne, in France, qth cent. 
 
 S. Raymond, of Pennaforte, C. in Spain, a.d. 1275. 
 
 S. Margaret, V., at Ra-venna, a.d. 1505. 
 
 S. ASCLAS, M. 
 (about a.d. 304) 
 
 [S. Asclas was martyred on Jan. 21st, but his body was found on Jan. 
 23rd, and on this latter day he is usually commemorated. His Acts, in a 
 fragmentary condition, are doubtful.] 
 
 SCLAS, a native of Antinoe, was brought before 
 the Roman governor, Arrianus, when he visited 
 Hermopolis, in the Thebaid, or Upper Egypt. 
 After a close interrogation, which is faithfully 
 recorded in the Acts of this martyr, the Governor exclaimed, 
 " Come, now ! sacrifice to the gods, and consult thy safety. 
 I have various instruments at hand, as thou seest." "Try, 
 now," said the martyr, boldly. "Try, now, which will pre- 
 vail, thou and thy instruments, or I and my Christ." The 
 Governor ordered him to be swung from the little horse, and 
 his flesh to be torn off in ribands. This was done. Then 
 Arrianus said sullenly, " I see he is as obdurate as ever." 
 An orator, standing by, remarked, " The approach of death 
 
 * >j<
 
 T * 
 
 January 23.] S. Clement. 347 
 
 has robbed him of his wits." Asclas turned his head, and 
 said, " No, I am robbed neither of my wits nor of my God." 
 Now this had taken place on the further side of the river, 
 near Antinoe ; and as there were not sufficient conveniences 
 for continuing the torture, the Governor said, " We will re- 
 turn to Hermopolis." So he ordered Asclas into one boat ; 
 and when he had been taken over the Nile, then Arrianus 
 entered his boat, and began to cross. Thereupon Asclas 
 cried out, " O Lord, for whose sake I have suffered, may 
 Thy name be glorified now, even by unwilling lips. Retain 
 the vessel in the midst of the river, till Arrianus confesses 
 Thy power." Then suddenly the boat stood, as though it 
 had grounded on a sand-bank, and it could not be moved, 
 till the Governor wrote on a piece of parchment : " The Lord 
 of Asclas, He is God, and there is none other god save He." 
 And when he had sent this to the martyr, the boat floated, 
 and was propelled to the shore. Then the Governor, inflamed 
 with rage, thinking that the captive had used magical arts, 
 tortured him by applying fire to his sides and belly, till his 
 body was one great sore. And after that he cast him, with 
 a stone attached to his neck, into the Nile. 
 
 S. CLEMENT, B. OF ANCYRA, AND HIS COM- 
 PANIONS, MM. 
 
 (BEGINNING OF 4TH CENT.) 
 
 [Commemorated by the Greeks. The Greek Acts of these martyrs are 
 not genuine.] 
 
 S. Clement, Bishop of Ancyra, was the son of a heathen 
 father and a Christian mother. When Clement was ten years 
 old, his mother died. Before her death, she summoned him to 
 her side, and urged him not to desert Christ, whatever suffer- 
 ings he might be called on to endure for His sake. Being 
 
 -*
 
 ft ft 
 
 348 Lives of the Saints. January 23 . 
 
 possessed of private means, on coming of age, he adopted a 
 number of poor boys, and educated them in the nurture 
 and admonition of the Lord. He was at length ordained 
 Bishop of Ancyra, his native city. In the persecution of 
 Diocletian, he was taken and brought before the governor. 
 He was treated with great barbarity, being torn with hooks, 
 and his teeth and jaw broken with a large stone. As he lay 
 among other prisoners that night in the jail, a bright light 
 filled it, and the prisoners saw a man enter in dazzling gar- 
 ments, who held in his hand the Holy Eucharist, and there- 
 with he communicated the bishop. But whether he were 
 mortal priest, or an angel of God, no man knows. Along 
 with Clement, one Agathangelus and many others, men, 
 women, and boys suffered for Christ, whose names are 
 written in the Book of Life. 
 
 S. JOHN THE ALMSGIVER, PATRIARCH OF 
 ALEXANDRIA. 
 
 (a.d. 616.) 
 
 [S. John died on Nov. nth. Rut as that is the feast of S. Mennas, 
 among the Greeks, they commemorate him on Nov. 12th ; and as the nth 
 is the feast of S. Martin among the Latins, the commemoration of S. John 
 is transferred in some Martyrologies to Jan. 23rd, in others to Feb. 3rd, 
 and in others again to July 13th. Authority, his life by Leontius, Bishop 
 of Cyprus, and S. John Damascene, Orat. 3 ; also a life in Metaphrastes. 
 Leontius wrote from the account of the priests of Alexandria, who had 
 been under S. John.] 
 
 John the Eleemosynary, or the Almsgiver, was a very 
 wealthy native of Amathus in Cyprus, and a widower. 
 Having buried all his children, he employed his whole 
 fortune in relieving the necessities of the poor. 
 
 On his election to the metropolitan see of Alexandria, 
 he at once ordered a list to be made of his masters. When 
 
 ft ,
 
 $ 
 
 /anuarya*] iS. J okfl. 349 
 
 asked what he meant, he replied that he desired to know 
 how many poor there were demanding his services in the 
 great city, for, like his Lord, he had come to minister to 
 their needs. 
 
 As many as 7,500 were found without a livelihood. 
 John at once undertook to relieve them. Finding that 
 their poor little savings were wasted by the fraud of trades- 
 men, who used unequal balances and unjust measures, he 
 at once began an attack on such dealings, and thereby 
 stirred up no small hostility against himself on the part of 
 the petty shopkeepers. 
 
 Twice in the week he drew his chair outside the church 
 door, and placed two benches before it, that he might hear 
 the complaints of the oppressed, and remedy them, as far 
 as lay in his power. One day he was found softly crying. 
 " Why these tears ? " he was asked. " None seek my assist- 
 ance this day," he replied. " Thou shouldst rather rejoice 
 that there is no need," said his interlocutor. Then he 
 raised his eyes to heaven, with a joyous smile, and thanked 
 God. He built hospitals for the sick and visited them, 
 "not as captives, but as brothers," says Leontius. He was 
 discreet in his charities. To women and girls he gave 
 twice as much as to men, because they are less able to earn 
 a living. But he would not allow anything to be given to 
 those who were dressy and adorned with trinkets. But it 
 was not the poor alone that he assisted. A merchantman, 
 having been twice mined by shipwrecks, had as often relief 
 from the good patriarch, who the third time gave him a 
 ship belonging to the church, laden with corn. This vessel 
 was driven by a storm to Britain, where raged a famine. 
 He was therefore able to sell the corn at a good price, and 
 brought back a load of British silver. 1 A nobleman having 
 been greatly reduced, the patriarch ordered his treasurer to 
 
 1 From the mines in the Cassiterides, Devon and Cornwall. 
 
 * *
 
 * * 
 
 350 Lives of the Saints. [January j 3 . 
 
 give him fifteen pounds of gold. The treasurer thinking 
 this too much, reduced the gift to five. Almost directly 
 after, a wealthy lady sent him an order for five hundred 
 pounds. The patriarch, who had expected more from that 
 quarter, asked her to come to him. "May it please your 
 Holiness," said she ; " I wrote the order last night for fifteen 
 hundred pounds, but this morning I saw that the 10 on the 
 cheque had disappeared." S. John at once concluded that 
 this was God's doing. He turned to the treasurer and 
 asked how much had been given the poor nobleman. On 
 the hesitation of this man, he sent for the gentleman, and 
 found that his liberal orders had not been complied with. 
 " What is sown to the Lord, the Lord restores an hundred 
 fold," said the patriarch. " I knew that five pounds alone 
 could have been given, when He returned me only five 
 hundred." 
 
 Nicetas Patricius, sub-praetor of Africa, saw the lavish 
 charity of the patriarch with a jealous eye. The state ex- 
 chequer was without funds, and he thought to appropriate 
 the wealth of the patriarch to such purposes as the state 
 required. Accordingly, one day he visited John the Alms- 
 giver, with his attendants, and peremptorily demanded his 
 money. " Here is my strong box," said the patriarch ; " but 
 the money belongs to the church, not to the state. If you 
 choose to take it, you may do so, but I will not give it 
 you, for it is not mine to give." 
 
 Nicetas, without more ado, ordered his servants to 
 shoulder the money chest, and take it away. As he opened 
 the door to leave, he saw some domestics bringing up a 
 number of pots labelled " Virgin Honey." " Hah I" said 
 the sub-praetor, " I wish you would give me a taste of your 
 honey !" " You shall have some," said the Patriarch. Now 
 when the pots were opened, it was found that they contained 
 a contribution in money sent to the Bishop; as indeed those
 
 * * 
 
 January 23-1 ,5". John. 351 
 
 who brought them announced. 1 When John saw the amount 
 thus supplied to his pillaged treasury, he ordered one of his 
 servants to take a pot, labelled as it was, to Nicetas, and to 
 put it on his table, saying, " All those pots you met coming 
 upstairs, as you went out, were full of the same sort of 
 honey." And John wrote a note, which he attached to the 
 pot, to this effect : " I will never leave thee, nor forsake 
 thee, said the Lord; and His word is true, and no lie. 
 Think not that mortal man can restrain the everlasting God. 
 Farewell." 
 
 Now, Nicetas was sitting at table with friends at supper, 
 when it was announced that the patriarch's honey awaited 
 him. He ordered it at once to be set on the table, and said, 
 " That patriarch is out of temper with me, that I can see, 
 or he would have sent me more than one miserable little 
 pot." But when he opened the jar, behold ! it was full of 
 money. Then he felt compunction for what he had done, 
 and he ordered his servants to haste, and return to the 
 patriarch his cash-box, and all the contents of the honey-pot. 
 
 Nicetas, after this, became friendly to the patriarch, who, as 
 a token of response, stood godfather to his children. On one 
 occasion this friendship was clouded, and threatened disso- 
 lution. The governor had imposed a tax, which fell with 
 peculiar severity on the poor. John complained, and back- 
 biters were not slow to excite Nicetas against John, by 
 representing him as fomenting general discontent. The 
 governor rushed to the patriarch's lodgings, and exploded 
 into a storm of angry words, which left our Saint agitated 
 and distressed, As evening drew on, he wrote on a scroll 
 
 1 We see here an instance of the manner in which some stories of miracles were 
 formed. Leontius, who heard the story from the clergy acquainted with all the cir- 
 cumstances, says that the bearer of the pots told the Patriarch that they contained 
 money ; but that, for greater security, they were labelled honey. But Meta- 
 phrastes, in telling the story, says that, miraculously, the honey was converted into 
 gold. 
 
 * - *
 
 *- 
 
 -* 
 
 352 Lives of the Saints. [January 23 . 
 
 the words, " The sun is setting" and sent it to Nicetas, 
 who, recalling the maxim of S. Paul, " Let not the sun go 
 down upon your wrath," was moved to regret his violence, 
 and he sped with the same celerity as before, but with 
 different purpose, to the residence of the patriarch, to ask his 
 pardon, and heal their friendship. 
 
 The good prelate could ill bear to be at discord with 
 another, though the fault was none of his. 
 
 On one occasion he had excommunicated, for a few days, 
 two clerks, who had attacked each other with their fists. 
 One bore the sentence in a right spirit of compunction, but 
 the other with resentment. Next Sunday, the patriarch was 
 at the altar celebrating. As the deacon was about to remove 
 the veil covering the sacred vessels, John remembered all at 
 once the hostility of the clerk, and the words of our Lord : 
 " If thou bringest thy gift to the altar, and there remem- 
 berest that thy brother hath ought against thee, leave there 
 thy gift before the altar, and go thy way ; first be reconciled 
 to thy brother, and then come and offer thy gift." (Matt. v. 
 25, 24.) Then, bidding the deacon recite the general prayer 
 over and over again till his return, he left the altar, and, 
 entering the vestry, sent a minister to bring the clerk who 
 was not in charity with him. And when this man came, 
 the patriarch fell before him on his knees, and bowed his 
 white head, and said, " Pardon me, my brother I" Then 
 the clerk, full of shame to see the patriarch, an aged man, 
 in all his splendid vestments, at his feet, flung himself down, 
 weeping, confessed his wrong, and asked forgiveness. Then 
 the patriarch embraced him, and returning to the altar, 
 finished the sacrifice. 
 
 Having in vain exhorted a certain nobleman to forgive one 
 with whom he was at variance, he invited him to his private 
 chapel, to assist at his mass. Now as they were reciting the 
 Lord's Prayer, the patriarch kept silence after he had said, 
 
 * . ^
 
 # % 
 
 January j 3 .] S. J okfl. 353 
 
 " Give us this day our daily bread f and the server, at a 
 signal from him, ceased also ; but the nobleman continued, 
 " And forgive us our trespasses as we forgive them that tres- 
 pass against us," and then noticed that he had made that 
 one petition alone, so he paused. Then the patriarch turned 
 round at the altar and said, " What hast thou now asked ? 
 to be forgiven by God as thou forgivest others." The noble- 
 man was pricked at the heart, and fell down and promised 
 to forget the wrong that had been done him. 
 
 Observing that as soon as the Gospel was read at Mass, a 
 portion of the congregation retired and stood outside the 
 church, talking among themselves, the patriarch went forth 
 and seated himself amongst them, saying, " Where the sheep 
 are, there the shepherd must also be," and they with shame 
 came into church. Thus he broke through a pernicious 
 custom. 
 
 The patriarch, one day, took a bishop named Troilus, 
 then visiting Alexandria, to see his poor in a certain quarter, 
 where he had erected for their accommodation a number ol 
 domed huts, supplied with beds, mattrasses, and blankets 
 for the winter. Now Troilus had seen a handsome chased 
 silver drinking cup in the town, and had set his heart upon 
 it ; it cost thirty pounds, and he had brought this sum with 
 him, intending to buy the cup on his return, and when he 
 had shaken himself free from the charitable patriarch. " I 
 see," said John, " you have some money with you many 
 pounds, if I mistake not; distribute it among these my 
 poor." 
 
 Troilus was unable to refuse ; and so, most reluctantly, 
 
 his gold went into the pocket of the beggars instead of into 
 
 that of the silversmith. He was so greatly put out about this 
 
 that he fretted himself into a fever. The patriarch, not seeing 
 
 him, or hearing of him, for some days, sent a servant to invite 
 
 him to dinner; but the Bishop declined, saying that he 
 
 vol. i. 23 
 * . %,
 
 354 Lives of the Saints. [January 3 . 
 
 suffered from a bad cold and fever. Then S. John hastened 
 to his house to sympathize with the sick man, but soon 
 discovering that there was more of temper than malady 
 in the case, he guessed the cause, and said, " By the 
 way, I borrowed of you thirty pounds the other day, 
 for my poor ; if you are so disposed, I will at once repay the 
 sum." 
 
 Then says the writer of the life of S. John when the 
 Bishop saw the money in the hand of the patriarch, all at 
 once his fever vanished, his cold flew away, and his colour 
 and vigour came back ; so that any one might have seen 
 what was the real cause of his indisposition. "And now, if 
 you are well enough, you will dine with me," said the 
 patriarch. " I am ready," answered Bishop Troilus, jumping 
 off his bed, on which he had cast himself in his fever of 
 vexation. 
 
 Now it fell out that after dinner the Bishop dropped 
 asleep with his head on the table, and in a dream he saw 
 himself in a wondrous land of rare beauty ; and there he 
 beheld a glorious house of unearthly beauty, over the door 
 of which was inscribed, "The Eternal Mansion and 
 Place of Repose of Troilus, the Bishop." Having 
 read this, he was glad. But there came by a certain One, with 
 many attendants in robes of white, and He looked up and 
 read the title, and said : " Not so, change the super- 
 scription." Then the attendants removed the writing, and 
 replaced it with this, "The Eternal Mansion and Place 
 of Repose of John, Archbishop of Alexandria, 
 purchased for Thirty Pounds." 
 
 One of his domestic servants having fallen into great 
 difficulties, the patriarch privately helped him, by giving him 
 two pounds. " I do not know how I can sufficiently thank 
 your excellence and angelic holiness," said the servant. 
 " No thanks," said the patriarch, " Humble John " so he 
 
 * *
 
 * * 
 
 January J3.] S. J oJllt. 355 
 
 was wont to call himself " has not yet shed his blood for 
 you, as his Master taught him." 
 
 There was a certain man, named Theopentus, greatly 
 given to charity, who died leaving an only son. And on his 
 death-bed, he called the boy, and said to him, " I have ten 
 pounds, and that is all that remains to me ; shall I give it to 
 you or to the Virgin Mother of God ?" And when the boy 
 said, " It shall be her's f then the father said, " Go and 
 spend it among the poor." 
 
 Now when the patriarch heard of this, and that the orphan 
 was left destitute, and was in great want; knowing that it 
 would hurt him to offer him charity, he devised an innocent 
 deception. He bade a scribe draw up a false pedigree, 
 making himself and the deceased to be cousins, and he bade 
 him show it to the youth, and bring him to the residence of 
 the patriarch. And when this was done, the holy man ran 
 to the lad and kissed him, and said, " How is this ! that the 
 child of my dear kinsman is in poverty. I must provide for 
 thee, my dear son." So he made him an allowance, and 
 married and settled him comfortably in Alexandria. 
 
 When the Persians devastated the Holy Land and sacked 
 Jerusalem, S. John entertained all who fled into Egypt, and 
 nursed the wounded. He also sent to Jerusalem, for the 
 use of the poor there, a large sum of money, and a thousand 
 sacks of corn, as many of pulse, one thousand barrels of 
 wine, and one thousand Egyptian workmen to assist in re- 
 building the churches. He moreover despatched two bishops 
 and an abbot to ransom the captives. 
 
 S. John lived a simple life, his apparel, the furniture of his 
 house, his diet, were all of the meanest. A person of dis- 
 tinction in the city, being informed that he had only an old 
 tattered blanket on his bed, sent him a very handsome one. 
 " Humble John " wore it over him for one night, but sold it 
 next day, and gave the price to the poor; for, during the 
 
 4, *
 
 * -* 
 
 356 Lives of the Saints. [January 3 . 
 
 night, he thought of some poor wretches who had no 
 blankets at all. The friend, being informed of this, bought 
 the blanket, and sent it to him again. It met with the same 
 fate as before, and he again and again re-purchased it. " We 
 shall see who will be tired first," said the patriarch ; " he of 
 buying, or I of selling, the blanket." 
 
 There was one class of men to whom it was peculiarly diffi- 
 cult to offer assistance, and that was the slaves, placed at the 
 almost complete disposal of their masters. But the watchful 
 care of S. John did not forget them. To the masters he 
 spoke noble words : " These men are made in the image of 
 God. What constitutes you different from them ? You and 
 your slaves have legs and arms, and eyes and mouths, and a 
 soul alike. S. Paul said, ' Whosoever is baptised into Christ 
 hath put on Christ ye are all one in Christ.' In Christ 
 master and slave are equal. Christ took on Him the form 
 of a servant, teaching us to respect our servants. God re- 
 gardeth the humble, we are taught ; He says not, the lofty 
 ones, but those who are least esteemed. For the sake of the 
 poor slave were the heavens made, for him the earth, for him 
 the stars, for him the sun, for him the sea and all that there- 
 in is. For him Christ abased Himself to wash His servants' 
 feet, for him He suffered, for him He died. Shall we pur- 
 chase with money such an one, so honoured, redeemed with 
 such precious blood ? You ill-treat a servant, as though he 
 were not of like nature with you, yet is he highly honoured 
 by God." 
 
 A monk arrived in Alexandria with a young Jewess in his 
 company, whom he had converted and baptized; this 
 caused great scandal, and by order of the patriarch, he was 
 severely beaten. The monk bore his chastisement meekly, 
 without exculpating himself. Next day it was made so 
 evident that the monk was without the least blame, that the 
 patriarch sent for him to ask his forgiveness, and ever after 
 
 * *
 
 THE VIRGIN APPEARING TO S. ILDEPHONSUS. 
 After a Painting by Murillo in the Museum at Madrid. 
 
 Jan., p. 356.] 
 
 [Jan. 23.
 
 * 
 
 January a 3 .] S. J ' okfl. 357 
 
 he was most careful not to judge rashly. " My sons," said 
 he, when he heard people blame others ; " be not hasty to 
 judge and condemn. We see often the sin of fornication, 
 but we see not the hidden repentance. We see the crime of 
 a theft, but we see not the sighs and tears of contrition. 
 We severely blame the fornicator, the thief, or the perjurer, 
 but God receives his hidden confessions, and bitter sorrow, 
 and holds it as very precious." 
 
 Nicetas, the governor, persuaded the Saint to accompany 
 him to Constantinople, to pay a visit to the Emperor. S. 
 John was admonished from heaven, whilst he was on his way, 
 at Rhodes, that his death drew near ; so he said to Nicetas, 
 " You invite me to the king of the earth ; but the King of 
 heaven calls me to Himself." He therefore sailed to his 
 native island of Cyprus, and soon after died at Amanthus, 
 the home of his boyhood and married life, and where he had 
 laid his wife and children, and there he fell asleep in Christ 
 at the age of sixty-four, after having ruled the patriarchal see 
 of Alexandria ten years. 
 
 S. RAYMUND, OF PENNAFORTE, O.S.D. 
 
 (a.d. 1275.) 
 
 [Roman Martyrology. Authorities : The bull of his canonization, by 
 Clement VIII., in 1601, and a life by Leander Albertus.] 
 
 S. Raymund was born in 1175, at Pennaforte, a castle in 
 Catalonia. At the age of thirty he went to Bologna, in 
 Italy, to perfect himself in the study of canon and civil law. 
 In 1 2 19 the Bishop of Barcelona, who had been at Rome, 
 took Raymund home with him and made him archdeacon of 
 Barcelona. In 1222 he took the religious habit of S. 
 Dominic, eight months after the founder had died. James, 
 King of Arragon, had married Eleonora of Castile within the 
 
 -*
 
 * * 
 
 358 Lives of the Saints. [January %%. 
 
 prohibited degrees, without a dispensation. A legate of Pope 
 Gregory IX., in a council of bishops held at Tarragona, 
 declared the marriage null. Acting on the mind of the 
 prince, by his great sanctity and earnestness, Raymund 
 persuaded him to introduce the inquisition into the kingdom 
 to suppress the Waldenses and Albigenses, who had made 
 many converts to their pernicious doctrines. The object of 
 S. Raymund doubtless was that it should serve as a check 
 to the diffusion of heresy, and be a protection to simple souls 
 against the poison which the ministers of Antichrist strove to 
 infuse into them. The inquisitors were to be the dogs pro- 
 tecting the sheep from the wolves. S. Raymund laboured 
 diligently, by exhortation and example, to convert the Moors 
 and heretics, and his efforts were attended with extraordinary 
 success. 
 
 Pope Gregory IX., having called S. Raymund to Rome, 
 made him his confessor. In 1235 he was named to the 
 archbishopric of Tarragona, but, by his tears, he persuaded 
 the Pope not to enforce his acceptance of the responsible 
 charge. In 1238 he was chosen general of the Dominican 
 order. He made the visitation of the order on foot, and 
 reduced the constitution to a more complete system than 
 heretofore. Being in Majorca with the king, he discovered 
 that King James was living in adultery with a lady of his 
 court. As the king would not dissolve the sinful union, 
 the Saint implored leave to depart ; the king refused, and 
 forbade any shipper taking him into his vessel. Thereupon 
 Raymund boldly spread his cloak on the water, and standing 
 on it, was wafted across to Barcelona. This miracle so 
 alarmed the king, that he became a sincere penitent. Ray- 
 mund died on Jan. Cth, 1275, at the age of a hundred. 
 
 *-
 
 * ^ 
 
 January 24.] , Timothy. 359 
 
 January 24. 
 
 S. Timothy, B. M., at Ephesus, a.d. 97. 
 
 SS. Babylus, B., and Companions, MM., at Antioch, yd cent. 
 
 S. Felician, B. M. of Foligni, in Italy, a.d. 350. 
 
 S. Macedomus, H., in Syria, beginning of $th cent. 
 
 S. Eusebia, V., at Mylasa, in Caria (Asia Minor), ah cent. 
 
 S. Cadoc, Ab., in fFaUs, and M., 6th cent. 
 
 S. Zozimus, B. of Babylon, in Egypt, 6th cent. 
 
 S. TIMOTHY, B. OF EPHESUS. 
 
 (A.D. 97-) 
 
 [By almost all the ancient Latin Martyrologies, S. Timothy is com- 
 memorated on this day, but by the Greeks on Jan. 22. The Martyrology 
 called by the name of S. Jerome on Sept. 27. That of Wandelbert on 
 May 16, possibly because ot some translation of relics. Authorities : the 
 Epistles of S. Paul, and the Acts of S. Timothy, by Polycrates, Bishop of 
 Ephesus (210), which, however, we have not in their original form, but in a 
 recension of the 5th or 6th century ; other Acts of S. Timothy, also in 
 Greek, and a life in Metaphrastes.] 
 
 [AINT TIMOTHY, the beloved disciple of S. 
 
 Paul, was born at Lystra in Lycaonia. His 
 
 father was a Gentile, but his mother, Eunice, was 
 
 a Jewess. She, with Lois, his grandmother, 
 
 embraced Christianity, and S. Paul commends their faith. 
 
 S. Timothy had made the writings of the Old Testament 
 
 his study from infancy. 1 S. Paul took the young man as the 
 
 companion of his labours, 2 but first he had him circumcised 
 
 at Lystra, as a condescension to the prejudices of the 
 
 Jews. He would not suffer S. Titus, born of Gentile 
 
 parents, to be brought under the law, but Timothy, on 
 
 account of his Jewish mother, to avoid scandal to the Jews, 
 
 he submitted to circumcision. 
 
 When S. Paul was compelled to quit Bersea, he left 
 
 1 2 Tim. iii. 14. ' 1 Thess. iii. 2; 1 Cor. iv. 17. 
 
 * 
 
 *
 
 * _ , 
 
 360 LiveS Of tlie SaintS. [Januarys^ 
 
 Timothy behind him to confirm the new converts. But on 
 his arrival at Athens S. Paul sent for him, and sent him to 
 Thessalonica where the Christians were suffering persecution. 
 Thence he returned to S. Paul, who was then at Corinth, to 
 give an account of his mission. 1 From Corinth S. Paul went 
 to Jerusalem, and thence to Ephesus. Here he formed the 
 resolution of returning into Greece, and he sent Timothy 
 and Erastus before him through Macedonia, to apprize the 
 faithful in those parts of his intention of visiting them. 
 Timothy had a special charge to go afterwards to Corinth, to 
 correct certain abuses there. S. Paul awaited his return, in 
 Asia, and then went with him into Macedonia and Achaia. 
 
 During the subsequent imprisonment of S. Paul, Timothy 
 appears to have been with him. He was ordained Bishop 
 of Ephesus, probably in the year 64. S. Paul wrote his 
 first Epistle to Timothy from Macedonia, in 64; and his 
 second in 65, from Rome, while there in chains, to press 
 him to come to Rome, that he might see him again before 
 he died. 
 
 S. Timothy was afterwards associated with S. John ; and 
 in the Apocalypse he is the Angel, or Bishop, of the Church 
 of Ephesus, to whom Christ sends His message by S. John. 2 
 During the great annual feast of the Catagogii, which con- 
 sisted of processions bearing idols, with women lewdly 
 dancing before them, and ending in bloodshed, S. Timothy 
 moved by righteous zeal, rushed into the portico of the 
 temple, and exhorted the frenzied revellers to decency ; but 
 this so enraged them, that they fell upon him with sticks and 
 stones, and killed him. 
 
 1 Acts xviii. * Rev. ii. i, 7. 
 
 * l
 
 S. TIMOTHY. 
 From a Window of the Eleventh Century at Neuweiler. 
 
 Jan., p. 360.] 
 
 [Jan. 24.
 
 * fl 
 
 January a 4 .i S. Babylus and Companions. 361 
 
 SS. BABYLUS, B., AND COMPANIONS, MM. 
 
 (3RD CENT.) 
 
 [Latin Martyrologies Jan. 24 ; Greek Menaea Sept. 4. Authorities : 
 Eusebius, Sozomen, Philostorgius ; and his Acts, written by Leontius, 
 patriarch of Antioch, A.D. 348, which exist only in a fragmentary con- 
 dition ; also S. Chrysostom : Contra Gentiles de S. Babyla, and Horn, 
 de S. Babyla ; the latter written in 387.J 
 
 On the death of Zebinus, patriarch of Antioch, in the 
 year 237, S. Babylus was elected to the patriarchal throne. 
 The Emperor Philip, passing through Antioch in 244, and 
 being, as is supposed, a catechumen, desired to visit the 
 church. Babylus, informed of his approach, went to meet 
 him at the gate, and forbade his ingress, because he was 
 stained with the blood of his predecessor, Gordian, who had 
 associated him in the empire, and whom he had basely 
 murdered. 
 
 According to S. Chrysostom, who relates this anecdote, 
 the Emperor withdrew in confusion. But according to the 
 Acts it was not the Emperor Philip, but the governor, 
 Numerian, who attempted to enter the church, but was 
 repulsed as being an idolator and stained with murder, by 
 the dauntless Bishop ; and Nicephorus Callistus, and 
 Philostorgius say the same. Certain it is that S. Babylus 
 suffered under this governor Numerian, son of Cams, who 
 was afterwards, for eight months, emperor, conjointly with his 
 brother Carinus. Babylus, and three little boys, aged re- 
 spectively twelve, nine, and seven, orphans, whom he brought 
 up in his house, were so cruelly handled by the torturers 
 before the governor, that the boys died, and Babylus 
 expired shortly after in prison. In order to put a stop to the 
 abominations of the famous temple and oracle of Daphne, 
 the zealous Emperor Gallus, brother of Julian, buried the 
 body of S. Babylus opposite the temple gate. From that day 
 the oracle ceased to speak. The apostate Emperor Julian 
 
 * _ <
 
 *- 
 
 -* 
 
 362 LtVeS Of the SaintS. [January a 4 . 
 
 ordered its removal, in hopes of restoring liberty to the 
 demon who uttered the oracles, and the Christians translated 
 the sacred relics to the city, "singing psalms along the 
 road," says Sozomen. " The best singers went first, and the 
 multitude chanted in chorus, and this was the burden of 
 their song : Confounded are all they that worship carved 
 images, and delight in vain gods." 1 
 
 S. MACEDONIUS, H. 
 
 (BEGINNING OF 5TH CENT.) 
 
