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THE

JLrteS of ti)e t)atnts

REV. S. BARING-GOULD

SIXTEEN VOLUMES

VOLUME THE SIXTH

P3NTSC0ST— DESCENT OP THE HOLY GHOST.
After Hemmlin^, Museum at Munich.

rjune.— Front.

\jOi'\^ THE

litaes of t|)e ^ainte

BY THE

REV. S. BARING-GOULD, M.A.

New Edition in i6 Volumes

Revised with Introduction and Additional Lives of

English Martyrs, Cornish and Welsh Saints,

and a full Index to the Entire Work

ILLUSTRATED BY OVER 400 ENGRAVINGS
VOLUME THE SIXTH

3une

191181

LONDON

JOHN C. NIMMO

NEW YORK : LONGMANS, GREEN, 6- CO.

MDCCCXCVII

* — ^

Trinted by Ballantvne. Hanson <3* co
At the Ballantyne Press

CONTENTS

PAGE

S. Adalbert .... 361
„ .^milian .... 360
„ Agrippina .... 308
„ Alban, M., at Mainz 288
„ Alban, M., at Veru-

1am 294

„ Aldate of Gloucester 203

„ Alena 246

B. Aleydisof Scharem-

beke 147

S. Aloysius Gonzaga . 291
„ Anectus .... 387
„ Anthelm of Bellay . 378
„ Antidius .... 352
„ Antony of Padua . 181
„ Aphrodisius . . . 282
,, Aquilina . . . .177
SS. Ariald and Herlem-

bald 389

B. ArnulfofVillars . 488

PACK

SS. Aucejas and Luceja 342
„ Aureus and Justina 221
S. Aventine .... 75
„ Avitus 237

Babolen . . . .

37^

Bardo of Mainz . .

133

Barnabas . . . .

139

Bartholomew of

Fame . . . .

3S8

5»

Basil the Great . .

192

SS.

Basilides and comp.

149

Benno of Meissen .

222

Bernard of Menthon

213

Bessarion . . . .

236

Boniface of Mainz .

Botulph . . . .

247

))

Breacha . . . .

Contents

S. Calliope ....
SS. Cerealis and others

S. Chlodulfof Metz

,, Clothilda . . .

,, Clotsendis . . .

„ Colman of Dromore

,, Columba . . .

„ Corbican . . .

,, Crescens . . .
SS. Crescentia and
others . .

S. Cunera ....

,, Cuno ....
SS. Cyriac and Julitta

PAGE

127

486

71
90

373
386

207
154

6
219

David 372

Deodatus .... 259
Dionysius of Bul-
garia 385

Donatus .... 484
Dorotheus of Tyre . 40
Dulas 208

Edward, Translation

of 281

Elizabeth of Schoe-

nau 252

Emma 461

Engelmund . . .291
Erasmus .... 20

Eskill 171

Eusebiusof Ctesarea 2S2
Eusebius of Samo-

sata 285

Evermund. . . .132

S. Febronia .... 343

SS. Felician and Primus 87

S. Felicula . . . .176

PAGE

SS. Felinus and Gratian i
„ Felix and Fortunatus 143
„ Felix and Maurus . 221
S. Felix of Sutri . . . 307
,, Florentia .... 279

SS. Fortunatusand Felix 143
„ Four Martyrs of Ge-

rona 78

S. Francis Caracciolo. 37

Gemma . . . .

270

Gerard

179

Germaine Cousin .

216

SS.

Gervasius and Pro-

tasius . . . .

2^6

Getulius, Cereaiis,

and others . . .

127

Gilbert of Auvergne

Goban

280

Gotteschalk . . .

SS.

Gratian and Felinus

Gudwall . . . .

Gurwall . . . .

S. Heimerad .... 417
SS. Herlembald and

Ariald .... 3S9

S. Hervd 239

SS. Hypatius and comp. 250

S. Innocentof LeMans 258
,, IrenJEus of Lyons . 407
SS. Ismael and others . 234
.S. Ithamar of Roches-
ter 133

11 Ivan ,337

J
S. Jacob of Toul . . 309
„ Jason ..... 341

»i<-

Contents

S. John the Baptist,

Nativity of . . 323

„ John of Chinon . . 388

„ John of the Goths . 374

,, John Francis Regis 225
SS. John and Paul . ,

S. John of Rome . ,

„ John of Sagahun
SS. Judith and Salome,

S. Juliana Falconieri .
SS. Julitta and Cyriac ,

„ Justina and Aureus ,

K
S. Kevin 27

S. Ladislas .... 400
„ Landelin . . . .212

SS. Laurence and Pere-

grinus .... 22
S. Leo II., Pope' . . 413
,, Leo III., Pope . . 156

SS. Leontius and comp. 250
S. Leutfried .... 290
,, Lietbert of Cambrai 310

SS. Luceja and Aucejas 342

S. Lucina 462

„ Luperculus . . . 410

S. Macarius . . . .271

„ Macra 146

„ Maen, or Meven . 288
SS. Manuel, Sabiel, and

Ismael .... 234

„ Marcellinus and

comp 19

„ Marcellinus and

Marcus . . . .251

,, Marcian, Nicander,

and comp. ... 39

„ Marcian and Nican-
der 231

366

SS.

309
172

■11
B

455
267

219
221

SS. Marcus and Marcel-
linus 251

S. Margaret . . . .136
,, Mark of Lucera . . 191
,, Martial of Limoges 463
Martyrs under Nero 334
MartyrsofSandomir 21
Mary d'Oignies . .319
Mary the Mother of

Mark .... 454
Mary the Sorrowful 254
Maurus and Felix . 221
S. Maxentius . . . .371
,, Maximus of Aix . . ']']
„ Maximus of Turin . 353
„ Medard of Noyon . 79
„ Methodius, Patr. of

Constantinople . 204

„ Metrophanes ... 33

SS. Modestus and others 207

S. Moling of Ferns . 249

Nativity of S. John the

Baptist .... 323
S. Nennocha .
SS. Nicander, Marcian
and comp. . .
„ Nicander and Mar-
cian ....
S. Norbert of Magde-
burg . .
,, Novatus

39
231

269

B. Odo of Cambrai • 260
S. Onuphrius. . , .150
„ Optatus .... 34

SS. Pamphilus and

others ....

,, PansemneandTheo-

phanes ....

Pappian . . .

PAGE

412

Paul, Apostle. .

4^,2

))

Paul I., Pope .

416

Paul of Constant!

nople . . .

Paulinus of Nola

S04

Pelagia ....

„

Pelagius . . .

ss.

Peregrinus and Laur

ence ....

Peter, Apostle .

41Q

Peter of Aste. .

48=;

SS.

Peter, Walabons

and comp. . .

Petrock . . .

■\^

)»

Philip of Tralles.

5»

Pior

2^S

ss.

Plutarch, Pota-

miaena, and others

) 410

Potamia^na anc

others . . .

410

Potamia^na the

Younger . .

s.s.

Pothinus and others

Primus and Felician

Prosper of Aquitain

.3 S3

Prosper of Reggio

358

Quirinus . . .
R

Ragnbert . . . .

178

Raymund Lulli . .

48q

Robert

Ronan

::s.

Ruffinus and Vale-

rius

190

ss. Sabiel and others . 234
,, Salome and Judith . 455
S. Salvius 375

S. Sampson Xeno-

dochus .... 387

,, Simplicius of Autun 336

SS. Sosipater and Jason 341

S. Sylverius, Pope . .271

299

413

130

SS. Ten Thousand Mar-
tyrs . . .
S. Theobald . .
„ Theodehilda .
.SS. Theodulusandconip. 250
„ Theophanes and
Pansemne . . .
Translation of S. Ed-
ward 281

S- Tygris 359

SS. Valerius and Ruffi-
nus 190

.S. Vigilius 370

SS. Vitus, Modestus, and

Crescentia . . . 207
S. Vougas ... .211

S. Walabons . . . . 72
,, Walhere . . . .318

,, William of York . . 82
„ William of Monte

Virgine .... 362

,, Wistan 5

„ Wulphlag .... 71

Y
S. Yvo 132

S.S. Zeno and Zenas . . 308
„ Zoilus and comp. . 387

* >^

LIST OF ILLUSTRATIONS

Pentecost : Descent of the Holy Ghost Frontispiece

After a Picture by Hemmling iri the Museum at
Munich.

Corpus Christi to face p. i

Frovi the Vienna Missal.

Pentecost : Descent of the Holy Ghost „ 6

S. Clotilda ,,22

After Cahier.

Baptism of Clovis ,,24

After a Painting by D. F. Laugi^E.

A Semi-choir of Friars o?i p. ig

S. Boniface, Archbishop of Mainz . . to face p. 48

From an Engraving in "Images de Saints et
Saintes issus de la fainille de I' Empereur
Maximilien Icr."

S. Claudius !> 56

After Cahier.

S. Gilbert of Auvergne .... „ 66

S. Medard „ 80

After Cahier.
VOL. VI. '^ b

*- ijf

»J<-

List of Illusti^ations

B. Juliana Falconieri {see p. :!.67) . . . onp.Zd
S. Landric, Bishop of Paris . . . to face p. 132

After Cahier.

S. Barnabas, Apostle „ 140

From the Viefina Missal.

A Semi-choir of Franciscan Friars . . 07tp. 148

S. Antony of Padua to face p. 182

After Cahier.

Church of S. Antony at Padua . . „ 186

S. Antony of Padua — The Miracle of

THE Host „ 188

From a M'miature in a MS., " Hours of Anne of
Brittany," Fifteenth Cctitury, in the Bib.
Nat. , Paris.

S. Antony of Padua — The Self-mutila-
tion INFLICTED by ONE OF HIS PENI-
TENTS OHp. 189

After Cahier.

Vision of S. Basil — The Martyr of
C.ESAREA, S. Mercury, sent from
Heaven by Jesus Christ to pierce
THE Emperor Julian the Apostate . to face p. 194

After a Greek Painting of the Fotir/eeiith Century.

S. Methodius on p. 206

SS. Vitus, Modestus, and Crescentia . to face p. 206
After Cahier.

List of Illustrations xi

S. Bernard of Menthon {see p. 213). . . onp.iiZ

Tailpiece „ 230

SS. Peter and Paul {see Jime loMi) . . . ,,281

S. Alban ioface p. 296

Nativity of S. John the Baptist . . . o)i p. yi2

Zacharias writing the Name of John . to face p. 324

After ]o\\^ D. Ghirt.andago.

S. John bidding Farewell to his Parents „ 324
After Fra Filippo Lippi.

S. John the Baptist in the Desert . ., 326

After Campagnola.

S. John baptizing Jesus .... ., 328

From a Fresco.

Beheading of S. John the Baptist . . „ 330

The Blinding of S. Solomon . , . . onp. 340

S. Sampson Xenodochus {see p. 3S7) . . . „ 385

S. Ladislas ,, 406

S. Peter to face p. 418

S. Peter cutting off the Ear of Malchus

— The Disciples flee away ... ,, 420

From a Painting on wood by DuciO, Sixteenth
Century, in the Cathedral of Sienna.

List of Ilhish^ations

Martyrdoi\i of S. Peter ....

From a Fresco by FiLlPPiNO LiPPi, in the Church
of S. M. del Carmine at Florence.

to face p. 430

Martyrdom of SS. Peter and Paul

From a Window in the Cathedral at Bourges.

432

S. Peter and S. Paui

After Bronzes at the Second or commenceynent of
the Third Century, in the Christian Aiuseum
of the Vatican.

432

S. Paul — Church of the Three Foun-
tains, Rome

454

CORPUS CHRISTI.
From the Vienna Missal.

* *

Lives of the Saints

June 1.

S. NicOMEDE, P.M. at Route, circ. a.d. go {see Sept. 15///).

S. Clarus, B.M. at Lectoure in France.^

SS. Florentinus and Comp., MM. at Perugia.

SS. Gratian and Felinus, MM. nt Perugia.

SS. Ammon, Zeno, and Others, MM. at Alexandria, a.d. 249.

SS. Reverian, B. and Comp., MM. at Antun, a.d. 272.

S. Secundus, M. at Amelia, in Umbria, circ. a.d. 303.

S. Pamphilus, P.m., Valens, D.M., and Paul, M. at Casarea

in Palestine, a.d. 309.
S. Caprasius, Ab. of Lerins, circ. a.d. 430.
S. Ronan, H. in Brittany, 6th cent,
S. WiSTAN, K.M. at Evesham, a.d. 749.
S. Symeon, H. at Treves, a.d. 1035.

S. Inigo, Ab. at Ogni, near But gos, in Spain, a.d. 1057.
S. CuNO, Archb. Elect of Treves, M, at Tholey, a.d. 1066.
S. Peter of Pisa, H. at Montebello, in Umbria, a.d. 1435.

SS. GRATIAN AND FELINUS, MM.
(uncertain.)