 [Greek Menasa. Authorities : Theodoret in his Philotheus, c. 13, and his 
 Ecclesiastical Hist. lib. v. c. 20; Nicephorus Callistus, lib. xii. 44. Theo- 
 doret's mother was under the direction of S. Macedonius.] 
 
 S. Macedonius lived a life of great austerity on barley 
 and water. For forty-five years he inhabited a dry ditch, 
 after that he spent twenty-five in a rude cabin. 
 
 A sedition having broken out in Antioch, and the people 
 having overthrown the statue of the Empress Flacilla, 
 Theodosius, the Emperor, in a fit of rage, ordered the city 
 to be set on fire and reduced to the condition of a village. 
 Blood would also have been infallibly shed, had not S. 
 Ambrose obtained from Theodosius, shortly before, the 
 passing of the law that no sentence against a city should take 
 effect till thirty days had expired. The Emperor sent his 
 chamberlain, Eleutherius, to Antioch to execute his severe 
 sentence against the city and its inhabitants. As he entered 
 the streets lined with trembling citizens, a ragged hermit, it 
 was Macedonius, plucked him by the cloak and said : " Go 
 to the Emperor, and say to him from me, You are not only 
 an Emperor, but a man ; and you ought not only to remem- 
 
 1 Hist. EccL v. c. 19: also Socrates, Eccl. Hist. iii. 19. 
 * ^
 
 *- 
 
 -* 
 
 January *.] , CodoC. 363 
 
 ber what is due to an empire, but also to human nature. 
 Man was made in the image and likeness of God. Do not 
 then order the image of God to be destroyed. You pass 
 this cruel sentence, because an image of bronze has been 
 overthrown. And for that will you slay living men, the hair 
 of whose head you cannot make to grow?" When this 
 speech was reported to the Emperor, he regretted his angry 
 sentence, and sent to withdraw it. 
 
 S. CADOC, AB. 
 
 (BETWEEN A.D. 522 AND 5QO.) 
 
 ["English and Galilean Martyrologies. Through a strange confusion, S. 
 Cadoc of Wales has been identified with S. Sophias of Beneventum in Italy ; 
 because S. Cadoc appears in the Martyrologies as S. Cadoc, at Benavenna 
 (Weedon), and S. Sophias or Sophius Bishop of Beneventum being com- 
 memorated the same day, the life given by Bollandus, with hesitation, is a 
 confused jumble of these two saints into one. The best account of S. 
 Cadoc is in Rees " Lives of the Cambro-British Saints ;" and in La Ville- 
 marque^s La Legende Celtique. There is also a poem composed in honour 
 of S. Cadoc, by Richard ap Rhys of Llancarvan, between 1450 and 1480, 
 published in the Iolo MSS., p. 301, and the sentences, proverbs and apho- 
 risms of S. Cadoc are to be found in Myvrian Archaeology, iii. p. 10. Tlv. 
 following epitome of his life is from M. de Montalembert's Monks of the 
 West, with additions from M. de ViUe-marque" and corrections from Rees.] 
 
 Immediately after the period occupied in the annals of 
 Wales by King Arthur and the monk-bishop David, appears 
 S. Cadoc, a personage regarding whom it is difficult to 
 make a distinction between history and legend, but whose 
 life has left a profound impression upon the Keltic races. 
 His father Gwynllyw Filwr, surnamed the Warrior, one of 
 the petty kings of South Wales, having heard much of the 
 beauty of the daughter of a neighbouring chief, had her 
 carried off by a band of three hundred vassals, from the 
 midst of her sisters, and from the door of her own chamber,
 
 * * 
 
 364 LiveS Of the SaintS. [January a*. 
 
 in her father's castle. The father hastened to the rescue of 
 his daughter with all his vassals and allies, and soon over- 
 took Gwynllyw, who rode with the young princess at the 
 croup, going softly not to fatigue her. It was not an 
 encounter favourable for the lover : two hundred of his 
 followers perished, but he, himself, succeeded in escaping 
 safely with the lady. Of this rude warrior and this beautiful 
 princess was to be born the saint who has been called the 
 Doctor of the Welsh, and who founded the great monastic 
 establishment of Llancarvan. The very night of his birth, 
 the soldiers, or, to speak more justly, the robber-followers of 
 the king, his father, who had been sent to pillage the neigh- 
 bours right and left, stole the milch cow of a holy Irish 
 monk, who had no sustenance, he nor his twelve disciples, 
 except the abundant milk of this cow. When informed of 
 this nocturnal theft, the monk got up, put on his shoes in 
 all haste, and hurried to reclaim his cow from the king, who 
 was still asleep. The latter took advantage of the occasion 
 to have his new-born son baptized by the pious solitary, and 
 made him promise to undertake the education and future 
 vocation of the infant The Irishman gave him the name 
 of Cadoc, (Cattwg,) which means warlike; and then, having 
 recovered his cow, went back to his cell to await the king's 
 son, who was sent to him at the age of seven, having 
 already learned to hunt and fight. The young prince 
 passed twelve years with the Irish monk, whom he served, 
 lighting his fire and cooking his food, and who taught him 
 the rudiments of I^atin grammar. Preferring the life of a 
 recluse to the throne of his father, he went to Ireland for 
 three years, to carry on his education at Lismore, a 
 celebrated monastery school, after which he returned to 
 Wales, and continued his studies under a famous Roman 
 rhetorician, newly arrived from Italy. This doctor had 
 more pupils than money ; famine reigned in his schooL 
 
 1 *
 
 January a 4 .] S. CctdoC. 365 
 
 One day poor Cadoc, who fasted continually, was learning 
 his lesson in his cell, seated before a little table, and lean- 
 ing his head on his hands, when suddenly a white mouse, 
 coming out of a hole in the wall, jumped on the table, 
 and put down a grain of corn ; then Cadoc rising, followed 
 the mouse into a cellar, one of those old Keltic subterranean 
 granaries, remains of which are found to this day in Wales 
 and Cornwall. There Cadoc found a large heap of corn, 
 which served to feed the master and his pupils for many 
 days. 
 
 Having early decided to embrace monastic life, he hid 
 himself in a wood, where, after making a narrow escape from 
 assassination by an armed swineherd of a neighbouring 
 chief, he saw, near a forgotten fountain, where a white 
 swan floated, an enormous wild boar, white with age, 
 coming out of his den, and make three bounds, one after 
 another, stopping each time, and turning round to stare 
 furiously at the stranger who had disturbed him in his 
 resting place. Cadoc marked with three branches the three 
 bounds of the wild boar, which afterwards became the site 
 of the church, dormitories, and refectory of the great abbey 
 of Llancarvan. The abbey took its name, " The Church of 
 the Stags," from the legend that two deers from the neigh- 
 bouring wood came one day to replace two idle and 
 disobedient monks who had refused to perform the neces- 
 sary labour for the construction of the monastery, saying, 
 "Are we oxen, that we should be yoked to carts, and 
 compelled to drag timber?" 
 
 The rushes were torn up, the briars and thorns were cut 
 down, and S. Cadoc dug deep trenches to drain the morass 
 formed about the fountain he had discovered. One day, 
 when the chapel he was building was nearly completed, a 
 monk came that way, bearing on his back a leather pouch 
 containing tools for working metal, and some specimens of 
 
 (ji- ,
 
 # * 
 
 366 Lives of the Saints. [January 4 . 
 
 his handicraft His name was Gildas. He was the son of 
 a chief in Westmoreland, and his brother, Aneurin, was one 
 day famous among the bards of Britain. 1 Gildas opened 
 his bag and produced a bell. Its form was that of a tall 
 square cap, and it was made of a mixture of silver and 
 copper, not molten, but hammered. 
 
 Cadoc took the bell and sounded it, and the note was so 
 sweet that he greatly desired the bell, and asked Gildas to 
 give it him. " No," said the bell-maker ; " I have destined 
 it for the altar of S. Peter at Rome." But when Gildas 
 offered the bell to the Pope, the holy father was unable to 
 sound it ; then Gildas knew he must give it to the Welsh 
 monk ; so he returned to Britain, and offered it to Cadoc, 
 and when he held it, the bell rang sweetly as heretofore. 
 
 Llancarvan became a great workshop, where numerous 
 monks, subject to a very severe rule, bowed their bodies 
 under the yoke of continual fatigue, clearing the forests, and 
 cultivating the fields when cleared ; it was besides, a great 
 literary and religious school, in which the study of the Holy 
 Scriptures held the van, and was followed by that of the 
 ancient authors, and their more modern commentators. 
 Cadoc loved to sum up, chiefly under the form of sentences 
 in verse and poetical aphorisms, the instructions given to 
 his pupils of the Llancarvan cloister. A great number of 
 such utterances have been preserved. We instance a few. 
 "Truth is the elder daughter of God. Without light 
 nothing is good. Without light there is no piety. Without 
 light there is no religion. Without light there is no faith. 
 The sight of God, that is light." " Without knowledge, no 
 power. Without knowledge, no wisdom. Without know- 
 ledge, no freedom. Without knowledge, no beauty. 
 Without knowledge, no nobility. Without knowledge, no 
 
 1 The Gododdin.apoem descriptive of the massacre of the British chiefs at Stone- 
 henge by Hengest, was composed by Aneurin whilst in prison. 
 
 * #
 
 , _ * 
 
 January 24.] .S*. CadoC. $6 J 
 
 victory. Without knowledge, no honour. Without know- 
 ledge, no God." " The best of attitudes is humility. The 
 best of occupations is work. The best of sentiments, pity. 
 The best of cares, justice. The best of pains, peace- 
 making. The best of sorrows, contrition. The best of 
 characters, generosity." When one of his disciples asked him 
 to define love, he answered, " Love, it is Heaven." " And 
 hate ?" asked his disciple. " Hate is hell." " And con- 
 science ?" " It is the eye of God in the soul of man." " The 
 best of patriots," said S. Cadoc, " is he who tills the soil." 
 
 When a chief at the head of a band of robbers, came 
 to pillage Llancarvan, S. Cadoc went against him with 
 his monks armed with their harps, chanting and striking 
 the strings. Then the chief recoiled, and left them un- 
 molested. Another chief, enraged at Cadoc receiving his 
 son into his monastery, came with a force to reclaim the 
 youth and destroy the cloister. Cadoc went to meet him, 
 bathed in sunshine, and found the chief and his men groping 
 in darkness. He gave them light, and they returned 
 ashamed to their homes. 
 
 Cadoc had the happiness of assisting in the conversion of 
 his father. In the depths of his cloister he groaned over 
 the rapines and sins of the old robber from whom he 
 derived his life. Accordingly he sent to his father's house 
 three of his monks, to preach repentance. His mother, the 
 beautiful Gwladys, was the first to be touched, and it was not 
 long before she persuaded her husband to agree with her. 
 They called their son to make to him a public confession of 
 their sins, and then, father and son chanted together the 
 psalm, " Exaudiat te Dominus" " The Lord hear thee in 
 the day of trouble." When this was ended, the king and 
 queen retired into solitude, establishing themselves in two 
 cabins on the bank of a river, where they worked for their 
 livelihood, and were often visited by their son. 
 
 * ~*
 
 * * 
 
 368 Lives Of the SaintS. [January m- 
 
 The invasion of the Saxons obliged S. Cadoc to fly, first 
 to the island of Flat-holmes in the Bristol Channel, and then 
 into Brittany, where he founded a new monastery, on a 
 little desert island of the archipelago of Morbihan, which is 
 still shown from the peninsula of Rhuys ; and to make his 
 school accessible to the children of the district, who had to 
 cross to the isle and back again in a boat, he threw a stone 
 bridge four hundred and fifty feet long across this arm of 
 the sea. In this modest retreat the Welsh prince resumed 
 his monastic life, adapting it especially to his ancient 
 scholarly habits. He made his scholars learn Virgil by 
 heart : and one day, while walking with his friend and 
 companion, the famous historian Gildas, with his Virgil 
 under his arm, the abbot began to weep at the thought that 
 the poet, whom he loved so much, might be even then 
 perhaps in hell. At the moment when Gildas reprimanded 
 him severely for that " perhaps," protesting that without any 
 doubt Virgil must be damned, a sudden gust of wind tossed 
 Cadoc's book into the sea. He was much moved by this 
 accident, and, returning to his cell, said to himself, " I will 
 not eat a mouthful of bread, nor drink a drop of water, till I 
 know truly what fate God has allotted to one who sang 
 upon earth as the angels sing in heaven." After this, he fell 
 asleep, and soon after, dreaming, he heard a soft voice 
 addressing him, "Pray for me, pray for me," said the 
 voice, " never be weary of praying ; I shall yet sing eternally 
 the mercy of the Lord." 
 
 The next morning a fisherman brought him a salmon, and 
 the Saint found in the fish the book which the wind had 
 snatched out of his hands. 
 
 After a sojourn of several years in Brittany, Cadoc left his 
 new community flourishing under the government of anothei 
 pastor, and to put in practice that maxim which he loved to 
 repeat to his followers : " Wouldst thou find glory ? march 
 
 ^ 1
 
 >- * 
 
 Januarys] S. CdcloC. 369 
 
 to the grave." He returned to Britain, not to find again 
 the ancient peace and prosperity of his beloved retreat of 
 Llancarvan, but to establish himself in the very centre of the 
 Saxon settlements, and console the numerous Christians 
 who had survived the massacres of the Conquest, and lived 
 under the yoke of a foreign and heathen race. He settled 
 at Weedon, in the county of Northampton ; ] and it was there 
 that he awaited his martyrdom. One morning, when vested 
 in the ornaments of his priestly office, as he was celebrating the 
 Divine Sacrifice, a furious band of Saxon cavalry, chasing 
 the Christians before them, entered pell-mell into the church, 
 and crowded towards the altar. The Saint continued the 
 sacrifice as calmly as he had begun it. A Saxon chief, 
 urging on his horse, and brandishing his lance, went up to 
 him and struck him to the heart. Cadoc fell on his knees ; 
 and his last desire, his last thought, were still for his dear 
 countrymen. " Lord," he said, while dying, " invisible King, 
 Saviour Jesus, grant me one grace, protect the Christians 
 of my country !" 
 
 1 The ancient name of Weedon having been Benavcnna, this has helped to cause 
 the confusion which arose between S. Cadoc and S. Sophias of Benevento in Italy. 
 
 3. Paul, after a Bronze in Christian Museum in the Vatican 
 
 vou I. 24 
 
 *- -*
 
 * * 
 
 37^ Lives of the Saints. [January *. 
 
 January 25. 
 
 Conversion or S. Paul. 
 
 S. Artemas, M., at Puteoli. 
 
 SS. Juventine and Maximus, MM., at Antloch, a.d. 362. 
 
 S. Publius, Ab. of Zeugma, in Syria, 4/A cent. 
 
 S. Apollo, Ab. in Egypt, circ. a.d. 395. 
 
 S. Mares,/**, in Syria, $th cent. 
 
 S. Pr*jectus, B., and Companions, at Clermont, a.d. 674. 
 
 S. Poppo, Ab. of Sta-velot, in Belgium, a.d. 1048. 
 
 B. Henry of Suso, O.S.D., at Vim, in Germany, a.d. 1365. 
 
 THE CONVERSION OF S. PAUL. 
 
 [The circumstances of the Conversion of S. Paul are so fully recorded in 
 the Acts of the Holy Apostles, chaps, xix. , xxii., xxvi., as not to need 
 repetition here, being familiar to all. Among the Greeks, S. Ananias, who 
 baptized S. Paul, is commemorated on this day.] 
 
 S. ARTEMAS, M. 
 
 [Commemorated at Puteoli and Naples under the name of Artemas, 
 but in the ancient Martyrology attributed to S. Jerome, he is called Anti- 
 masius, a mistake of copyists for Artimasius or Artemas. The Acts are 
 those preserved by the Church of Puteoli, and seem to be founded on others 
 of great antiquity ; they exist only in a fragmentary condition, and give no 
 clue to the date of the martyrdom.] 
 
 jjRTEMAS was a pious Christian boy in Puteoli, 
 in the south of Italy. He was sent to school to 
 one Cathageta, a heathen. Out of the abundance 
 of the heart the mouth speaketh, and the boy, 
 filled with faith, spoke of his belief to some of his fellow- 
 scholars. It was soon known among the boys that Artemas 
 was a Christian, and it came to the master's ears. Catha- 
 geta lectured and browbeat the little scholar, and threatened 
 him with the rod. " You may whip," said the brave boy ; 
 
 4< >j<
 
 * 
 
 January jj.] .SVS". J uv entine and Maximus. 371 
 
 " but you will only whip my faith deeper into me." Then 
 the master, in a rage, shouted to the boys to punish him, and 
 the cruel tiger-cubs, educated to bloodshed by the atrocities 
 of the arena, fell upon him with their iron pens, used for 
 scratching on wax tablets, and stabbed him to death. 
 
 SS. JUVENTINE AND MAXIMUS, MM., AT 
 ANTIOCH. 
 
 (a.d. 362.) 
 
 [Authorities : the 40th Homily of S. John Chrysostom ; Theodoret, Tiisi. 
 Eccl. lib. iii. c. 15 ; Nicephorus Callistus, lib. x. c. 12.] 
 
 Theodoret says : " The Emperor Julian continued to 
 oppose religion with greater and greater boldness, while he 
 assumed the specious appearance of clemency, in order to 
 lay snares to entrap men, and seduce them into irreligion. 
 He cast things offered to idols into the fountains of the city 
 of Antioch, so that no one could drink of the streams with- 
 out partaking of the hateful sacrifices. He defiled in the 
 same way everything that was sold in the market-place ; for 
 he had water which had been offered to idols sprinkled on 
 the bread, meat, fruit, herbs, and all other articles of food. 
 The Christians lamented these abominations, yet partook of 
 the food according to the precept of the Apostle. (1 Cor. x. 
 25.) Two of the Emperor's guards, who were his shield- 
 bearers and companions in arms, vehemently deplored, at a 
 certain convivial meeting, the perpetration of such odious 
 deeds. One of those who had been present acquainted the 
 Emperor with this speech. The Emperor sent for these two 
 men, and asked what it was that they had said. This ques- 
 tion they answered thus, in the warmth of their zeal : ' O 
 Emperor, having been brought up in the true religion, and 
 
 i 
 
 ~*
 
 372 Lives of the Saints. [January $. 
 
 having been accustomed to the admirable laws of Constan- 
 tine, we cannot but be deeply grieved at witnessing the very 
 food contaminated by being mixed with idol offerings. We 
 lamented this privately, and now, publicly, we express our 
 regret. This is the only cause of sorrow which we experience 
 under your government.' On hearing these words the Em- 
 peror threw off the mask of clemency. Such excruciating 
 tortures were, by his orders, inflicted on these two men, that 
 they expired under them. The Church of Antioch honoured 
 them as defenders of religion, and interred them in a mag- 
 nificent tomb ; and even to this day an annual festival is 
 celebrated in their honour. Their names were Juventius 
 (Juventinus) and Maximus." 
 
 S. APOLLO, AB. IN THE THEBAID. 
 (about a.d. 395.) 
 
 [Commemorated on this day by Greeks and Latins alike, though some 
 Latin Martyrologies note him on the 18th April. Authorities : his life by 
 Palladius in the Hist. Lausiaca ; and Sozomen, lib. iii. c. 14, who calls him 
 Apollonius. Palladius is an excellent authority, for during his residence 
 .among the hermits of the Thebaid, he was personally acquainted with 
 Apollo.] 
 
 This illustrious hermit began his discipline of himself by 
 a solitary life in the desert, at the age of fifteen. He spent 
 forty years by himself, and then, called by God to guide the 
 souls of others, he became head of a congregation of monks 
 in Upper Egypt. In the reign of Julian the Apostate, hear- 
 ing that his brother, who was in the army, was imprisoned 
 for his religion, he went at the head of his monks to visit 
 him. The tribune entering the prison shortly after, and 
 seeing so many monks within, ordered the gates to be 
 closed, and vowed he would enlist them all as soldiers. But 
 
 * *
 
 January aj.] S. Apollo. 373 
 
 in the night an angel came, bearing a lamp, and opened the 
 doors of the prison and led them forth, and they escaped 
 with great joy to their beloved desert. About fifty monks 
 obeyed him ; but he did not confine his sympathies to them. 
 Hearing that the country people were about to fight one 
 another about some trifling subject of contention, Apollo 
 rushed from his rocks, and flinging himself amongst them, 
 conjured them not to shed one another's blood. One party 
 promised to retire, but the other, headed by a redoubted 
 robber, confident in his powers, held out. Then Apollo 
 turned to the chief and said, " My son, lay down thine arms, 
 and I will pray God to pardon thy many offences." The 
 man cast away his weapons, and threw himself at the feet of 
 the abbot On another occasion he heard that a village 
 procession of a famous wooden idol was about to take place; 
 he went down, and kneeling, prayed God to prevent it. Then 
 the image became immovable, so that neither priest nor 
 people could take it from its place in the temple. The 
 priests said, " A Christian has done this." " Yes," said 
 Apollo, " I have done it by my prayers," and he exhorted 
 the people to forsake the worship of such vain gods. 
 
 One Easter day the community had only some old stale 
 loaves and a few dried olives, and they lamented that on so 
 great a day they must fast, as in Lent. " Be of good cheer," 
 said the abbot, " let each ask for what he likes best, and on 
 such a day the loving God will give it him." But they would 
 not ask, thinking themselves unworthy of such a favour 
 But he said, " Fear not, I will pray." Then they all knelt 
 down, and Apollo asked, and they said Amen. Now as this 
 response came, behold there arrived men and asses bringing 
 a present to the monks, and it consisted of fresh loaves, 
 pomegranates, citrons, honey in the comb, nuts, and a pitcher 
 of fresh milk, grapes and figs, and large luscious dates 
 (nicolai).
 
 374 Lives of the Saints. [January**. 
 
 The monks of Apollo communicated every day, and some 
 ate nothing from communion to communion, living only on 
 this heavenly food. These were some of the pieces of 
 advice Apollo gave to his monks : " It behoves us to be 
 ever joyous, for we ought not to be sad about our salvation. 
 The Gentiles are sad, the Jews weep, and sinners mourn, 
 all those whose affections are fixed on earthly things have 
 cause to be agitated in mind, but not we." And it was so, 
 that the monks were always cheerful and gay, and if any ap- 
 peared sad, the abbot knew the cause must be sin, and he 
 sent for him. " Let the monks communicate every day, for 
 those who withdraw from the Sacraments, from them God 
 withdraws Himself. But he who approaches them assidu- 
 ously receives the Saviour. That is a salutary saying, ' He 
 that eateth my flesh and drinketh my blood dwelleth in Me, 
 and I in him.' Daily, therefore, let the monks prepare them- 
 selves, and daily let them receive it." " Let asceticism," he 
 added, " be secret. I do not like those who put chains on 
 their necks, they do it to be seen of men ; let them rather 
 fast in their cells, where no one will know anything about it." 
 
 S. MARES, AB. IN SYRIA. 
 
 (5TH CENT.) 
 [From the Philotheus of Theodoret, cap. 20.] 
 
 S. Mares spent thirty-seven years in a small damp cell, 
 constant in prayer. Theodoret says that towards his end, 
 " I went to his door, and he bade me open. He was aged 
 ninety, and wore common goat's hair garments. All his food 
 was bread and salt. As, for long, he had desired to see 
 the Holy Sacrifice offered, but was not able, he asked that 
 the oblation of the Divine Gift might be made there. I
 
 * * 
 
 January^.] ,5". PoppO. 375 
 
 willingly obeyed, and having ordered the sacred vessels to be 
 brought from the village, and using for an altar the hands of 
 the deacons, I offered the mystic, divine, and salutary Sacri- 
 fice. But he was filled with all spiritual delight, and thought 
 that he saw heaven, and declared he had never had such joy. 
 I was greatly pleased with him, and I should be doing him 
 and myself a wrong, if after his death I did not praise him." 
 
 S. PILEJECTUS, B., AND OTHERS, MM., 
 AT CLERMONT. 
 
 (a.d. 674.) 
 
 [S. Praejectus, in French S. Priest, Priets, Prie, or Prix, is commemo- 
 rated in the Gallican, Belgic, Sarum, and other Martyrologies. Authority : 
 his life by two contemporary writers.] 
 
 S. Prjejectus, Bishop of Clermont in Auvergne, severely 
 rebuked one Hector, a noble of Marseilles, for having 
 ravished a young lady of Auvergne, and seized on her 
 estates. His remonstrances having been disregarded, he 
 hastened to King Childeric II. to lay his complaint before 
 him, and the king gave orders for the execution of Hector. 
 On the return of the Saint to his see, some friends of 
 Hector waylaid him at a place called Volvic, near Clermont, 
 and murdered him. 
 
 S. POPPO, AB. OF STAVELOT. 
 (a.d. 1048.) 
 
 [Modern Roman Martyrology. The name occurs in no ancient Martyr- 
 ologies ; it owes its insertion to Baronius. His life was written by Ever- 
 helm, abbot of Hautmont, his contemporary, in 1069.] 
 
 The blessed Poppo, born in Flanders in 978, as a youth 
 served in arms. He made a pilgrimage to the Holy Land, 
 
 * *
 
 9 .,, 
 
 37^ Lives of the Saints. [January^. 
 
 and, on his return, engaged himself to the daughter of his 
 friend Frumhold. When the time of his marriage drew nigh, 
 Poppo mounted his horse one night, together with some 
 retainers, to ride to fetch his bride. He had not gone far 
 before a dazzling flash of light illumined him within, in his 
 soul, and bathed his body in a blaze of glory. As it faded 
 away, he spurred on his horse, and then noticed that a 
 flame burnt on the point of his spear ; it was as though he 
 rode bearing a tall church taper in his hand. Astounded at 
 this marvel, he reined in his steed, and turning to his com- 
 panions said, "God calls me to another life." 
 
 Then he left home and went, with the light still illumina- 
 ting his soul, and served in a hospital for the sick. One day 
 a miserable leper was brought in so covered with sores that 
 he could not be placed with the other inmates. Thinking 
 that the poor creature was cold in the night, Poppo went to 
 him with his own coverlid, and laid it over him. Next 
 morning the leper was whole, the charity of Poppo had 
 healed him. Richard, abbot of Verdun, appointed Poppo 
 to rule the abbey of S. Vedast, which had fallen into scan- 
 dalous disorder. When the Emperor Henry II. was in the 
 Betawe, between the two branches of the Rhine, Poppo, 
 having to visit him about some affairs concerning his mon- 
 astery, found the prince enjoying a favourite pastime of his ; 
 a naked man was smeared with honey and exposed to bears ; 
 and the sport consisted in the bears trying to lick the man, 
 and he eluding their embraces. As this sport not unfrequently 
 ended in the man being injured, and sometimes killed, Poppo 
 rebuked the king, and brought him to a sense of the im- 
 propriety of encouraging such coarse and dangerous amuse- 
 ments. That this sport was popular, appears from Hincmar, 
 Archbishop of Rheims, being obliged to forbid his clergy 
 and monks attending either it or bear-bating. 
 
 On another occasion, when Poppo was on his way to the 
 
 * . _ -%
 
 *- 
 
 -* 
 
 January J.] 
 
 S. Poppo. 
 
 377 
 
 Emperor, then at Strasburg, as he passed through the Ellis- 
 gau, with some of his monks, they saw a wolf carry off a 
 man by the neck into a marsh. Poppo at once called his 
 monks to the rescue. They were unable, on account of the 
 loose texture of the swamp, to go direct to where the .man 
 lay, but they surrounded the marsh, and following the bloody 
 traces, recovered the man, who was much mangled; they 
 bound up his wounds, and he finally recovered. What be- 
 came of the wolf they saw not, and hoped, and hoping 
 believed, he was smothered in the marsh. 
 
 Poppo was afterwards created abbot of Stavelot, where 
 the monks had fallen into grave disorders. His efforts to 
 reform them so irritated some of the worst, that they at- 
 tempted to poison him, but failed. Having thoroughly 
 reformed the monastery, he rebuilt and beautified the church, 
 and died on the feast of the Conversion of S. Paul, after 
 having received extreme unction from the hands of the 
 abbot Everhelm, who is his biographer. 
 
 Alpha and Ornega ; the First and the Last 
 
 *- 
 
 "*
 
 3 78 Lives of the Saints. [January *. 
 
 January 26. 
 
 S. Polycarp, B. M. of Smyrna, a.d. 167. 
 
 S. Simeon the Olp, Ab. in Syria, end of t,th cent, 
 
 S. Paula, IV., at Bethlthtm, a.d. 404. 
 
 S. Xenophon, his Wife and Sons, &th cent. 
 
 S. Bathild, Q., in France, circ. a.d. 670. 
 
 S. Theoritgitha, f., at Barking, in Essex, jth cent. 
 
 S. Gobert, C, at Foss, in Belgium. 
 
 S. Alberic, Ab. of Citeaux, beginning of nth cent. 
 
 B. Haseka, R., in Westphalia, a.d. ij6i. 
 
 S. POLYCARP, B. M. OF SMYRNA. 
 (a.d. 167.) 
 
 [Roman Martyrology. Authorities : His Acts, written by the Church oi 
 Smyrna immediately after his martyrdom, Eusebius, &c] 
 
 [AINT POLYCARP was converted to Christianity 
 in the year 80, when quite young, and he had the 
 privilege of accompanying those who had seen 
 Jesus Christ. S. John, whose special disciple 
 he was, consecrated him Bishop of Smyrna in the year 96. 
 He is supposed to be the Angel or Bishop of the Church of 
 Smyrna, to whom alone, in the messages recorded in the 
 Apocalypse, did Jesus Christ address praise unmixed with 
 blame. 1 " I know thy works, and tribulation, and poverty, 
 (but thou art rich), and I know the blasphemy of them 
 which say they are Jews, and are not, but are the synagogue 
 of Satan. Fear none of those things which thou shalt 
 suffer ; behold, the devil shall cast some of you into prison, 
 that ye may be tried ; and ye shall have tribulation ten 
 days ; be thou faithful unto death, and I will give thee a 
 crown of life." 
 
 In the year 158, S. Polycarp visited Rome. The cause 
 
 1 Rev. 11. 9. 
 
 * -*
 
 * * 
 
 January 36.] S. PolyCCLVp. $79 
 
 of his visit is not exactly declared ; but he had a conference 
 with Pope Anicetus concerning the time of celebrating the 
 Paschal Feast ; and the disputes upon this subject were 
 carried on so warmly, in the second century, that perhaps 
 we are to seek no other reason for Polycarp undertaking so 
 long a journey. The first day of the week, or Sunday, 
 appears to have been held sacred, on account of our Lord's 
 Resurrection, from the very beginning of the Church. The 
 eastern and western Christians agreed in keeping a solemn 
 fast for some time preceding the feast of the Resurrection. 
 There was, however, one important difference between 
 them. The Asiatic Christians kept a feast on the true 
 Passover, as well as observing the great Easter festival. 
 The western Christians kept the Paschal feast on Easter 
 Day. By separating the Passover feast from the feast of 
 the Resurrection, the Easterns had a burst of festivity 
 interrupting discordantly the hush of the great fast, which 
 caused great offence to the western sense of propriety. Both 
 parties laid claims to apostolic authority for their respective 
 customs. The eastern Christians asserted that SS. John 
 and Philip had sanctioned their custom ; while the brethren 
 at Rome defended themselves by the authority of SS. Peter 
 and Paul. This being the case, and neither of the parties 
 being willing to concede, a conference between an Asiatic 
 Bishop and the Bishop of Rome seemed a very desirable 
 measure. Polycarp had been personally known to S. John, 
 and had been appointed by him to his bishopric. Anicetus 
 was, singularly enough, the seventh Bishop of Rome since 
 the beginning of the century, but Polycarp had occupied 
 the see of Smyrna during the whole of that time. S. 
 Irenaeus, who relates the conference between Anicetus and 
 Polycarp, states that neither could convince the other. 
 The meeting was, however, conducted and terminated in 
 perfect amity. The two bishops were firm, and wedded to 
 
 ^ _ %<
 
 * * 
 
 380 Lives of the Saints. [January 26. 
 
 their respective customs ; but the bond of peace was not 
 broken between them ; and as proof of their mutual good- will, 
 they received together the supersubstantial food, the Pope 
 allowing Polycarp, out of respect for his age and character, 
 to celebrate. 
 
 In the sixth year of the reign of Marcus Aurelius, an ex- 
 hibition of games in Smyrna kept the city in excitement for 
 some days, and the Christians were made to fight with wild 
 beasts for the amusement of the populace. Polycarp him- 
 self was advised to withdraw from the storm, and he con- 
 cealed himself for some time at a short distance from the 
 city. His retreat was betrayed by a boy, who was threatened 
 with the rack unless he discovered him. Herod, the magis- 
 trate, whose office it was to prevent misdemeanours, sent 
 horsemen by night to beset his lodgings. The Saint was 
 above stairs in bed, but refused to make his escape, saying, 
 "God's will be done." He went down, met them at the 
 door, ordered them a handsome supper, and desired only 
 some time for prayer before he went with them. This 
 granted, he began his prayer standing, and continued it 
 in that posture for two hours, recommending to God his own 
 flock and the whole Church, with so much earnestness and 
 devotion, that several of those that were come to seize him, 
 repented having undertaken the commission. They set 
 him on an ass, and were conducting him towards the city, 
 when he was met on the road by Herod and his father, 
 Nicetes, who took him into their chariot, and endeavoured 
 to persuade him to a little compliance, saying, " What harm 
 is there in sacrificing, to escape death ?" The bishop at first 
 was silent, in imitation of our Saviour : but being pressed, 
 he gave them this resolute answer, " I shall never do what 
 you desire of me." At these words, they thrust him out of 
 the chariot with such violence, that his leg was bruised by 
 the fall. The holy man went forward cheerfully to the place 
 
 * *
 
 *- * 
 
 January 26.] S. PolyCdTp. 38 I 
 
 where the people were assembled. Upon his entering it, a 
 voice from heaven was heard by many : " Polycarp, be 
 courageous, and play the man." He was led directly to the 
 tribunal of the pro-consul, who exhorted him to respect his 
 own age, to swear by the genius of the Emperor, and blas- 
 pheme Christ. Polycarp replied, " I have served Him these 
 fourscore and six years, and He never did me any harm, but 
 much good. How can I then blaspheme my King and my 
 Saviour ? If you require of me to swear by the genius of 
 Caesar, as you call it, hear my free confession ; I am a Chris- 
 tian : but if you desire to learn the Christian religion, appoint 
 a time, and hear me." 
 
 The pro-consul then, assuming a tone of severity, said, " I 
 have wild beasts." " Call for them," replied the Saint : " for 
 we are unalterably resolved not to change from good to evil. 
 It is only good to pass from evil to good." The pro-consul 
 said, " If you despise the beasts, I will cause you to be burnt 
 to ashes." Polycarp answered, "You threaten me with a 
 fire which burns for a short time, and then goes out ; but are, 
 yourself, ignorant of the judgment to come, and of the fire 
 prepared for the wicked. Why do you delay ? Bring against 
 me what you please." Whilst he said this his countenance 
 shone with a certain heavenly grace, insomuch that the pro- 
 consul was struck with admiration. However, he ordered a 
 crier to make public proclamation three times, "Polycarp 
 has confessed himself a Christian." At this proclamation 
 the whole multitude of Jews and Gentiles gave a great shout. 
 They unanimously demanded that he should be burnt alive. 
 Their request was no sooner granted than every one ran, 
 with all speed, to fetch wood from the baths and shops. The 
 Jews were particularly active and busy on this occasion. The 
 pile being prepared, Polycarp put off his garments, untied 
 his girdle, and began to take off his shoes. The wood and 
 other combustibles were heaped around him. The execu- 
 
 * %
 
 * . ft 
 
 382 LiveS Of the SaintS. [January 6. 
 
 tioners would have attached him to the stake ; but he said 
 to them, " Suffer me to be as I am. He who gives me grace 
 to endure this fire, will enable me to stand still without that 
 precaution." They, therefore, contented themselves with 
 tying his hands behind his back, and in this posture, looking 
 up towards heaven, he prayed as follows : " O Almighty 
 Lord God, Father of Thy beloved and blessed Son Jesus 
 Christ, by whom we have received the knowledge of Thee, 
 God of angels, powers, and every creature, and of all the 
 race of the just that live in Thy presence ! I bless Thee 
 for having been pleased in Thy goodness to bring me to this 
 hour, that I may receive a portion in the number of Thy 
 martyrs, and partake of the chalice of Thy Christ, for the 
 resurrection to eternal life, in the incorruplibleness of the 
 Holy Spirit. Grant me to be received this day as a 
 pleasing sacrifice, such an one as thou Thyself hast pre- 
 pared, that so Thou mayest accomplish what Thou, O tnze 
 and faithful God ! hast foreshown. Wherefore, for all things 
 I praise, bless, and glorify Thee, through the eternal high 
 priest Jesus Christ, Thy beloved Son, with whom, to Thee, 
 and the Holy Ghost, be glory now and for ever. Amen." 
 He had scarce said Amen, when fire was set to the pile, 
 and increased to a mighty flame. "But behold a wonder 
 seen by us," say the authors of these Acts. "The flames form- 
 ing themselves into an arch, like the sails of a ship swelled 
 with the wind, gently encircled the body of the martyr ; 
 which stood in the middle, like purified gold or silver, ap- 
 pearing bright through the flames ; and his body sending 
 forth such a fragrance, that we seemed to smell precious 
 spices." The heathen were exasperated to see that his body 
 could not be consumed, and ordered a spearman to pierce 
 him through, which he did, and such a quantity of blood 
 issued out of his left side as to quench the fire. The malice 
 of the devil ended not here : he endeavoured to obstruct the 
 
 *- *
 
 * * 
 
 January a.] 5*. StmeOU. 383 
 
 relics of the martyr being carried off by the Christians ; for 
 many desired to do it, to show their respect to his body. 
 Therefore, by the suggestion of Satan, Nicetes advised the 
 pro-consul not to bestow it on the Christians, lest, said he, 
 abandoning the crucified man, they should adore Polycarp : 
 the Jews suggested this, " Not knowing," say the authors of 
 these Acts, " that we can never forsake Christ, nor adore any 
 other, though we love the martyrs, as his disciples and imita- 
 tors, for the great love they bore their King and Master." 
 The centurion then cast the body into the midst of the fire, 
 and burnt it to ashes. " We afterwards took up the bones," 
 say the writers of the Acts, " more precious than the richest 
 jewels or gold, and deposited them decently in a place at 
 which, may God grant us to assemble with joy, to celebrate 
 the birthday of the martyr." 
 
 His tomb is still shown near Smyrna. 
 
 S. SIMEON THE OLD, AB. 
 
 (END OF 4TH CENT.) 
 
 [Greek Menaea. Authority, Theodoret, in his Philotheus, c. 6.] 
 
 Simeon the Old dwelt a life of solitude in a cave, feeding 
 on vegetables. One day some travellers arrived at his cell, 
 having lost their way and asked the old hermit to direct 
 them to a certain fort for which they were bound. The 
 hermit called two lions from the desert, and gave them to 
 the travellers as guides. This incident was related to 
 
 * In some accounts a dove is said to have issued from the side, but this is due to a 
 curious blunder of a transcriber, and does not exist in the oldest copies. The words 
 ep aristera on the left side, have been written by carelessness peristera a dove. Euse- 
 bius, Rufinus, Nicephorus, and the Greek Mensea say nothing of a dove.
 
 *- 
 
 384 Lives of the Saints. January 26. 
 
 Theodoret by one who was present on the occasion. When 
 a large number of disciples assembled under his direction, 
 the aged Simeon went away to mount Amanus, near 
 Antioch, and there built a monastery. But afterwards, 
 being desirous of ending his days on Sinai, he went into the 
 desert of that mountain. And there he saw one day two 
 hands raised from the mouth of a cave. Thinking it might be 
 a snare of the devil, he approached with caution. At the 
 sound of his footsteps the supplicating hands were drawn in, 
 and he saw no man; then he cried to the dweller of the 
 cave to come forth, and there issued out of it an old hermit 
 dressed in palm leaves, who said that he and a brother 
 hermit had come to establish themselves on Sinai, and they 
 had promised each other never to separate. Now before 
 they reached the holy mount the brother hermit died; so 
 the survivor buried his corpse, and, faithful to his promise, 
 tarried by his grave till the Lord should call him; and 
 every day a lion brought him a bunch of dates. Now when 
 Simeon had partaken of his dates, and they had sung 
 together the matin office, he went on, and reaching Sinai 
 with his monks, established on the mountain two mon- 
 asteries, one at the summit, and the other at the foot 
 
 S. PAULA, W., AT BETHLEHEM. 
 (a.d. 404.) 
 
 [Roman Martyrology. S. Paula died on Jan. 26th, aft< r sunset, conse- 
 quently some commemorate her on Jan. 27th. Authority : her life written 
 by S. Jerome, her director, in a letter to her daughter Eustochium.j 
 
 The blessed Paula was born at Rome in the year 347. 
 Her father was Rogatus, of noble Grecian origin. Her 
 mother, Blesilla, reckoned the Gracchi, the Scipios and 
 Paulus ^milius among her ancestors. This illustrious 
 
 *
 
 * * 
 
 |anuarya6.] S. Pallid. 385 
 
 birth was made more honourable by her union with 
 Toxotius, of the Julian race, and very wealthy. Her virtues 
 endeared her to the people of Rome, and her modesty, 
 gravity,' and prudence caused her to be generally respected. 
 Her husband died when she was aged twenty-three, and 
 grief for his loss nearly brought her to the grave as well. 
 Toxotius left behind him four daughters, Blesilla, Paulina, 
 Eustochium, Julia, and Ruffina; the youngest child was a 
 boy, and he bore the name of his father. 
 
 The heart-broken widow at length found repose in sub- 
 mission to the will of God. Filled with a sense of the 
 vanity of all earthly things, she strove to detach her 
 affections daily from all save God. After the death of her 
 husband she would not sit down to table with any man, not 
 even with the bishops, whose advice she sought, and who 
 were most hospitably entertained in her house. By degrees 
 she accustomed herself to plain food, and inexpensive 
 clothing. Instead of a downy couch, she made her bed on 
 the hard floor. " Hitherto all my care has been how I 
 might please my husband," said she, "now I will care for 
 naught save how I may best serve Jesus Christ." 
 
 She was now called on to bewail the death of her eldest 
 daughter Blesilla, who died shortly after her husband, to 
 whom she had been married only for a short time. S. Jerome 
 wrote on this occasion to S. Paula from Bethlehem. After 
 having tenderly recalled the pale and gentle face, bowed with 
 exhaustion after fever on the slender neck, the angelic form, 
 of the departed daughter, S. Jerome adds ; " But what 
 am I doing ? I would dry the tears of a mother and mingle 
 mine with hers. I do not conceal my emotion. I write 
 weeping. But Jesus wept over Lazarus, because He loved 
 him. It is difficult to console another when one is also 
 overwhelmed with grief, and when the broken heart can find 
 no words. O Paula, I take Jesus Christ to witness, whose 
 vol. t. 25 
 p *
 
 * _ _ % 
 
 386 Lives of the Saints. [January^. 
 
 Majesty Blesilla now sees ; I take the holy angels to witness, 
 whose companion she now is ; that I suffer the same 
 anguish of heart as you, for I, having been her spiritual 
 father, had learned to love her dearly." 
 
 Paula saw also her second daughter Paulina die, who 
 had been married to Tammachius, a man of noble consular 
 birth, as illustrious for his piety as for his descent, " the first 
 of monks in the first of cities," S. Jerome called him in after 
 years, when he had embraced the monastic life in Rome. 
 She also survived her fourth daughter Ruffina, married to 
 the patrician Aletheus, but this affliction fell upon her when 
 she was no longer in Rome. 
 
 Her daughters had grown up, and her son Toxotius, 
 having been secured a careful bringing up, by his sister 
 Ruffina, S. Paula felt that she might now follow at liberty 
 the bent of her desire. The stirring life in Rome gave her 
 no rest. Her noble birth and great wealth made her in 
 great request, and the time, which she desired to devote to 
 God alone, was broken up by the petty business and 
 formalities of social life, which could not be dispensed with 
 in the great city. She therefore resolved to abandon Rome, 
 her palace, her crowds of servants, her numerous acquaint- 
 ances, many friends, and dear children. 
 
 She desired to visit the holy scenes consecrated by Christ, 
 and then to settle quietly down near her old confessor and 
 director Jerome, then inhabiting a cell at Bethlehem. It 
 was no light matter parting with her relations and children, 
 but she had this consolation, Eustochium, her unmarried 
 daughter, accompanied her, one in heart with her mother, 
 desirous of consecrating her virginity, as Paula desired to 
 dedicate her widowhood, to Jesus Christ. 
 
 When they left Rome, the kinsmen accompanied them to 
 the port. It was a heart-breaking scene. Paula took her 
 place on the deck of the vessel that was to bear her away 
 
 * *
 
 X _ (J, 
 
 January a6.] S. Pallid. 387 
 
 for ever. The anchor was drawn up, the moorings cast 
 loose, and the rowers bowed to their task. Then the grief 
 of Toxotius became incontrollable ; he stretched forth his 
 arms to her, sobbing, " Mother, mother ! do not leave me." 
 The grief of the others was silent, manifesting itself in copious 
 tears. But Paula, raising her dry eyes to heaven, turned her 
 face from the shore, and conquered by a superhuman effort 
 the agony caused by the rending of so many dear ties. On 
 reaching Jerusalem she found that a palace had been fur- 
 nished for her reception by the governor, with every comfort 
 and even luxury. She, however, chose the meanest chamber 
 therein, in which to lodge, and spent her time in visiting the 
 holy sites. She prayed long and earnestly before the true 
 Cross, kissed the stones on which the body of Jesus had lain, 
 and watered with her tears the dust of the Dolorous Way 
 along which He had borne His Cross. 
 
 She then journeyed to Bethlehem, and adored Christ in 
 the cave of the Nativity. Overwhelmed with awe she ex- 
 claimed, " Oh, how dare I, a poor sinner, kiss the crib where 
 the Lord wailed as a little babe ? How dare I offer my 
 prayer, where the Virgin brought the Word into the world in 
 the substance of our flesh ! Let the home of my Redeemer 
 be henceforth my resting place, here will I dwell where He 
 walked the earth as man." 
 
 Having settled at Bethlehem into a poor little house, she 
 engaged workpeople to erect on the road to Jerusalem a 
 spacious hospital for pilgrims and sick persons, and also a 
 monastery for S. Jerome and his monks. She then erected 
 three convents for women, with one church in which all the 
 inmates of the three houses assembled for the divine office. 
 There they met to sing prime, tierce, sext, nones, vespers, 
 compline, and the midnight lauds ; thus they daily sang the 
 whole psalter, which every sister was required to learn by 
 heart. On Sundays they went to the neighbouring church
 
 * * 
 
 388 LiveS Of the SaintS. [Januarys. 
 
 where the Divine Sacrifice was offered, and where they com- 
 municated. 
 
 All the sisters worked with their hands, and made clothes 
 for themselves and for the poor. No man was ever suffered 
 to set foot within their doors. Paula governed them with 
 great charity and discretion, animating them by her own 
 example. Neither she nor her daughter, Eustochium, refused 
 to perform the most menial offices in the sisterhood. If any 
 of the sisters proved talkative she was separated from the 
 rest, and made to walk last and to eat alone. 
 
 She was gladdened to hear in her retreat of the marriage 
 of her son Toxotius to a pious maiden, named Lceta, to 
 whom S. Jerome addressed the first treatise on the education 
 of women which the Christian spirit had inspired, and which 
 prepared for cloistral life the young Paula, her daughter, de- 
 voted to the Lord from the cradle, and a nun, like her grand- 
 mother and her aunt. He offered with the candour of genius, 
 to educate the child himself, and " old as I am," said he, " I 
 shall accustom myself to infantine lispings, more honoured 
 in this than was Aristotle, for I shall instruct not a king of 
 Macedon, destined to perish by poison of Babylon, but a 
 servant and spouse of Christ, to be presented to Him in the 
 heavens." 
 
 But Toxotius and his wife seem to have thought that an 
 aged monk, immersed in study, would not prove so suitable 
 for the nurture of the little maiden as a woman, and they 
 therefore sent her to S. Paula, her grandmother. S. Paula 
 lived to the age of fifty-six years and eight months, of which 
 she had spent in her widowhood five at Rome, and almost 
 twenty at Bethlehem. In her last illness she repeated almost 
 incessantly the verses of the psalms, which express the ardour 
 of the soul to see Jerusalem which is above, and there to be 
 united to her God. When she was no longer able to speak, 
 she formed the sign of the Cross on her lips, and expired in 
 
 4* *
 
 January 36.] & XetlOpJlOn. 389 
 
 perfect peace, on Jan. 26th, a.d. 404. Her body, bome by 
 bishops, attended by acolytes holding lighted tapers, was 
 buried on the 28th of the same month, in the church of the 
 Holy Manger at Bethlehem. 
 
 S. XENOPHON, HIS WIFE, AND SONS. 
 
 (5TH CENT.) 
 
 [Commemorated by the Greeks on this day, and introduced into the 
 Roman Martyrology by Clement the VIII. Authority: a. life in Simeon 
 Metaphrastes of uncertain date. J 
 
 In the Court of Constantine the Great at Byzantinum was 
 a senator named Xenophon, a devout Christian, whose wife's 
 name was Mary. They had two sons whom they loved as 
 the apples of their eyes, John and Arcadius. These sons 
 were destined for the law, and after they had finished their 
 education in Greek at home, Xenophon sent them in a ship 
 destined for Berytus, to be there instructed in law, that being 
 then a great legal school. At the time of their departure, 
 Xenophon was sick nigh unto death, and he bade them fare- 
 well from his bed. The young men had not been many days 
 at sea before a violent tempest burst upon them, and the 
 vessel was speedily reduced to a wreck. The brothers cast 
 their arms round each other's necks and kissing, bade one 
 another farewell. Then the wreck broke up on a reef, and 
 in the havoc of the waves rending the fragile ship, they lost 
 sight of one another. However, it fell out that both reached 
 the land on broken pieces of the vessel, but they were cast 
 up so far apart that each supposed that he alone was saved. 
 John came ashore not far from a monastery, into which he 
 was hospitably received, and where he was well cared for till 
 he had recovered the exhaustion consequent on battling with 
 the waves for life. In the monastery John found a calm and 
 
 * *
 
 * * 
 
 390 Lives of the Saints. [January 6. 
 
 cheerfulness such as he had not experienced in the world ; it 
 seemed to him a peaceful refuge for the storm-tossed soul as 
 well as for the shipwrecked body, and he resolved to remain 
 there as a monk. 
 
 Arcadius had also come ashore ; he made his way to Jeru- 
 salem, in great trouble of mind, having lost in the vessel all 
 the money his father had given him wherewith to prosecute 
 his studies, and above all, his brother. Now alone and poor, 
 he knew not whither to go, and what to do. Then one day 
 he came to a monastery governed by an aged abbot, who 
 comforted him, and urged him to despise the world, and 
 seek rest in God. Arcadius remembered how, as a little 
 boy, he had heard his father descant on the peace of the 
 cloister and the happiness of monastic life. He therefore 
 gladly assumed the habit, and bent his head for the tonsure. 
 
 Now at Byzantium, Xenophon had recovered of his 
 malady, and he and his wife often communed together of 
 their absent sons. Not hearing any news of them, he sent 
 a servant to Berytus to make enquiries. The servant re- 
 turned one day when Xenophon was at court, so that the 
 mother, Mary, was the first to hear of the loss of the vessel. 
 The servant said that it was feared at Berytus that all on 
 board had perished. " The Lord gave, and the Lord hath 
 taken away, blessed be the name of the Lord," said she. 
 
 Evening came, and with it returned her husband from the 
 court, with a crowd of servants and torch-bearers. He found 
 supper spread, and his wife awaiting him. He sat down, 
 but noticing that she was grieved in spirit, and that her eyes 
 were full of tears, he asked the reason. She changed the 
 subject, and after a while, so as gently to break the news to 
 him, she said that the servant was on his way home. Xeno- 
 phon started from the table in agitation, and asked where he 
 was. " How do you know that he is here ? he may have 
 been delayed through sickness on the way," said Mary, 
 
 * *
 
 * * 
 
 January 26.] , XeUOpkon. 39 1 
 
 restraining her grief with an effort " But the letters, where 
 are the letters ?" asked her husband, white with emotion. 
 " Surely you can delay reading them till to-morrow," said the 
 wife ; " eat your supper now, at least, with a glad mind." 
 Then her tears streamed down her cheeks. Xenophon 
 looked steadily at her, and asked in a low voice, "Is it well 
 with the boys ?" Then she told him all. And Xenophon 
 said, " The Lord's name be praised who has given me such 
 a prudent and self-constrained wife," and instead of giving 
 way, went to Mary and kissed her and comforted her, 
 for now that the need for control was removed, all her 
 mother's heart gave way in a passion of tears and sobs. 
 
 Xenophon and his wife had no rest. Were their children 
 dead or alive ? That they must know ; so they resolved to 
 go together to Palestine to find them alive or dead. On 
 arriving at Jerusalem they visited the holy places, and prayed 
 everywhere that if it were the Lord's will, they might see 
 again once more the faces of their sons. One day in the 
 street they saw a servant they had given to the youths now 
 wearing the monastic habit ; Xenophon fell down reverently 
 before him, and when the man, full of shame, implored him 
 not to do so, " It is not you I reverence, but your habit," said 
 the nobleman. Then the man told him how the ship had been 
 wrecked, and how nearly all had perished, but he, escaping 
 to land, had taken the monastic profession upon him. 
 
 Three years had passed since John and Arcadius had 
 sailed from Byzantium, and the parents began to despair of 
 hearing any tidings of them, when one day they visited the 
 monastery of the abbot who had received Arcadius. The 
 old man having heard their story, knew at once that one of 
 their sons was with him, and from what he had learned, he 
 conjectured that the other was alive in another house. He 
 therefore bade them be of good cheer, assuring them that 
 their sons lived, and he bade them meet him on a certain 
 
 * *
 
 * _ % 
 
 39 2 Lives of the Saints. [Januarys. 
 
 day upon Mount Calvary, by which time he would be sup- 
 plied with further information. 
 
 Now it fell out that John was then in Jerusalem visiting 
 the scenes of the Passion. The aged abbot sent for him 
 and spake with him, and soon learned that his suspicions 
 were correct, and that he was the brother of his monk. 
 Arcadius at this moment arrived. The abbot said to John, 
 " Brother, what is thy history, I pray thee relate it to me." 
 So John began, "I am the son of wealthy parents in 
 Byzantium, who sent me with my brother to Berytus, to 
 study law ; I loved my brother as my own soul. He was 
 dearer to me than my life. On our voyage a storm fell on 
 us, and the vessel was wrecked, then my brother Arcadius 
 and I " hereat Arcadius trembled, and extended his 
 hands, and fell at the feet of the abbot, and stammered 
 forth, " It is my brother, my brother !" And when John 
 heard his voice, he knew him ; but they knew each other not 
 before, for they were both cowled, and greatly altered through 
 fasting. And the brothers lifted up their voices and wept, and 
 embraced each other with exceeding joy. Then the abbot 
 said, " My sons, I bid you be silent and restrain yourselves. 
 Your parents come this way, and too great joy falling too 
 suddenly upon them may be more than they can bear, 
 therefore I say unto you, refrain yourselves awhile." Hardly 
 had he done speaking, and the two monks had fallen 
 behind, before Xenophon came up Calvary, leading 
 Mary. 
 
 They were much aged by care. They came on with 
 their wistful eyes fixed on the old abbot; and scarce 
 regarded the monks who followed him, for their thoughts 
 were on what he had to tell them. They cried, " Where are 
 our dear sons, father?" Then the abbot said, " Rejoice, my 
 children, rejoice and praise the Lord ! your sons are found. 
 Now go and prepare a feast, and I will come shortly with 
 
 * _)j,
 
 * 
 
 January a6.] S. Xenopkofl. 393 
 
 my two disciples whom you see here, and when we have 
 eaten, I will bring your sons to your arms." 
 
 Now when Xenophon and Mary heard this, they were 
 filled with joy, and they hasted and made ready a feast, and 
 the abbot came, he and his two disciples, and they sat 
 down and did eat But all the while, as Arcadius and John 
 heard the dear voices of father and mother, they shook with 
 suppressed emotion, and turned their heads aside, and bowed 
 them on their breasts, that the tears might trickle unseen. 
 And as they ate, the conversation turned to the holy lives 
 of the ascetics in the monasteries and lauras of Palestine. 
 "Oh" said Xenophon; "how peaceful and glad of heart 
 are all there; methinks there the word of the prophet is 
 fulfilled, that the desert should bloom as a rose. Right 
 glad should I be, were my dear boys to seek such blessed 
 places of heavenly consolation, and lying down in those 
 green pastures, there find rest." " But if they were to do 
 this, thou wouldst be deprived of their society," said the abbot. 
 
 "That matters not," said Xenophon; "If I could but 
 see their faces again, and know that they had set their hearts 
 on God alone, I should be comforted." 
 
 " And now," said the abbot ; " let one of these monks 
 speak, and say why he has entered on the monastic life." 
 Thereupon Arcadius began with faltering voice : " I and 
 my brother here present were born at Byzantium, of good 
 Christian parents, and the name of the one was Xenophon, 
 and the name of the other was Mary." 
 
 Upon this the father and mother uttered a cry, and ran, 
 and they were locked in the embrace of their children. 
 
 The abbot stood by and saw with joy their tears and 
 kisses ; and after a while he said, " Give glory to God !" so 
 they raised their hands and eyes to heaven, and praised 
 Him who had brought them together again. 
 
 But now that Xenophon and his wife had found their 
 
 *- *
 
 I* . % 
 
 394 Lives of the Saints. [Januarys. 
 
 children, they felt that there was nothing more for which 
 they cared on earth, and they also went into solitude, and 
 served God in fasting and prayers night and day. Thus the 
 whole family laboured with one heart for one end, the 
 salvation of their souls and the glory of God ; and though 
 separated in body, they were united in heart, and now they 
 dwell together in the Paradise of God. 
 
 S. BATHILD, Q. 
 
 (ABOUT A.D. 670.) 
 
 [Roman and other Martyrologies. In some, however, on Jan. 27th ; at 
 Paris on Jan. 30th. Authorities : her life by two contemporary writers. 
 The first is in plain unpolished style. Its date appears from allusions such 
 as this : " The venerable Theudofred, who is now bishop, was then abbot." 
 "The illustrious offspring of Bathild, now reigning, &c" The writer of the 
 other expressly states that he had seen and known the virtues of her whom 
 he describes.] 
 
 Archimb dld, mayor of the palace, in the reign of Dago- 
 bert, King of France, bought a slender fair-haired English 
 slave girl. The name of this girl was Bathild, given her 
 probably because of her work, for the name signifies " the 
 damsel of the lady's bower." 1 In service she grew up to 
 woman's estate, and was very beautiful, but, withal, adorned 
 with a meek and quiet spirit. 
 
 She is thus described by one of her biographers : " Her 
 pious and admirable conversation attracted the admiration 
 of the prince, and all his ministers. For she was of a 
 benignant spirit and sober manners, prudent and shy, never 
 scheming evil, never light in talk, or pert in speech but in 
 all her actions upright. She was of Saxon race, in shape 
 
 1 Bath-hildr in Norse, meaning the maiden (hildr) of the Bath-stofa, the female 
 apartment in a Norse, Saxon or Frankish house. She is sometimes caJlcd Bath- 
 Udes, sometimes Baltidis. 
 
 %f- &
 
 S. BATH I LI). 
 
 Jan., p. 394.] 
 