[Roman Maxtyrology, inserted by Baronius in these words : — "At
Perugia the holy martyrs Gratian and Felinus, soldiers who, after suffer-
ing various tortures under Decius, received the crown of martyrdom."
And Baronius quotes as his authority the Acts preserved at Perugia. But
he laboured under a very serious mistake. The so-called Acts of SS.
Gratian and Felinus, used as lections in the Arona Passionale, are ex-
tracted from the Acts of SS. Florentinus and Companions, martyrs at
Perugia commemorated the same day. But these Acts are in their turn not
genuine ; they are, in fact, the Acts of SS. Secundianus and Comp. (Aug.
9th), which have been adapted "by some monk, more pious than learned,"
says Henschenius, — we should have said " as unscrupulously as ignorantly,"
— by merely altering the names of persons and places so as to make the
Acts serve for the Perugian martyrs, of whom, therefore, we may con-
clude that nothing was known. Consequently the less said about SS.
Gratian and Felinus, patrons of Arona, or of SS. Florentinus and
Companions at Perugia, the better. The relics of SS. Gratian and
Felinus are now at Arena. Those of S. Florentinus were translated to
Douai.j

* The BoUandists suppose that several — perhaps five — saints of the same name
have been confounded in one, consequently the life of S. Clarus is in inextricable
confusion.

VOL. VI.

'«

i^-

2 Lives of the Saints. uunei-

SS. PAMPHILUS AND OTHERS, MM.
(a.d. 309.)

[Roman Martyrology, together with the Deacon Valens, and Paulus
and seven others, MM. But by Usuardus, Ado, Notker, &c., Pamphilus
alone, and the others on Feb. i6th. Authority : — Eusebius, a friend,
perhaps a kinsman of S. Pamphilus. Eusebius says in his Eccl. Hist,
that Pamphilus was "a name thrice dear to him," "Pamphilus was a
man distinguished above the rest of us by his devotion to the Holy
Scriptures." Eusebius wrote a separate Ufe of his friend, and refers to
this in his history. The life, which was in three books, has been lost, but
Metaphrastes apparently borrowed from it his account of the saint.]

[AINT PAMPHILUS was a native of Berytus,
and was of a rich and honourable family. In
his youth he studied in the famous schools of
his native town, and attained great proficiency
in every branch of learning then taught. He afterwards
moved to Alexandria, and became a disciple of Pierius,
the scholar of Origen, in the great catechetical school of
Alexandria. He spent large sums in collecting books, and
having formed an extensive library, bestowed it on the
Church of Csesarea in Palestine, where he took up his
abode, Pamphilus there established a school of sacred
literature, and to his labours the Church was indebted for
a correct edition of the Bible, which he transcribed himself.
He held Origen in high esteem, and during his imprison-
ment wrote an apology for him in five books, of which the
first is extant in a Latin translation. He also wrote an
abridgment or exposition of the Acts of the Apostles,
still extant. He was remarkable for his charity to the
poor, his humility of spirit, and his grave austere life. He
was ordained priest, and his eloquence caused him to be
especially obnoxious to the heathen.

la 307, Urbanus, the governor of Palestine, caused him
to be apprehended and cruelly tortured. He was then
consigned to prison, where he remained nearly two years.

Ij( . l{l

June I.] ^S. PamphiTus. 3

Urbanus was succeeded in the governorship of Palestine
by Firmilian, who caused S. Pamphilus and Valens, an
aged deacon of the Church of Jerusalem, and Paul of
Jamnia, a devout Christian, to be brought before him.
He ordered them all to be racked and then executed.
Porphyrius, a slave of S. Pamphilus, then asked the
governor to be allowed to bury the body of his master
when dead. Firmilian asked if he, also, were a Christian,
and when Porphyrius admitted that he was, ordered the
executioners to torment him with their utmost ingenuity.
But though his flesh was torn off his bones, and his bowels
were exposed, he did not open his mouth. He finished
his martyrdom by a slow fire, and died crying upon Jesus,
the Son of God. Seleucus, a Cappadocian, for carrying
the news of his slave's victory to Pamphilus, was con-
demned to be beheaded with the rest. He had already
been scourged for the faith in 298. Firmilian had in his
family a servant named Theodulus, whom he especially
regarded for his honesty and diligence ; but being informed
that he was a Christian, and had embraced one of the
martyrs, he condemned him to be crucified the same day.
Julian, a catechumen, for embracing the dead bodies of
the martyrs in the evening, was burnt over a slow fire. S.
Pamphilus, with his companions Valens and Paul, was
beheaded on the i6th Feb., 309. The bodies of the
martyrs were left exposed to be devoured by wild beasts ;
but were not touched by them, and after four days were
taken away and buried. Eusebius of Csesarea, the his-
torian, who has written the life of S. Pamphilus, and who
had been his fellow prisoner, out of respect for his memory,
took the surname Pamphili.

* — i^

4 Lives of the Saints. [junei.

S. RON AN, B.H.

(6th cent.)

[Venerated in Brittany, and especially at Quimper, There was another
S. Ronan, first abbot of Drumshallon, in Ireland, who died of the great
plague in the year 665. Another S. Ronan was brother of S, Carnech,
who died in 530. Another S. Ronan was a monk, who having learned
abroad the right time for celebrating Easter, endeavoured to fbrce S.
Finan, the successor of S. Aidan in the see of Lindisfame, to give up the
Keltic rite for the Roman one. Ronan, says Bede III., c. 28, " nequaquara
Finanum emendare potuit ; quia potius, quod esset homo ferocis animi,
acerbiorem castigando et apertum veritatis adversarium reddidit." It is
not easy at first sight to determine whether by the "man of ferocious or
rough mind" Bede meant Finan or Ronan ; but the phrase "castigando,"
used by him to denote Ronan's mode of arguing, a mode very unbecoming
towards a bishop, inclines one to think that he alluded to Ronan, who
appears to have been a bitter (acerrimus) disputant. Colgan says that this
S. Ronan was venerated in Brittany, and he has printed the Acts of the
Brittany saint on Jan. 8th, the day on which the Ronan mentioned by
Bede is venerated. But he made a mistake, the two saints are quite
distinct. Authority : —The life of S. Ronan in the Quimper Breviary.
In France S. Ronan is called S. Renan.']

S. Ronan, an Irish bishop, left his native island at the
end of the 5th century, and came to Leon in Brittany,
where he retired into a hermitage in the forest of Nevet.
He received Grallo, king of Brittany, in his little cell on
many occasions, as the king loved to spend long hours
with him, hearing him speak and asking him questions.
The story told in the Quimper Breviary is that the wife of
the king, whose name was Queban, one day put her little
daughter, aged five, in a box with bread and milk, whilst
she devoted her time to more agreeable pursuits than
looking after the children. But the little girl got a crust
down her throat and choked. The queen, in a great
fright, shut up the box and rushed screaming about in
quest of her child, who, she pretended, had strayed. She
found her way to the hermits' cell, where her husband was
conversing on theology with the Irish saint. The woman

at once began to storm at the hermit for detaining the king
so long from home. " But for you !" exclaimed she, with
truly feminine rapidity of arriving at a conclusion, "my
daughter would not have been lost."

"Fie, bold woman," said S. Ronan ; "tell no more
falsehoods, the child is in a box with a bowl of milk and
some bread at home." And he rose up, and followed by
the king and the queen, sought the palace, where he found
the damsel, in the box, as he had said. Then Queban was
stoned with stones till she died, and Ronan, casting him-
self on his knees, restored the dead girl to life.

S. WISTAN, K.M.
(a.d. 749.)

[Anglican Martyrologies. Authorities : — William of Malmesbury in
his History and in his Gesta Pontificum. Also a legend given by Cap-
grave. ]

WiTLAF, king of Mercia, had a son named Wimund,
who had married Elfleda, daughter of Ceolwulf Wimund
died of dysentery before his father, and left a son, Wistan,
who was still a child when his grandfather Witlaf died.
Bertulf, the brother of Witlaf, at once seized on the throne,
but it was necessary to put Wistan, the rightful heir, out of
the way. Bithfar, the son of Bertulf, accordingly having
gone in quest of the boy, asked him for a kiss, and whilst
the child was kissing him, he struck him on the head with
the haft of his dagger, and a follower ran him through with
his sword. The body, it is pretended, was discovered by a
column of light standing over it, and it was removed to Repton
and afterwards to Evesham. The place of the murder
was afterwards called Wistanstow.

* ^

S. CUNO, ABP. M.
(a.d. 1066.)

[Treves Martyrology. Graven in his additions to Usuardus, Molanus,
Canisius, Saussaye, &c. Authority :— His life by Dietrich, Monk of Tholey,
a contemporary.]

Archbishop Anno of Cologne ^ was one of the most
ambitious men of his day. He carried off the youthful
Emperor Henry IV. from Kaiserswerth, by stratagem, to
obtain complete control over him ; and for a long time he
ruled the empire in his name, and heaped to himself abbeys
and lands, and bestowed benefices on his relations. On
the vacancy of the see of Treves, he appointed to it, with
the emperor's consent, his nephew Cuno, or Conrad, Arch-
deacon of Cologne, in high-handed defiance of the rights
of the chapter and people of Treves to choose their own
prince-bishop. The clergy and people of Treves rose to
oppose the intrusion. Anno sent Cuno under the charge
of the Bishop of Spires, and a goodly retinue, to take
possession of the see, but Cuno was waylaid at Bideburg
by the Vogt, or protector of the see, Count Dietrich, who
dispersed the troop, plundered the treasure of the arch-
bishop, and took him prisoner. The Bishop of Spires, who
had taken refuge behind the altar of the church, was
drawn forth, cudgelled, and obliged to escape half-naked,
on an old horse. The archbishop was thrown into chains,
treated with savage barbarity, and finally thrown down a
rock, and stabbed to death, as he was found to be still
breathing. Cuno seems to have been a pious, well-meaning
man, and was the victim of the unscrupulous and ambitious
schemes of his uncle. His body was removed to Tholey.
His murderers remained unpunished.

1 Sec Dec. 4th, S. Anno.

►P-

PENTECOST.
Descent of the Holy Giiost.

June.

junsz.] SS. Potkinus & Others.

June 2.

SS. PoTHiNUS, B., AND COMH, MM. at Lyons, a.d. 177.

SS. Marcellinus, p., Peter, £xorcist, Atiu Comp., MM. ai

Rome, circ. A.D. 304.
S. Erasmus, B.M. at Gaeta, circ. ad. 304.
S. EuGENius I., Po^e 0/ Koine, a.d. 657.
S. Adalgisl, C. in Picardy, -jth cent.
S. Stephen, B.M. at Norrtelge, in Sweden, <jth cent.
S. Nicolas the Pilgrim, C. at Trani, a.d. 1096.
SS. FoRTY-NiME Martyrs, at Sandomir, in Poland, a.d. 1260.

SS. POTHINUS AND OTHERS, MM.
(a.d. 177.)

[Almost all Maityrologies. Authority : — The letter written by the
Churches of Vienne and Lyons to their brethren in Asia and Phrygia,
giving an account of their sufferings, preserved, though not in its
entirety, by Eusebius, in his Ecclesiastical History.]

ilE have, in the letter of the Churches of Vienne
and Lyons describing their sufferings under
the Emperor Marcus Aurelius, one of the most
touching records of primitive Christian times.
In the year 177, S. Pothinus was Bishop of Lyons, and
S. Irenseus, who had been sent thither by S. Polycarp
out of Asia, — according to a tradition preserved by
Gregory of Tours, — was priest of that city.

"It is impossible," say the authors of the letter, "for us
to give an exact account, nor will it be easy to conceive
the extent of our present calamities, the rage of the
pagans against the saints, and the sufferings of the holy
martyrs among us. For the adversary directs his whole
force against us, and lets us see already what we are to
expect when he is let loose, and is in the end of the
world allowed to attack the Church. He makes his
assaults boldly, and stirs up his agents against the servants

Ij,- ^ >b

8 Lives of the Saints. [june2.

of God. Their animosity runs so high, that we are not
only driven from private houses, from the baths and
public places, but even forbidden to show ourselves at
all. But the grace of God, which overmasters all the
powers of hell, hath rescued the weak from the danger,
and from the temptation of the fiery trial, and exposed
such only to the combat as are strong."

At first the people attacked them in a tumultuous
manner, struck them, dragged them about the streets,
threw stones at them, plundered them. But afterwards
they proceeded more regularly. The tribune and the
magistrates of the town ordered them to appear in the
public place where they were examined before the popu-
lace, made a glorious confession of their faith, and then
were sent to prison, where they were to wait the arrival of
the governor. When the judge came to town, they were
carried before him, and used with so much cruelty, that
Vettius Epagathus, one of the number, fired with a holy
resentment at their treatment, desired to be heard on that
subject "He was full of the love of God and his neigh-
bour; a man so virtuous, that, though young, he may
be said, like Zacharias, to have walked in all the com-
mandments blameless. He undertook the defence of the
injured brethren; and promised to show that the Christians
were guilty of no impious practices. But the crowd broke
into noisy and tumultuous opposition ; and the governor,
determined not to grant him that reasonable request,
interrupted him, by asking whether he was a Christian.
Upon his boldly declaring his faith, he was ranked among
the martyrs, with the additional title of The Advocate
of the Christians ; which, indeed, was justly his due. And
now it was easy to distinguish between such as came
hither well prepared for the trial, and resolved to suffer
all extremities, and such as were not. The former finished

junea.j 6'6'. Pothmus & Others. 9

their glorious course with the utmost alacrity; while the
latter started back at the near view of what was prepared
for them if they persevered, and quitted the field; this
was the case with ten persons. Their cowardice and
apostasy not only proved an inexpressible affliction to
us, but also cooled the zeal of several who were not yet
apprehended, and had employed their liberty in a constant
attendance on the martyrs, in spite of all the dangers
to -.vhich their charity might expose them. We were all
now in the utmost consternation, not from the fear of
torments, but apprehension of losing more of our number
in this way. But our late loss was abundantly repaired
by fresh supplies of generous martyrs, who were seized
every day, till our two Churches were deprived of all their
eminent men.