 [Jan. 26.
 
 y. * 
 
 January^.] S. BdthUd. 395 
 
 graceful and pleasing, with a bright face and a staid gait, and 
 as such, she found favour with the prince, so that he con- 
 stituted her his cup-bearer, and as such, dealing honestly, she 
 stood often by him ministering to him. But so far from 
 being lifted up by her position, she showed the utmost hu- 
 mility to her fellow-servants, cheerfully obeying them, minis- 
 tering reverently to her elders, often taking their shoes off 
 for them, scraping and cleaning them, and bringing them 
 their washing water, and mending their clothes also. All this 
 she did without a murmur, with gentle and pious alacrity." 
 
 Now it fell out that Archimbold lost his wife, and he 
 looked about for one to fill her place. Then his glance rested 
 on the fair-haired, blue-eyed Saxon maid, so kindly and so 
 obliging. But when he announced that it was his intention 
 to make her his wife, she was so alarmed that she hid her- 
 self among the under maids of the kitchen, dishevelled her 
 light hair, begrimed her face, and worked in rags, so that the 
 mayor supposed she had gone clean away, and after a while 
 forgot her, and possibly thinking that such a match might 
 have been after all a mistake, he married some one else. 
 Then Bathild shook her tatters off, braided her flaxen hair, 
 washed her sunny face, and shone forth in her accustomed 
 place. But she had fled the mayor to catch the king. How 
 Clovis became attached to her is not recorded ; possibly he 
 had long noticed the meek maiden at the mayor's elbow 
 filling his wine goblet, and her disappearance had made him 
 aware of the strength of his passion. Certain it is that 
 shortly after, he asked her to be his lawful wife, and to sit at 
 his side on the throne of France. There was no escaping a 
 king ; and at the age of nineteen, in 649, she was married ac- 
 cordingly to Clovis II. As queen she exercised a most salu- 
 tary influence over the mind of her husband, and persuaded 
 him to enact many salutary laws. She became a nursing 
 mother to the Church in France, and exerted herself to the 
 
 *
 
 39^ LiveS Of the SaintS. [January a6. 
 
 utmost of her power to relieve the necessities of the poor, and 
 ameliorate the condition of the serfs. She bore her husband 
 three sons, who all successively wore the crown, Clothaire 
 III., Childeric II., and Thierry I. After six years of married 
 life, in 655, Bathild was left a widow, when her eldest son 
 was only five years old. She then became regent of the 
 kingdom. The gentle queen remembered her sorrows as a 
 slave, and resolved to become the benefactress of the slave. 
 Slavery was universally and firmly established in France. To 
 root out such an institution at once was impossible ; it 
 could only be done with caution, lest it should alarm and 
 rouse to opposition the great slave owners. She had sufficient 
 penetration to discover the great cause of slavery in France. 
 The old Gallic population was crushed beneath an enormous 
 tax, to pay which mothers were obliged to sell their children, 
 and which reduced into bondage those unfortunates who could 
 not pay. This impost she abolished, and thereby cut off the 
 source of slavery. She also forbade the retention or pur- 
 chase of Christian slaves ; but, to save vested interests, this 
 law did not emancipate those already in bonds, but was of 
 future operation only. She employed, moreover, all the 
 money she could spare in the purchase out of bondage of 
 such children as mothers had sold, out of dire necessity. 
 She also sent ambassadors to all the European courts, to 
 announce that the sale of French subjects was strictly for- 
 bidden, and that any slave who should set foot on French 
 soil would be held from that moment to be free. 
 
 Bathild also founded a large number of religious houses. 
 France was then overspread with forests ; vast districts were 
 pathless wildernesses, uninhabited by men. Old cities which 
 had thriven under the Roman empire had fallen into ruins, 
 and the wolf made his lair in the deserted chambers. How 
 was all this desolation to be remedied, this waste land to be 
 reclaimed ? A number of men must be gathered together 
 
 *
 
 January a6.] & Tkeoritgithd. 2)97 
 
 at certain spots, and these must become civilizing centres, 
 diffusing knowledge amongst the people, and cultivating the 
 soil. Such were the monasteries. They were dotted about 
 in the wildest parts of the vast woods, and little by little the 
 trees were cleared away about them, and pastures and corn 
 land usurped their place, and with the advance of agri- 
 culture, civilization spread. Bathild founded Corbie, Chelles, 
 and Jumieges, besides others of less note. Towards the 
 close of her days, when her son Clothaire was of an age to 
 govern, she retired into the monastery of Chelles, where she 
 finished her days in peace, dying at the age of fifty, in 680. 
 
 S. THEORITGITHA, V., AT BARKING. 
 
 (7TH CENT.) 
 
 [Anglican Martyrologies, but new Anglo-Roman Martyrology, Jan. 23. 
 Authority : Bede's Eccl. Hist. lib. 4. c. 9.] 
 
 Theoritgitha was a holy sister in the convent of Bark- 
 ing on the Thames, under the rule of the abbess Ethelberga. 
 " She had always endeavoured to serve God in all humility 
 and sincerity," says Bede, " and she took care to assist this 
 same mother in keeping up regular discipline, by instructing 
 and reproving the younger ones." She suffered nine years 
 from a cruel distemper, which purified her soul. She saw in 
 a vision a sign of the approaching death of S. Ethelberga. 
 
 * %
 
 -* 
 
 398 Lives Of the Saints. [January a?. 
 
 January 27. 
 
 S. Julian, B., of Mans, in France. 
 
 S. Julian, M., at Atina, in Italy, cire. a.d. 133. 
 
 S. Devota, V. M., in Corsica, circ. a.d. 303. 
 
 S. Peter the Egyptian, H., in Syria, circ. a.d. 400. 
 
 S. Chrysostom, B. D., at Constantinople, a.d. 407. 
 
 S. Domitian, Monk and Deacon in Judea, a.d. 473, 
 
 S. Marius, Ab. of La-'val-benoit, near Sisteron, in France, 6th cent. 
 
 S. Lupus, B., af Chalons-sur-Saone, in France, beginning of'jth cent. 
 
 S. Vitalian, Pope of Rome, a.d. 671. 
 
 S. Emerius, Ab., and his mother, S. Candida, at Banoles, in Spain, 
 
 end of 8th cent. 
 S. Gamelbekt, P., in Bai/aria, end of 8th cent. 
 S. Sulpicius, B., of S. Ghislain in Belgium. 
 S. Theodoric II., B. of Orleans, a.d. 1022 
 S. Gildwin, Can. of Dol, in Brittany, a.d. 1077. 
 S. John, B. of French Flanders, a.d. 1130. 
 
 S. JULIAN, B. OF MANS. 
 (date uncertain.) 
 
 [Called the Apostle of Celtic Gaul ; he is commemorated on this day in 
 the Roman Martyrology. In the Paris Martyrology on the 28th Jan., 
 others on the 31st ; that of Cologne on 26th Jan. In the Roman Martyr- 
 o'ogy he is said to have been sent by S. Peter into Gaul ; but as Bollandus 
 has shown, this is an error. His life was written by one Brother Lethald 
 in, or about, A.D. 990.] 
 
 [AINT JULIAN was the first to carry the light 
 
 of the Gospel into that portion of France of 
 
 which Le Mans is the capital. There he 
 
 laboured with great success, destroyed the idol 
 
 which the people worshipped, and persuaded great numbers 
 
 to be baptized. His life, written several hundreds of years 
 
 after his death, is of small authority, and contains little of 
 
 interest. His relics were given to Paderborn in Westphalia, 
 
 in 1 1 43. 
 
 * *
 
 * * 
 
 January a.) S. DeVOtd. 399 
 
 S. DEVOTA, V. M., IN CORSICA. 
 
 (ABOUT A.D. 303.) 
 
 [Deivota seems to have been the correct form of her name, but she is 
 usually called Devota. Authority : her Acts.] 
 
 Deivota, or Devota was brought up from childhood in 
 the Christian faith ; when she was quite young, she was 
 taken into the house of Eutyches, a senator, and probably a 
 relation. 
 
 Eutyches was not a Christian, but he was a kindly 
 disposed man, who disliked persecution. On the publication 
 of the edict of Diocletian against Christianity, he sacrificed 
 along with the other senators ; but the governor, being told 
 that he sheltered in his house a little Christian maiden, 
 ordered him to be poisoned, and Devota to be executed 
 with great barbarity. Her feet were tied together, and she 
 was dragged over rough ground till her limbs were dis- 
 located, and she was cut and bruised over her entire 
 person. When, after this, she was stretched on the rack, 
 she besought Jesus Christ to release her. Her prayer was 
 heard, and with a gentie sigh she expired. At the same 
 moment a white dove was seen fluttering over her; it 
 expanded its pure wings, and mounting, was lost in the deep 
 blue of the sky. During the night a devout priest, named 
 Benenatus, a deacon, Apollinarius, and a believing boat- 
 man, Gratian by name, removed her body, and placing it 
 amidst spices in the little skiff, rowed out to sea. Then a 
 white dove appeared, skimming over the water, then wait- 
 ing, and hovering before them, then darting forward ; and 
 they, remembering the apparition at her death, followed the 
 guidance of the dove, and reached Monaco, where they 
 laid her. 
 
 * *
 
 *- 
 
 -* 
 
 400 Lives of the Saints. [January v,. 
 
 S. JOHN CHRYSOSTOM, B. D. 
 (a.d. 407.) 
 
 [Authorities ; Socrates, Sozomen, life by Palladius, and his own writings, 
 Ac.J 
 
 John Chrysostom was the son of Secundus, a military 
 officer, born about 347, at Antioch, and on his father's 
 death, soon afterwards, he became indebted for a careful 
 and Christian training to his pious mother, Anthusa. He 
 studied rhetoric under the accomplished pagan teacher Li- 
 banius, who afterwards, on being asked to name his own 
 successor, replied, "John would be the fittest, if the Chris- 
 tians had not stolen him." 
 
 He was baptized by Meletius, patriarch of Antioch ; his 
 chief friend was S. Basil, and Anthusa's earnest pleadings 
 were required to counteract Basil's proposal that they should 
 both retire into monastic life. Chrysostom, as we may most 
 conveniently call him, could not resist his mother's appeal ; 
 he continued to live at home, but in the practice of monastic 
 asceticism and the diligent reading of Scripture. He studied 
 theology under Diodore, the companion of Flavian, who had 
 been the champions of orthodoxy against Arianism, first as 
 laymen, and afterwards as priests, in Antioch. Meletius, 
 who had baptized John Chrysostom, was himself a confessor. 
 It was probably about 372-374 that Chrysostom and Basil 
 were spoken of as likely to be made bishops ; and Chrysos- 
 tom, by a singular artifice the justification of which forms 
 the least pleasing portion of his treatise " On the Priest- 
 hood," procured Basil's consecration while evading the 
 burden himself. 
 
 For several years he carried out the plan which, during 
 his mother's lifetime he had abandoned, living first in ceno- 
 bitic "tabernacles," and afterwards as a hermit in a cave, 
 until his health, never robust, gave way, and he was 
 
 *- 
 
 *
 
 , * 
 
 January 17.] S. J 'okft CflVySOStom. 401 
 
 obliged to return to Antioch, where he entered the 
 ministry. 
 
 Early in 387, an increase of taxes provoked the people of 
 Antioch to sedition. They threw down the brazen statues 
 of the Emperor Theodosius, and his deceased wife, the pious 
 and charitable Flacilla. Flavian, who had been elected and 
 consecrated patriarch, on the death of Meletius, set forth a 
 little before Lent, to appease the emperor, and met the 
 officers of the empire, sent from court to avenge the insult. 
 His absence was well supplied by Chrysostom, who had 
 recently received priest's orders, and who began to turn this 
 trouble to account by a course of " Sermons on the Statues," 
 as they are called. In these he endeavoured to allay the 
 people's terror, and to convince them of their besetting sins 
 of which swearing was the chief and so far succeeded, 
 that the churches were thronged all day. The people of 
 Antioch were pardoned by the emperor at the intercession 
 of the patriarch. 
 
 S. Chrysostom had been five years deacon, and twelve 
 
 years priest, when Nectarius, bishop of Constantinople died, 
 
 in 397, after an episcopate which had relaxed the general 
 
 tone of the clergy. "Then," says the biographer of S. 
 
 Chrysostom, "there came together some who were not 
 
 wanted, priests unworthy of the priesthood, besetting the 
 
 palace gates, resorting to bribery, falling on their knees even, 
 
 before the people." Disgusted by this scandalous eagerness 
 
 for an office which saints were wont to dread, the faithful 
 
 entreated Arcadius, the Emperor, to look out for one who 
 
 could administer it worthily. Eutropius, the emperor's 
 
 chamberlain, had learned by visiting Antioch to admire the 
 
 character of Chrysostom. He made Arcadius write to the 
 
 military commander at Antioch, desiring him to send the 
 
 priest John to Constantinople, without causing any public 
 
 excitement. The commander sent a message to Chrysostom, 
 
 vol. r. 26 
 g, *
 
 *- % 
 
 f 
 
 402 Lives of the Saints. [Januarys. 
 
 asking him to meet him " at the Church of the Martyrs, near 
 the Roman Gate." Chrysostom complied ; was placed in a 
 public conveyance, and hurried away from the scene of his 
 early life and priestly labours. Several bishops were sum- 
 moned for the consecration. Theophilus of Alexandria had 
 come to Constantinople to solicit the appointment for his 
 priest Isidore. He was required to consecrate Chrysostom, 
 but endeavoured to withdraw, reading the decision and 
 earnestness of Chrysostom in his face, and disliking him, for 
 he was a thoroughly worldly, self-seeking prelate. Eutropius 
 showed him some papers, however, saying, " Choose be- 
 tween consecrating John, and undergoing a trial on the 
 charges made against you in these documents." Theophilus 
 could make no reply. He consecrated Chrysostom on Feb. 
 26th, a.d. 398 ; but he never forgave him for having been 
 the cause of this severe mortification. 
 
 Over a city in which intrigue and adulation were prac- 
 tised as the royal road to honour, John Chrysostom, straight 
 forward and outspoken, was set as patriarch. He came to 
 be chief shepherd over a clergy given up to ease and sycop- 
 hancy, flattering the rich and powerful, fawning on the 
 emperor for place, and betraying their charge, the poor. 
 
 Chrysostom set to work at once as a reformer of abuses. 
 He forbad the clergy frequenting the banquets of great men ; 
 he struggled against the practice of entertaining " spiritual 
 sisters." Several clergy were deprived ; Chrysostom drew 
 upon himself the bitter dislike of many members of their 
 body. He examined the accounts of the church-stewards, 
 cut off superfluous expenses, and ordered the sum thus 
 saved to be applied to the maintenance of hospitals. He 
 scrutinized the lives of the widows receiving pension from 
 the Church ; he earnestly besought contributions to a fund 
 for the poor ; he exhorted the faithful to attend the nocturnal 
 services, but to leave their wives at home with the children. 
 
 j, . . _^
 
 January aj.] S. J ohfl CkrySOStOWt. 4O3 
 
 He rebuked the rich for their pride and selfishness. So great 
 was the charm of his " golden tongued " eloquence, and of 
 the unmistakeable nobleness and sincerity of his character, 
 that " the city put on a new aspect of piety f and the wor- 
 ship of the Catholics became more real, and their lives more 
 earnest and pure. 
 
 Among those of the higher classes in Constantinople 
 who were offended by the uncompromising character of their 
 new archbishop, was Eutropius, the chamberlain, who had 
 raised him to the see. He desired to see the Church respect- 
 able and subservient, the patriarch pious and obedient, to 
 the state. The Church, in his view, was a portion of the state 
 organization, the clergy the moral police, always to be under 
 the direction of the crown. But under Chrysostom's govern- 
 ment it was becoming unmanageable and independent. To 
 curtail its liberties, he procured a law to annul the right of 
 asylum in the churches, which had been growing up during 
 the century. But he was soon driven himself, by a revolu- 
 tion in the emperor's counsels, to clasp the altar as the safe- 
 guard of his life. Chrysostom violated the new law in 
 defence of its author ; and while Eutropius lay cowering in 
 the sanctuary, bade the people take home this new lesson on 
 the vanity of vanities. " The altar," said he, " is more awful 
 than ever, now that it holds the lion chained." He called 
 on his hearers to beg the emperor's clemency, or rather, to 
 ask the God of mercy to save Eutropius from threatened 
 death, and enable him to put away his many crimes. He 
 bravely withstood the court in the cause of Christian hu- 
 manity ; but Eutropius himself quitted the church, and was 
 condemned to exile. 
 
 At this time the Origenist controversy was raging with 
 great acrimony. It is difficult to pronounce an opinion 
 upon it. Origen had unquestionably published some 
 heretical opinions, but some were also attributed to him 
 
 * #
 
 *f _ % 
 
 404 Lives of the Saints. [January 17 . 
 
 which he did not hold. Theophilus of Alexandria had 
 leaned strongly towards the Origenists, but he was not a 
 man of principle, and he adopted that view which suited his 
 purposes at the time. Finding it would answer his ends 
 better to oppose Origenism, he denounced it in his Paschal 
 letters, in 401. The monks and hermits of Egypt had been 
 regarded with an evil eye by heathens, Arians, and insincere 
 Christians. All the learned, the philosophers, and men of 
 letters, among the pagans, were emulous in their protest. 
 The impassioned activity of the monks against idolatry, 
 their efforts, more and more successful, to extirpate it from 
 the heart of the rural population, naturally exasperated the 
 last defenders of the idols. The Arians were still more 
 implacable than the Pagans. The tendency of these 
 enemies of the Divinity of Christ was in everything to 
 abuse, degrade, and restrain the spirit of Christianity. How 
 should the monastic life, which was its most magnificent 
 development escape their fury? The war between them 
 and the monks was therefore long and cruel. The per- 
 secution which Paganism had scarcely time to light up to its 
 own advantage under Julian, was pitiless under the Arian 
 Constantius, and more skilful, without being more suc- 
 cessful, under the Arian Valens. In the time of Constantius, 
 entire monasteries, with the monks they contained, were 
 burnt in Egypt, and in the frightful persecution under the 
 Arian patriarch Lucius, raised in Alexandria, a troop of 
 imperial soldiers ravaged the solitude of Nitria, and mas- 
 sacred its inhabitants. And now Lucius was succeeded by 
 the worldly, ambitious, and utterly unspiritual Theophilus, 
 who hated the poor monks of the desert as a living reproach 
 upon his own self-seeking, and his aim to accommodate 
 Christianity to worldliness. He soon quarrelled with S. 
 Isidore the hospitaller, who had suffered under the Arian 
 Lucius, and whom he now drove from Alexandria, hating 
 
 * *
 
 January 2J S. J ' okfl ChrySOStom. 4O5 
 
 him, as those holding to mammon always will hate those 
 who hold to Christ. Isidore fled to Nitria. Theophilus 
 brought the charge of Origenism against the monks there. 
 The chief Nitrian monks were Dioscorus, Bishop of Nitria, 
 Ammonius, Eusebius, and Euthymius ; they were known as 
 the "Tall Brothers." Theophilus ordered them to be 
 expelled ; when they came to remonstrate, his eyes flashed, 
 his face became livid, he threw his episcopal pall round the 
 neck ot Ammonius, struck him on the face with open palm 
 and clenched fist, and cried, " Heretic, anathematize 
 Origen !" They returned to Nitria ; the patriarch, in a 
 synod, condemned them unheard, and proceeded by night 
 to attack their monasteries, at the head of a drunken band. 
 Dioscorus was dragged from his throne; the cells of the 
 other three were burned, together with copies of both 
 Testaments, and even the reserved portions of the Holy 
 Eucharist. It was said that a boy perished in the flames. 
 The brothers, with many of their companions, fled to 
 Scythopolis in Palestine, hoping to support themselves in a 
 place famous for palms, by their occupation of weaving 
 palm-baskets. The enmity of Theophilus hunted them out 
 of this refuge; they reached Constantinople, and fell at 
 Chrysostom's feet, "Who is it," asked he with tears, "that 
 has injured you ?" They answered, " Pope Theophilus ; 
 prevail upon him, father, to let us live in Egypt, for we have 
 never done aught against him or against our Saviour's law." 
 He lodged them in the church called Anastasia ; allowed 
 them to attend the service, but prudently, to avoid, if pos- 
 sible, a breach with their persecutor, debarred them from 
 the communion. They had been condemned by their own 
 patriarch, and it was not for him to admit them to com- 
 munion without a fair investigation and authoritative excul- 
 pation. He wrote to Theophilus, in the tone of a " son and 
 brother," praying him to be reconciled to the fugitives ; but 
 
 *- *
 
 406 Lives of the Saints. [January * 
 
 Theophilus, who disclaimed his right to interfere, defamed 
 them as sorcerers and heretics. The Tall Brothers now 
 appealed to the emperor and empress, who ordered Theo- 
 philus to be summoned, and the accusations against the 
 brothers made by him to be examined. The accusations 
 were soon proved to be groundless. Theophilus, who 
 openly said he was " going to court in order to depose 
 John," arrived in Constantinople in June, 402, with a load 
 of gifts for the emperor, the empress, and the court, from 
 Egypt and India. He at once assumed a tone of con- 
 tumelious hostility towards S. Chrysostom. He would not 
 visit or speak to him ; he even abstained from entering 
 the church. 
 
 While Chrysostom declined to hear judicially the com- 
 plaints of the Tall Brothers, Theophilus was concocting a 
 scheme for his deposition. All the courtiers among the 
 bishops, and the worldly among the clergy desired it, for 
 their tempers rebelled against godly discipline, and the ex- 
 ample of his own self-denial was a standing protest against 
 their self-indulgence. Acacius, Bishop of Berrhcea, had been 
 provided with so homely a lodging by Chrysostom that he 
 joined the malcontents, venting his spleen in the curious 
 menace, " I will cook a dish for him !" Eudoxia, the em- 
 press, who had heard of a sermon in which Chrysostom had 
 lashed the pride of women, took the side of his enemies, 
 who determined to hold a council at a suburb of Chalcedon, 
 called " The Oak." The bishops who attended were thirty- 
 six. Twenty-nine charges were advanced against the patri- 
 arch. Some were of open violence ; that he had beaten and 
 chained a monk, had struck a man in church so as to draw 
 blood, and then had offered the sacrifice. Others were of 
 evil speaking; he had said his clergy "were not worth three- 
 pence ;" he had accused three deacons of having stolen his 
 pall He was also charged with misconduct in his office ; 
 
 -*h
 
 * * 
 
 January aj.] S. J okfl CJlTySOStom. 4.O7 
 
 he sold church furniture, had been careless in conferring 
 orders ; he was unsociable, gave women private interviews, 
 was irreverent in church, and ate wafers while sitting on his 
 throne. Some of these charges were gross exaggerations of 
 that plain-spoken severity which knew no respect of persons. 
 Others were inventions more or less malignant. One of the 
 basest was the charge about disposing of church ornaments. 
 Like other saints, he had done so for the sake of the suffer- 
 ing poor. 
 
 While these charges were being read at the Oak, he sat in 
 his palace with forty bishops, and consoled them by quoting 
 texts of Scripture. " I am now ready to be offered. Do 
 not weep and break my heart ! To me to live is Christ, and 
 to die is gain." 
 
 Now entered two young bishops from the council at the 
 Oak citing " John " to appear, with other clergy. The forty 
 bishops sent a deputation to remonstrate with Theophilus. 
 Chrysostom, for himself, sent word that he objected to Theo- 
 philus and three others as disqualified, by avowed hostility, 
 to be his judges. A bishop, named Isaac, produced a new 
 list of charges, three of which were remarkable. He had 
 used strong language about fervour of rapturous devotion. 
 He had been emphatic in his assurances of Divine long- 
 suffering. This was denounced as an encouragement of 
 sinners in their sins; but it was forgotten that he had warned 
 men against presuming thereon. " He had eaten before ad- 
 ministering baptism," that is the Paschal baptism which was 
 followed immediately by a celebration of the Holy Eucharist, 
 and which therefore implied non-fasting performance of the 
 sacrifice; and "he had given the Eucharist to persons who 
 were not fasting ;" two charges which he vehemently denied. 
 " If I have done this, may my name be effaced from the roll of 
 bishops," he said. The council pronounced him contuma- 
 cious, and deposed him, requesting the emperor, Arcadius, 
 
 * *
 
 408 Lives of the Saints. [January 37. 
 
 also to punish him for insolence towards Eudoxia. This 
 was in 403. 
 
 Appealing in vain to a more just tribunal, Chrysostom 
 was dragged from his church, and hurried by night into 
 Bithynia. That night an earthquake shook the palace; 
 Eudoxia, frightened at the omen, wrote to the exile, entreat- 
 ing him to return. He was escorted to the city by a joyous 
 multitude, bearing tapers and chanting psalms, who forced 
 him, in spite of the irregularity of such a proceeding, to 
 ascend his throne, before the sentence of the council of the 
 Oak could be annulled. This was, however, speedily done 
 by a synod of sixty bishops ; the hostile assembly could not 
 stand its ground, and Theophilus, after meanly forcing the 
 two surviving brothers, on the ground of their monastic 
 obedience, to ask his pardon, consulted his safety by flight 
 to Alexandria. 
 
 New troubles soon began. In September of the same 
 year 403, a silver statue of the Empress Eudoxia was 
 erected near the cathedral, and the Manichean governor of 
 the city encouraged wild and heathenish dancing in its 
 honour, which interrupted the church service. Chrysostom 
 spoke strongly on the subject, and was said to have begun a 
 sermon with the words, "Again Herodias rages, again she 
 demands the head of John." The foes of the archbishop 
 seized the opportunity. His old enemy Theophilus sent 
 three bishops to Constantinople. The feeble Emperor 
 Arcadius was persuaded to order that Chrysostom should be 
 refused the use of the churches. Easter-eve came, April 16. 
 Arcadius said to the chief adversaries of Chrysostom, " See 
 to it, that you are not giving me wrong counsel." " On our 
 heads," they answered, " be the deposition of John !" One 
 of the forty faithful bishops bade the haughty empress fear 
 God, and have pity on her own children. As the churches 
 were closed to S. John Chrysostom, he held the solemn 
 
 * *
 
 January a?.] S. J okfl ChrySOStom. 4O9 
 
 services of the day in the Baths of Constantine. Thither 
 the people thronged, abandoning the churches. The 
 courtier bishops complained, and it was resolved to break 
 up this assembly. A band of soldiers was sent together 
 with four hundred barbarian recruits to clear the bath, 
 about 9 p.m. They pressed onwards to the font, dispersed 
 the catechumens, for on that day it was customary to 
 baptize great numbers, struck the priests on the head until 
 their blood was mingled with the baptismal water, rushed up 
 to the altar where the sacred Body and Blood were reserved 
 for communicating the newly baptized, and overthrew them, 
 so that as S. Chrysostom says in his letter to Pope Innocent 
 of Rome, "the most holy Blood of Christ, as might be 
 expected in so great a tumult, was spilled on the clothes of 
 the soldiers." Thus were the Arian horrors renewed. On 
 Easter-day, Arcadius, riding out of the city, saw some three 
 thousand newly baptized in their white robes. " Who are 
 those persons ?" he asked. " They are heretics," was the 
 answer; and a new onslaught was made upon them. 
 During the paschal season, those who would not disown S. 
 Chrysostom were cast into prison. Within the churches, 
 instead of the joyful worship of the season, were heard the 
 sounds of torture, and the terrible oaths by which men were 
 commanded to anathematize the archbishop. His life was 
 twice attempted ; his people guarded his house ; he wrote 
 an account of what had happened to the Bishops of Rome, 
 Milan and Aquileia. Pope Innocent, who had already 
 heard Theophilus' version of the story, continued his com- 
 munion for the present to both parties, but summoned 
 Theophilus to attend a council. 
 
 Towards the end of Whitsun-week, Arcadius was pre- 
 vailed upon to send another mandate to Chrysostom 
 " Commend your affairs to Cod, and depart." Chrysostom 
 was persuaded to depart secretly ; he called his friends to 
 
 * *
 
 -* 
 
 4 IQ Lives of the Saints. [January *. 
 
 prayer ; kissed them, bade farewell in the baptistry to the 
 deaconesses, and desired them to submit to a new bishop, 
 if he were ordained without having solicited the see. " The 
 Church cannot be without a bishop." Whilst the people 
 waited for him to mount his horse at the great western door, 
 he went out at the eastern ; repeating to himself the words 
 of Job, " Naked came I out of my mother's womb, and 
 naked I return thither !" 
 
 This was his final expulsion, June 20th, 404 ; he crossed 
 over to Bithynia, while a fire broke out which consumed the 
 cathedral and the palace of the senate. Some ascribed it to 
 incendiaries ; others called it a sign of divine wrath. Several 
 of Chrysostom's friends, the " Joannites," as they were called, 
 were cruelly treated, as if guilty of the fire. 1 
 
 The place of his exile was Cucusus, in Armenia ; and 
 there, after a journey, the pain of which was only alleviated 
 by marks of sympathy and reverence, he arrived in the middle 
 of September. The bishop of Cucusus offered to resign his 
 see in his favour ; and Dioscorus, a man of rank, entreated 
 him as a favour to occupy his own house, which he fitted up 
 for the exile's convenience, with a liberality against which 
 Chrysostom writes, " I am continually exclaiming." Very 
 soon after he reached Cucusus, the Empress Eudoxia bore 
 a dead child and expired. 
 
 Pope Innocent wrote to the exile, exhorting him to 
 patience by Scriptural examples. " A good man can be ex- 
 ercised, but he cannot be overcome, while the Divine Scrip- 
 tures fortify his mind. Venerable brother, let your conscience 
 comfort you." He also wrote to the clergy and laity of 
 Constantinople, declaring his intention of holding a General 
 Council for the composing of these miserable quarrels. 
 The saintly exile in Cucusus, while suffering from illness 
 
 1 See concerning the fire and subsequent persecution in the account of SS. 
 Eutropius and Tygris, Jan. 12th ; p. 163. 
 
 * *
 
 *- 
 
 . * 
 
 January J?] S. J oktl CkrySOStOM. 411 
 
 and intense cold, and in constant peril from freebooters, 
 continued to discharge the office of a good shepherd. He 
 wrote letter after letter to the faithful lady Olympias in 
 Constantinople, exhorting her to remember that the only 
 trial really terrible was sin. He lamented that faithful 
 bishops were suffering for adherence to his communion ; he 
 exhorted them and their clergy to be of good courage. His 
 pastoral thoughtfulness extended far beyond a merely general 
 care for his brethren's welfare. We find him rebuking two 
 priests of Constantinople, one of whom had only preached 
 five times between his expulsion and October, while the 
 other had not preached once ; setting on foot a mission to 
 the pagans of Phoenicia ; anxious to have a good bishop 
 consecrated for the Goths ; drawing tighter the old ties 
 which bound him to the clergy of Antioch, and employing 
 part of his friend's contributions in the redemption of cap- 
 tives, and the relief of the poor. 
 