" As the governor's orders for letting none of us escape
were very strict, several pagans in the service of Christians
were taken with their masters. These slaves, fearing they
should be put to the same torments, which they saw the
saints endure, at the instigation of the devil and the
soldiers, accused us of feeding on human flesh, and several
other impious extravagances, which the principles of our
religion forbid us to mention, or even think of. These
calumnies excited the people to fury against us, so that
they literally foamed with rage. It is impossible to
describe the severity wherewith the ministers of Satan
treated the holy martyrs on this occasion, to force some
blasphemous expression from their mouths. The fury of
the governor, the soldiers, and the people, fell most heavily
upon Sanctus, a native of Vienne, and a deacon ; also on
Maturus, who, though but lately baptized, was yet bold
and stout enough for the combat ; on Attalus, a native of
Pergamum, but who had ever been the pillar and stay of
our Church; and on Blandina, a slave, in whom Christ

*— >i.

has shown us that those whom men despise, and whose
condition places them below the regard of the world, are
often raised to the highest honours by Almighty God on
account of their ardent love for Him. She was of so weak
a constitution, that we were all alarmed for her, and her
mistress, one of the martyrs, was full of apprehension lest
she should not have the courage and resolution to make
an open confession of her faith. But Blandina was so
mightily assisted and strengthened, that she bore all the
torments her executioners, who relieved each other, could
ply her with from break of day till night ; they owned
themselves conquered, protested they had no more tortures
in reserve, and wondered how she could live after what
she had endured at their hands. The frequent repetition
of these words, "I am a Christian, no wickedness is
transacted among us :" took off the edge of her pains, and
made her appear insensible to all she suffered.

" The deacon Sanctus, too, endured most exquisite tor-
ments, with more than human patience. The heathens
indeed hoped these severities would at last force some
unbecoming expressions from him ; but he bore up with
such resolution that he would not so much as tell them his
name, his country, or station in the world ; and to every
question they put to him, answered in Latin, "I am a
Christian :" nor could they get any other answer from
him. The governor, and the persons employed in tor-
menting the martyrs, were highly incensed at this ; and,
having already tried all other arts of cruelty, they applied
hot plates of brass to the tenderest parts of his body : but,
supported by the powerful grace of God, he still persisted
in the profession of his faith. His body was so covered
with wounds and bruises, that it was shapeless. Christ,
who suffered in him, made him a glorious instrument for
conquering the adversary, and a standing proof to others,

*^-

June a.] 6"vS. PotkuLUS & OtkeVS. I I

that there is no ground for fear where the love of the
Father dwells. Some days after, the martyr was brought
on the stage again, for the pagans imagined, that as his
whole body being so sore and inflamed, and he could not
bear to be touched, it would now be an easy matter to
overcome him by a repetition of the same cruelties ; or, at
least, that he must expire under their hands, and thus
strike a horror into the other Christians. But they
succeeded in neither of these objects; for, to the amaze-
ment of all, his body under the latter torments recovered
its former strength and shape, and the perfect use of all his
limbs was restored : so that by this miracle of the grace of
Jesus Christ, what was designed as an additional pain,
proved an absolute and effectual cure. The devil thought
himself secure of Biblis, one of the unhappy persons who
had renounced the faith ; and desirous to enhance her
guilt and punishment by a false impeachment, caused her
to be arraigned, believing it would be no hard matter to
brmg one so weak and timorous to accuse us of impieties.
But the force of the torments had a very different effect
upon her; they awakened her, as it were, out of a pro-
found sleep ; and those transitory pains turned her
thoughts upon the everlasting torments of hell. So that?
contrary to what was expected of her, she broke out into
the expostulation, " How can it be imagined that they
should feed upon children, whose religion forbids them
even to taste the blood of beasts ?"i From that moment
she publicly confessed herself a Christian, and was ranked
amongst the martyrs. The most virulent torments being
thus rendered ineffectual by the patience of the martyrs,
and the power of Jesus Christ, the devil had recourse to
other devices. They were thrown into a dark and loath-

1 These Christians still observed the law of abstaining from eating blood,
enacted by the Apostles, Acts xv. 20.

^ *

12 Lives of the Saints. rjune*.

some dungeon, had their feet cramped in wooden stocks,
and extended to the fifth or last hole. The cruelties
exercised were so great, that numbers died of the hard-
ships they endured there. Others, after having been so
inhumanly tortured, that one would have thought all the
care imaginable could not have recovered them, lay there
destitute of all human succour ; but so strongly supported
from above, both in mind and body, that they comforted
and encouraged the rest : whilst others but lately appre-
hended, and who had as yet undergone no torments, soon
died, unable to bear the loathsomeness of the prison.

"Among the persons who suffered for their faith on this
occasion was the blessed Pothinus, Bishop of Lyons. He
was then above ninety years old ; and so weak and infirm
that he could hardly breathe. But his ardent desire of
laying down his life for Jesus Christ, gave him fresh
strength and vigour. He was dragged before the tribunal ;
for, though his body was worn out with age and infirmity,
his ilife was preserved till that time, that Jesus Christ
might triumph in him. He was brought thither by the
soldiers and magistrates, the whole multitude hooting and
reviling him. On being asked by the governor, who was
the God of the Christians, Pothinus told him, to prevent
his blaspheming, he should know when he was worthy of
having an answer. Upon which he was dragged about
unmercifully, and inhumanly abused. Those who were
near him, kicked and struck him without any regard to his
venerable age ; and those who were at some distance,
pelted him with what first came to hand. He was scarce
alive when he was thrown into prison, where he expired
after two days' confinement.

" Those who had denied their faith when first taken, were
also imprisoned, and shared the same sufferings with the
martyrs, for their apostasy at that time did them no service.

They were distinguished from the others by their very
looks : when the martyrs appeared, it was easy to dis-
cover cheerfulness and majesty blended in their faces :
their very chains appeared graceful, and seemed more
like the ornaments of a bride than the marks of male-
factors. But those who had basely deserted the cause
of Christ, appeared gloomy and downcast. The very
pagans reproached them with faint-heartedness for re-
nouncing their principles. This sight had a happy in-
fluence on several, strengthened them in their profession,
and defeated all the attempts the devil could make on
their constancy. After this, a great variety of torments was
tried on the martyrs ; and thus they offered to the eternal
Father a sort of chaplet, or crown, composed of every kind
of flowers of different colours ; for it was fit that these
courageous champions, who gained such glorious victories
in so great variety of engagements, should receive the
crown of immortality. A day was set when the public
was to be entertained at the expense of their lives, and
Maturus, Sanctus, Blandina, and Attains were brought out
to be thrown to the beasts for the diversion of the
heathens. Maturus and Sanctus being conducted into the
amphitheatre, were made to pass through the same tor-
ments, as if they had not before felt the force of them,
and looked like champions, who had worsted the adversary
several times, and were just entering on the last trial of
their courage. Again they felt the scourges, and were
dragged about by the beasts as before ; and, in short, they
suffered every torment the incensed multitude were
pleased to call for. Presently all joined in asking that the
martyrs should be put into the red-hot iron chair. This
was granted ; and the noisome smell of their roasted flesh
did not in any way abate their rage. They could extort
nothing more from Sanctus than his former confession ;

>i<-

14 Lives of the Saints, [lunea.

and he and Maturus, after a long struggle, had their
throats cut ; and thus their victory was the only entertain-
ment that day.

"Blandina was fastened to a post to be devoured by
beasts ; her arms were stretched out in the ardour of
prayer. After she had remained thus exposed for some
time, and none of the beasts could be provoked to touch
her, she was untied, carried back to prison, and reserved
for another combat. Accordingly, though she was a poor,
weak, common slave, yet, by putting on Christ, she over-
came all the skill and malice of her enemy, and by a
glorious conflict, attained to the crown of immortality.

" Attalus was called for next, and the people were loud in
their demands to see him suffer. He was led round the
amphitheatre, and the inscription in Latin was carried
before him : " This is Attalus, the Christian." The whole
assembly was ready to discharge its rage on the martyr,
when the governor, understanding he was a Roman citizen,
remanded him to prison, and wrote to the Emperor to
know his pleasure concerning him and the rest of the
prisoners. During their reprieve, they gave extraordinary
proofs of charity and humility. Notwithstanding such a
variety of sufferings for the faith, they would by no means
allow us to call them martyrs ; and severely reprimanded
any of us, who in writing or speaking, gave them that title ;
which, according to their humble way of reasoning, was
due only to Jesus Christ, the faithful and true martyr, or
witness — the first-born of the dead, and the guide to
eternal life ; or, at most, could only be extended to such
as were freed from the prison of the body. They then be-
sought the brethren, with tears, to offer up assiduous pray-
ers that they might be enabled to persevere to the end.
But, though they refused the title of martyr, yet every action
of theirs \\'as expressive of the power of martyrdom ; particu-

Ij(- _ Ij,

June,.] 6'kS'. Pothinus & Others. 15

larly their meekness, their patience, and the intrepid
freedom with which they spoke to the heathens, and
which showed them to be void of fear, and ready to sufifer
anything it was in the power of their enemies to inflict.
But their chief concern, on the motive of sincere charity,
was how to rescue those unhappy persons who had
apostatised. Far from insulting over the lapsed, they
freely administered to their spiritual wants, out of their
abundance ; expressing the tenderness of a mother for
them, and shedding floods of tears before their heavenly
Father for their salvation. Thus they asked for life, and it
was granted them. For their endeavours were so success-
ful, that the Church had the joy of seeing several of her
children recover new life, ready to make a generous
confession of the sacred name they had renounced, and
even offer themselves to the trial.

"Among the martyrs, there was one Alcibiades, who had
been long used to a very austere life, and to live entirely
on bread and water. He seemed resolved to continue
this practice during his confinement ; but Attains, after his
first combat in the amphitheatre, understood by a revelation,
that Alcibiades gave occasion of offence to others, by
seeming to favour the new sect of the Montanists, who
endeavoured to recommend themselves by their extra-
ordinary austerities. Alcibiades listened to the admo-
nition, and from that time he ate of everything with
thanksgiving to God. In the meantime the Emperor^s
answer arrived, directing the execution of all who per-
sisted in their confession, and discharging those who had
recanted. The governor took the opportunity of a public
festival among the pagans, which drew vast crowds from
all parts ; and ordered the martyrs to be brought before
him with a design of entertaining the people with the
sight of their sufferings. After a re-examination of them,

* ij,

1 6 Lives of the Saints. ijune,.

finding them resolute, he sentenced such of them as were
Roman citizens to lose their heads, and ordered the rest
to be thrown to wild beasts. And now the glory of Jesus
Christ was magnified in the unexpected confession of such
as had before denied their faith. Those weak persons
were examined apart, with a view of giving them their
liberty; but, upon their declaring themselves Christians,
they were sentenced to suffer with the other martyrs.
Some indeed still continued in their apostasy ; but then
they were only such as never had the least trace of true
faith, and who, by their way of living, had cast a scandal on
the religion they professed, and who may justly be styled
sons of perdition.

"Alexander, a Phrygian by birth, and physician by pro
fession, was present, when the apostates were brought this
second time before the governor. He had lived many
years in Gaul, and was remarkable for his love of God, and
his freedom in publishing the Gospel ; for he was full of
an apostolical spirit. This man being near the tribunal at
that critical moment, made signs with his eyes and head,
to exhort them to confess Jesus Christ, with much agi-
tation, so that it was impossible it should pass unobserved.
The heathens exasperated to see those confess who had
recanted, clamoured against Alexander as the author of
this change. Upon which the governor turning himself
towards him, asked him who and what he was. Alexander
answered, he was a Christian; this so enraged the governor,
that without any further enquiry, he condemned him to be
thrown to the wild beasts. Accordingly, the next day, he
was conducted into the arena with Attains, whom the
governor, to oblige the people, had delivered up the
second time to the same punishment Having undergone
all the various torments usually inflicted in the amphitheatre,
they were despatched with the sword. Alexander was not

* >J,

June 2.] vS'^'. Pothiinis & Others. 17

heard to sigh or make the least complaint, conversing only
with God in his heart. When Attains was placed in the
iron chair, and the broiling of his body exhaled an offen-
sive smell, he turned to the people, and said to them, in
Latin, " This may, with some justice, be called devouring
men, and thus you are guilty of that inhuman act ; but we
are neither guilty of this, nor of any other abominable
practice of which we are accused." Being asked what
was the name of his God, he replied, " God has not a
name like us mortals."

"On the last day of the combats of the gladiators,
Blandina, and Ponticus, a lad not above fifteen years old,
were brought into the amphitheatre. They had been
obliged to attend the execution of the martyrs every day,
and were now urged to swear by the idols. Upon their
absolutely refusing to comply with this demand, the people
gave vent to their rage ; and without regard either to the
youth of Ponticus, or to the sex of Blandina, employed all
sorts of torments upon them, in vain, to make them swear by
the idols. Ponticus, encouraged by his companion, passed
cheerfully through all the stages of his martyrdom, and died
gloriously. Blandina was the last that suffered. She had
acted like a mother, animating the other martyrs as if
they were her children ; and now, passing through the same
trials, she joyously hastened after them. She was scourged,
torn by beasts, put into the burning chair ; afterward
Avrapped in a net, and exposed to a wild bull, that tossed
and gored her for a long time. Finally she had her throat
cut. The heathens themselves could not but wonder at
her patience and courage, and own, that among them,
no woman had ever been known to endure such sufferings
with so great constancy.

"Not content with the death of the martyrs, the savage
people raged against their dead bodies. Those who

VOL. VI. 2

had died in prison were thrown to thj dogs, and a
strict guard was kept, day and night, to prevent our
carrying them off. The remains of the other martyrs, such
as the beasts or the fire had spared, their scattered half-
burnt Hmbs, the heads and trunks, were carefully laid
together, and watched by the soldiers several days. Some
foamed and gnashed their teeth at the sight of these relics,
expressing their eager desire to inflict more exquisite
torments upon them ; while others laughed and scoffed
at the martyrs, extolling their own idols, ascribing to them
the punishment of their enemies. Even those who had
behaved themselves with most moderation, and felt some
compassion for their sufferings, could not forbear reproach-
ing them now, by asking, Where is their God ? What hath
this religion availed them, which they have preferred to life
itself? These were the dispositions of the heathens on
this occasion, while we were most sensibly afflicted that we
could not bury our brethren. The soldiers were always on
the guard, not to be gained by entreaty or money, and
took care to keep the bodies unburied. The martyrs'
bodies lay tlius exposed six days, and then were burnt to
ashes, and thrown into the Rhone, that no part of them
might remain above ground. This they did, as if they had
been superior to God, and could thereby have prevented
the resurrection, the hope of which, as they observed, had
animated the martyrs. Let us now see, said the heathens,
if they will ever return again to life, and whether their God
can save them, and deliver them out of our hands."

The dungeons in which S. Pothinus, S. Blandina, and
the other blessed martyrs were immured, are shown
beneath the venerable church of the Abbey of Ainay, at
Lyons. They are gloomy cells without light or air, below
the bed of the river. The apertures by which they are
entered are so low that the visitor is obliged to creep into

June a.] 6'6'. Marcellinus & Comp. 19

them upon hands and knees. They adjoin a crypt which
was used as a chapel until the Revolution. Traces of
Roman work are there distinctly seen, and the walls are
covered with modern frescoes of the martyrs, and the floor
laid with fresh mosaics. It has been restored to use.

SS. MARCELLINUS, P., AND COMP., MM.
(about a.d 304.)

[Roman and most other Latin Martyrologies. Authority :— The
ancient Acts, written after the time of Pope Dimasns (d. 384), wliose
epitaph on the mirtyrs is quoted. Damasus is said, when a boy, to have
heard the account of the martyrdom from the man who executed them.
This man's name was Dorotheus, and on his conversion in his old age, he
was bapiized by Pope JuHus I. (d. 352.) The Acts are no doubt founded
on the popular remembrance of what this man related. Some of the
incidents are evident exaggerations, but they occur in that part of the
story with the facts of which Dorotheus was not personally acquainted.
The conversations are, of course, embellishments by the writer of the
Acts.]

S. Marcellinus was a priest, and Peter an exorcist at

Rome, who were imprisoned by order of Serenus, the

magistrate. In prison Peter converted his jailor Arthemius,

his wife, and daughter Paulina, and they were baptized by

S. Marcellinus. Serenus ordered the jailor, his wife, and

daughter, to be crushed to death. Marcellinus and Peter

were sent with executioners into a solitary place that they

might die and be buried without witnesses. Marcellinus

and the exorcist were bidden first clear of brambles and

nettles the ground where they were to be laid. This

they cheerfully did, and then their heads were struck off.

Their place of sepulture was however divulged, probably

by Dorotheus, the executioner, who afterwards became a

Christian, and the bodies were removed to the Catacomb

of S. Tiburtius, on the Via Lavicana.

The relics were afterwards removed to Germany, to the

monastery of Seligenstadt.
ij, ^ ^

•J«-

Lives of the Samts.

[Junet.

S. ERASMUS, B. M.

(about a.d. 304.)

[Hrabanus, Ado, Notker, Usuardus, Roman Martyrology. The Acts
are not trustworthy.]

Unfortunately we have no authority in the smallest
degree trustworthy for the legend of this very popular saint,
and curiously enough, the apocryphal acts do not attribute
to him that manner of death which popular art has de-
lighted in representing, and which has given to this saint
his distinguishing symbol.

The Acts say that he was a bishop who, on the breaking
out of persecution, retired to Mount Lebanon, where he
lived in a cave, and was fed by a raven which brought him
daily a loaf of bread.

He was arrested by order of Diocletian, and was sub-
jected to various tortures ; he was beaten, and then plunged
in boiling pitch. Not being injured, he was re-conducted
to prison, and in the night was transported by an angel to
Italy, and deposited near Lake Lucrino. There he was
again arrested, and again tormented. A red-hot coat of
mail was cast over his naked body, and he was seated in a
red-hot chair of iron. Next he was cast into a cauldron of
boiling oil, and issued from it unharmed. He was then
conducted to Gaeta, where, raising his hands to heaven, he
expired peacefully. Such is the story in the Acts, and it is
impossible to doubt that it is made up of the Acts of two
different saints of the same name, one in Syria, the other
in Campana. But in popular belief S. Erasmus died by
having his bowels unwound and coiled upon a windlass.
Thus he is represented in painted wood sculpture at Leffe,
near Dinant on the Meuse, where a relic of him is pre-
served. Two executioners are busy turning a windlass,
and S. Erasmus stands, naked, bound to a tree, and his

1^ ^

June a.] 6'6'. Mavtyvs of Sandomir. 2 1

bowels are being wound off through his gashed stomach.
On the strength of this popular belief, the saint goes in the
North of France and in the Walloon country, by the name
oi S. Agrapard,"^ Crapard. Under the name of S. Ciapard
he is invoked at L'Huys, near Braine-sur-Vesle, against
colics. He is invoked at Leffe and Namur against the
same disorder. M. Cahier, S. J., in his "Characteristiques
des Saints," suggests that S. Erasmus, who is regarded at
Naples as the patron of sailors, with his name corrupted
into Elmo,'^ may have been given a ship's capstan as his
symbol, and the rope coiled round it may have been mis-
taken for bowels.

SS. MARTYRS OF SANDOMIR.
(a.d. 1260.)

[Dominican Martyrologies. Commemorated at Sandomir by order of
Alexander IV. Pius VII., authorised the commemoration of them through-
out the Dominican Order.]

In the 13th century, there was a Dominican Convent
at Sandomir in Poland.

On the night of the 2nd June, 1260, after Matins, one
of the novices read the Martyrology for the day, and
amongst those to be commemorated, read out " The forty-
nine Martyrs of Sandomir." All the brethren were amazed,
and accepting it as a sign, prepared for death. That day
the Tartars broke into the Convent and massacred forty-
nine of the friars.

1 That is, S. Windlass.
' Elsewhere he is called S. Yreaume. S. Peter Gonzales, and S. Anselm of
Lucca, are also supposed to be contracted into S. Elmo,

^ Ij,

2 2 Lives of the Saints. r June 3.

June 3.

S. CjECiLlus, p. at Carthage, 3rd cent}

SS. Feregrinus and Laurence, MM. at Areziio in Tuscany, cire.

A.D. 250.
SS. LuciLLiAN, Claudius, H ypatius, and Comp., MM. at Byzantium,

circ. A.D. 273.
S. Clothilda, Q. at Paris, circ. a.d. 540.
S- LiEFARD, Ab. of Meung, near Orleans, circ. a.d. 550
S. CoEMGEN OR Kevin, ylb. of GUndalough, A.D. 618.
S. Genes, B. of Clermont, circ. a.d. 657.
S. Isaac, Mk. M. at Cordo-va, a.d. 85 i.
S. Oliva, f. at Anagni.
S. MoRAND, Mk. of Clugny, a.d. 1114.
B. John Grande, C. at Xeres, a.d. 1600.

SS. PEREGRINUS AND LAURENCE, MM.

(about A.D. 250.)

[Roman Martyrology, Usuardus, Notker, Hrabanus, &c. Authority :
— The ancient Acts, but certainly not of a date near the time of the
martyrdom. They contain some inaccuracies, as when they say that the
Roman governor rent his clothes on hearing the saints speak against
his gods. This was a sign of indignation among the Jews, but not among
the Romans. Several additions which recur over and over again in the
less authentic Acts with wearisome iteration are to be found in these also,
and show that the original Acts have been tampered with and amplified.]

fAINTS PEREGRINUS and LAURENCE
were brothers. In the persecution of Decius
they were brought before Tiburtius the governor,
at Arretium, the modern Arezzo. After severely
reprimanding them, as they were of noble birth, the
governor dismissed them, strictly enjoining them, as they
valued their lives, not to labour to convert others to their
superstition, as he called the religion of Christ. As, how-
ever, they refused obedience, he ordered them to be
decapitated.

1 He converted S. Cyprian the great martyr and bishop. Nothing else Is
known of him.

•i«-

S. CLOTILDA. After Cahier.

S. CLOTHILDA, Q.

(about A.D. 540.)

[Roman and Gallican Maiiyrologies. Authority :— Gregory of Tours,
in his History ol the Franks, and Fredegar.]

GoNDECAR, king of Burgundy, was killed in battle
against Attila, king of the Huns, and left four sons —
Gundebald, Chilperic, Gondemar, and Gondegisl. These
brothers divided Burgundy between them, but Chilperic
and Gondemar combined to expel their brothers from
Burgundy. But Gundebald raising an army defeated them,
burnt Gondemar in his castle, and killed Chilperic,
his wife and sons, leaving only the two daughters alive,
Sedelenda and Clothilda. Sedelenda entered a nunnery,
but Clothilda was brought up in the palace of Gundebald.

In the midst of a fierce people, at a time when war was
the constant occupation of princes, a gentle spirit must
needs flee for refuge to religion as a port of tranquillity.
Clothilda grew up full of piety and tenderness to sufferers.
About the year 492 she was married to Clovis, king of
the Franks, a heathen. Their first son was baptized, but
dying shoitly after, the king attributed it to his baptism.
A second son was born, and she persuaded him to allow it
to be also baptized. He consented with hesitation, and
the child received the name of Clodomir at the sacred
font. Shortly after it fell ill, and the king was furious.
"This comes of your holy water!" he said. Clothilda
prayed fervently, and obtained the life of the child. After
this she had a daughter who received her name, and was
married to Amalaric, king of the Visigoths.

The gentle influence of Clothilda was daily softening the
prejudices of her husband, and breakmg down the barriers
which prevented his conversion. But it was not to be in
the palace, but in the battle-field, that the warlike king

i< 4

^. __ ^

24 Lives of the Saints. [June 3.

would yield. The Franks and the Alemanni met in battle
at Tolbiac. The Franks were worsted, and were flying,
when Clovis thought of the God of Clothilda. Raising his
hand to heaven he renounced Thorr and Odin, and vowed
that if he gained the victory, he would be baptized and
become a Christian. The tide of battle turned ; the Ale-
manni were routed, their king slain, and to preserve them-
selves from annihilation, hailed Clovis as their sovereign.

Clothilda, without loss of time, sent the glad tidings to
S. Remigius, bishop of Rheims. Clovis still hesitated, till
he could consult his people. The obsequious warriors
declared their readiness to be of the same religion as their
king. To impress the minds of the barbarians, the bap-
tismal ceremony was performed with the utmost pomp;
the church was hung with embroidered tapestry and white
curtains ; odours of incense like airs of Paradise were
diffused around, and the building blazed with countless
lights. When the new Constantine knelt in the font,
"Fierce Sicambrian," said the bishop, "gently bow thy
neck : burn what thou hast adored, and adore what thou
hast burned."

Three thousand Franks followed the example of Clovis.
During one of the subsequent religious instructions, the
bishop dwelt on the events of the Passion. " Hah !"
exclaimed Clovis, "had I and my faithful Franks been
there, the Jews had not dared to do it."

At that time Clovis the Frank was the only orthodox
sovereign in Christendom. The Emperor Anastasius lay
at least under the suspicion of favouring the Eutychian
heresy. The Ostrogoth Theodoric in Italy, the Visigoth
and Burgundian kings in France, the Suevian in Spain, the
Vandal in Africa, were Arians. The sincerity of Clovis
in his conversion, has been controverted, and it has been
thought that there was in it something of political calcu-

^ _ ,jr

BAPTISM or CLOVIS.
After a Pamtmg by D. F. Laugee.

June 3.

June 3.] ^S. Clothilda. 25

lation. But in looking closely, the hypothesis fails, a great
struggle is discoverable in this barbarian, held back by his
pagan superstitions, but attracted by Christian light and
civilization. The gods, from whom he beUeves himself to
be lineally descended, awe him, and he attributes to their
anger the death of his first-born. He hesitates to abandon
them for this new God, " this unarmed God, who is not of
the race of Thorr and Odin," as he said. He also dreaded
his people, and he desired their consent. Nevertheless,
the hopes of subjugating all Gaul held out to him as the
price of his abjuration, touched him, and the peril of
Tolbiac decided him. Yet we must not forget the long
used influence of his gentle wife, and the theological dis-
cussions he held, of which if Gregory of Tours alters the
expressions, he at all events proves the existence. One
must remember the testimony of Nicetius of Treves, when,
in addressing the grand-daughter of Clovis, he wrote to
her, "You have learnt from your ancestress Clothilda, of
happy memory, how she drew to the faith her lordly hus-
band, and how that he, a man of keen thought, would not
yield till he was convinced of the truth." Clovis now
turned his arms against Alaric, king of the Arian Visigoths,
who occupied a large portion of the south of Gaul. The
war assumed a religious character, and when Clovis sent
to the tomb of S. Martin at Tours, to ask for some omen
of victory, the messengers entered the minster as the
monks were singing " Thou hast girded me with strength
unto the battle ; thou shalt throw down mine enemies
under me" (Ps. xviii. 39). A marvellous hind shows the
Franks the ford across the river; and when Clovis is
encamped before Poitiers, a flaming meteor hangs above
the royal pavilion. Later, the invasion of Burgundy is
coloured with the same religious motives. Clovis fights to
extend at once the kingdom of Christ and of himself.