 Pope Innocent now boldly espoused his cause, as that of 
 a confessor for righteousness' sake. He assembled a synod, 
 and persuaded Honorius, Emperor of the West, who had 
 already remonstrated with Arcadius, Emperor of the East, 
 to write in a more peremptory tone, demanding a council at 
 Thessalonica, and pointing out Theophilus of Alexandria 
 as the reputed author of the present evils. 
 
 Towards the end of the year, the furious incursions of 
 the Isaurian robbers, filling the country with rapine and 
 bloodshed, compelled S. Chrysostom to take shelter in the 
 castle of Arabiscus. The winter was again a time of dis- 
 comfort; he could not obtain a sufficiency of medicines; 
 and the snow-drifts prevented him from receiving his 
 friend's letters. About this time the western delegates 
 sent from Rome with four eastern bishops who had gone 
 thither to plead the cause of Chrysostom, were intercepted 
 on their way to Constantinople, and confined in a fortress, 
 
 * *
 
 412 Lives of the Saints. [January^. 
 
 their credentials were violently wrung from them, and 
 instead of being allowed to see Arcadius, the westerns were 
 sent back to Italy, the easterns banished to the frontiers 
 of the empire. On their way they were cruelly harassed, 
 robbed of their money, wearied by prolonged days' journeys, 
 and compelled to lodge in the lowest haunts of profligacy. 
 One of them consoled his brethren by observing that their 
 presence recalled the wretched women to thoughts of God, 
 which might result in their salvation, and His glory. That 
 the persecution was in great measure a systematic revenge 
 on Chrysostom as the representative of clerical strictness, 
 is evidenced by such a fact as that a venerable man named 
 Hilary was scourged, not by a judge, but by the clergy. 
 Chrysostom wrote to thank his western friends for their 
 sympathy, and sent a second letter to Pope Innocent, 
 assuring him that " in the third year of exile, amid famine, 
 pestilence, war, sieges, indescribable solitude, and daily 
 peril from Isaurian swords, he was greatly consoled and 
 delighted by Innocent's genuine, stedfast, and abundant 
 charity." 
 
 The winter of 406-7 was severe, but Chrysostom pre- 
 served his health by never stirring out of a close and well- 
 warmed chamber. In the summer his enemies, dreading 
 his influence on the people of Antioch, who went to visit 
 him, procured an order for his removal to Pityus on 
 the shores of the Black Sea, the last fortress of the empire. 
 His guards were ordered to exhaust him by long journeys. 
 Through scorching heat and drenching rains, he was hurried 
 on, and never allowed the refreshment of the bath ; one 
 only of the guards being disposed to show him furtive 
 kindnesses. For three months this painful journey lasted ; 
 at length they halted at the Church of S. Kasisliscus, a short 
 distance from Comana, in Pontus. That night, the sufferer 
 had a foreboding that his release was at hand. The martyr 
 
 * *
 
 9 . * 
 
 jMuary 3 .] 5". John Chrysostom. 413 
 
 Basiliscus appeared to him and said, "Courage, brother 
 John, to-morrow we shall be together." In the morning, 
 Sept. 14, 407, he begged to be allowed to stay in the 
 church until eleven o'clock in the forenoon. It could not 
 be ; he was forced to proceed, but after travelling about 
 four miles, he was so evidently dying, that they returned to 
 the church. There he asked for white garments, and ex- 
 changed for them those which he wore. He was still 
 fasting; he received the Holy Communion, doubtless from 
 the priest of the church, offered up his last prayer, added 
 his usual thanksgiving, " Glory to God for all things," and 
 sealed it with a final, Amen. " Then he stretched out his 
 feet, which had run so beauteously for the salvation of the 
 penitent, and the rebuke of the habitual sinners," and 
 calmly expired, in about the sixtieth year of his age, and in 
 the tenth of his episcopate. He was buried beside the 
 martyr Basiliscus, the funeral being attended by a throng of 
 virgins and monks from Syria, Cilicia, Pontus, and Armenia. 
 No comment on his glorious life could be so expressive as 
 the doxology with which it closed, and which, gathering 
 into one view all its contrasts, recognised not only in 
 success and honour, but in cruel outrage, and homeless 
 desolation, the gracious presence of a never-changing Love. 1 
 
 S. LUPUS, B. OF CHALONS. 
 
 (7TH CENT.) 
 [Called in France Loup, Leul, or Leu. He was canonized by Pope John 
 VIII, in 879 ; he is commemorated on this day at ChAlons ; also there on 
 April 30th, the day of his canonization. His life is by an anonymous writer, 
 who says that he wrote it from the remembrance of those who had read the 
 Acts of S. Lupus which had been destroyed by fire.] 
 
 S. Lupus, Bishop of Cabilinum, or Chalons sur Saone, 
 flourished about the year 610. He was the son of honour- 
 
 1 This life is, for the most part, taken from the Rev. Canon Bright's " Hist, of 
 the Church from a.d. 313 to a.d. 4jl." London, 1863. 
 
 *~ " *
 
 * * 
 
 41 4 Lives of the Saints. [><fy li- 
 
 able parents, and he commended himself to the people by 
 his abundant charity, his self-denial, and his tenderness to 
 the sick. Chalons being ill-provided with drinking water, 
 and the soil dry and sandy, he miraculously provided it 
 with an abundant spring which flows to the present day. 
 The story is thus told. He stood one day with his ivory 
 pastoral staff in hand watching the hay makers ; the sun was 
 hot, and the labourers were exhausted. Moved with compas- 
 sion, and knowing that the turbid waters of the river were 
 unfit to drink, he struck his staff into the sand, and a limpid 
 spring bubbled up. When dying he sent for the governor of 
 Chalons, and begged him to pardon the unfortunate 
 wretches who languished in the prison under sentence of 
 death. The governor roughly refused. After Lupus was 
 dead, his funeral passed the city prison, and the bier was set 
 down at that place. The prisoners stretched their hands 
 through the bars of their windows crying piteously. In- 
 stantly their chains fell off, the doors flew open, and they 
 were set at liberty. 
 
 S. THEODORIC II, B. C. OF ORLEANS. 
 
 (A.D. I022.) 
 
 [Called in France Thierry. Authority : an ancient life in Bollandus.] 
 
 S. Thierry was born at Chateau Thierry, so called from 
 an ancestor of the saint, whose family was noble and 
 wealthy. He was taken to court and gained the confidence 
 of King Robert the Good. On the death of Bishop Arnulf 
 of Orleans, Thierry was elected, with the consent of the king, 
 to fill the vacant see. His appointment was opposed by a 
 priest named Adalric who had desired the throne for him- 
 self, and who had the indecency to burst into the church 
 with a band of armed men, and thrust up to the very altar, 
 
 *-
 
 January 27.J S. Theodoric. 4.15 
 
 uttering violent menaces, when Thierry was being con- 
 secrated, in the hopes of terrifying the consecrating bishops 
 from what they were doing. Afterwards the priest at the 
 head of a party of ruffians waylaid the Bishop by night, in a 
 lane, and throwing him from his horse, ran him through, as 
 they believed, with a sword. The weapon providentially 
 cut through his garments without wounding him ; and when 
 the would-be assassins had fled, he rose and regained the 
 city. Adalric, fearing the consequences, threw himself on 
 the compassion of the Bishop, and asked his pardon, which 
 Thierry frankly accorded him. Thierry died on a journey 
 at Tonnerre, where his kinsman Count Milo built the church 
 of S. Michael over his body. He was succeeded on the 
 throne of Orleans by the priest Adalric. 
 
 S. JOHN, B. OF FRENCH FLANDERS. 
 
 (a.d. i 130.) 
 
 This saint was forced into the episcopate by Pope Urban 
 against his desire. He was a most meek and gentle-spirited 
 man, full of thought for others, but severe upon himself, as 
 was evidenced by one little fact noticed by his biographer. 
 He was wont to rise very early to his prayers, and when he 
 did so, he took the greatest care not to disturb others in the 
 room and house. When he was dying, crowds of people 
 came to see his loved face for the last time, and he gave them 
 his benediction, and died in so doing. 
 
 * .,j,
 
 41 6 Lives of the Saints. [January a 
 
 January 28. 
 
 SS. Thyrsus, Leucius and Others, MM., in Asia, a.d. Jjo. 
 
 SS. Emilian, B., Hilarian, Mk., and Others, MM., at Trevi, in 
 
 Umbria, a.d. 303. 
 S. Valerius, B. of Saragassa, beginning of +th cent. 
 S. Palladius, H., in Syria, end of \th cent, 
 S. Cyril, Pat. of Alexandria, a.d. 444. 
 S. John, Ab. of Reomay, circ. a.d. 54$. 
 S. James, H., in Palestine, 6th cent. 
 S. Paulimis, Pair, of Aquileia, a.d. 804. 
 B. Charlemagne, Emp., a.d. 814. 
 S. Richard, Ab. of Valcelles, in France, 11th cent. 
 S. Julian, B. of Cuenca, in Spain, a.d. 1207. 
 B. Margaret, of Hungary, f.O.S.D.; a.d. 1271. 
 B. Gentile, If., at Ravenna, a.d. 1330. 
 
 SS. THYRSUS, LEUCIUS, CALLTNICUS, 
 AND OTHERS, MM. 
 
 (a.d. 250.) 
 
 [Roman Kalendar on Jan. 28th ; Greek Menaea on Dec. 14th ; Mart. 
 attributed to S. Jerome on Jan. 20th. The martyrs not having all suffered 
 the same day or in the same places, has led to considerable variety in the 
 days of their commemoration. Their Acts are extant in three forms, agree- 
 ing together in most particulars, and evidently amplifications by different 
 hands of the original Acts. They are not to be implicitly relied upon.] 
 
 [N the reign of the Emperor Decius, Combritius, 
 the governor of Bithynia, made the circuit of the 
 province, to carry into execution the severe im- 
 perial edict against the Christians. Being a man 
 of a naturally cruel disposition he subjected those brought 
 before him to the most exquisite torments his ingenuity 
 could devise. Thyrsus had his eyelids pierced, and rings 
 put through them, and molten lead was poured down his 
 back. His arms and legs were broken. He died in prison. 
 Leucius was hung up, and torn with iron hooks, and then 
 decapitated ; Callinicus and several others suffered in this 
 persecution by various deaths. 
 
 * #
 
 * * 
 
 January 28.] 1 5' 1 S'. Valerius and Palladius. 417 
 S. VALERIUS, B. OF SARAGOSSA. 
 
 (BEGINNING OF 4TH CENT.) 
 [Roman Martyrology, but in others on Jan. 19th, 22th, 23rd, or 29th.] 
 
 Of this saint little is known, except that he associated 
 with him S. Vincent, to speak for him, he having an 
 impediment in his speech. When Dacian persecuted the 
 Church, S. Valerius was taken to Valentia and there 
 imprisoned. When brought forth and interrogated, his 
 nervousness prevented him from articulating a word, there- 
 fore Vincent, the deacon, spoke for him. Vincent was 
 ordered to execution, but Valerius was banished. 
 
 S. PALLADIUS, H. IN SYRIA 
 
 (END OF 4TH CENT.) 
 
 [This Palladius is not to be confounded with the author of the Historia 
 Lausiaca. He is mentioned by Theodoret, who relates of him all that is 
 kDown.] 
 
 Palladius was a friend of Simeon the Ancient; they 
 often met to encourage one another in the practice of self- 
 denial and prayer. One incident in the life of this hermit 
 has been alone transmitted to us. Not far from his cell was 
 a frequented market A merchant who had been at it was 
 waylaid, robbed and murdered by a man who, after having 
 done the deed, cast the body by the door of the hermir/s cell. 
 Next day a crowd assembled, instigated by the murderer, 
 and with threatening looks and words, they broke open the 
 hermit's door, and drew him forth, charging him with the 
 murder. Then Palladius raised his hands and eyes to 
 heaven and prayed. And when his prayer was concluded, 
 he turned to the corpse and said, " Young man, designate 
 the murderer 1" Thereupon the dead man partly rose, 
 
 vol. 1. 27 
 * ij,
 
 *- 
 
 -* 
 
 418 Lives of the Saints. [January & 
 
 raised his hand and pointed at him who had killed him ; 
 and when he was apprehended, articles belonging to the 
 deceased were discovered upon him. 
 
 S. CYRIL, PATR. OF ALEXANDRIA. 
 (a.d. 444.) 
 
 [Roman Martyrology. The Greeks celebrate the memory of S. Cyril on 
 June 9th, and commemorate him together with S. Athanasius on June 18th. 
 Authorities : Socrates, Sozomen, Marius Mercator, the Acts of the council 
 of Ephesus, and his own letters and treatises &c] 
 
 This great champion of the faith has been attacked by 
 modern writers as passionate and intolerant ; it is true that 
 he was guilty of several errors in administrating his 
 patriarchate, and that his impetuosity gave the impulse 
 which led to serious violation of justice. But we must 
 remember that no man, not the greatest of saints, is without 
 imperfection of character, and that the greatest of saints are 
 they who, having serious natural defects, have mastered them 
 by their faith and self-control. S. Cyril began his patriarch- 
 ate under disadvantageous circumstances. He was the 
 nephew of Theophilus, patriarch of Alexandria, Chrysostom's 
 worst enemy, a man devoid of principle, wholly given up to 
 pride of station; on October 15th, 412, he closed his 
 episcopate of twenty-seven years ; a melancholy instance of 
 great powers rendered baneful to the Church by a worldly 
 spirit and a violent temper. He was succeeded by his 
 nephew Cyril. The evil of his uncle's example hung about 
 him for some time, obscuring the nobleness which was to 
 shine out afterwards. He desired above all things the 
 ascendancy of the Church ; as to the means of obtaining 
 which, he had fewer scruples than became a minister of 
 
 *- 
 
 -*
 
 * _ % 
 
 January^.] S. Cyril. 4I9 
 
 Him who rebuked the attack on Malchus. He closed the 
 Novatian church, took away its sacred ornaments, and 
 deprived its Bishop of his property. The Jews of 
 Alexandria a powerful body during many centuries had 
 procured the disgrace and punishment of Hierax, an 
 admirer of Cyril's sermons. Cyril, naturally indignant, 
 menaced the chief of their community ; the Jews' revenge 
 was to raise a cry at midnight, "The Church of S. 
 Alexander is on fire !" and to massacre those Christians 
 who rushed out to save their church. Cyril appears to 
 have made up his mind that the Christians must right them, 
 without expecting justice from the praefect Orestes, and he 
 organized at day-break a force which attacked the syna- 
 gogues, expelled the Jews from Alexandria, and treated 
 their property as rightful spoil. Orestes, exasperated at 
 this hasty and lawless vengeance, would not listen to the 
 explanations which Cyril offered ; and the archbishop, after 
 vainly holding out the Gospels to enforce his attempts at a 
 reconciliation, gave up all hopes of peace. Five hundred 
 monks of Nitria, inflamed by a furious partisanship, entered 
 the city and reviled the prgefect as a pagan. " I am a 
 Christian," he exclaimed; "Atticus of Constantinople 
 baptized me." A monk named Ammonius disproved his 
 own Christianity by throwing a stone at the praefect, which 
 inflicted a ghastly wound. He was seized, and expired 
 under tortures ; but Cyril so miserably forgot himself as to 
 call this ruffian an " admirable " martyr, a proceeding of 
 which he was afterwards heartily ashamed. Then followed 
 a darker tragedy. Hypatia, a learned lady, and teacher of 
 philosophy, and a heathen, who had great influence in the 
 city in opposing Christianity, was supposed to have em- 
 bittered Orestes against Cyril; and some fiery zealots, 
 headed by a reader of the church, named Peter, dragged 
 her from her house and tore her to pieces, limb from limb. 
 
 * *
 
 * * 
 
 420 Lives of the Saints. [January 8. 
 
 Cyril was no party to this hideous deed, 1 but it was the 
 work of men whose passions he had originally called out 
 Had there been no onslaught on the synagogues, there 
 would have been no murder of Hypatia. The people of 
 Alexandria were singularly fiery and given to civil con- 
 tensions. Gibbon says of them, " The most trifling occasion, 
 a transient scarcity of flesh or lentils, the neglect of an ac- 
 customed salutation, a mistake of precedency in the public 
 baths, or even a religious dispute, were at any time suffi- 
 cient to kindle a sedition among that vast multitude, whose 
 resentments were furious and implacable." 2 A ferocious 
 civil war which lasted twelve years, and raged within the 
 city, till a considerable portion had been reduced to ruins 
 in the reign of Valerian, had originated in a dispute between 
 a soldier and a townsman about a pair of shoes. 
 
 Cyril had inherited all his uncle's violent prejudice against 
 S. John Chrysostom. Pope Innocent had not been able to 
 procure the vindication of his memory at Constantinople. 
 But soon after his death, Atticus his successor, a good man, 
 but weak and timid, and a declared enemy to Chrysostom, 
 who had resisted the Pope's exhortation, yielded to the 
 popular feeling, and to the advice of the Emperor Theo- 
 dosius, who thought that " for peace and unity there would 
 be no harm in writing a dead man's name on a diptych," 
 i.e., on the table of names of the departed prayed for at the 
 Mass. Atticus excused himself for this compliance in a 
 letter to Cyril, in which he observed that, in these Eucha- 
 ristic commemorations, laymen as well as bishops were in- 
 cluded. The nephew of Theophilus was not likely to be 
 thus appeased; and he extracted from the messengers of 
 Atticus the confession that Chrysostom was now commemo- 
 
 1 " That Cyril had any share in this atrocity," says Canon Robertson, i. 401, 
 " appears to be an unsupported calumny." 
 Decline and Fall, Ed. Bonn, i. p. 348.
 
 January a8.] S. Cyril. 421 
 
 rated as a Bishop. In his view, Chrysostom was simply a 
 man who had forfeited the episcopate ; and he called upon 
 Atticus to "expunge from the sacerdotal catalogue the name 
 of one who was no minister," distinctly intimating that un- 
 less he resolved to uphold the authority of the Council of 
 the Oak, 1 he would forfeit the communion of the patri- 
 archate of Alexandria. 
 
 But as time passed, Cyril thought better of this, and 
 regretted his violence and prejudice. Isidore of Pelusium, 
 a pious abbot, wrote to him, "Put an end to these 
 dissensions, lest you incur the judgment of God," and 
 urged him not to make a perpetual schism in the Church by 
 refusing to commemorate Chrysostom. He placed the 
 name of Chrysostom on his diptychs, and immediately was 
 received into communion with Rome from which he had 
 been estranged by his adherence to the prejudices of his 
 uncle. 
 
 Atticus, patriarch of Constantinople, was succeeded in 
 426, by Sisinius, who died on Christmas Eve, 427. Nestor- 
 ius, a Syrian bred in Antioch, of high reputation and great 
 powers as a speaker, ascetic and studious in his habits, was 
 consecrated to the see on April 10th, 428. His first sermon 
 indicated a feverish polemical zeal. "Give me," he ex- 
 claimed, addressing the Emperor, " give me the earth clear 
 of heretics, and I will give you heaven in return ! Help 
 me to overthrow the heretics, and I will help you to over- 
 throw the Persians." He began his episcopate by attacking 
 an Arian meeting-house ; the Arians set fire to it in their 
 despair; the flames caught other buildings, and the new 
 patriarch received the ominous name of " the Incendiary." 
 The early violence of Cyril ought neither to be extenuated 
 nor exaggerated : but there was somewhat less of provocation 
 for the persecuting zeal of Nestorius. Shortly before 
 
 1 See p. 406. 
 
 * #
 
 * * 
 
 42 2 LiveS Of the SaintS. [January aS. 
 
 Christmas, 428, a priest named Anastasius, whom the new 
 archbishop had brought from Antioch, was preaching in S. 
 Sophia. In the sermon he said, " Let no one call Mary the 
 Mother of God ; for she was a human creature, of whom 
 God could not be born." Nestorius was present and 
 approved ; and on Christmas Day he himself began a short 
 course of sermons, in which he called the title heathenish, 
 and spoke of Mary's Son as a mere man, the instrument 
 employed, and the vesture worn by God. Eusebius, a 
 lawyer in the city, stood up in full church, and proclaimed 
 that the Eternal Word Himself was born after the flesh. 
 Nestorius denounced this doctrine ; " It was not the Word 
 that was born," said he ; " It was only the man Jesus." 
 
 Soon after, on a festival in honour of the Virgin, probably 
 the Annunciation, a certain Bishop Proclus preached in the 
 great church before Nestorius. After speaking of S. Mary 
 in glowing language, as the bush burning and unconsumed, 
 the cloud that bore the cherub-throne, Gideon's fleece filled 
 with heavenly dew, he passed to the practical bearings of 
 the Catholic doctrine. " If the Word had not dwelt in the 
 womb, Flesh had never sat down on the holy throne. It 
 was necessary, either that the doom of death should be 
 executed on all, for all have sinned, or that such a price 
 should be paid in exchange as could fully claim the release. 
 Man could not save, for he was under the pressure of the 
 debt of sin. An angel could not redeem humanity, for he 
 had lacked such a ransom as was needed. One only course 
 remained, that the sinless God should die for sinners. It 
 was God who out of His compassion became Man. We do 
 not proclaim a man deified, but we confess a God Incarnate. 
 The Self-same was in the Father's bosom, and in the Virgin's 
 womb ; in a mother's arms, and on the wings of the wind. 
 He was adored by angels, while He sat at meat with publi- 
 cans. The servant buffeted Him, and creation shuddered. 
 
 * *
 
 * * 
 
 January 28.] S. Cyril. 423 
 
 He was laid in the tomb, and he spread out the heavens as 
 a curtain. O the mystery ! I see the miracles, and I 
 proclaim the Godhead ; I see the sufferings and I declare 
 the Manhood." Nestorius rose from his throne and 
 rebuked the preacher. He said that to speak of God as 
 virgin-born was erroneous, and in after sermons he argued 
 that God who " held the circle of the earth " could not be 
 wrapt in grave-clothes ; that the Sustainer of all things could 
 not rise from the dead. Christ, he said, was a sinless man, 
 the image of the Godhead through His goodness ; and that 
 as a child was of the same nature as its mother, therefore 
 that Christ could not be divine as Mary was not divine. He 
 allowed to Christ a divinity, but not the divinity, placing Him 
 rather as chiefest of saints than as God. It was Arianism 
 under another form. 
 
 His sermons caused a great excitement at home as well 
 as abroad. Men saw that the question was no strife of 
 words ; laymen who felt that Catholic truth was their 
 inheritance, no less than that of the clergy, shrank from the 
 communion of a bishop who made void the Incarnation. 
 Clergy began to preach against him, "They are croaking 
 frogs," said Nestorius, and he obtained an imperial order to 
 to silence them. A priest began to celebrate in private, an 
 abbot and a monk told Nestorius to his face that he was in 
 error, and were savagely beaten and imprisoned for so doing. 
 A monk who dared to denounce him as a heretic was 
 scourged and exiled. Among his supporters a bishop 
 named Dorotheus was the chief. When he preached his 
 heresy, the congregation uttering a cry of indignation, rushed 
 out of church, but Nestorius proceeded with the service, and 
 administered Communion to the preacher. 
 
 The careful circulation of the archbishop's sermons brought 
 them into the hands of the Egyptian monks. Cyril strove to 
 undo their effect by a letter addressed to the monks, about 
 
 * *
 
 * 
 
 424 Lives of the Saints. [Januarys 
 
 the end of April, 429. They would have done better, he 
 said, by abstaining from the controversy ; but it was neces- 
 sary as things stood, to impress on them the positive truth. 
 Since Christ was Emmanuel, since He who was in the form 
 of God assumed the form of a servant, since the Son of Man 
 was adorable, since the Lord of glory was crucified, it was 
 impossible to divide the persons, and separate the manhood 
 from the Godhead. To sum up all in one simple formula ; 
 " If our Lord Jesus Christ is God, how can His Mother, the 
 holy Virgin, be not Mother of God ?" He guarded himself 
 from misrepresentation by clearly confessing that it was 
 from Mary that Christ derived His human nature, but that 
 it was not from her that He derived His divine nature. He 
 was God, from her He received His humanity, but to her 
 He was not indebted for His Godhead. 
 
 About Midsummer he wrote his first letter to Nestorius, 
 urging him not to produce scandal and a schism by asserting 
 that God dwelt in Christ instead of proclaiming the Catholic 
 doctrine that Christ was God. In February, 430, S. Cyril 
 wrote his second letter to Nestorius the great Epistle 
 which received in subsequent councils a formal sanction 
 from the Church. He set forth his faith in the clearest 
 terms, insisting on a real, not a merely moral union of God 
 and Man in Christ. Nestorius replied, showing a strange 
 confusion of mind in the matter, which contrasts painfully 
 with the bright, crisp, and lucid style of Cyril. He was 
 ready to allow that Christ was an association of God with 
 the man, Jesus ; but he would not admit that God and man 
 made one Christ. 
 
 Now it was that Cyril shone as a bright star in the firma- 
 ment of the Church, proved a pillar in the house of God, 
 sustaining the truth. For this God had raised him up, to 
 maintain in the face of heresy, the Unity of the Person in 
 our Blessed Lord. What S. Athanasius had done for the
 
 GA&l' 
 
 hl n 
 
 S. CYRIL OF ALEXANDRIA. 
 After the Picture by Dominiquin in the Church of Grotto Ferrata, Rome. 
 
 Jan., p. 424.] 
 
 I Jan. 28.
 
 * , 
 
 January a8.] 6". Cyril. 425 
 
 Church when assailed by Arianism, Cyril was called to per- 
 form when she was beaten by Nestorianism. " I care not 
 for distress, or insult, or bitterest revilings," said he in a 
 letter to his clergy, " Only let the faith be kept safe." 
 
 Early in August a council met at Rome. Pope Celestine 
 quoted a stanza from the Christmas hymn of S. Ambrose : 
 
 " Redeemer of Earth's tribes forlorn, 
 Come, show Thyself the Virgin-born ; 
 Let every age the marvel greet 
 No common birth for God were meet." 
 
 " Thus," he added, " Our brother Cyril's meaning, when 
 he calls Mary, the mother of God, entirely agrees with Talis 
 deal partus Deum." He cited S. Hilary and S. Damasus as 
 teaching the same doctrine of One Christ ; and the council 
 pronounced Nestorius guilty of heresy. On August nth, he 
 wrote to Cyril, accepting his doctrinal statements, and 
 giving him an important commission. " Join the authority 
 of our see to your own, and freely occupying our place, 
 execute this sentence with strictness and rigour ; so that, 
 unless in ten days time from this monition, he condemns in 
 writing his unholy doctrine, and assures us that he holds 
 that faith concerning the birth of Christ our God, which is 
 held by the Roman Church, and by your Holiness' Church, 
 and by all who belong to our religion, your Holiness may 
 provide for his Church, and let him know that he must 
 needs be cut off from our body." 
 
 On the 19th of November, the emperor Theodosius, at 
 the request of Nestorius and his opponents, summoned a 
 general council to meet at Ephesus at the ensuing Pentecost. 
 Besides the circular letter, Cyril received a private one, 
 angry in tone, from the emperor, asking, "Why have you 
 despised us, and raised all this agitation, as if a rash im- 
 petuosity were more befitting than accurate inquiry, or 
 audacity and versatility more pleasing to us than good taste 
 
 * -<
 
 * * 
 
 426 LiveS Of the SaintS. [January a8. 
 
 and simple dealing." In a council held at Alexandria, Nes- 
 torius was declared heretical, and was excommunicated. 
 
 On Sunday, December 7th, four bishops entered the cathe- 
 dral of Constantinople, during the time of service, and pre- 
 sented to Nestorius the letters of C destine and Cyril ex- 
 communicating him. 
 
 About four or five days before Whit-sunday, which in 431, 
 fell on June 7 th, Cyril reached Ephesus, accompanied by 
 fifty bishops, and found that Nestorius had arrived with 
 sixteen before him. The Roman legates, Arcadius and 
 Projectus, bishops, with Philip, a priest, were on their way. 
 Pope Celestine had already expressed to Cyril his opinion, 
 that if Nestorius were minded to repent, he should by all 
 means be received, notwithstanding the sentence already 
 pronounced by Rome and Alexandria. The bishops of the 
 patriarchate of Antioch had not yet arrived. The church of 
 Africa devastated by the Vandals could send no prelate; 
 but Capreolus of Carthage wrote, entreating the bishops to 
 maintain the ancient doctrine. 
 
 Hostilities were, in one sense, commenced between the 
 parties before the opening of the council. Memnon, bishop 
 of Ephesus, excluded the Nestorians from the churches, so 
 that they had no place wherein to celebrate Pentecost, or to 
 say matins and vespers. 
 
 Acacius, bishop of Melitene, endeavoured to convert 
 Nestorius. A bishop of the Nestorian party said to him, 
 "The Son who suffered is one, God the Word is another." 
 Acacius withdrew in horror; but another saying that fell 
 from Nestorius impressed itself yet more indelibly upon 
 every Catholic heart. On June 19th, some prelates were 
 arguing with him on the divinity of Jesus. " For my part," 
 said he, several times over, " I cannot say that a child of 
 two or three months old was God." Thus he declared his 
 disbelief in the foundation doctrine of Christianity. 
 