*- -^

*^-

26 Lives of the Saints, rjunes.

Before the war broke out, a synod of orthodox Bur-
gundian bishops met at Lyons, with S. Avitus of Vienne at
their head. They visited King Gundebald, and proposed a
conference with the Arian bishops. The king shrewdly
rephed, " If yours be the true doctrine, why do you not
prevent the king of the Franks from waging an unjust war,
and from cabaUing with my enemies against me ? There
is no Christian faith where there is rapacious covetousness
for the possessions of others, and thirst for blood. Let
him show forth his faith by his works." S. Avitus skilfully
evaded this question, and significantly replied that he was
ignorant of the motives of Clevis. " But this I know, that
God overthrows the thrones of those who are disobedient
to His law." 1

Clothilda is said to have stimulated Clovis into engaging
in this war, whether to advance the Gospel or to avenge
the death of her parents and brothers, is not as manifest as
we might desire.

On the death of Clovis, in 514, the kingdom was divided
between his sons. Clodomir became king of Orleans,
Childebert king of Paris, Clothair of Soissons, and Thierry
of Austrasia, having his capital at Metz. Clothilda retired
to Tours, where she spent her days in devotion ; she still,
however, maintained an influence and interest in public
affairs, and stirred up her sons to make war on Sigismund,
king of Burgundy. " My dearest ones I" said the queen,
"I grieve not that I have brought you up, and now, I

1 CoUatio Episcop. apud D'Archery, Spicileg iii., p. 30+. It is a sad blot on the
memory of S. Avitus that he, with fulsome flattery, excused the butchery of his
brothers by Gundebald. He wrote: — "You weep with inexpressible grief at the
death of your brothers." He had burnt one, cut the throat of another, killed his
two nephews, and thrown his mother down a well with a stone round her neek.
"Your sympathising people are afflicted at your sadness. But by the secret
counsels of God, this sorrow will be turned into joy ; for no doubt this diminution
in the number of its princes was ordained for the welfare of the kingdom, those
alone were allowed by God to live who are needed for the administration of the
kingdom." Ale. Aviti Bpist., ap. Sirmond. Oper. ii.

Junes.] kS. Kevin. 27

beseech you, avenge my wrong, the murder of my father
and mother !" Sigismund, king of Burgundy, was the son
of Gundebald, her uncle, who had wronged her. There
was no excuse now of advancing the true faith, for Sigis-
mund had renounced Arianism, and become a Catholic.
The expedition ended in the murder of Sigismund (see
May I St), and of his wife and children ; and the Burgundian
king is honoured as a saint and martyr. Perhaps Gregory
of Tours was wrong in saying that their mother urged the
princes to this war of revenge. But if not, she was amply
punished by seeing them turn their arms against each other
in internecine strife. Clothilda died at Tours on June the
3rd, but the year of her death is not certain.

Her relics are preserved at Vivibres, where on this day a
famous pilgrimage and procession is made bearing them.
Also portions at Coeuvres, Andelys, Joyenval, and Longpont
near Paris ; as well as in the Church of S. Genevieve at
Paris.

S. KEVIN, AB.
(a.d. 618.)

[Irish Martyrologies. Authority : — A life abounding in marvels, some-
times of grotesque absurdity, ^ written very late, as is the case with all the
lives of Irish saints. However, the main outlines of his story may be un-
ravelled from the tangle of traditions which compose his life.J

S. Kevin or Coemgen (the Fairbegotten) was of an
illustrious family, in the country of the O'Tooles. His

' Once a man ran away from twelve men who sought his life, to seek the pro-
tection of S. Kevin. The cell-door was shut, so he cast himself down outside.
The pursuers came up. and seeing the door shut said, " Here is a log of wood, we
will sit on it and wait till our man comes out." Now by the virtue of S. Kevin to
their eyes the man they were pursuing appeared to be a log. So they sat in
solemn row on him, waiting. When the saint opened their eyes, they weri so
moved with compunction that they all became monks. He is said to have put his
shirt outside his door for a cow to lick clean. The cow was unparalleled for the
abundance of milk she gave after having cleansed the garment.

^ — -^

•i<-

28 Lives of the Saints. [Junes.

father's name was Coemlog, and his mother was of the
princely house of Dal-Messincorbh, and was called
Coemella. They were Christians, and Coemgen was bap-
tized as a child by the priest Cronan. At the age of seven
he was placed under the care of S. Petroc, a Briton, then
in Ireland. When twelve years old his parents consigned
him to the care of the three holy fathers — Eogan, Lechan,
and Enna — to be educated by them in their school, and
he remained with them diligently studying for three years.
After this he is said to have become the disciple of Beran,
a hermit, and then of a bishop, Lugid, who ordained him
priest. By the advice of this bishop he is said to have
founded a monastery for himself at a place called Cluain-
duach. Then, leaving some monks there, he repaired to
his own country, and formed his chief establishment at
Glendalough. At what time this monastery was founded
is not recorded, but it must have been before a.d. 549, if
it be true that he was abbot there when he went to pay a
visit to S. Kieran of Clonmacnois, where he did not arrive
till three days after the death of that saint.

Into his charge was committed the care of Foelan, the
infant son of Colman, a Leinster noble, or petty prince, to
protect it from the fury of the divorced wife of Colman,
who contrived the death of all his children. Coemgen fed
the child on the milk of a doe which tame from the forest
to the door of his cell. A raven was wont, after the doe
had been milked, to perch on the bowl, and sometimes
upset it. "Bad luck to thee," exclaimed the saint; "when
I am dead, there will be a famous wake, but no scraps for
thee and thy clan. Whilst all the mourners are making
merry below, thou wilt be croaking round the mountain,
top supperless, for not a bite shalt thou have." When very
old, the saint moved further up the valley among the
woods to be more alone, and lived in complete solitude,

-'^

June 3.]

vS. Kevin.

save for the birds wliich fluttered singing around him, and
perched on his shoulders.

When far advanced in years he meditated a long pil-
grimage, but was dissuaded by Carbhan, a hermit, who said
drily, " Birds do not hatch eggs whilst on the wing."
Coemgen took the hint, and remained at Glendalough
perfecting his institutions, and extending them into dif-
ferent places. When he felt his end approach, he received
the holy Viaticum from S. Mochnorog, a Briton, who had a
cell to the east of Glendalough, and died June 3rd, 618.

A Semi-clioir of Friars.

30 Lives of the Saints. One 4.

June 4.

S. Clateus, B.M. at Brescia, isi cent.

S. QuiRiNUS, M. at Tivoli.

S. QuiRiNUS, B.M. of Sissek in Croatia, ad. 304.

S. Metrophanes, Pair, of Consta^tiinople, circ. a.d. 325

S. Optatus, B. of Milevis hi Numidia, circ. a.d. 380.

S. Alonius, Ab. in Egypt, circ. A.n. 400.

S. Petrock, A6. C. at Bodviin in Cornwall, circ. A.D. 600.

S. Breacha, V. in Cornwall, about ^th or dth cent.

S. BuRiAN, r. in Cornwall.

S. Saturnina, V.M. at Arras.

S. Nennocha, Abss. in Brittany, Zth cent.

S. Walter, Ab. at Serviliaiio.

S. Francis Caracciolo, C. at Agnone in the Abriizzi, a.d. t6o8.

S. QUIRINUS, B.M.
(a.d. 304.)

[Ancunt Roman Martyrology, attributed to S. Jerome, Modern Roman
Martyrology ; also Usuardus and Notker. Authority : — The ancient Acts
which were seen by S. Jerome, and by Prudentius who composed a hymn
on this saint. The Acts were apparently written in the reign of Con-
stant! ne, and w^re extracted from the Proconsular records. But they
have gone through some slight enlargement. One manifest interpolation
narrates the translation of the body to Milan in the time of Innocent II.
(ii3o-43i'), but this is not to be found in all copies.]

|UIRINUS, of Blessed Memory, was Bishop
of Sissek, nov/ a small town, on the Save in
Croatia. He was sought by the governor
Maximus, and attempted to escape and hide
himself, but was captured, and brought before the governor.
Maximus asked him why he fled. He answered, "I
obeyed the words of my Lord who said. When they per-
secute you in one city, flee unto another."
Maximus — "Who gave this command?"
Quirinus — "Christ, who is very God."
Maxitnus — "Know you not the imperial orders would

* ^

June 4.] 6". Quirmus. 31

find you wherever you were ? And He whom you call
God could not save you from falling into our hands nor
deliver you out of t^iem now you are in them."

Quirinus — " The God whom we adore is ever present
with us, to help in time of need. He was with me when I
was taken, He is with me now, and He speaks to you
through my mouth."

Maximus — "You talk much, and delay the execution of
the orders. Read the divine edicts, and comply with what
they enjom."

Quirinus — " I pay no heed to these injunctions, because
they are impious, and contrary to the commands of God,
requiring us to sacrifice to imaginary divinities. The God
whom I serve is everywhere ; He is in heaven and earth
and sea. He is above all things, containing everything in
Himself, and by Him and in Him all created things
subsist."

Maximjis—^^ 0\A age has weakened your understanding,
and you are deluded with idle tales. Obey and throw a
little incense on the fire to the gods, and you will be re-
warded ; refuse, and expect torments and death."

Quirinus — "What you threaten me with I count as
great glory, and death will open to me eternal life. I will
offer no incense to demons, for I know well the altar of
my God, on which I have often sacrificed oblations of
sweet savour."

Maximus — "Your craze is driving you to destruction.
Once for all — Will you sacrifice to the Gods?"

Quirinus — "No. It is written 'the gods of the heathen
are but devils.'"

The governor then said, "You shall be beaten with
clubs, and if you persist in your obstinacy, I shall send
you to Amantius, governor of Pannonia Prima, for a
capital sentence."

Lives of the Saints. rjune4.

The old bishop was then severely beaten, but remained
firm. He was taken back to prison, and after three days
was sent to Amantius the governor, who was then at
Scarabantia (Odenburg near the Neusiedler See). He
ordered the bishop to be conducted to Sabaria, or Sarvar
on the Raab, whither he was proceeding. On reaching
Sarvar, Amantius ordered him to be brought before him in
the theatre, and having read the minutes of his examination
by Maximus, asked the bishop if he admitted that they
were correct. S. Quirinus replied that they were so, and
then Amantius asked him if he persisted in his refusal to
adore the gods. Quirinus answered, "I have confessed
the true God at Siscia, I have never adored any other.
Him I carry in my heart, and no man can ever tear me
from Him."

Amantius endeavoured to overcome him by promises,
but finding him inflexible, ordered him to be cast into the
Raab, with a mill-stone round his neck. The stone, that
of a hand-quern, was then attached to him, and he was
plunged in the shallow stream of the Raab, and before he
sank and was swept away, he addressed a few words of
exhortation to the people who had crowded to see this
execution.^

The body was carried ashore a liltle below Sarvar. The
relics were afterwards transported to Rome, and in 1140

' Alban Butler says that to the great astonishment of the spectators S. Quirinus
did not sink, but remained long above water, and it was only after a long prayer
addressed to Christ that he succeeded in overcoming the repugnance of the mill-
stone to drag him under water. The Acts only say, " Jussit sancto Dei Sacerdoti
molam ad collum ligavi et in fiiivii Sibaris undas demergi. Cumque de ponte
preecipitatus fuisset in fluvium [et diutissime supemataret] et cum spectantibus
locutus csset, ne suo terrentur exemplo, vix orans ut mergerelur obtinuit." The
portion in brackets seems to be an insertion of a copyist. The long prayer
given by Butler is from the hymn of Prudentius, and not in the Acts at all. Of
course there may have been a miracle wrought, but the circumstance is quite
xlmple of explanation without. The Raab is not deep at Sarvar, the season was
summer, and the mill-stone was evidently one of a hand-quern.

-»i"

June 4.] kS. Metrophanes. 33

were placed in the Church of S. Maria beyond Tiber.
Many other places claim to possess his relics, but un-
doubtedly they are the bones of other saints of the same
name. There are at least six saints of this name known
to have existed, and it is likely enough that a church
possessing the remains of one of these, whose history is
almost unknown, may have supposed them to have be-
longed to the famous Quirinus of Sissek.

S. METROPHANES, B.
(A.D. 325.)

rOreek, Arabo-Egyptian, Syriac, Russian and Roman Martyrologies.
Authorities :— Photius, Biblioth, 471, Theodoret and Socrates.]

Metrophanes, bishop of Byzantium, lived to see strange
changes. The quiet little town which he ruled was being
transformed into the capital of the East, and became the
residence of the emperor. And persecution was at an
end; the cross of Christ had displaced the Roman eagle.
When the Emperor Constantine convened the great coun-
cil of Nicsea, Metrophanes was unable to attend, being
detained at Byzantium by old age and sickness — he was
over a hundred years of age ; but his priest, Alexander,
himself seventy years old, was there, with a little secretary
of the name of Paul, not more than twelve years old, one
of the readers and collectors of the Byzantine Church. At
the conclusion of the council, if we may believe the
Eastern story preserved by Photius, before the bishops
finally left Nicaea, Constantine announced that he had one
favour to beg. They granted it. It was that they would
return with him to Byzantium to see Metrophanes, the
aged bishop, whom he called his father, and to bless by
their presence the new city which he had founded. They

VOL. VI. 3

u<-

34 Lives of the Saints. [June 4.

came, and on the Sunday they met both the emperor and
the bishop of the future capital of the Eastern Church-
The emperor then adjured the aged prelate to name his
successor. Metrophanes replied with a smiling counte-
nance, that a week since it had been intimated to him in a
dream, how ten days from that time his end would come,
and he accordingly named Alexander of Byzantium his
successor, and the boy Paul to be the successor of Alex-
ander. Then turning to the Bishop of Alexandria, "You,
too, my brother," he said, " shall have a good successor."
And, taking the young deacon Athanasius by the hand,
"Behold," said he, "the noble champion of Christ ! Many
conflicts will he sustain in company not only with my suc-
cessor Alexander, but even with my next successor Paul."
With these words he laid his pall on the altar for
Alexander to take, and in seven days, on June 4th, ex-
pired in his 117th year. Such, according to the Byzantine
tradition, was the inauguration of the next two great events
of Eastern ecclesiastical history, the foundation of the city
and patriarchate of Constantinople, and the consecration
of Athanasius to be the champion of the Faith against
the world.

S. OPTATUS, B. C.

(about A.D. 380.)

[Roman Martyrologies. Authorities : — His own writings, and mention
by S. Fulgentius and S. Augustine.]

S. Optatus was an African, and was educated as an
idolater, but was converted to Christianity, and became
bishop of Milevis in Numidia. He is chiefly known by
his books against the Donatists, which is a principal source
of information concerning these schismatics in the early
portion of their history.

-lj<

June 4.]

6". Petrock. 35

S. PETROCK, AB.

(6th cent.)

[York, not Sanim, and more Modern Anglican Martyrologies, also
Saussaye in his Gallican Martyrologies. Authority :— A life by John of
Tynemouth (cca. 1360), full of fable.J

S. Petrock is said to have been of royal blood, and
born in Cumberland, but on the death of his father the
king, despising worldly pomp, he went into Ireland, where
he spent twenty years,i studying. At the end of that time,
mounting a raft with some disciples, he came to Cornwall,
where he found, and conversed with S. Sampson, after-
wards Bishop of Dol. He spent thirty years at Padstow,
in a cell, hving on scarcely any food, and rising at cock-
crow, he stood in the water reciting psalms till break of
day. Then he went a pilgrimage to Rome, and if we may
believe the life by John of Tynemouth, to Jerusalem ; but
the story of his journey is for the most part mythical.^
On his return to Britain he kills a dragon, receives a gar-
ment which floats down to him out of the sky, cures a
woman who has been troubled with a huge reptile in her
stomach, from having drunk its egg in water, by giving her
a pill made of dust and water, and after many other mar-
vels dies.

His body was translated from Padstow (Petrockstowe)
to Bodmin.

' This is confirmed by the life of S. Coemgen or Kevin, see p. 27.
* From Jerusalem, says the legend, he went to India, and there as he stood by
the sea-shore, he saw a shining bowl come floating to him over the waves, large
enough to accommodate a man ; so he entered it and was wafted to an island
where he spent seven years, and all that time he fed on one fish which grew whole
as fast as he ate thereof. And at the end of the seven years an angel bade him
return. Then he re-ascended the shining bowl and floated back to India, and
there he found a wolf standing by his statf and sheepskin that he had left on the
shore seven years before. The wolf accompanied him till he arrived in known
regions. All this is an ancient Keltic myth translated into Christian hagiology.
See my article on the " Fortunate Isles" in "Curious Myths of the Middle Ages."'
The silver bowl is the moon, and Petrock the man in it. The classic reader will
remember Helios in his golden bowl sailing to the island of ^cea.

i- — ^

36 Lives of the Saints. [June 4.

S. BREACHA, V.
(5TH OR 6th cent.)

[Anciently venerated on this day in the diocese of Exeter. Authority :
—The Ancient Exeter Martyrology of B. Grandison, quoted by Leland.]

This saint is said, but it is more than questionable, to
have been a disciple of S. Patrick. She came to Cornwall
from Ireland, and lived a solitary life on the east bank of
the river Hayle.

S. NENNOCHA, V.

(8th cent.)

[Venerated in Brittany.' Authority : — The Acts preserved at Quimper,
which are, however, fabulous. They were written in the 13th cent, from
oral traditions, and are full of anachronisms, and the Bollandists do not
publish them in their entirety. As specimens of the anachronisms we
may adduce these. S. Columba (d. 597) is said to have baptized S.
Nennocha — two hundred years before she was born ! Her mother,
Moneduc, is said to have been the daughter of Constantine, king of
Cornwall and Devon, who died A.D. 576,2 and he is said to have been
descended from Julius Caesar. And S.Germain of Auxerre (d. 448) is made
contemporary with S. Turian, B. of Dol, in the 8th cent., and is sent from
Ireland by S. Patrick (d. 465) to Britain. But the Acts, it is very evident,
are made out of popular Breton ballads. In one place the writer translates
into metre the reply of Moneduc to her daughter.]

The legend of S. Nennocha is pure fable, through which
one can scarce discern the outlines of history. According
to the legend there was a king in Wales named Breochan,
who with his wife Moneduc had fourteen sons, who all
deserted him that they might preach the Gospel. Breochan
then promised he would yield tithe of all his gold and
lands if God would give him another child. In course of
time Moneduc brought forth a little girl, who was baptized
by the name of Nennocha-Guengustl, and was then given

' Invoked in a Breton Litany of the loth cent. ' See March nth, p. 2x4.

June 4.] S. Francis Caracciolo. 2)7

to be fostered by Gurhentil, a kinsman of the king, and his
wife Guenargant. At the age of fourteen Nennocha re.
turned to her father's house, and was sought in marriage
by a prince of Ireland. But S. Germain being then at her
father's palace, he persuaded her to embrace the religious
life. Breochan sadly gave his consent. Then, the news
having spread abroad, a great multitude assembled to
accompany S. Nennocha in her renunciation of the world.
Among these were four bishops, a crowd of priests and
virgins. They all took ship together and sailed to Brittany,
and landed at PuUilfyn. The king of the country gave S.
Nennocha land at Ploermel, and there she founded a great
monastery where she resided till her death.

S. FRANCIS CARACCIOLO, R C.
(a.d. 1608.)

[Roman Martyrology, beatified by Clement XIV., 1769, canonized by
Pius VII. in 1807. Authority : — A life by Augustine Cencelli.]

AscANio Caracciolo was born in 1563, at Villa Santa-
Maria, in the kingdom of Naples. At the age of twenty-
two he fell ill with a loathsome malady which was believed
to be leprosy, and then feeling the worthlessness of the
world's pleasure, he resolved to devote himself wholly to
God. No sooner had he made this vow, than his health
improved, and the disorder left him. He went to Naples
to study theology, and was there ordained priest. In 1588,
John Augustine Adorno, a Genoese, had formed the design
of founding a new order, and he had communicated his
design to Fabricio Caracciolo, abbot of S. Maria Maggiore,
at Naples. They resolved to take into their confidence a
certain Ascanio Caracciolo, but not our saint, and wrote
him a letter informing him of their intentions, and inviting

* ^

38 Lives of the Saints. uune4.

him to join them. The letter was by mistake delivered to
the subject of this memoir, and led to his becoming a
most enthusiastic member of the new congregation. The
rule of this institution was that the members should take
the three usual vows, and in addition, that, — as soon as it
numbered twelve brethren, — adoration of the Blessed
Sacrament, and penance should become perpetual in it.
As soon as twelve had joined the society, Adorno and
Ascanio Caracciolo went to Rome to obtain the approval
of Pope Sixtus v., which was readily granted, and the
society was called the Congregation of Regular Clerks
Minors. Adorno died in 1591, and Caracciolo, who had
taken the name of Francis, became the first general of the
order. He was a man of deep humility. As he was once
passing through Villa Santa-Maria, a fief of his family, the
people crowded around him, knelt and kissed his hands
and feet, and the hem of his garment.

S. Francis, full of shame, fell on his knees, plucked a
crucifix from his breast, and holding it above his head,
cried, "Do not notice me; look, look at Him!"

He made three journeys to Spain to found and advance
the interests of houses of his Order there, and on his return
from one of them was shipwrecked.

He died at Agnone in the Abruzzi, whither he had gone
to make a new foundation. His sickness was very sudden
and unexpected by all save himself, to whom his friend
Adorno had appeared to bid him prepare for leaving this
world. As he lay in bed, he continued to murmur, " Lord
Jesus! how good Thou art! O Paradise, Paradise!"
After his death his body was taken to Naples, where it is
still religiously preserved.

►I(-

•Je-

june.;.) SS. Marcian & Comp. 39

June 5.

SS; Marcian, Nicander, and Comp, MM. in Egypt.

S. Illidius, B. of Clermont, 4th cent.

S- DoROTHEiis, B.M. of Tyre, a.d. 362.'

SS. Justus and Clement, CC. at Folterra, sth cent,

S. Boniface, M., Archb. 0/ Mainx, a. 0.755.

B. Meinwerk, B. of Padsrborn, a.d. 1036.

S. Ferdinand, C. Infanta of Portugal, a.d. 1443.

SS. MARCIAN, NICANDER, AND COMP., MM.

(date uncertain.)

[The ancient Roman Martyrology called S. Jerome's, Usuardus, and
Ado. Modern Roman Martyrology. Greek Menasa and Menology, also
Arabo-Egyptian Martyrology. There is, however, much confusion as to
the day on which they are venerated, and as to the exact form of their
names. Authority : — The Greek Acts, which appear to be perfectly
genuine. ]

fAINTS MARCIAN, Nicander, Apollonius,

Leonidas, Arius, Gorius, Hyperechius, Seie-

niades, Irene, and Pambo, were the names

of ten martyrs in Egypt, probably in the .

persecution of Diocletian. They were placed in a sort

of walled pound, exposed to the full glare of the

sun, in the hot summer. Water was put within easy

reach, but they were told that if they drank, it would

be regarded as an abjuration of Christ. The ten martyrs

sang hymns till, parched with thirst, their voices grew

hoarse. Although they suffered agonies of thirst, not

' There is another Dorotheus, Ab., mentioned by the Bollandists on this day.
He sought out some exceptionally aggravating penance, and rejecting a cage or a
pillar, hit upon making himself director of a convent of three hundred nuns,
whom he consoled in their troubles, and whose quarrels he allayed through a
window. But it is not certain that the result was what he anticipated, and theie
are doubts whether he is to be regarded as a saint.

4 ^

one of them would touch the water, but died in hope of
that heavenly Paradise where they might drink of the
Water of the River of Life.

S. DOROTHEUS, M., B. OF TYRE.
(a.d. 362.)

[Greek Menology, Russian Kalendar, and Roman Martyrology. Au-
thority :— Theophanes in his account of the Council of Nicaea.]

DoROTHEUS, bishop of Tyre, suffered much in the
persecution of Diocletian. He was skilled in both Greek
and Latin ; and if he is the same Dorotheus as the priest of
Antioch, mentioned by Eusebius, he was learned also in
Hebrew.^ He was present at the Council of Nicaea.
When Julian came to the throne he went to Odyssopolis,
in Sicily, whither he had retired before, in the persecution
of Diocletian. There he suffered much ill-usage and died,
at the advanced age of a hundred and seven. It is not
probable that he was put to death, for Julian was no
persecutor in a direct manner ; and the only authentic
accounts of martyrdoms in his reign are those of Christian
soldiers in the army. But the sea-voyage, poverty, petty
annoyances, and perhaps popular tumult, may have pre-
cipitated his death, and in martyrologies he is invariably
enrolled as a martyr. And, indeed, his may be called a
martyrdom though he did not shed his blood for Christ.

' Eusebius says that Constantinc made Dorotheus, priest of Antioch, his
procurator to the dye-works at Tyre. It is possible that this may have been a
different Dorotheus; but it is not unlikely that it is the same one, and that from
being master of the dyeing, he was advanced to the bishopric of Tyre.

Junes.] 6'. Boniface. 41

S. BONIFACE, M.B. OF MAINZ
(A.D. 755-)

[Roman Martyrology, and those of Bede, Usuardus, Hrabanus, Ado, &c.
Authorities : — His Hfe by WiUibald, his disciple, another by OthIo(io52),
monk of Fulda, composed from that of Willibald, and the letters of the
saint, also an ancient life by a priest of Utrecht, a contemporary, also
another life, ancient, but of unknown origin ; and lastly the writings of
S. Boniface himself.]

The Church had need of Germany. For more than a
century Italy had been wearied with the theological
tyranny of the Greek emperors, and the rapacity of their ex-
archs. The East was fermenting with ecclesiastical rivalries,
heresies skinned over, soon to break out again, Arianism,
Eutychianism, Nestorianism, had been ostensibly aban-
doned, but all these heresies formed a leaven of anti-
Christian prejudice, soon to burst forth in the iconoclastic
persecution. In Italy it became daily more evident that
all germs of restoration and regeneration were extinct.
Nobility of heart to conceive, and energy of purpose to
execute any great work was no more to be looked for
in Italy. Italy was exhausted of everything save elements
of corruption and discord. The Franks had been con-
verted, but the state of the Church in Gaul was not hope-
ful ; the barbarians had become Christians without re-
linguishing their barbarous morals and ferocious crimes.
Charles Martel, after his great conquest of the Saracens,
found it necessary to recompense his great nobles liberally,
and he had recourse to the crosiers and pastoral staves of
bishoprics and abbeys, to satisfy their greed. The last
vestiges of the reform effected by S. Columban had dis-
appeared ; and if one may believe Hincmar, Christianity
itself seemed to be abolished in the German empire, and
in the eastern provinces the idols were everywhere re-
stored. The ashes of Arianism were still smouldering

in the middle of Germany, it had broken out afresh in
Bavaria.