 * *
 
 * * 
 
 January a8.] S. Cyril. ^.2^ 
 
 On Sunday, June 21st, a fortnight had elapsed from the 
 time fixed for the meeting of the council. The Bishops 
 were weary of waiting ; illness and even death, had appear- 
 ed among them; and John, patriarch of Antioch had not 
 arrived. The majority therefore sent a message to Nes- 
 torius, telling him that the council should begin, next day. 
 On Monday, June 22nd, when 198 Bishops assembled in S. 
 Mary's Church, he personally remonstrated against the 
 council being opened till the Bishops of the patriarchate of 
 Antioch had arrived. It was in vain; Cyril and the 
 majority absolutely refused to delay. On the episcopal 
 throne, in the centre of the assembly, were laid the Gospels ; 
 the Bishops sat on each side ; Cyril, as highest in rank, and 
 as holding the proxy of Ccelestine, until the arrival of the 
 Roman legates, presided in the assembly. It would have 
 been better if some other bishop had discharged this office; 
 but it appears that Cyril's part in the proceedings was 
 mainly that of a producer of evidence, and that he called on 
 the council to judge between himself and Nestorius. A 
 second citation was then directed to Nestorius ; but soldiers 
 with clubs denied the deputies access to his presence, and 
 he sent out word that he would attend when all the bishops 
 had reached the city. 
 
 A third message was then dispatched to him ; care being 
 taken to treat him simply as an accused bishop, not as a 
 condemned heretic. Again the rude sentinels thrust back 
 the deputies. " If you stand here all night, you will get no 
 satisfaction; Nestorius has ordered that no one from your 
 council shall enter." They returned to S. Mary's. "Nes- 
 torius," said the Bishop of Jerusalem, "shows a bad 
 conscience. Let us now proceed to compare all recent 
 statements with the creed of Nicsea." 
 
 When the great confession had been read, then the second 
 letter of Cyril to Nestorius, and extracts from the sermons 
 
 & *
 
 *- 
 
 428 Lives of the Saints. [January 28 
 
 of the accused, the fathers proceeded to depose and excom- 
 municate Nestorius, in the name of " our Lord Jesus Christ 
 whom he has blasphemed." The sentence was signed by 
 all the bishops ; the first signature being, " I, Cyril, Bishop 
 of Alexandria, subscribed to the judgment of the council." 
 It was now late in the summer evening. The bishops, on 
 issuing from the church, were welcomed with loud applause 
 by the people, who had thronged the streets all day. 
 Torches and perfumes were burnt before them, as they pro- 
 ceeded to their several abodes ; and thus ended the 
 memorable first session of the council of Ephesus. It is 
 interesting to think that while the bishops were going home 
 that night, after a day of intense excitement, Paulinus of 
 Nola was calmly giving up his soul. His last words, 
 breathed forth in a low chant at the hour of vespers, were 
 those of Psalm cxxxi. 17, (cxxxii.) Paravi lucernam Christo 
 meo. " I have prepared a lamp for my Christ" 
 
 On Saturday, June 27th, John of Antioch arrived with 
 fifteen Bishops. The council sent deputies to his lodging : 
 he consented to see them, but permitted Count Irenasus, a 
 friend of Nestorius, to beat them cruelly. Dusty and 
 travel-stained as he was, John proceeded to assemble a 
 conclave of the partisans of Nestorius, numbering forty- 
 three Bishops, and deposed Cyril of Alexandria, and 
 Memnon of Ephesus. 
 
 Theodosius, the emperor, prejudiced in favour of Nes- 
 torius, and thinking, perhaps not without reason, that the 
 prelates of Antioch should have been awaited before the 
 opening of the council, wrote on June 29th, in severe terms, 
 ordering that no bishop should leave Ephesus until the 
 doctrinal question had been fairly scrutinized, and declaring 
 the proceedings null. 
 
 And now the Roman legates arrived, and the second 
 session was held in Memnon's house, July 10th. Celestine's 
 
 *-
 
 * ,J, 
 
 January 28.] S. Cyril. 429 
 
 letter to the council, dated May 8, expressed full confidence 
 that the council would join with the legates in executing 
 what Rome had already decided was good. The bishops 
 answered by applause, "One Ccelestine, one Cyril, one 
 faith of the council, one faith of the world !" 
 
 Next day, in the third session, the council wrote to the 
 emperor that the whole Church was against Nestorius ; and 
 in a fourth session John, patriarch of Antioch, who supported 
 the heretic, was deposed and excommunicated. The 
 emperor then sent his high-treasurer, Count John, to com- 
 pose the differences in a summary manner. On his arrival 
 he at once arrested Cyril, Memnon, and Nestorius, and 
 soldiers were stationed at the doors of their bed-rooms, to 
 keep them close prisoners. 
 
 The bishops of the council, in a letter to the clergy of 
 Constantinople, described the distress which they were 
 enduring. " We are killed with the heat, the air is un- 
 healthy, there is a funeral nearly every day, the servants are 
 all gone home sick ; but if they make us die here, we will not 
 alter what Christ has through us ordained." Many of the 
 bishops were very ill ; some had been obliged to sell all that 
 they had, in order to pay their expenses. Cyril wrote also, 
 but there was a difficulty in getting these letters carried to 
 their destination. The Nestorians of Constantinople beset 
 the ships and the roads, and would allow no ordinary 
 messenger to enter the city. It was determined to give 
 them into the care of a beggar, who might carry them in the 
 hollow of a cane on which he leant This ingenious device 
 succeeded. The clergy of Constantinople received the 
 sentence of deposition pronounced on their patriarch, and the 
 letters of Cyril and the council. The clergy openly 
 addressed the emperor on behalf of Cyril. There was a 
 great stir among the monks, who were for the most part 
 determined enemies of Nestorianism. The aged abbot 
 
 * t
 
 * . * 
 
 430 Lives of the Saints. [>noary j8. 
 
 Dalmatius had not left his monastery for nearly fifty years. 
 The emperor had vainly striven to make him take a part in 
 the processional services during earthquakes. But now he 
 felt, as he expressed it, that in a cause which so truly 
 belonged to God he could not be inactive. He issued 
 forth, at the head of a solemn train of monks and abbots, 
 chanting in two choirs, which moved towards the palace ; 
 the abbots were at once admitted to the presence of 
 Theodosius, and he having read the letter of the council, 
 said, " If these things are so, let the Bishops come 
 hither." " They are prevented," said Dalmatius. " No 
 they are not," said the emperor. " They are under arrest," 
 persisted the abbot. The conference ended to the satis- 
 faction of the abbots ; they came forth, and directed the 
 multitude without to proceed to a large church at the ex- 
 tremity of the city. Again the procession swept onwards ; 
 monks, bearing wax tapers, led the psalmody, without which 
 in those days no great religious movement was conceivable; 
 and the inspiring, "O praise God in His holiness," was 
 thundered forth as they approached their destination. The 
 church was thronged with eager listeners ; Dalmatius caused 
 the letter of the council to be read, and then described the 
 interview with Theodosius. Dalmatius might well write to 
 the council, " I have not neglected your wishes." His inter- 
 position was a great event ; he had proved too many for the 
 Nestorians. By his simple devotion and impressive firm- 
 ness, the old recluse had given force and unity to a great 
 mass of public feeling, and broken the spell by which a 
 party had bound the emperor. 
 
 It is unnecessary to follow the tangled threads of party 
 strife much further. Theodosius confirmed the decree of 
 the council, and on Sunday, Oct. 25th, 431, a new patriarch 
 was consecrated to fill the room of Nestorius. John of An- 
 tioch had been led astray by party feeling, and in faith
 
 Ig. * 
 
 January a8.] S. Cyril. 43 I 
 
 he had not been really heretical ; his mind like that of 
 other supporters of Nestorius was bewildered, and fearing 
 lest Cyril should fall in the opposite error, that of Apollin- 
 aris, which lost one nature in the other, making of Christ 
 but one nature, he had adopted the side of Nestorius. Now 
 he was reconciled to Cyril, who gladly met him half way, and 
 by mutual explanation blew away the dust of strife, and 
 found that their faith was identical. John sent Paul, Bishop 
 of Emesa, to Alexandria with this confession, " We confess 
 our Lord Jesus Christ, the only-begotten Son of God, to be 
 perfect God and perfect Man, of a reasonable soul and a 
 body ; before the ages begotten of the Father according to 
 His Godhead, but for us and for our salvation, in the latter 
 days, born of the Virgin Mary according to His Manhood ; 
 of one essence with the Father as to Godhead, of one essence 
 with us as to Manhood. For there took place an union of 
 two natures ; wherefore we confess one Christ, one Son, one 
 Lord. According to this notion of the union without confu- 
 sion, we confess Holy Mary to be Mother of God, because 
 God the Word was incarnate and made man, and from His 
 very conception united to Himself the temple taken from her." 
 This formulary Cyril gladly accepted as orthodox, and 
 then, and not till then, Paul of Emesa was permitted to 
 attend the church service, and invited to preach, as a 
 Catholic Bishop, on Christmas Day. The scene that ensued 
 was a very striking one. He began with the angelic hymn, 
 proceeded to Isaiah vii. 14, and then pronounced the 
 momentous words, " Thus Mary, Mother of God, brings 
 forth Emmanuel 1" The church rang with joyful cries ; 
 " Lo, this is the faith ! 'Tis God's gift, orthodox Cyril ! 
 This is what we wanted to hear !" Paul resumed, and 
 presently enforced both sides of the great verity. "A 
 combination of two perfect natures, I mean Godhead and 
 Manhood, constitutes for us the one Son, the one Christ, the 
 
 , %,
 
 432 Lives of the Saints. [January 28. 
 
 one Lord." Again the people shouted applause ; " Welcome, 
 orthodox Bishop, the worthy to the worthy !" 
 
 S. Cyril died in June, 444, after a pontificate of thirty-two 
 years, during the last fifteen of which he may be said to have 
 as truly lived for the truth of the unity of the two natures in 
 Christ, as his mightiest predecessor, S. Athanasius, had 
 lived for the truth of the Divinity of Christ Doubtless, the 
 fiery spirit, which Cyril could not always restrain, impelled 
 him, during this great controversy, into some steps which 
 show that he was not an Athanasius. But modern critics of 
 his character have said more than enough on this point, and 
 too little on points of a different kind. Historical justice 
 can never demand that we should take the hardest possible 
 view of his conduct at the opening of the council of Ephesus, 
 and ignore the noble unselfishness, the patience in explain- 
 ing over and over again his own statements, the readiness in 
 welcoming substantial agreement on the part of others, in a 
 word, the "power, and love, and command" which made 
 him a true minister of peace in the reunion of 433. We 
 need not dwell on other instances in which he showed a 
 remarkable forbearance, as when he bore without irritation the 
 schooling of S. Isidore ; on his care for the due probation of 
 aspirants to the priesthood, his depth and acuteness as a 
 dogmatic theologian, his faith and thankfulness when treated 
 as a deposed prisoner. The way not to understand him is 
 to substitute a haughty and heartless dogmatist for the 
 ardent, anxious, often the deeply suffering man, who, against 
 an opponent strong in sophistry, in court influence, and in 
 church power, persevered in defending the simple truth of 
 the Scriptural and Nicene mystery, that "the one Lord 
 Jesus Christ was very God of very God, who for us men and 
 for our salvation came down from heaven, and was incarnate, 
 and was made Man." 1 
 
 Chiefly from Bright's Church History. 
 * ,
 
 S. CYRIL OF ALEXANDRIA. After Cahi 
 
 Jan., p. 432.] 
 
 [Jan.
 
 _ . * 
 
 January^.] S. JameS. 433 
 
 S. JAMES, THE PENITENT, H. 
 (6th cent.) 
 
 [Roman Martyrology and Greek Mensea, but by the Gallo-Belgic 
 Martyrology on Jan. 29th. Authority : a life written apparently not long 
 after the death of S. James. There are so many saints, and even hermit 
 saints of this name, that some confusion would have arisen but for the 
 remarkable peculiarity of the life of this man.] 
 
 The story of this hermit is a painful and very sad one ; 
 it is that of a great fall and bitter repentance. As a warning 
 to all those who are living lives near to God, to be not high- 
 minded but fear, the Church has placed it in her sacred 
 Kalendar, but not only as a lesson to such, but also as an 
 encouragement to the poor wretch who has fallen, to look up, 
 not to despair, for great as may be his sin, greater is the 
 mercy of God. 
 
 Near the city of Porphyrio in Samaria lived a hermit in a 
 cave. He was not old, but in the bloom of manhood. 
 Some wicked men, desirous of disgracing the anchorite, 
 suborned a harlot to bewitch him. She therefore went 
 to his cave one evening, and knocked at the door. He 
 opened the door, and, seeing a woman, slammed it in her 
 face. But she continued knocking and imploring to be 
 admitted. Night fell, and the howl of the wolf and the 
 snarl of the hysena sounded dolefully without; then the 
 hermit, fearing lest the woman should become prey to wild 
 beasts, opened the door, and asked her who she was. She 
 replied that she was a religious woman on her road from one 
 convent to another, who sought shelter for the night. Then 
 he admitted her to the outer chamber of his cave, where 
 burnt his fire, and there he bade her rest, whilst he retired 
 into the inner chamber, and closed the door. But, during 
 the night, he heard her moaning and sobbing, then he 
 looked through the little window in the door, and saw her 
 rolling on the ground, as if in great pain. He asked what 
 
 vol. 1. 28 
 ^ _ *
 
 gl * 
 
 434 Lives of the Saints. [January a & 
 
 ailed her, and she answered that she had cramp of the 
 heart, and implored him to relieve her, by signing her bosom 
 and heart with holy oil. Then she tore open her garment, 
 and exposed her breast; and he, entering, took oil and 
 anointed her bosom; but fearing temptation, he prayed to 
 God with great devotion, and at the same time placed his 
 left hand in the fire, whilst with his right he continued doing 
 as she demanded, till suddenly, she was aware that his left 
 hand was so burned that the fingers were completely charred 
 through. Then, horror-struck, and filled with compunction, 
 she threw herself at his feet, and sobbing confessed her 
 evil design. So he bade her go and sin no more, and 
 the woman was converted from her evil life, and she 
 went and lived the rest of her days in the exercise of 
 penitence. 
 
 Now, after this, James was of good confidence that he had 
 completely mastered the lust of the flesh, and he was less 
 on his guard against the wiles of Satan than before. And 
 people saw his maimed hand, and they praised his great 
 continence, so his heart was lifted up within him, and he was 
 filled with spiritual pride. After many years, when he was 
 over sixty, there came to his cell a father bringing his 
 daughter, a very beautiful girl, who was possessed with an evil 
 spirit, and he besought the pious hermit to cast forth the 
 demon. And when he had prayed, the evil spirit went out 
 of her, but left her almost inanimate. Then the father, 
 thinking her too much exhausted to be at once removed, or 
 fearing another access of her disorder, left her in the cell of 
 the God-fearing recluse. And when she was there some 
 clays, and he saw her beauty, he was overcome with a 
 violent passion of love, and he lost all control over himself, 
 and forgat God, and deceived the unfortunate girl, and in 
 madness he savagely murdered her, and threw the body into 
 
 *
 
 Januarys.] S. y antes. 435 
 
 And now, as the sun set on that day of passion and crime, 
 and the dark night settled down on the wilderness, the 
 horror of remorse came upon him, and he writhed in his cave 
 in an agony of shame and despair, lying with his face on the 
 ground. Then, at last, haggard and hopeless, he rushed 
 forth, resolving to confess his crime and then to return into 
 the world, as one unworthy to aspire to a close walk with 
 God. And when he had come to the nearest monastery, he 
 called the monks together, and casting himself at their feet, 
 sobbed forth his story of shame. The good brothers raised 
 him, and mingled their tears with his, and prayed God to 
 have mercy on the poor sinner, and to pluck him as a brand 
 from the burning. After that, finding no rest, he went forth, 
 and lighted, as evening fell, on an old hermit sitting in his 
 cave, who offered him a lodging, and spread for him such 
 food as he had to offer. But James would eat nothing. 
 Then the hermit said, "Dear Christian brother, give me 
 some good advice, how I may escape evil thoughts." And 
 when James heard that, he uttered a piercing cry, staggered 
 to his feet and fell on the ground, burying his face in his 
 hands. He told all his sin to the hermit, and said that now 
 he was about to return into the world, being unworthy to 
 wear the habit of a monk, and live a life demanding such 
 holiness. "When I was young, then I controlled my 
 passions, now that I am old, my passions have conquered 
 me. I cannot raise my eyes," he said ; " I despair of 
 salvation. I cannot name the Saving Name ; fire will fall 
 from heaven to consume me, I am lost !" 
 
 Then the good old hermit cast his arms round his neck 
 and kissed him, and said, " Brother, despair not of God's 
 forbearance, but believe that there is a place for repentance. 
 A broken and a contrite heart God will not despise. Great 
 is God's mercy, ever following us, therefore despair not, 
 brother I" 
 
 * -a
 
 43 6 Lives of the Saints. ua"""ya>. 
 
 He ceased not from speaking, till the black cloud of des- 
 pair was rolled away, and the fallen monk had the courage 
 to hope. Then he led him on his way for many miles, 
 earnestly dissuading him from going into the world ; and so 
 they parted, with many tears. 
 
 So James sought out a doleful cave which had been used 
 as an old sepulchre, and he hid himself there, and spent in 
 it ten years, bewailing his crime, only opening the door 
 twice in the week, to collect a few olives on which to sus- 
 tain life, and esteeming himself viler than the dust. And 
 when ten years were accomplished, he felt that God was 
 about to call him, therefore he went to the nearest city, and 
 to the Bishop there, and besought him, when he was dead, 
 to bury him in the old sepulchre in which he had undergone 
 his penance, and in the soil he had moistened with his 
 many tears. After that he returned to his cave, and there 
 died, at the age of seventy-five. 
 
 S. PAULINUS, PATR. OF AQUILEIA. 
 (a.d. 804.) 
 
 [S. Paulinus died on Jan. nth, but his festival is observed on Jan.' 28th. 
 Authorities : various histories of his time, and the writings of himself and 
 Alcuin.] 
 
 S. Paulinus, born about 726, was one of the most illus- 
 trious of the patriarchs who sat in the throne of Aquileia, 
 which he ascended, about the year 776. He assisted at the 
 council of Aix-la-Chapelle in 782, of Ratisbon in 792, and 
 of Frankfort in 794; and he held one himself, at Friuli, in 
 791 or 796. He combated a form of Nestorianism propa- 
 gated by Felix, Bishop of Urgel, and Elipandus, Bishop ot 
 Toledo, with such success that their heresy made no head- 
 way in the West In 802, S. Paulinus assembled a council 
 at Altino. He died on the nth Jan., 804. 
 
 *
 
 CHARLEMAGNE AND S. LOUIS. 
 After a Picture in the Palais de Justice, Paris, wrongly attributed to Van Eyck. 
 
 Jan., p. 436.] 
 
 [Jan. 28.
 
 * < 
 
 January^.] B. Charlemagne. 437 
 
 B. CHARLEMAGNE, EMP. 
 (a.d. 814.) 
 
 [Inserted in many French, German, and Belgian Martyrologies. He was 
 canonized by the Anti-pope Paschal III. The life of this emperor, written 
 by his secretary Eginhart, together with the numerous historical accounts 
 of his transactions, supply abundant material for his life.] 
 
 The public life of the Emperor Charlemagne belongs to 
 the domain of secular history, rather than to hagiology. We 
 shall confine ourselves, in this notice, to those acts which 
 have obtained for him a place in the Kalendar of the 
 Church. 
 
 Charlemagne, son of King Pepin, was born in 742, and 
 was crowned king of France in 768. In the early years of 
 his reign he was guilty of grave moral faults, which he deeply 
 deplored in his after life. He comes before us as a man 
 penetrated with a strong sense of religious responsibility, and 
 of faith in the divine mission of the Church. In the midst 
 of his wars, the spread of the true faith, and the advance- 
 ment of learning, were never absent from his mind. He was 
 zealous in reforming the monasteries, and for the sake of uni- 
 formity, he introduced into them the rule of S. Benedict. 
 For the discipline of the clergy, he procured the convention 
 of many synods, in which were drawn up his famous Capitulars. 
 He meditated assiduously on the Scriptures, assisted at the 
 divine office, even that of midnight, if possible ; had good 
 books read to him at table, and took but one meal a day. 
 He died at the age of seventy-two, at Aix-le-Chapelle, in 814, 
 and was there buried. His tomb was opened in 1165. The 
 body was found, not reclining in his coffin, as is the usual 
 fashion of the dead, but seated on his throne as one alive, 
 clothed in the imperial robes, bearing the sceptre in his hand, 
 and on his knees a copy of the Gospels. On his fleshless brow 
 was the crown, the imperial mantle covered his shoulders, 
 
 *
 
 *- 
 
 -* 
 
 438 
 
 Lives of the Saints. u*n"ary 3 8. 
 
 the sword Joyeuse was by his side, and the pilgrim's pouch, 
 which he had borne always while living, was still fastened to 
 to his girdle. His skull and throne and hunting horn are 
 preserved in the sacristy at Aix. 
 
 ba^iibui ol" Vauquislicd baious by coromaud of Charlemagne 
 
 of ibe litii Century in Uie Burgundy Library m B.- 
 
 a .^..niuiure 
 
 *" 
 
 "*
 
 * * 
 
 January a9 ] .S.S. Valerius, Sabinian & Sabina. 439 
 
 January 29. 
 
 S. Valerius, B. of Treves, endqfist. cent. 
 
 S. Constantius, B.M. at Perugia, between a.d. 161 8. 
 
 SS. Sabinian, M., and Sabina, V., at Troyes, in France, circ. a.d. 275. 
 
 SS. Papias and Maurus, MM., at Rome, circ. a.d. 303. 
 
 S. Gildas the Wise, Ab. in Brittany, 6tk cent. 
 
 S. Sulpicius Severus, B. of Bourges, a.d. 591. 
 
 S. Baculus, B. of Sorrento, circ. a.d. 679. 
 
 S. Peter Thomasius, Latin Patr. of Constantinople, a.d. 1366. 
 
 S. Francis of Sales, B. of Geneva, a.d. 1622. 
 
 S. VALERIUS, B. OF TREVES. 
 
 (END OF 1ST CENT.) 
 [There are many Saints of this name. This S. Valerius appears in 
 very many of the most ancient Martyrologies. His Acts, together with 
 those of SS. Eucher and Maternus, his companions, was written by a 
 certain Goldscher, of uncertain date, but ancient ; for it is quoted by 
 Heriger, Ab. Lobie, who died 1007. Goldscher says that he collected 
 the accounts he found of Valerius and his companions from various 
 ancient chronicles.] 
 
 UCHER, Valerius, and Maternus, according to 
 
 legend wholly unreliable, were three disciples of 
 
 S. Peter, and were sent by him to preach the 
 
 Gospel in Gaul. The first was consecrated by 
 
 him bishop, the second, deacon, and Maternus, sub-deacon. 
 
 S. Eucher fixed his see at Treves, then an important city. 
 
 After his death Valerius was elevated to the episcopate, and 
 
 preached the word of God with so much zeal, that many 
 
 were added to the Church. On his death, he was succeeded 
 
 by S. Maternus. 
 
 SS. SABINIAN, M., AND SABINA, V. 
 
 (about a.d. 275.) 
 
 [Commemorated in some churches on Jan. 25th, in others on Jan. 29th, 
 
 June 8th, Aug. 29th, Sept. 5th ; sometimes together, and sometimes 
 
 severally. Authorities : two ancient lives of S. Sabinian, and one of S. 
 
 Sabina, published by Bollandus. ] 
 
 SS. Sabinian and Sabina were brother and sister, natives 
 of Samos. Sabinian's soul having been touched by Christian 
 
 * *
 
 * * 
 
 44 Lives of the Saints. [January 
 
 teaching, he left his native island, and coming to Gaul reached 
 Troyes, where he fell in with Christians, and he was there 
 baptized in the river Seine. It is said that his staff, which 
 he had driven into the bank, as he went down into the water, 
 on his return put forth leaves and flowered. 
 
 In the reign of Aurelian he was brought before the em- 
 peror, then at Vienne in Gaul, and was cruelly tormented, 
 by being seated on a heated bench of iron, and a red-hot 
 helmet was placed on his head. He was afterwards exe- 
 cuted with the sword. His sister Sabina, who had followed 
 him, arrived at Troyes after his martyrdom. She was there 
 baptized, spent a holy life, and died a virgin. 
 
 S. GILDAS THE WISE, AB., IN BRITTANY. 
 (a.d. 570.) 
 
 [There were several British saints of this name, but all were insig- 
 nificant, with the exception of the famous author, whose writings are 
 extant. His life was written by Caradoc of Llancarvan, about 1150; 
 another and independent life is by an anonymous monk of Rhuys, some- 
 what earlier. Both may be found edited by the Rev. Hugh Williams in 
 the " Gildas" published by the Cymmrodorion Society.] 
 
 S. Gildas, surnamed the Wise, was born in North-Britain 
 near the Clyde, in the kingdom of which Dumbarton was 
 the capital. His father was of princely birth ; the eldest 
 son, Howel, was a great warrior, who, succeeding his father 
 in the principality, was slain by King Arthur. Mailoc, 
 another son, was brought up to the religious life. Two 
 other brothers, and their sister, Peteona, in like manner left 
 the world, and choosing a retired place in the furthest ex- 
 tremity of that country, built themselves separate oratories, 
 where, by watching, fasting, and fervent prayer, they con- 
 tinually strove to reach their heavenly country. As to 
 
 * *
 
 January 29.] 5". GUddS tke WtSC 44 I 
 
 Gildas, we learn from his own writings that he was born in 
 the year of the famous victory gained over the Saxons by 
 Aurelius Ambrosius at Mount Badon, but the date as well 
 as the site of this battle have been hotly disputed. He was, 
 when a child, committed by his parents to the care of S. 
 Iltut, who brought him up in his monastery of Llan-Iltut in 
 Glamorganshire, instructing him in the divine Scriptures, and 
 in the liberal arts. These divine meditations wonderfully 
 increased his faith and love of heavenly things, and influ- 
 enced in such a manner the whole conduct of his life, that 
 from his very youth he attained to great perfection and was 
 favoured with the gift of miracles. From S. Iltut's school, 
 where he had for companions S. Samson and S. Paul of 
 Leon, both of whom were afterwards illustrious prelates, 
 he went over into Ireland, for his further improvement in 
 virtue and learning, among the disciples of S. Patrick. He 
 had several children, the most famous of whom was S. Aidan, 
 Bishop of Ferns. Another was Cennydd, or Keneth, who 
 also left issue. The name of his wife is unrecorded. After 
 Gildas was ordained priest he went for a short time to the 
 northern parts of Britain, but he was not there long enough 
 to leave a lasting impress, and he returned to South Wales 
 in 529, and founded a monastery at Rhuys on a peninsula 
 that shuts off the inland sea of Morbihan from the Atlantic. 
 This was on his way home after a visit to Rome. In 527 
 he was again in South Wales, and took charge of the 
 monastery of Llancarfan from 528 to 529. Then he went 
 to Glastonbury, but returned to Rhuys in 544. Thence 
 he wrote his scurrilous book, "De Exidis Britannia;," in 
 which he so savagely attacked the native princes, that he 
 made Wales too hot for his sons and brothers, and they 
 were constrained to fly. In 547 broke out the yellow 
 plague in Britain, and S. Cadoc came to Brittany from 
 Wales, and Gildas recommended him a site somewhat 
 
 4i ._,
 
 *- 
 
 44 2 Lives of the Saints. [January 29. 
 
 similar to that of Rhuys on which to settle. In Brittany 
 he got at enmity with the Prince Conmore, who was, in 
 fact, an usurper, and he got mixed up in a quarrel between 
 the prince and his wife, whom Gildas befriended against 
 her husband's violence. Gildas had a cell under a rock 
 on the Blavet, to which he often retired, and which is still 
 shown. 1 In 565 he was invited to Ireland by Ainmeric, 
 the king, to regulate Church matters, as Christianity had 
 lapsed into partial paganism after the death of S. Patrick. 
 He went, and returned to Rhuys in 567, and died there 
 in 570 at the age of about ninety-four. His body was 
 placed in a boat and committed to the waves, but eventu- 
 ally it was recovered. In art he is represented with a 
 snarling dog at his side. 
 
 S. SULPICIUS SEVERUS, B. OF BOURGES. 
 (a.d. 591.) 
 
 [There is great confusion caused by there having been so many archbishops 
 of this name. There was a Sulpicius the Pious, Archbishop of Bourges 
 about 644; commemorated on Jan. 17th. There was also Sulpicius Severus, 
 the disciple of S. Martin, whose life Butler gives on this day, and 
 who is the famous historian, but there seems to be no authority for num- 
 bering him with the Saints. Butler also says that there were four Sulpicii, 
 Archbishops of Bourges, but this seems to be a mistake, for Bollandus 
 gives only two, Sulpicius the Pious and Sulpicius Severus.] 
 
 Little of the acts of this Saint is known, and he is here 
 mentioned solely to enable the reader to distinguish the 
 Saint of this name from the historian, and also from his 
 successor Sulpicius the Pious. 
 
 1 He is said to have glazed the east window of his oratory with a pane of as 
 hitherto unheard of size. 
 
 gl ,
 
 * * 
 
 January 29.] S. FrCMltis of SdleS. 443 
 
 S. FRANCIS OF SALES, B.C. OF GENEVA. 
 (a.d. 1622.) 
 
 [Roman Martyrology. Beatified, A.D. 1661, canonized A.D. 1665. Jan. 
 29th is the day of the translation of his body to Annecy ; he died on Holy 
 Innocents' Day. Authorities : A life by his nephew, Charles Auguste de 
 Sales, who succeeded his uncle as Bishop of Geneva, 1634. Before that, 
 P. Lucis de la Riviere had written a life, 1624. There are several others 
 of less value, by Dom Dian de S. Francois, P. Philibert de Bonneville, De 
 Marpas, Bishop of Le Puy. J. P. Camus, intimate with Francis, gave 
 valuable notes in his " 1' Esprit de S. Francois de Sales," Paris, 1641. 
 More valuable still is "S. Francois de Sales, peint par les Dames de la 
 Visitation," and " Annee de la Visitation," containing a diary of all the 
 founder did and much that he said, when visiting the Order. A life by 
 Marsollier has been most frequently reprinted and translated, but is of no 
 value ; it consists largely of matter drawn out of the author's own imagina- 
 tion. The best modern life is by Hamose. A life by Ormsby, and " The 
 Mission of S. Francis of Sales in the Chablais," by Lady Herbert, are 
 purely eulogistic, everything that did not conduce to a high pictorial 
 effect of a saint bathed in light is suppressed or perverted. A little 
 clearer light was let in on his story by M. Nevins in ' ' The Persecutions 
 of the Protestants by S. Francis de Sales," 1880, and by L. W. Bacon in 
 "Two Sides of a Saint" in " Macmillan's Magazine " for 1878. This 
 latter was answered and a refutation attempted by the Rev. H. B. Mackey 
 in " Four Essays on the Life and Writings of S. Francis de Sales," 1883. 
 No just historic appreciation of the work of S. Francis in the Chablais can 
 be passed without reference to Gaberel, "Hist, de l'Eglise de Geneve," 
 1855-62. Gaberel may be prejudiced, as a Calvinist, against Francis, but 
 he is strictly honest as a historian, and gives his authorities for every 
 statement. He is vastly more trustworthy than the high-flown panegyrists 
 of the Saint.] 
 