Pope Gregory II, looked to the Teutonic nations,
hoping thence to see the star of hope arise. By his orders
three legates visited Bavaria, to re-establish there the true
faith and discipline. The legation was not successful ; the
instrument of his designs had not yet appeared, when, at
the close of the year 718, an Anglo-Saxon monk presented
himself before him, and drawing from beneath his cloak a
letter from Daniel, bishop of Winchester, humbly awaited
a reply.

The name of this monk was Winfrid, or Boniface. He
was born about a.d. 680, at Crediton, or Kirton, about
eight miles north-west of Exeter, of noble parents. At an
early period the boy betrayed much promise, and was
designed by his parents for a secular career. But the visit
of some monks to his father's house quickened a desire in
his heart to embrace the monastic life. His father strongly
opposed such a step, till at length alarmed by a dangerous
illness, he relented, and at seven years of age, Winfrid
was removed to a conventual school at Exeter, under
Abbot Wolfard, and thence to Nutescelle, in Hampshire, in
the diocese of Winchester.

Here, under Abbot Winbert, he took the name of
Boniface, and became eminent for his diligence and
devotion, for his acquaintance with the Scriptures, and his
skill in preaching. At the age of thirty he received ordi-
nation, and his well-known talents procured for him several
high ecclesiastical employments. King Ina of Wessex
honoured him with his confidence, and the united recom-
mendation of his brethren led to his being sent, on more
than one occasion, on a confidential mission to Archbishop
Britwald. He might have risen to honours in his native land,
but other aspirations had now taken possession of his soul.

No stories were listened to at this time in the Anglo-
Saxon monasteries with greater avidity than those con-
nected with the adventurous mission of Archbishop
Willibrord among the heathen tribes of Frisia, and
Boniface longed to join the noble band beyond the sea.
On communicating his design to the abbot, the latter
would have dissuaded him from the arduous enterprise,
but he remained firm, and with three of the brethren,
whom he had persuaded to accompany him, left Nutescelle
for London. There he took ship, and crossing the sea,
landed at Doerstadt, then a flourishing emporium, now
almost obliterated from historical memory. But the time
of his coming, a.d. 716, was unpropitious.

Radbod was engaged in a furious conflict with Charles
Martel, a fierce persecution of the Christians had broken
out, and Boniface was fain to return to his cloister at
Nutescelle. Next year he left it a second time, now to
visit Rome, and have his vocation confirmed. The pope
received him warmly, and having satisfied himself of his
orthodoxy, gave him full powers to bear the Gospel to the
heathen of Germany. Boniface, furnished with these
powers, returned through Lombardy, Bavaria, and Thu-
ringia. There he heard of the death of Radbod, and the
cessation of the persecution in Frisia. A powerful call
drew him to the county which was to witness the opening
and the close of his missionary labours. The pagans were
turning towards the God of the Franks, whose power they
had lately felt, and Winfrid offered himself to Bishop
Willibrord as a labourer in this portion of the vineyard.
For three years he worked in Frisia, and then, Willibrord,
already very aged, resolved to associate Boniface with, him
in the episcopate. But he, troubled by this proposal,
escaped from Frisia, to break up fresh ground, and
labour in greater obscurity. On his way he tarried at the

44 Lives of the Saints. Uunej.

monastery of Palatiolum, near Treves, where his eloquent
conversation, the nobility of his look, and the angelic
sweetness of his manner, so fascinated a boy of fifteen,
named Gregory, of royal birth, that he determined to
follow him ; and thenceforth he became one of the most
illustrious disciples of the saint. Boniface plunged into
Thuringia. He found the country ravaged by incessant
war, the population thin and impoverished, the few
Christians, relics of the mission-work of S. Kilian, fallen
into corruption of manner and faith. His preaching
among them was successful. Tne pagans quitted their
hovels to listen to the stranger who spoke to them in their
own tongue, and who braved the horrors of their bound-
less forests to bring the Gospel to their ears. Two
brothers whom he converted gave him lands, and he
erected the monastery of Amoneburg. Thence he pro-
ceeded into Hesse, and to the frontiers of Saxony, where
he baptized many thousand converts.

A faithful brother, Binna, was now deputed to announce
to Gregory II. these gratifying results ; and the pope, who
could not fail to foresee the issue of labours so auspiciously
begun, summoned him once more to Rome. Thither
Boniface obediently went, escorted by a numerous train of
Franks and Burgundians, and in reply to the pope's
questions respecting the faith which he preached, handed
him a copy of his creed. Gregory duly examined it, and
after an interval of five days, announced that he had
resolved to confer on Boniface the episcopal dignity.
Accordingly, on the feast of S. Andrew, a.d. 723, he was
consecrated regionary bishop, without any particular
diocese, but with a general jurisdiction over all whom he
might win from paganism to the fold of Christ. Thus
elevated to the episcopal dignity, with letters of commen-
dation to Charles Martel, to the bishops of Bavaria and

Junes.] S. Boniface. 45

Germany, and the native chiefs of the countries where he
was about to labour, Boniface re-crossed the Alps, and,
with the permission and protection of Charles Martel,
re-commenced operations in Hesse. He found but few of
his Hessian proselytes adhering to pure Christianity.
They had made a wild mixture of the two creeds ; they
still worshipped their sacred groves and fountains ; con-
sulted wizards, and shunned weir-wolves. Boniface deter-
mined to strike a blow at the heart of the obstinate
paganism. There was an old and venerable oak at
Fritzlar, near Geismar, hallowed for ages to Thorr the
Thunderer. Attended by all his clergy, Boniface went
publicly forth to fell this tree. The pagans assembled in
multitudes to behold this trial of strength between their
ancient gods and the God of the stranger. They awaited
the issue in profound silence. Some, no doubt, expected
the Thunder God to hurl his bolt and strike dead the
Christian prelate. S. Boniface swung the axe, and dealt
several blows to the sacred tree. Then was heard a
rushing sound in the tree-tops. Was it Hnikarr on his
white horse with the white owl fleeting before him, and
the black fire-breathing hounds at his side, galloping over
the roof of leaves, to strike with his lightning spear the
sacrilegious hand ? It was a sudden rush of wind ; a few
more vigorous blows, and the great tree cracked and came
toppling down with its own weight, and split into four
huge pieces, leaving a great patch of light in the green
leafy vault, through which the sun fell on the triumphant
Christian prelate.

The shuddering pagans at once bowed before the
superior might of Christianity. S. Boniface built out of the
wood a chapel to S. Peter. But the wnnt of labourers
was great; and Boniface turned to his native land for a
supply of missionaries. He asked also for sacerdotal

46 Lives of the Saints. cjunej.

vestments, bells, and books. He begged that there might
be sent him a copy of the questions asked of S. Gregory
the Great by S. Augustine of Canterbury, the apostle of
the Anglo-Saxons, with the replies of the pope, a passional,
some commentaries on the Epistles of S. Paul, and a
volume containing six of the prophets, written neatly and
without contractions, "because of my old eyes." He
requested the Abbess Eadburg to copy out for him the
Epistles of S. Peter, in letters of gold, "that the Holy
Scriptures may be reverenced and honoured before the
carnal eyes of the pagans." Especially did he pray for
more labourers in this field white for harvest. The Anglo-
Saxon monasteries answered to his appeal, and threw
open their gates. There issued from them many zealous
servants of God, Lull, who was to succeed Boniface one
day ; Willibald, just returned from a pilgrimage to Jeru-
salem ; Wunnibald, Witta. He had already with him the
young Gregory, and Wigbert, whom he placed at the head
of his monastic colony at Fritzlar. Later, a nobleman of
Noricum came to offer him his son, to be educated in the
service of God. This son was Sturmi, who became the
founder of the abbey of Fulda. From the convents of Eng-
land as from a hive issued likewise a swarm of widows and
virgins, the mothers, sisters, kinswomen of the missionaries,
eager to share their perils and their merits. Chunihild and
Berathgit, her daughter, settled in Thuringia. Chunidrat was
sent into Bavaria, Thecla tarried at Kitzingen, on the
Maine, Lioba, "beautiful as the angels, fascinating in her
speech, learned as the Holy Scriptures and the canons,"
governed the abbey of Bischofsheim. The gentle Walpurgis
settled near her brother Willibald at Eichstadt. The
ferocious Germans, who had delighted only in war, knelt
meekly at the feet of these gentle mistresses. Silence and
humility have hidden their labours from the eyes of the

•i<-

June J.] vS. Boniface. 47

world; but history records their influence in giving the start
to Germanic civilization. " Providence," beautifully says
M. Ozanam, " has placed women beside all cradles."

After some years of labour, S. Boniface reckoned that
he had a hundred thousand converts. But it was little to
have brought these men to baptism, so ready to relapse
into their darling paganism, attached, as it was, to their
history, by making the gods the ancestors of their chiefs,
and wound about their memories by the sagas and ballads
of their scalds.

S. Boniface had to place the axe at the roots of the
paganism in their hearts, more tenacious and strong than
those of the sacred oak of Fritzlar. To do this he
preached to them in the simplest manner; and a collec-
tion of his sermons, to the number of fifteen, has come
down to us. In relating to the barbarians the birth of the
Saviour, the preacher begins by telling them there is a
great city, called Rome, and in it, once on a time, reigned
a mighty chief called Augustus, who made peace in all the
world. In this style he spoke and taught, and thus he
awakened their interest, and stored their memory with
fairer histories than those of their grim old gods. Nothing
can be simpler, fresher, and more certain to instruct, than
his address to the newly baptized. " Listen, my brethren,
attentively to what you have abjured at baptism. You
have renounced the devil, his works, and his pomps.
But what are the works of the devil ? Pride, idolatry,
envy, murder, slander, lying, perjury, hatred, fornication,
adultery ; — in a word, whatever corrupts man ; theft, false-
witness, gluttony, foul language, quarrels, consulting lots,
and trying incantations, believing in witches and wier
wolves, wearing amulets, and turning back from God.
These works, and the like of them, are the devil's works,
and, as the apostle says, they who do such things shall

48 Lives of the Saints. [junej

not inherit the kingdom of heaven. But as we hope, by
God's mercy, that you have renounced all these things in
deed, as well as in intent, it remains for me to remind
you, my dearly loved ones, of what you have promised the
Almighty God. Now, in the first place you have promised
to believe in Almighty God, in Jesus Christ, his Son, and
in the Holy Ghost ; One God, but Three in One. These
are the commandments you have to observe. You must
love God with all your heart, with all your soul, and with
all your strength, and your neighbour as yourself. Be
patient, merciful, kind, and chaste. Teach your children
and servants to fear God. Reconcile those who are at
enmity; let judges not take presents, which blind the
eyes to justice. Keep the Lord's day, and go to church
to pray, not for gossip. Give alms as you are able. If
you have feasts, invite the poor, exercise hospitality.
Visit the sick, serve widows and orphans, give tithe to
churches. Do to others as you would they should do to
you. Fear none but God, but fear Him always. Believe
in the coming of Christ, in the resurrection of the flesh,
and in the general judgment."^

In the year 741 Charles Martel died, and S. Boniface
saw fresh opportunities opened up for carrying on and
consolidating the labours of the various missionary bands.
It is true that the great mayor of the palace had never
thwarted his operations, but he tolerated those of the
clergy whose lives were a scandal to religion, plundered
churches and monasteries when he wanted money for his
numerous wars, and gave away the bishoprics and abbacies
to men utterly unfit by education or pursuits to advance
the cause of Christianity.

Now that he was dead, the archbishop's course was
clear, and by reason of his great influence over Carloman

Opera S. Bonifacii, Edt. Giles ii., p. j;.

S. BONIFACE, ARCHBISHOP OP MAYENCE.

From an Engraving in " Images de Samts et Saintes issus de la famille de I'Empereur

Maximilien ler."

[June 5.

Junes.] 6". Boniface. 49

and Pepin, he could develop his plans for a systematic
organization of the German Church. He began by
founding four new bishoprics, Wiirzburg, Eichstadt,
Buraberg, and Erfurt, and in the following year called a
council to regulate the affairs of the newly-formed Churches.
The metropolitan throne was fixed on the Rhine, at
Mainz. This city was already a bishop's seat. In the
wars of Carloman the Frank against the Saxons, the
bishop. Ceroid, went out to battle with his sovereign, and
was slain. He was succeeded by his son, Gewillieb, a
man of strict morals, but addicted to hawks and hounds.
He had been a layman, but was consecrated on the death
of his father, and given the see, in compensation for the
loss of his father. Gewillieb cherished the sacred here-
ditary duty of revenging his father's death. He discovered
the man by whose hand Ceroid bad fallen, lured him to
an amicable interview in an island on the river, and
stabbed him to the heart. Neither king nor nobles
thought this exaction of blood for blood the least dis-
qualification for a Christian bishop. But the Christianity
of S. Boniface was superior to the dominant barbarism.
The blood-stained bishop was deposed by the act of a
council, and on the vacancy, the metropolitan see was
erected at Mainz, and was assumed by S. Boniface, who
thence exercised jurisdiction over the dioceses of Mainz,
Worms, Spires, Tongres, Cologne, Utrecht, Augsburg,
Constance, and Chur.