 S. Francis of Sales was the eldest son of one of the 
 principal nobles of Savoy, John, Lord of Sales, of Boisy, 
 of Balleyson, and of Ville-Roget, usually styled by the second 
 of these titles. His mother, Frances, daughter of the Lord 
 of La Thuille and of Vallieres, came of no less noble stock. 
 He had many brothers and sisters, of whom Louis, Lord of 
 La Thuille, was the father of Charles Augustus, the pious 
 biographer of the Saint. , Francis was born Aug. 21st, 1567. 
 
 4t- . %
 
 444 Lives of the Saints. [January 29. 
 
 He was sent in early childhood to the college of Annecy, 
 where he was trained in all the accomplishments which in 
 those days were considered essential to the rank of a young 
 noble. He was five years at the college of Annecy. At 
 the age of eleven, he entreated permission of his father 
 to take the tonsure, having at that early age decided to 
 adopt the ecclesiastical life. M. de Boisy by no means 
 desired this, for his ambition was, that his eldest son should 
 succeed him as the head of the family, and distinguish him- 
 self in political life; but, with that sort of management 
 which men of great experience often prefer to violent 
 measures, he permitted him to do as he pleased. The old 
 lord knew that the tonsure did not bind his son finally to 
 become an ecclesiastic ; and he depended on the changes 
 to which a young man's mind is subject, to dissipate this 
 predilection. 
 
 In 1578 he was sent to pursue his studies in the Univer- 
 sity of Paris, and was given a worthy priest as tutor to see 
 that he did not get into scrapes, nor form undesirable 
 acquaintanceships. He studied rhetoric, philosophy, and 
 religion under the Jesuits, and it was due to their early 
 teaching that some of the worst acts of his life were com- 
 mitted. He was about the age of seventeen, when the idea 
 took possession of his mind, that he was not in a state of 
 grace, and that the face of God was turned away from him. 
 In his agony of mental distress he prayed, "Lord if I may 
 not see Thee hereafter, yet, oh grant, that I may never 
 blaspheme Thee ! " He seems, if it were possible, to have 
 suffered the very anguish of hell, without the loss of the 
 love of God. During the six weeks this shadow lay upon 
 him, he could hardly eat or sleep, he wasted to a skeleton, 
 and his friends became greatly alarmed for his health. At 
 length, this great cross disappeared as suddenly as it came. 
 He one day entered the church of S. Etienne des Gres and 
 
 * ifi
 
 * -* 
 
 January 29.] S. Francis of Sales. 445 
 
 knelt down before an image of the Blessed Virgin. His 
 eye was caught by a tablet on the wall, on which was 
 inscribed the famous prayer of S. Bernard, called the 
 Memorare. He repeated it with great emotion; and im- 
 plored that, through the intercession of Mary, it might 
 please God to restore his peace of mind. He also made a 
 vow of perpetual chastity. The dark thoughts which had 
 brooded over his soul for many weeks now sped away, and 
 the sun of God's favour shone on it and warmed it once 
 more. He came out of the church in that sweet and pro- 
 found calmness of mind which he never afterwards lost. 
 Considering what he was to become in after life, the guide 
 and comforter of such a multitude of souls, it was necessary, 
 in order to give him his tender overflowing sympathy, that 
 he should have sounded the most unusual depths of human 
 agony. 
 
 After having spent five years at Paris, when not yet aged 
 seventeen, he was sent to Padua, where he took his degree 
 as Doctor of Laws. His education being now considered 
 complete, he returned home, where his father held out to 
 him the prospect of becoming an avocat to the senate at 
 Chambery. Moreover, he announced to him that he had 
 found a charming girl, an heiress, aged eighteen, Mile, de 
 Vezy, to whom he desired to have him united. Francis 
 said not a word about his vow, made a pretence of falling 
 in with his father's plans, and rode over to the Chateau de 
 Ve'zy and had an interview. She was a good-looking girl, 
 and Francis was particularly attentive and civil. He rode 
 over several times after that and prosecuted his attentions. 
 Marsollier, who wrote the life of S. Francis in 1700, seventy- 
 eight years after the death of this hero, asserts that Francis 
 gave no encouragement to the young lady. But this was 
 certainly not the case. His conduct towards the young 
 lady was insincere and cruel. 
 
 *- , g,
 
 446 Lives of the Saints. [January 29. 
 
 Meanwhile, doubtless with him privy to it, though it is 
 pretended it is mere pretence that he knew nothing 
 about it, private negotiations were being carried on with 
 the Pope through a cousin, Louis, Canon of Geneva, 
 to obtain for Francis the Deanery that was then vacant, 
 the most brilliant and well-paid ecclesiastical sinecure in 
 the diocese. And a sinecure it was, for Geneva and its 
 Cathedral were in the hands of the Calvinists, whereas 
 the revenues were derived from lands outside the jurisdic- 
 tion of the town. Consequently Francis as dean would 
 pocket a large revenue, and have no duties to discharge 
 therefore. Not till the Papal bull was in his hand did 
 Francis break to his parents the tidings that he had, as a 
 boy, vowed celibacy, and that he purposed taking Holy 
 Orders. The disappointment of his parents was great. 
 He had deceived and tricked them. He was now twenty- 
 six, and yet had all the timorousness of a green girl, and 
 had shrunk from a scene with his father till the last 
 moment, and till he had procured the splendid appoint- 
 ment in the Church which he hoped would disarm his 
 father's opposition. And as to the vow he pleaded, his 
 parents represented to him that as it was taken when he 
 was a silly boy in his teens, a single word of the Bishop 
 of Geneva would release him from its obligation it did 
 not even need to be referred to the Pope. M. de Boisy 
 was highly incensed. He had lavished money on his son's 
 education in law, and to take his own place in the ancestral 
 chateau some day, and continue the family. But Francis 
 was obdurate, and M. de Boisy had to submit. 
 
 On December 18th, 1593, Francis was ordained priest. 
 At this time the Bishop of Geneva received an appeal from 
 the Duke of Savoy to send missionaries into the Chablais. 
 This was a portion of the Duchy to the south of the Lake 
 of Geneva, which had been forcibly seized on by the canton 
 
 * *
 
 Igl * 
 
 January 2 9 .] S. Francis of Sales. 447 
 
 of Berne, and Catholicism had been ruthlessly suppressed 
 therein, the priests expelled, the churches gutted, and 
 preachers installed in the cure of souls throughout the 
 district. Thonon was the capital. Fifty-seven years had 
 elapsed, and by means of iron repression the people had 
 grown up in heresy or indifference, and a good many had 
 lapsed into blank unbelief. 
 
 Now the Chablais had been recovered in 1564 by the 
 treaty of Nyon, with the stipulation made by the Bernese 
 that the Reformed religion therein should not only be left 
 unmolested, but should be taken under the protection of the 
 Prince. But on the death of his father, Charles Emmanuel 
 became Duke, and he did all that lay in his power to re- 
 cover revolted Geneva, that likewise had pertained to the 
 Duchy. In 1589 war broke out between the Genevese and 
 the Duke, in the course of which Thonon was attacked 
 and forced to surrender to the Genevese and their allies. 
 Peace was, however, made in 1594, when the treaty of 
 Nyon was reaffirmed. Charles Emmanuel, regardless of 
 his oath, from which he knew that he could be dispensed 
 by the Pope, was now resolved on the reconversion of the 
 province, and for this purpose appealed to the Bishop of 
 Geneva. Francis at once undertook the task, from which 
 others shrank. " My Lord, if you think me capable and 
 w y orthy of this mission, I undertake it with joy. At thy 
 word will I let down my net ! " The Bishop gratefully 
 accepted the generous offer, and prepared to do all for 
 Francis that lay in his power to ensure his success. 
 
 Far different, however, was the scene in the castle of 
 Sales, when the fatal news became known. M. de Boisy 
 flew to Annecy, and overwhelmed Francis with entreaties 
 and reproaches. " Wist ye not that I must be about my 
 Father's business," was the reply of the Saint ; then throw- 
 ing himself at his father's feet, he besought his consent and 
 
 * *
 
 * * 
 
 44 Lives Of the SaintS. [January 39. 
 
 his blessing. M. de Boisy replied, " As to consenting to 
 this mad undertaking, I cannot do it. It is of no use ask- 
 ing me ; " and so saying, the poor old man left the palace, 
 and returned in tears to his castle, there to be soothed, but 
 not consoled, by the stronger faith of his wife. 
 
 On Sept. 9th, 1594, Francis, accompanied by his cousin, 
 Louis, started on his evangelical mission. It was necessary 
 to pass by the castle of Sales, when Francis had a fresh battle 
 to fight with his family. "The Chateau of Sales," writes a 
 contemporary of our Saint, " was at that time one of the 
 most beautiful in Savoy, situated at the foot of mount Ferreo, 
 and surrounded with lovely gardens and shrubberies. A 
 fountain in the centre, and a lake on one side, added to its 
 charms." Yet all this Francis seems to have left without a 
 thought or even a regret. During their visit, the cousins 
 determined to spend a couple of days in retreat. The even- 
 ing of the second day, Francis went to take leave of his 
 mother. Her conduct throughout had been admirable. 
 This terrible parting over, Francis went back to the chapel 
 where, as a child, he had so often knelt with that tender 
 mother before the altar and repeated, evening after evening, 
 his childish prayers, and there the noble sacrifice of his 
 whole future life to God was consummated and accepted. 
 His natural sorrow quenched in the Sacred Presence, 
 P'rancis spent the rest of the night in prayer, for the success 
 of his mission ; and the next morning the cousins started at 
 break of day, avoiding all further leave-takings ; and with- 
 out either servants or provisions ; his father having expressly 
 forbidden any assistance being given to them, hoping there- 
 by to disgust them of their enterprise. So, in poverty, S. 
 Francis left his ancestral home. Nine years afterwards, 
 writing to the Pope, he says: "On arriving in the Chablais, 
 nothing but heart-breaking sights met our eyes. Out of 
 sixty-five parishes, excepting a few officers of the Duke's 
 
 *
 
 ~M.LU- 
 
 
 S. FRANCIS OF SALES. 
 
 Jan., p. 448,] 
 
 [Jan. 29.
 
 * * 
 
 January 29.] S. Francis of Sales. 449 
 
 garrisons, there were scarcely fifty Catholics. The churches 
 were desecrated or destroyed, and the cross everywhere 
 broken down." 
 
 It would be impossible to give an idea of the fury of the 
 Protestants of Thonon when they heard of the mission of 
 the two cousins. The news flew to Geneva, where a public 
 meeting was instantly held to declare that any one was at 
 liberty to take the lives of the two Papists who had dared 
 to undertake the mission ; some of the Protestants present, 
 so it was reported, swore that they themselves would be their 
 assassins. M. de Boisy was alarmed when news reached 
 him that the life of his son was menaced, and he sent his 
 old and faithful servant, George Roland, with positive 
 orders to bring Francis back ; but the Saint was not to be 
 moved ; he, however, persuaded his cousin, Louis, to go 
 back for a short while, in order to calm the anxiety of his 
 family, whilst he himself remained to prosecute his great 
 work. Louis obeyed, but soon returned, and the two earnest 
 missioners laboured indefatigably together to advance the 
 Gospel. Francis went on foot among the villages, his stick, 
 his breviary, and his Bible being his sole companions, 
 Louis being sent into other parts of the province. 
 
 That Calvinist zealots had bound themselves by an oath 
 to slay Francis is a mere fiction. The transactions of the 
 Conference of Pastors, at which this plot was hatched, as 
 is pretended, are extant, and not a trace of such a decision 
 is to be found in them. 
 
 Actually, Francis ran no risks whatever. He and his 
 cousin were very comfortably lodged in the castle of 
 Allinges, three short miles from Thonon, with his relative, 
 the Baron d'Hermance, who was Governor, and had a 
 strong garrison under him. But in the eulogistic lives of 
 the Saint these three short miles are expanded into 
 a wild and long journey, costing vast fatigue, in which 
 
 vol. 1. 29 
 * *
 
 J. X 
 
 450 Lives of the Saints. [January 29. 
 
 the pangs of hunger and thirst had to be constantly 
 endured. 
 
 The President Favre wrote to Francis: " My only trouble 
 is that your good father worries from fear of harm coming 
 to you, and I can hardly persuade him that you are per- 
 fectly safe, and that there is not the slightest occasion to 
 suspect danger for you. I comfort him all I can, often 
 protesting that I never would have left you if I had per- 
 ceived that the smallest danger was to be feared." Various 
 attempts at assassination are related in the biographies and 
 in the " Bull of Canonization." They are mere fictions. 
 The Saint never once refers to any such in his letters. 
 M. de Boisy sent George Roland to Francis at the be- 
 ginning of the year 1595, and to the records of this faith- 
 ful servant, who from that hour never left him, we are 
 mainly indebted for the details of the most interesting 
 personal adventures which befell the Saint ; he also knew 
 nothing of the terrible dangers that beset Francis. But 
 a convert, after many years, did assert on oath that he had 
 vowed to murder Francis and carry his head to Geneva, 
 and that he had thrice waylaid the Saint to accomplish his 
 purpose, and that each time his gun had missed fire, or 
 else Francis had become invisible. That the whole con- 
 fession was a lie can admit of small doubt. 
 
 The morning after his arrival at Allinges, Francis started 
 for Thonon ; as he did so, the governor, pointing to his 
 artillery, remarked significantly to him : " If the Hugue- 
 nots over there will give you a hearing, I hope we shall 
 have no need to use these guns." Advancing from his 
 fortified base, Francis presented himself to the magistrates 
 of Thonon with letters from the Duke, commanding them 
 to render all possible services to the missionaries, to attend 
 upon their preaching, and warning them that any injury 
 offered to the priests would be avenged on the whole city 
 
 *
 
 January 29.] S. Francis of Sales. 45 1 
 
 of Thonon. He was granted the church of S. Hippolyte, 
 in which he might occupy the pulpit but not say mass. 
 Here day by day he preached, but only a handful of 
 listeners came. The people had been so glutted with 
 sermons by their pastors, that they had lost all zest for 
 them, even when controversial. Francis bewailed his dis- 
 appointment in his letters. "We had hoped that some 
 would come to hear us either out of curiosity or out of 
 some lingering love for the old religion. But they have 
 all resolved, with mutual exhortations, not to do so." Later 
 on he wrote : " I have been preaching at Thonon now seven 
 months on every holiday and often in the week besides. I 
 have never been heard by more than three or four of the 
 Huguenots, and these came only four or five times." 
 
 But it is possible enough that he expected a great deal 
 more than he achieved, and was disposed to under-rate his 
 success not so much out of humility, as in order to force 
 the hand of the Duke to use compulsion and bribery. 
 
 Protestantism in its most chill form had been forced on 
 the people, who had not desired it. Those who were over 
 sixty years old must have hailed with joy the prospect of 
 a return to the faith of their fathers and of their childhood. 
 Without any previous preparation, every religious idea in 
 which they had been reared was reversed. The old Catho- 
 lic religion was one of worship. Now worship was practi- 
 cally abolished, and preaching set up in its place. The 
 altars were destroyed, men were required to wear their 
 hats in church, and to sit when the pastor was putting up 
 prayer. Rude and simple minds could not understand the 
 complete transformation of religion, and they detested the 
 change. There was, however, no help for it ; they must 
 submit, attend the preachings, or have their goods con- 
 fiscated and be banished the land. At the time of the 
 wrecking of the churches and the furious polemic against 
 
 * *
 
 * * 
 
 452 LiveS Of the SaintS. [January 29. 
 
 everything the people had been taught to believe and hold 
 sacred, there must have been many households where the 
 parents groaned under the gray and deadening religion of 
 negations with which they were oppressed, and who must 
 have brought up their children to hate the established 
 Calvinism and to pray for the return to a better time. 
 
 But the bulk of those who had grown up under the 
 Calvinist regime were well indoctrinated in anti-Catholic 
 controversy, and steeped in prejudice, till it had penetrated 
 to heart and soul. There would be a third class, and that 
 by far the largest, of those who had no love for Calvin- 
 ism indeed there was nothing that anyone could love in 
 it but had no convictions in the direction of Catholicism, 
 and who would be guided by their material interests, but 
 who, to save their faces, pretended to be turned by the 
 arguments of the Apostle Francis. Consequently we have 
 two classes that would welcome or conform to a change, 
 and one only comprising such as were sincere zealots, hating 
 most articles of the Catholic faith, and utterly detesting 
 every symbol and ceremony of the Catholic religion. 
 
 In the beginning of the year 1595, Francis began to 
 issue a short, clear, and simple exposition of the doctrine 
 of the Church, written on broadsides for distribution. 
 These were widely disseminated and as widely read. He 
 and his cousin Louis travelled over the country in all 
 weathers, and at all seasons, exhorting, explaining, per- 
 suading. One night, 15th December, being on an expedi- 
 tion of this kind, night came on suddenly ; the earth was 
 covered with snow, and he found himself alone in a large 
 wood infested with wolves. Afraid of being devoured, he 
 climbed up into a tree to pass the night ; and then, lest he 
 should fall asleep and drop from the branch, he tied himself 
 with his leathern girdle to the stem. The next morning 
 some peasants from a neighbouring village found him there, 
 
 # *
 
 January 29.] S. Francis of Sales. 453 
 
 nearly frozen with cold, and unable to move. They carried 
 him to their home, gently chafed his numbed limbs, and 
 brought him back to warmth and consciousness. Their 
 charity was not without its reward, for the Saint profited by 
 the occasion to speak to them on things concerning their 
 eternal salvation. His gentle, loving voice and manner 
 effected even more than his words, and the zeal he had 
 shown in braving every kind of peril and suffering for the 
 sake of bringing back a few stray sheep to the fold, spoke 
 more forcibly to their hearts than a thousand sermons. 
 These poor peasants were moved and touched, and S. 
 Francis numbered them among his first converts. 
 
 The winter, always severe in Savoy, was this year one of 
 unusual rigour. The roads were one sheet of ice, and 
 Francis was obliged to put iron clamps on his shoes, in 
 order to prevent himself from slipping. As he suffered 
 terribly from broken chilblains, his heels became in such 
 a state that the blood stained the snow as he walked along, 
 penetrating through his stockings and gaiters. One night 
 he arrived, with his cousin, Louis, at a village where all 
 the doors were closed against him. In vain they knocked 
 and entreated for admission ; the inhabitants, who had 
 been prejudiced against them, refused to give them shelter; 
 they crept into the village oven, which was still warm, and 
 there slept. 
 
 On the 17th July, he preached a wonderful sermon at 
 Thonon on the mediation of Jesus Christ. He showed his 
 hearers that the Catholic Church, so far from destroying 
 this doctrine, as the Protestant asserted, based her whole 
 system upon it. 
 
 During the early portion of the Chablais mission, Francis 
 of Sales was sent by the Pope's command to Theodore 
 Beza the reformer, a learned man, then living at Geneva. 
 A great effort was to be made to bring about his conver- 
 
 * *
 
 * * 
 
 454 Lives of the Saints. [January 39 . 
 
 sion. But no arguments availed, and on parting, Beza 
 politely said : " You have convinced me of one thing that 
 I did not believe before that a Catholic can be saved." 
 Francis reported his ill-success to the Pope and asked for 
 further instructions. These instructions came. The Pope 
 offered to buy Beza's conversion at the price of 4000 gold 
 crowns, and a lump sum down of twice the value of his 
 personal property. One wonders as much at Francis con- 
 descending to make this abominable offer, as at Clement 
 VIII having the effrontery to require it of him. At the 
 insulting offer, Beza's aged face kindled with wrath. He 
 pointed to his empty bookshelves whose precious contents 
 had been sold to provide for the necessities of Huguenot 
 refugees from France, and opening the door for his guest, 
 bade him quit, exclaiming, " Vade retro, Sathanas ! " 
 
 Francis now thought it high time to act in a different 
 manner, and if there were no persuading or convincing the 
 people of the Chablais by argument, to use constraint to 
 force them to enter the Church. From his own words we 
 can see that his mission had been a wretched failure. 
 
 According to the breviary lesson for his feast, he suc- 
 ceeded within a few years in converting 72,000 persons, 
 which is a remarkable miracle, as the whole population of 
 the Chablais at the time did not amount to more than 
 41,000. The estimate is made by comparing the census 
 of 1558 with that of 1694. On the one hand we are 
 assured that none could resist his eloquent appeals to 
 return to the bosom of the Mother Church, on the other 
 hand we have Francis's own testimony that the results of 
 his mission before the pike was brought into play were 
 almost nil. 
 
 In 1596, in November, he crossed the Alps for a personal 
 interview with the Duke at Turin, and he produced a pro- 
 gramme which was to be sanctioned by the Duke and 
 
 - .
 
 January 29] .S. Francis of Sales. 455 
 
 Council, and which, if carried out, would effectually alter 
 the complexion of affairs in the Chablais. He asked to be 
 given one of the churches in Thonon in which to say Mass; 
 also the appointment of priests and schoolmasters at fixed 
 revenues, throughout the province : then the revenues now 
 absorbed by the Calvinist ministers to be taken from them 
 and restored to the Church. Further, that the Protestant 
 pastor of Thonon should be expelled; that Protestants, 
 after a short time, should be deprived of their public offices, 
 and Catholics appointed in their place; that promises of 
 promotion should be held out to the young men who would 
 change their religion. That gratuities should be paid to 
 all converts, and that Protestant books should be burnt. 
 There were other requirements, but these are the principal. 
 
 The Council at once and peremptorily objected to this 
 proposal as perfidious. The Duke was bound by the treaty 
 of Nyon. He must not go against his pledges. But the 
 Duke was high-handed; he cleared the Council chamber, 
 and granted the Saint if not all, yet a good deal, of what 
 he desired. 
 
 On his return to Thonon, he at once set to work to 
 transform S. Hippolyte into a Catholic church, in spite of 
 the remonstrance of the magistrates, whom he overawed by 
 an exhibition of the Duke's commission, and on Christmas 
 Day he had the satisfaction of saying Mass in the church, 
 though before a scanty congregation of not over a dozen. 
 By next Christmas Day the number of communicants had 
 swelled to 800. 
 
 In 1597, the aged Bishop of Geneva arrived to administer 
 confirmation for the first time for sixty-three years in 
 Thonon. Three hundred of the inhabitants of Bellevaux 
 arrived, begging for admission into the Catholic Church. 
 The inhabitants of S. Cergue arrived next, bearing at their 
 head the village processional cross, which had been con- 
 
 I
 
 45 6 Lives of the Saints. [January 29 . 
 
 cealed behind a partition wall during the period of Cal- 
 vinist domination. Then came the people of Bonneville. 
 Whole villages embraced the opportunity of returning to 
 the faith of their fathers. But these conversions were 
 not wholly due to the labours of Francis. They were 
 inspired by hope of release from taxation, promised 
 them if they proved amenable to reason, by President 
 Favre, who had also gone his missionary rounds with 
 promises of bribes, and threats of chastisement to the 
 stubborn. 
 
 But the work of reconversion was not proceeding expedi- 
 tiously enough to satisfy Francis, and he urged the Duke 
 to come in person to Thonon : " It is necessary," said the 
 Saint, "to scatter terror throughout the whole population 
 by wholesome edicts." 
 
 The Duke, at the recommendation of Francis, sent him 
 troopers the infamous Martinengo regiment of Spanish 
 soldiers, notorious for their atrocities committed in the 
 Vaudois valleys. They arrived unexpected by all save 
 Francis. " Great was the people's surprise," says Marsol- 
 lier, the biographer of the Saint, " when they beheld the 
 arrival at Thonon, without previous notice, of the regiment 
 of the count of Martinengo, Lieutenant-General of the 
 Duke's armies, who took lodgings in the town to await 
 orders. The officers called in a body on Francis, and 
 informed him that their orders were to do nothing except 
 in co-operation with him." 
 
 Two pastors fled from Thonon across the lakes to the 
 Canton of Vaud, where they were received as martyrs, and 
 well provided for ; one other had his head cleft by a sabre. 
 This was the only murder or act of overt barbarity com- 
 mitted by these ruffians in the Chablais, but they were 
 billeted about, and knew how to make their presence in- 
 tolerable. The stubborn were crushed with taxes, whilst 
 
 * *
 
 January 29.] 6*. Francis of Sales. 457 
 
 exemptions and promotions were lavished on the com- 
 plaisant. 
 
 In the autumn of 1598, the Duke himself, at the request 
 of Francis, entered the Chablais and went from village to 
 village and harangued his subjects. "He caressed those 
 who abjured heresy, and made them presents ; he assured 
 them that he would always love them tenderly as his chil- 
 dren ; and by this means, by the favours he granted to the 
 converts, he managed to draw over a host of others who 
 looked to obtain the same advantages. . . . He visited in 
 person the whole of the Chablais, and he assembled the 
 principal inhabitants of the parishes, and announced to 
 them that he desired all his subjects to profess the Catholic 
 faith ; he represented to them that as there is one God and 
 one Church, he would never suffer two religions to co-exist 
 in his estates." This statement is from a MS. account of 
 their missions in the Chablais by the Capuchins, published 
 by Gaberel. 
 
 Finally, the Duke visited Thonon in person. What 
 follows shall be given in the words of Mr. Nevins, a 
 Roman Catholic writer : 
 
 Order had been already given for the total suppression 
 of Protestant gatherings for worship throughout the Chab- 
 lais. "The day after this order was given, the Duke 
 ordered the Protestants to assemble in the Town Hall, 
 and lined the streets and Place with the accursed Mar- 
 tinengo regiment." 
 
 Secret preparations were made for a treacherous night 
 assault on Geneva, at a time when peace reigned between 
 Savoy and the Republic. It was plotted for the dark night, 
 nth-i2th December 1602. Two hundred troops of Savoy 
 advanced unperceived on the town, and the Duke himself 
 hovered in the neighbourhood. Before three in the morn- 
 ing the walls had already been escaladed by two hundred 
 
 *- *
 
 * # 
 
 45 LiveS Of the SaintS. [January 29. 
 
 men, who made the attempt to burst open the new gate 
 from the inside. The burghers, taken by surprise as they 
 were, and half naked, nevertheless rushed to arms with 
 alacrity, slew seventy-six of the Savoyards, and took thirteen 
 prisoners, whom they straightway hanged : the rest en- 
 deavoured to save themselves by leaping from the walls. 
 The refugees fled to the Duke, who was hourly expecting 
 news of their success. "Vous avez fait la une belle ca- 
 gade ! " were the words he used to D'Aubigny, the leader 
 of the expedition. One of the exasperating sights that met 
 the Duke's eye as he rode homeward through Annecy, was 
 a long train of sumpter-mules sent by his orders from 
 Turin, laden with church furniture, and with eighty hun- 
 dredweight of wax candles to be used in the decoration 
 and illumination of S. Peter's at Geneva, when its Prince- 
 Bishop should celebrate mass at Christmas in his own 
 cathedral. 
 
 Had the escalade proved successful, the horrors of the 
 sack of Magdeburg would have been paralleled, if not 
 exceeded, by the horrors of the sack of Geneva. 
 
 So Francis never had the happiness on which he had 
 counted, of pontificating in the cathedral of the rebellious 
 city. 
 
 We will now look at Francis in a better light as a 
 prudent and good organiser of his diocese, and a sympa- 
 thetic director of souls. It must be insisted on that he 
 was absolutely sincere in his convictions, consistent in his 
 life, tender-hearted towards individuals who did not cross 
 him ; the blemishes in his life were due to his education 
 and his surroundings. 
 
 Now that he was Bishop of Geneva, he set to work to 
 obtain an instructed and earnest clergy. At that period 
 there were no seminaries. He undertook the supervision 
 and in a large measure the instruction of the candidates 
 
 * *
 
 * 
 
 January 29.] 5". Francis of Sales. 459 
 
 himself. He would ordain no man unless he felt confi- 
 dent that his heart was in his work. " I do not want 
 many priests so much as thoroughly good priests," he 
 said. He insisted that in every church on Sundays there 
 should be plain catechizing in the Christian verities ; and 
 he was specially urgent on his clergy not to stuff their 
 sermons with great swelling words, but to speak to 
 their flocks straight out of their hearts in plain and 
 homely words. 
 
 He was never weary of making visitations throughout 
 the diocese : not a valley, however remote, into which he 
 did not penetrate. 
 
 In 1599, S. Francis was appointed coadjutor bishop of 
 Geneva. The continual disputes between France and Savoy 
 were at length adjusted by a treaty contracted at Lyons, by 
 which the latter government yielded to the former the 
 province of Gex to the north of the lake of Geneva, contain- 
 ing thirty-seven parishes, with about 30,000 inhabitants. 
 S. Francis visited Paris in 1602, and persuaded Henry IV. 
 to re-establish the exercise of the Catholic religion throughout 
 Gex, wherever there were a sufficient number of Catholics ; 
 only the king stipulated that this should be done gradually, 
 so as to avoid giving alarm to the Protestants. 
 
 Francis now returned to Savoy, where the failing health of 
 the aged Bishop of Geneva made it necessary for him to be 
 present. Some time previous to his death, he had the 
 consolation of celebrating the jubilee at Thonon, by which 
 the history of the conversion of the Chablais was wound up. 
 Hundreds of thousands of pilgrims of all ranks, in companies 
 preceded by cross and banner, poured from all the country 
 round, making the Alpine valleys resound with their pious 
 chants, as they thanked God for having brought them out of 
 darkness into the glorious liberty of the children of God. 
 More than a hundred confessors were engaged continually 
 
 *-
 
 * * 
 
 460 Lives Of the SaintS. [January** 
 
 at the tribunal of penance; and altogether 62,000 com- 
 munions were made in the church of Thonon. On Dec. 
 8th, 1602, Francis was consecrated bishop, and appointed 
 to the see of Geneva, in the parish church of Thonon. 
 
 The first business which Francis undertook after he was 
 settled at Annecy, the seat of the Bishops of Geneva, after 
 their expulsion by the Calvinists from the city of Geneva, 
 was to establish a confraternity of Christian Doctrine, and to 
 make catechetical instruction his strongest point. He heard 
 the classes himself every Sunday. A more interesting sight 
 there could not be than to behold him, seated in front of the 
 altar, teaching the little ones, the girls on one side, and the 
 boys on the other. Twice in the year he made a festival for 
 the children, and went through the city with them proces- 
 sionally, singing Litanies. The influence of his kindness 
 over them was so great, that he never came forth, without the 
 children running out from every nook and corner of the 
 streets to ask his blessing or kiss his robe. When some 
 friends complained of the troops of them who followed him, 
 he said gently, " Suffer them to come, they are my own 
 dear little people." 
 
 In 1603, when he was preaching the Lent course of ser- 
 mons at Dijon, by invitation of the magistrates, he made the 
 acquaintance of Jane Frances of Chantal, in combination 
 with whom he afterwards founded the Order of the Visitation. 
 In 1605 and 1606, he made a general visitation of his whole 
 diocese, undergoing great fatigue, and often danger, in tra- 
 versing the Alpine districts, which formed the greatest part 
 of it, and everywhere preaching, catechizing, and hearing 
 confessions. In 16 18, Francis was chosen by the Duke of 
 Savoy to accompany an embassy to Paris to negotiate the 
 marriage of his son with the daughter of Henry IV., and sister 
 of Louis XIII. The negotiations of the embassy lasted for 
 nearly a year, during which Francis received incessant invi- 
 
 *
 
 S. ALDEGUND. After Cahier. 
 
 Jan., p. 460.] 
 
 [Jan. 30.
 
 January 2 9 .] S. Frauds of SdleS. 46 I 
 
 tations to preach, which he did almost daily, the people 
 never tiring of listening to him. The secret of his power 
 lay in the exquisite charm of divine grace which radiated 
 from him. The churches were so crowded, that it more 
 than once happened that a ladder had to be brought for the 
 preacher to enter by the window, the doors being completely 
 blocked up. People ran to gaze at him, or to touch his 
 robe as he passed in the streets. Cardinal de Retz, Bishop 
 of Paris, had set his heart on having him as his coadjutor, 
 and offered him a rich pension, the entire control of his 
 diocese, and the appointment of his brother, John Francis, 
 to succeed him at Geneva, if he would consent to come; 
 but all was in vain. 
 
 By degrees the whole of the territory of Gex was catholi- 
 cized, and Francis had the felicity of continually organizing 
 fresh parishes which had submitted to the Catholic Church. 
 Towards the close of 1622, he was invited to attend the Duke 
 of Savoy at Avignon, where he was to meet Louis XIII. 
 Francis had a presentiment that this journey would be his 
 last ; but he did not think it right to decline the invitation 
 of his sovereign. Accordingly he made preparation, with the 
 utmost calmness, as if to return no more. He made his will, 
 and gave directions concerning his funeral, which he desired 
 should be modest On November 8th he bade farewell to 
 his friends and started next day. At Lyons a trifling inci- 
 dent happened, which is worth relating, as an example of 
 his sweet and gentle demeanour. As he was going on board 
 the boat, the ferryman refused to receive him without his 
 passport. When his attendants were angry at the delay, the 
 bishop remarked, " Let him alone, he knows the duties of a 
 boatman ; we have forgotten that of a traveller." He had 
 to wait an hour for the passport in a bitterly cold wind. 
 When at last they got on board, he went and sat by 
 the boatman, observing, " I wish to make friends with 
 
 * *
 
 462 LlVeS Of the SatntS. [January 29. 
 
 this good man, and to talk to him a little of our Blessed 
 Lord." 
 
 At Avignon he held aloof from all the magnificence which 
 the re-union of two courts in that splendid age so lavishly 
 displayed, and spent his time in prayer, and in conference 
 with religious persons. On his way home he remained at 
 Lyons, very ill. Nevertheless he said his midnight Mass on 
 Christmas morning and preached on the day with great fer- 
 vour. He then heard confessions, and said his third Mass 
 shortly before noon, after which he broke his fast Then he 
 gave the habit to two novices, preached, received a number 
 of visitors, and waited on the Queen, Marie de Medicis, who 
 was to leave Lyons next day. Yet he was actually a dying 
 man when he thus crowded such astonishing exertions into 
 one day. Next day, the Feast of S. Stephen, he bade his 
 last farewell to the nuns of the Visitation, the order he had 
 founded. On the following morning he confessed, said 
 Mass, and gave the Holy Communion to the nuns. The 
 Superioress noticed his altered looks. Outside the church 
 he was detained talking to some noblemen. It was cold 
 and foggy, and he felt a chill. By the time he got home he 
 was excessively fatigued and ill; but he sat down to write 
 letters, and received several visitors. On their departure his 
 servant came in, and began to tell him about a sermon he 
 had heard, in which the preacher exhorted the Queen to love 
 her servants. Francis said, "And you, do you love me?" 
 The good servant could not speak for weeping, seeing how 
 deadly ill he looked. The saint continued : " And I, too, 
 love you well ; but let us love God above all." As he said 
 these words he sank back in a fit. Next day the physicians 
 resorted to all the expedients used in the barbarous surgery 
 of the age, blisters on the head, the application of a hot 
 iron to the nape of the neck, and a red-hot ball pressed on 
 the crown till it burnt to the bone. He gradually sank after 
 
 * *
 
 *- 
 
 -* 
 
 January 29.] 5*. FrUHCZS of SdleS. 
 
 463 
 
 these operations, and his lips moving in prayer, when unable 
 to utter words, those in attendance knelt and recited the 
 " Recommendation for a departing soul," during which his 
 gentle spirit departed to its rest. 
 
 The body, after having been embalmed, was removed to 
 Annecy, and reposes in the Church of the Visitation. 
 
 P15p 
 
 ~\Mi&ft 
 
 $&&/ 
 
 
 fe^si 
 
 ^*^3e/j/^* - 
 
 
 
 
 
 uaiM 
 
 . 
 
 
 
 
 \Ym 
 
 WC. zz& 
 
 
 
 W^^*-^w^ 
 
 W&Stf$uk 
 
 
 
 *- 
 
 -*
 
 464 Lives of the Saints. [January 3 a 
 
 January 30. 
 
 S. Serena, M., at Mttx, a.d 303. 
 
 S. Sabina or Savina, W., in the Milanese, beginning of 4th cent 
 
 S. Barsas, B.C., of Edesta, cite. A.D. 3J1. 
 
 S. Felix, Pope, a.d. 530. 
 
 S. Aldegund, V., at Maubeuge in France, circ. A.D. 680. 
 
 S. Adelelm, Ab., at Burgos, cire. a.d. 1 100. 
 
 S. Hyacintha, y at Viterbo, a.d. 1640. 
 
 S. BARSAS, B.C. OF EDESSA. 
 
 (ABOUT A.D. 371.) 
 [Roman Martyrology. Authority : Theodoret, Hist. Eccles. lib. iv.c. 16.] 
 
 ARSES or Barsas, Bishop of Edessa was banished 
 by the Arian Emperor Valens to the Isle of 
 Aradus ; but when it was found that multitudes 
 resorted to him, for he was filled with apostolic 
 gifts, the emperor sent him to Oxyrynchus, a city of Egypt 
 But as his fame still attracted attention, he was banished to 
 a greater distance ; and this old man, " who was worthy of 
 heaven, was then conveyed to the fortress called Philae, 
 situated on the frontier of the barbarian nations." 
 
 S. ALDEGUND, V. 
 (a.d. 680.) 
 
 [Roman and many ancient Martyrologies ; by others on Jan. 27th, 01 
 Nov. 13th, but these were probably days of translation of relics. Au- 
 thorities : a life by a contemporary quoted in an anonymous life compiled 
 from already existing notices ; another by one Hugbald, and another by a 
 monk of S. Ghislain.J 
 
 The blessed Aldegund was the daughter of Waldbert, 
 Count of Hainault Her whole heart was given to Christ 
 
 4t *
 
 January 3 o.] &, Adelelm. 465 
 
 whom she chose as her heavenly bridegroom. Her parents, 
 moved by her example, renounced the world, and distri- 
 buted their wealth among the poor. After their death, in 
 the year 66 1, Aldegund took the veil, and retired into the 
 forest of Maubeuge where she built a convent, and became 
 the first abbess. When her fair fame was attacked by 
 wicked slanders, so that she suffered agonies of grief, she 
 struggled hard to submit to the hand of God, and at last, 
 bowing completely to His will, she desired that He would 
 try her with ever keener sufferings, to perfect her by afflic- 
 tion. She was shortly after attacked with cancer in the 
 breast, from which she died on Jan. 30th, a.d. 680. 
 
 S. ADELELM, AB. OF BURGOS. 
 (about A.D. 1 100.) 
 
 [Authority : his life by Rudolf the monk, who died 1137. S. Adelelm is 
 called also Elesmo or Elmo ; and is not to be confounded with another 
 Adelelm or Elmo, who is only beatified.] 
 
 S. Adelelm was a noble of Lyons in France, and served 
 in the army, till God called him to a higher walk, then he re- 
 nounced the world, and became a monk in the Abbey of 
 Chaise-Dieu, after a visit to Rome. He was ordained priest 
 by Ranco, Bishop of the Auvergne, but when he heard that 
 the bishop had been suspended for having simonically ob- 
 tained the see, he refused to execute the priestly office, till a 
 successor was appointed. To see him, Adelelm started one 
 stormy night. The way was dark, and the tempest raged with 
 such fury that, but that it was necessary, he would not have 
 started then. However, he took a candle, lighted it, and 
 gave it to his comrade, and bade him lead the way. Not- 
 withstanding the violence of the gale, the flame burnt steady, 
 
 though not enclosed in a lantern, and illumined their road. 
 vol 1. 30 
 
 -*
 
 % * 
 
 466 Lives of the Saints. [January 30. 
 
 From this, the electric lights seen at mastheads are called by 
 sailors in the Mediterranean S. Elmo's lights. He was after- 
 wards invited to Spain, and he was chosen abbot of hi* 
 order in the monastery of Burgos, where he died. 
 
 S. HYACINTHA, V. 
 (a.d. 1640.) 
 
 [Roman Martyrology. Authority : the Bull of her Canonization.] 
 
 S. Hyacintha was the daughter of Mark Anthony Maris- 
 cotti, Count of Vignanello, and of Octavia Orsini ; she was 
 born in 1588, and received in baptism the name of Clarissa, 
 which she exchanged for that of Hyacintha on entering the 
 cloister. 
 
 In her earliest childhood she was remarkable for her piety, 
 but as she grew older she became giddy and frivolous. In 
 her 1 7th year she was, one day, playing with the rope of a well 
 at Vignanello, when she slipped over the edge, and hung, en- 
 tangled in the rope, which held her some minutes suspended 
 above the horrible pit, till a servant, observing her peril, from 
 the castle window, ran to her assistance, and rescued her. 
 The shock of this accident seemed for a while to steady 
 her. She shortly after fell in love, and a marriage was 
 projected, but when, through family circumstances, it was 
 broken off, Clarissa would hear of nothing but of taking 
 the veil, and burying her broken heart in a convent. 
 Her father refused at first, but yielding at length to her 
 sentimental vehemence, which he mistook for real vocation, 
 allowed her to take the veil in the convent of S. Bernardine 
 at Viterbo. 
 
 In the convent her heart soon healed, and she became an 
 annoyance to the whole sisterhood by her vanity and frivolity. 
 
 * +
 
 S. MARCELLA. 
 After an Engraving of the Seventeenth Century. 
 
 Jan. , p. 466.] 
 
 [Jan. 31
 
 *- 
 
 -* 
 
 January 30.] ., HyOCifltha. 467 
 
 After ten years, she fell ill, and sent for her confessor. He, 
 knowing her character, and wearied with her shallowness, 
 sharply rebuked her with, "Beware, Hyacintha, heaven is 
 no place for giddy-pates !" His words startled her, and she 
 cried out, " Am I then lost for ever." 
 
 " No," he answered, " not if you seek pardon for your 
 sins of the just and merciful God, with sincere resolution 
 of amendment, and cease to be a scandal and worry to the 
 poor sisters of this house, by your emptiness and light talk, 
 and worldly ways." Bursting into a flood of tears, she 
 promised amendment sent for all the sisters, and humbly 
 asked their pardon, and prayers. Then she cast herself at 
 her confessor's feet, and made a sincere confession. She 
 now completely changed her life; she would not wear shoes, 
 and only put on the meanest dress. She strove manfully to 
 overcome the purposelessness of her life and the feebleness 
 of her will ; and as she gradually mastered herself and her 
 vanity, there broke on that soul, so long entangled in a fog 
 of petty cares and pleasures, the burning sun of the love of 
 Jesus, filling her with reality, earnestness, and devotion. In 
 after years her character was completely the reverse of what 
 it had been, was full of dignity and meekness, and above 
 all, had a purpose in it. In a time of want, she founded 
 two institutions, one for the secret relief of decayed gentle- 
 folks, suffering, but too proud to ask alms, or display their 
 misery; the other a hospital for old people. Both societies, 
 known under the name of the Oblates of S. Mary, exist to 
 this day at Viterbo. 
 
 The mercy of God rewarded this poor servant, and she 
 was given singular privileges, a remarkable gift of prayer, 
 and a discernment of spirits, that is, she could read the 
 troubles of hearts. She died in the year 1640, calling on 
 the sacred names of Jesus and Mary, in the 55th year of her 
 age. 
 
 * *
 
 *- 
 
 -* 
 
 468 
 
 Lives of the Saints. 
 
 [January 30, 
 
 She was beatified by Benedict XIII., in 1726, and canon- 
 ized by Pius VII., on May 24th, 1807. 
 
 This is one of those instances of the love and fore-thought 
 of the Church in holding up to every class of mind and 
 sort of temptation, an example of salvation in it We have 
 seen her fearlessness in exhibiting S. James the hermit to the 
 fallen religious, here she shows to the thoughtless and giddy 
 female mind, that for it Jesus thirsts in spite of its emptiness, 
 and that for it there is sanctity if it will try to seek it 
 
 
 Virgin in Crescent, after Albert Durer 
 
 *" 
 
 "*
 
 S. U LP HI A. From Cahier. 
 
 Jan., p. 468.] 
 
 [Jan. 31
 
 -* 
 
 January 3i.] SS. Cyrus and John. 469 
 
 January 31. 
 
 S.S. Cyrus, John, Athanajia and Othsrs, MM. in Egypt a.d. a$o. 
 
 S. Gem 1 man, B. of Modena, in Italy. 
 
 S. Julius P, and Julian D., at No-vara, in Italy, beginning of $th cent. 
 
 S. Marcklla, W., at Rome, a.d. 410. 
 
 S. Patroclus, B.M., in France. 
 
 S. Gaud, B., of E-vreux in Normandy, circ. a.d. J31. 
 
 S. Aidan or Maidoc, B., of Ferns, in Ireland, beginning of'jlh cent. 
 
 S. Adamnan, P., of Coldingham, end of'jlh cent. 
 
 S. Ulphia, V,, at Amiens, 8th cent. 
 
 S. Athanasius, B., of Methane in the Peloponesus, gth cent. 
 
 S. Eusibius, Monk of S. Gall in Switzerland, a.d. 884. 
 
 S. Martin, P., of Soure near Coimbra, in Portugal, a.d. 1147. 
 
 S. Serapion, M., among the Moors, a.d., 1240. 
 
 S. Pktkr Nolasco, C, in Spain, a.d. 1256. 
 
 S.S. CYRUS, JOHN AND OTHERS, MM., IN 
 
 EGYPT. 
 
 (a.d. 250.) 
 
 [Commemorated by Greeks, Latins, and Copts on the same day. 
 Authority : ancient Greek Acts.] 
 
 jYRUS, a physician of Alexandria, who, by the 
 opportunities which his profession gave him, had 
 converted many sick persons to the faith ; and 
 John, an Arabian, hearing that a lady, called 
 Athanasia, and her three daughters, Theodosia, Theoctista 
 and Eudoxia, of whom the eldest was only fifteen years of 
 age, had suffered torments at Canope in Egypt for the name 
 of Christ, went thither to console them. They were them- 
 selves apprehended and cruelly beaten ; their sides were 
 burnt with torches, and salt and vinegar were poured into 
 their wounds in the presence of Anastasia and her daughters, 
 who were also tortured after them. At length the four ladies, 
 and a few days after, Cyrus and John, were beheaded, the 
 two latter on this day. 
 
 vol. 1. 30 * 
 
 -*
 
 47 Lives of the Saints. [January 3 i. 
 
 S. MARCELLA, W. 
 (a.d. 410.) 
 
 [Roman Martyrology. Authority : the Letters of S. Jerome.] 
 
 Marcella, a young widow, whose name alone is enough to 
 recall the best days of the Roman republic, and whose rare 
 beauty, enhanced by the long and illustrious line of her ances- 
 tors, drew around her numerous suitors, rejected the suit of 
 Cerealtis, the consul, and resolved to imitate the lives of the 
 ascetics of the East. Afterwards, when S. Jerome came to 
 Rome to renew the instructions and narratives of those holy 
 men by adding to them the living commentary of his own 
 life, Marcella, with her mother Albinia, and her sister Asella, 
 placed herself at the head of that select number of illustrious 
 matrons who took him as their guide and oracle. She 
 astonished the holy doctor by her knowledge of the Divine 
 Scriptures, she fatigued him by her thirst always to know 
 more of them than he could teach her; she made him 
 afraid to find in her a judge rather than a disciple. In her 
 palace on Mount Aventine, she collected, under the 
 presidency of Jerome, the most pious among the noble 
 ladies, for mutual strength and enlightenment. After having 
 thus first given to Rome the true model of a Christian 
 widow, she passed the last thirty years of her life in her 
 suburban villa transformed into a monastery. The Goths 
 under Alaric plundered Rome in 410. S. Marcella was 
 scourged by them to deliver up her treasures, which however 
 she had long before distributed among the poor. All the 
 while she was in anguish of soul for her dear spiritual child 
 Principia, and falling at the feet of the cruel soldiers, she 
 tearfully implored them to spare her insult They conducted 
 them both to the Church of S. Paul, to which Alaric had 
 granted the right of sanctuary, and suffered the beautiful 
 young nun Principia to remain unmolested. S. Marcella did 
 
 * %
 
 S. PETER NOLASCO, FOUNDER OF THE ORDER 
 
 OF OUR LADY OF MERCY FOR THE 
 
 REDEMPTION OF CAPTIVES. 
 
 From Cahier. 
 
 Jan., p. 470.] 
 
 [Jan. 31.
 
 % X 
 
 January 3 1.] S. Aldan. 47 I 
 
 not survive this long, but died peacefully in the arms of 
 Principia, about the end of August, 410, but her name occurs 
 in the Roman Martyrology on Jan. 31st 
 
 S. AIDAN OR MAIDOC, B., OF FERNS. 
 
 (ABOUT A.D. 632.) 
 
 [S. Aidan of Ferns is not to be confounded with the illustrious S. Aidan 
 of Lindisfarne, the apostle of Northumbria, who is commemorated on Aug. 
 31st. The name seems to have been a very common one in Ireland, for 
 Colgan asserts that there are in the ancient Irish Martyrologies as many as 
 thirty-five Saints of this name. Authority : an ancient life from Kilkenny, 
 but certainly not more ancient than the 12th cent.] 
 
 S. Maidoc or Aidan was the son of Setna, a noble of Con- 
 naught, by his wife Edna ; who, having for a long time no heir, 
 sought that blessing from God by alms-deeds and prayers ; 
 which was at last granted. This child of prayer was born in 
 the island called Innis-Breagh-muigh, in a lake in the diocese 
 of Kilmore, and from his childhood declined evil and fol- 
 lowed that which is good. After having learnt the first 
 rudiments of piety in his own country, he left home, and 
 sailed into Britain, to place himself under the discipline of 
 the great S. David of Menevia. With that holy man he 
 remained many years, and was one of his favourite disciples. 
 A remarkable instance of his prompt obedience is related. 
 Being called by a superior from reading his book in the 
 field near the monastery, to follow a pair of oxen at the 
 plough, he made such haste to obey, that he left his book 
 open in the field, a heavy shower of rain fell, but when he 
 recovered the book it was not wet. S. David had seen him 
 leave the volume open before the rain fell, and calling him 
 to him, bade him prostrate himself as a punishment for 
 having, as he supposed, by his carelessness, spoiled a valu- 
 able book. S. Maidoc at once obeyed, and S. David went 
 
 * *
 
 472 Lives of the Saints. [January ji. 
 
 about his work and forgat him. After some hours, when 
 the office was being said, he observed that Maidoc was not 
 present. Then he sent in quest of him, and he was found 
 prostrate on the sea shore, where his master had bidden 
 him lie, and he had not risen, because S. David had not 
 removed his penance. 
 
 At length, with the blessing of his master, taking with 
 him other religious of Menevia, he returned to Ireland, 
 where he founded many churches and monasteries \ of which 
 the chief was Ferns to which he was consecrated first 
 Bishop. The prodigies related of him, are like so many in 
 the lives of the Irish Saints, quite incredible, as for instance, 
 his having driven to Rome and back in twenty-four hours, 
 his having fed six wolves with six sheep and then restored 
 the sheep whole ; his having brought a sea-cow out of the 
 ocean to draw his plough, and having returned from a visit 
 to S. David in Wales on the back of a sea-monster; his 
 having called his bell, which he had left behind him Wales, 
 and it came over the waves with prompitude. 
 
 All these are fables, which accumulated in process of 
 time about the lives of the Irish Saints, before they were 
 committed to writing. 
 
 S. ULPHIA V. 
 (8th cent.) 
 
 [From the life of S. Domitius, October 23rd ; and from an ancient life 
 of the Saint.] 
 
 The blessed Ulphia was the daughter of noble parents 
 in Gaul, she was singularly beautiful in face and graceful in 
 person ; consequently she was sought by many suitors, but, 
 with her father's consent she vowed to observe perpetual 
 chastity. At the age of twenty-five she received the veil 
 from the hands of the Bishop of Amiens, and then she re- 
 tired to S. Acheuil at some little distance from the city, 
 
 * *
 
 * Iff 
 
 January 31.] S. UlpkicL. 473 
 
 where she ministered to S. Domitius, an aged hermit and 
 canon of Amiens. The old man was wont to knock at the 
 door of her little hut as he passed on his way to matins, 
 and she rose and accompanied him. Now the place was 
 marshy and many frogs inhabited the pools. One night 
 they sang so shrilly that Ulphia could not sleep, but tossed 
 on her couch, and drew her serge-habit about her ears, with- 
 out being able to stop their voices from penetrating her brain 
 and keeping her awake. After many hours she fell asleep. 
 Shortly after, Domitius came by and rapped with his stick at 
 the door. There was no answer, so he called, " Ulphia, my 
 child, get up !" Then he rapped louder than before. Still 
 there was no answer, so he called, " Ulphia, my child, the 
 second watch of the night is past." As he received no an- 
 swer, he supposed she had gone on before. But when he 
 reached the church, he looked round, and he saw her not 
 And when matins was over, he returned in haste and fear, 
 thinking something had befallen his dear child. But when 
 he came to the cell, Ulphia stood in the door. Then she 
 reproached him for not having called her. " I did call thee, 
 I knocked loud," said the old man. "It was the frogs' 
 doing !" exclaimed Ulphia, and she told him how they had 
 kept her awake half the night. Then casting herself on the 
 ground, she prayed to God to quiet the noisy frogs ; and 
 Domitius knelt beside her and said, Amen. After that the 
 reptiles troubled her no more. 
 
 When she was dying she prayed, " Saviour ! sanctify, con- 
 firm, keep, rule, strengthen, comfort me; and in the end 
 bring me to Thy sempiternal joys." And when the two 
 virgins who had watched by her had said Amen, she fell 
 asleep, and they left her. At dawn, one of them looked in 
 and saw that she was dead, and in dying she had crossed 
 her hands upon her breast, her face was bright and her lips 
 as though she smiled. 
 
 *- *
 
 *- 
 
 474 Lives of the Saints. [January ji. 
 
 S. SERAPION, M. 
 (a.d. 1240.) 
 
 He was an Englishman, whom S. Peter Nolasco received 
 into his Order at Barcelona. He made two journeys among 
 the Moors for the ransoming of captives, in 1240. The 
 first was to Murcia, in which he purchased the liberty of 
 ninety-eight slaves ; the second to Algiers, in which he re- 
 deemed eighty-seven, but remained himself a hostage for 
 the full payment of the money. He boldly preached Christ 
 to the Mahometans, and baptised several, for which he was 
 cruelly tortured, scourged, cut and mangled, at length 
 fastened to a cross, and was thereon stabbed and quartered 
 alive in the same year, 1240. 
 
 S. PETER NOLASCO, C. 
 (a.d. 1256.) 
 
 [Roman Martyrology. Authority : life by Franciscus Zumel.J 
 
 Peter Nolasco sprang from one of the first families of 
 Languedoc. He was born in the year n 89, in the village 
 of Mas des Saintes Pucelles. His pious parents took pains 
 to give him a good education, and to cultivate the germs of 
 virtue which appeared early in his soul. They saw with 
 gladness his compassion for the poor, and his love of prayer. 
 The child was wont to distribute his pocket-money in 
 alms, and he went regularly to the matin office sung 
 shortly after midnight. When he was aged 15, he lost his 
 father, who left him heir to a large estate, but he remained 
 with his mother, a pious woman, who laboured to strengthen 
 and confirm in him those graces which grew and expanded 
 daily. Being solicited to marry, he remained some little 
 while in hesitation, but at last, rising one night he cast him- 
 
 -*
 
 * * 
 
 January 3 i j 6". Peter Nolasco. 475 
 
 self before his crucifix in prayer, and remained till day 
 broke in the east, imploring God's guidance, and then feeling 
 a clear call, he resolved to devote his patrimony to the 
 honour and glory of God, and himself to celibacy. He 
 followed Simon de Montfort, in the crusade against the 
 Albigenses, an heretical, or rather heathen sect, holding two 
 Gods, one good, the other evil, and who had devastated 
 Navarre, burning churches and massacring priests and 
 monks. The crusade was conducted with too much of 
 worldly ambition, and without that compassionate love which 
 should seek to win by gentleness rather than force by the 
 sword. But the cruel massacres which took place were not 
 the work of the crusaders, but of a mixed multitude of 
 camp-followers, who obeyed no officers but such as they 
 chose to appoint, as appears from the contemporary ac- 
 counts of that war. However, Peter Nolasco was in no 
 way responsible for the barbarities which sullied this terrible 
 war. In the battle of Muset, the King of Aragon, who 
 headed the Albigenses, was killed, and his son, aged six, fell 
 into the hands of Simon de Montfort, who appointed Peter 
 Nolasco, then aged twenty-five, to be his tutor, and sent 
 both together into Spain. In the court of the King of 
 Barcelona, where the Kings of Aragon resided, Peter led 
 the life of a recluse. The Moors at that time were pos- 
 sessed of a considerable portion of Spain, and great 
 numbers of Christians groaned under their tyranny in 
 miserable slavery both there and in Africa. Whenever 
 Peter saw a Christian slave, he was moved with sorrow ; and 
 he resolved to devote his life to the redemption of captives. 
 He endeavoured to found a religious order for a constant 
 supply of men and means whereby to carry on so charit- 
 able an undertaking. This design met with great obstacles 
 in the execution ; but the Blessed Virgin appearing to the 
 king, S. Raymund of Pennaforte, and S. Peter Nolasco, the 
 
 * -*
 
 *- 
 
 476 Lives of the Saints. [Januarys.. 
 
 same night, in visions, encouraged the prosecution of this 
 charitable scheme. 
 
 In the year 1223 S. Peter took the vows before the 
 Bishop of Barcelona, and he became first general of the 
 new order, which was entitled " the Order of Our Lady of 
 Mercy for the redemption of captives." It was confirmed 
 by Pope Gregory IX. in 1225. The habit is white, with a 
 white scapular, and the arms of Aragon were worn on the 
 breast, by desire of the king. 
 
 - S. Peter, after his religious profession, renounced all his 
 business at court, and no entreaties of the king could prevail 
 on him to appear there again, except once, when called to 
 reconcile two powerful nobles, who by their dissension had 
 kindled a civil war. 
 
 He made several journeys along the coasts, and to Algiers 
 to purchase captives ; on one of these expeditions he under- 
 went imprisonment for the faith. He died on Christmas 
 day, 1286. Almost his last words were those of the 
 Psalmist,which summed up the efforts of his life, " The Lord 
 hath sent redemption unto His people; He hath com- 
 manded His covenant for ever." 
 
 END OF VOL. I. 
 
 Printed by Pali.antyne, Hanson (V Co. 
 at Paul's Work, Edinburgh 
 
 *"
 
 University of California 
 
 SOUTHERN REGIONAL LIBRARY FACILITY 
 
 405 Hilgard Avenue, Los Angeles, CA 90024-1388 
 
 Return this material to the library 
 
 from which it was borrowed. 
 
 : A JAW z 
 
 1 5 jm 
 
 
 ! fccAPtoWtol9% 
 
 OCT 2 9 1997
 
 UC SOUTHERN REGIONAL LIBRARY FACILITY 
 
 A A 000 069 540 ; 
 RY,
 
 i HlllJIfi