He made a third visit to Rome, and on his return
passed through Bavaria ; there he found but one solitary
bishopric, at Passau. He founded those of Salzburg,
Freisingen, and Ratisbon. In Thuringia the episcopal
see was fixed at Erfurt; in Hesse at Buraberg, whence it
was afterwards removed to Paderborn ; for Franconia he
founded that of Wurzburg.

VOL. VI. 4

»i<

50 Lives of the Saints. Uunej.

Carloman, who had risen from the post of mayor of the
palace to that of sovereign, was so wrought on by the
example and enthusiasm of S. Boniface, that he abandoned
the throne, bequeathed his son to the perilous guardian-
ship of his brother Pepin, went to Rome, and retired into
a monastery,

S. Boniface even opposed within his own diocese, the
author of his greatness. Pope Stephen, on his visit to
Pepin, presumed to ordain a bishop of Metz. S. Boniface
resisted the encroachment, and it was only at the earnest
representation of Pepin that the feud was allayed. He
was now verging on threescore years and ten, and his long
and incessant labours had begun to tell upon his constitution.
Weighed down with the care of all the Churches in Ger-
many, he longed for some diminution of the burdens
which pressed upon him, and wrote to the pope requesting
to be allowed to nominate his successor. This the pope
declined to allow, but conceded to his age and infirmities
the permission to select a priest as his special assistant,
who might share a portion of his episcopal duties. In-
creasing weakness now induced him to reiterate his request,
and the pope, while reminding him of the words, "He
that shall endure unto the end, the same shall be saved,"
agreed that if he could find amongst his clergy one in
whom he could place implicit confidence, he might elevate
him to the post, and receive his assistance as his coadjutor
and representative. Upon this Boniface nominated his
fellow-countryman and disciple, Lull, and proposed to
retire himself to the monastery now rising on the banks
of the river Fulda, where he might spend the autumn of
his life in watching the beneficial results of the labours of
the brethren amidst the surrounding tribes.

But while thus toiling in the land of his adoption, he
was not unmindful of his old friends in England. Pleasant

}^ — ^ ^

June 3.] 6^. Bo7iiface. 5 '

memories of Crediton and Nutescelle still lay near his
heart ; and though unable to revisit these familiar scenes,
he yet maintained a constant correspondence with friends
in the Old Country, and rejoiced to receive tidings of the
welfare of the Anglo-Saxon Churches, just as he was pained
to the heart when he heard of any moral or spiritual
declension. Thus, hearing that Ethelbald, king of Mercia,
was living in gross immorality, he wrote to him in earnest
terms, and endeavoured to shame him into a more con-
sistent life by contrasting his conduct with that of the still
heathen Saxons in the forests of Germany, who, though
they had not the law of Christianity, yet did by nature the
things contained in the law, and testified by severe punish-
ments their abhorence of impurity. He also wrote to
Archbishop Cuthbert, informing him of the regulations
made in the recent synods, and urging him to use every
endeavour to maintain the vitality of the Church of their
native land.

Thus, amid increasing infirmities and many causes for
anxiety, he yet found time to remember old scenes and
old friends. But very soon the conviction was deepened
in his own mind that the day of his departure was at
hand. Lull had, indeed, been appointed his coadjutor
in the see of Mainz, but his appointment had not yet
received the royal sanction, and till this was secured
Boniface could not feel free from anxiety for the welfare
of his flock. One of his latest letters, therefore, was
addressed to Fuldrad, Pepin's arch-chaplain, soliciting his
protection and that of his royal master in behalf of his
clergy and his many ecclesiastical foundations. In this
very year he had been called upon to restore upwards of
thirty churches in his extensive diocese, which had been
swept away during an invasion of the heathen Frisians,
and it was with gloomy forebodings that he contemplated

»j« ■ i^

52 Lives of the Saints. tiunej.

the fate of the German Church, if it was not shielded by
royal protection.

" Nearly all my companions," he writes to Fuldrad,
"are strangers in this land. Some are priests distributed
in various places to celebrate the offices of the Church and
minister to the people. Some are monks living in different
monasteries, and engaged in teaching the young. Some
are aged men, who have long borne with me the burden
and the heat of the day. For all these I am full of
anxiety, lest after my death they should be scattered as
sheep having no shepherd. Let them have a share of
thy countenance and protection, that they may not be
dispersed abroad, and that the people dwelling on the
heathen borders may not lose the law of Christ. Suffer
also Lull, my son and coadjutor, to preside over the
churches, that both priests and people may find in him a
teacher and a guide ; and may God grant that he may
prove a faithful pastor to the flock. I have many reasons
for making these requests. My clergy on the heathen
borders are in deep poverty. Bread they can obtain for
themselves, but clothing they cannot find here, unless
they receive aid from some other quarter to enable them
to persevere and endure their hardships. Let me know,
either by the bearers of this letter or under thine own
hand, whether thou canst promise the granting of my
request, that, whether I live or die, I may have some
assurance for the future."

The royal permisssion that Lull should succeed him
arrived, and his mind was relieved of its load of anxiety.
But again the old missionary ardour burnt up as brightly
as in earlier years. Though upwards of seventy-five years
of age, he determined to make one last effort to win over
the still pagan portion of Friesland, and to accomplish
what Willibrord had begun. Bidding, therefore, his

^ ^

june^] 6". Boniface. 53

successor a solemn farewell, he ordered preparations to be
made for the journey. Something told him he should
never return, and therefore he desired that with his books,
amongst which was a treatise of S. Ambrose on "The
Advantage of Death," his shroud also might be put up.
Then, with a retinue of three priests, three deacons, four
monks, and forty-one laymen, he embarked on board a
vessel, A.D. 755, and sailed down the Rhine. At Utrecht he
was joined by Eoban, an old pupil whom he had placed in
charge of the see, and then together they advanced into the
eastern part of Frisia, and commenced their labours.

For a time all went well. The missionaries were
welcomed by several of the tribes, and were enabled to
lay the foundation of several churches. Gladdened by the
accession of many converts, they at length reached the
banks of the river Burde, not far from Dockum. It was
the month of June, and the festival of Whitsunday drew
near. Boniface had dismissed many who had been bap-
tized, bidding them return on the eve of Whitsunday to
receive the sacrament of confirmation. On the morning
of the appointed day, June 5th, the noise could be plainly
heard of an advancing multitude, and the brandishing of
spears and the clang of arms told only too plainly on what
errand they were bound. The heathen party, enraged at
the success of the daring missionary, had selected this day
for a signal act of vengeance. Some of the archbishop's
retinue counselled resistance, and were already preparing
to defend themselves, when he stepped forth from his tent,
and gave orders that no weapon should be lifted, but that
all should await the crown of martyrdom. " Let us not
return evil for evil," said he ; " the long-expected day has
come, and the time of our departure is at hand. Strengthen
ye yourselves in the Lord, and He will redeem your souls.
Be not afraid of those who can only kill the body, but put

'^-

54 Lives of the Saints. [junej.

all your trust in God, who will speedily give you an eternal
reward, and an entrance into his heavenly kingdom."

Calmed by his words, his followers bravely awaited the
onset of their enemies, who rushed upon them, and quickly
despatched them. The archbishop himself, when he saw
that his hour was come, took a volume of the Gospels, and
making it a pillow for his head, stretched forth his neck for
the blow, and in a few moments received his release.
The heathens speedily ransacked the tents of the mission-
aries ; but instead of the treasures they had expected,
found only the bookcases which Boniface had brought
with him. These they rifled, scattering some of the
volumes over the plain, and hiding others among the
marshes, where they remained till they were afterwards
picked up and reverently removed to the monastery of
Fulda, together with the remains of the great missionary.

Well may Germany look back with veneration and
gratitude to the holy Benedictine, and tell with joy the
story of the monk of Nutescelle. The roll of missionary
heroes, since the days of the Apostles, can point to few
more glorious names. In the monastery of Fulda was
exposed for ages, to hosts of pilgrims, the blood-stained
copy of S. Ambrose on " The Advantage of Death," which
the archbishop had brought with his shroud to the shore of
the Zuyder Zee, and the long-continued labours of many of
his loving pupils and associates will prove that in his case,
as in so many others, " The blood of the martyrs is the
seed of the Church."

His relics are scattered among a great number of
churches. At Fulda, where was his tomb, is preserved a
portion of his skull ; other portions of his bones are at
Louvain, Mechlin, Bruges, Cologne, and Prague, Eichfeld,
Erfurt. At Dockum was long shown his cope and chasuble,
and part of his skull.

^ ^ *

June 6.) kS". Philip . 55

June 6.

S. Philip, B. ofTralles, ist cent.

SS. Vincent, B.M., and Benignus, D.M. at Bevania, in Umhria

A.D. 303.'

SS. Amandus, Alexander, and Others, MM. at Cannes in Naibonne.'^

SS. Artemius, Candida, and Paulina, MM. at Rome, nth cent,

S. EusTORGius 11., B. of Milan, a.d. 518.

S. Claudius, B. 0/ Besanfon, a.d. 581.

S. GuRWALL, B. of A leth in Brittany, 6th cent.

S. Gudwall, B. in Cornwall, yth cent.

S. Aldrick, Abp. o/Sens, a.d. 841.

S. Hilarion the Less, A6. C. in Constantinople, a.d. 845.

S. CoLMOC, B. of Orkney, circ. 1000.

S. Norbert, Abp. of Magdeburg, Founder of Norbertines, a.d. 1134.

S. GiL.B^KT of Auvergne, a.d. 1152.

S. PHILIP, B. OF TRALLES.

(iST CENT.)

[All Ancient Latin Martyrologies, Roman Martyrology, by the Greeks
on May ist. Authorities : — Mention in the Acts of the Apostles.]

[AINT PHILIP, one of the first seven deacons,

preached and baptized at Samaria; amongst

those who there clave to him was Simon the

Sorcerer. He thence went to Joppa, and the

angel of the Lord appeared to him and bade him go on

the road to Gaza, and there he converted and baptized

the eunuch of Candace, queen of Ethiopia.

The apocryphal Acts of the Apostles and Disciples attri-
buted to Dorotheus of Tyre, a collection of early Christian
traditions concerning them, says that the eunuch afterwards
preached in Arabia Felix, Ceylon, and along the Red Sea,
and that he suffered martyrdom. Peter Maffseus, S. J.
in his history of India, strangely supposes that the foot-

' The Acts of both SS. Vincent and Benignus, and SS. Amandus and Alex-
ander, are apocryphal.

I, . ^

^ _

56 Lives of the Saints. [June 6.

print on Adam's peak is that ot the eunuch. The baptism
of the eunuch is commemorated by the Greeks on August
27 th.

Philip having been caught away by the spirit was found
at Azotus, and he preached the word till he reached
Csesarea, where he lived with his four daughters, who
prophecied.

S. Jerome, in his life of Paula, asserts that she saw at
Caesarea the house of Philip and the beds of his four
daughters.

He afterwards became Bishop of Tralles j there is no
tradition that he suffered martyrdom.

S. GURWALL, B.

(6th cent.)

[Venerated in the diocese of S. Malo. Gallican Martyrologies. Au-
thority : — Life in the Lessons of the S. Malo Breviary.]

S. GuRWALL was born in Britain, and is said — but this
is questionable — to have been for some time a disciple of
S. Brendan in Ireland,^ and to have succeeded him as abbot

Thence he went into Brittany, and became known to S.
Malo, bishop of Aleth, who designated him as his suc-
cessor. But, after holding the see a year and a few
months, he wearied of his charge, and having appointed
Colfineth, his archdeacon, to succeed him, retired with
some of his clergy to the monastery of Gurn, which he had
built ; but not finding there the solitude he desired, he
spent the rest of his days in a cavern above the sea.

' S. Brendan of Clonfort died a.d. S7J ; that Gurwall succeeded him is impos-
sible, as he succeeded S. Malo in 56^.

S. CLAUDIUS. After Cahier.

June 6.

* ^

June 6.] S. Gudwall. 57

S. GUDWALL, B.

(7TH CENT.)

[Anglican Martyrology of Wytford. Venerated especially at Ghent.
Authority :— A life by a monk of Blandenbergh, not very ancient, and
founded on very uncertain traditions.]

S. GuLWALL or Gudwall was born in Wales, where he
was educated and ordained priest and afterwards bishop,
but retired from an active life into a cave by the seaside
with one disciple. His rock was an island, and when the
winter storms beat the Atlantic into fury, the foam rushed
into the opening of his retreat, and threatened to over-
whelm the rock. The legend says that S. Gudwall prayed
to God to throw up a barrier against the billows, and the
fish came in multitudes with grains of sand in their
mouths, and deposited them in one place, till they had
reared a long bank which proved an effectual breakwater.
But after a while, when many monks assembled under his
direction, he found the place too straight for him, and he
built seven boats, placed his monks in them, and led the
way, walking on the waters over the Bristol Channel to
the coast of Cornwall, and settled at the place called after
him, Gulwall, near Penzance. Many stories are told of
the saint, amongst others, that he pulled a thorn out of the
foot of a wolf that came limping to him to be healed.

The relics of S. Gulwall were translated to Ghent, and
preserved in the monastery of Blandinbergh. But others
are said to be at Yfevre-le-Chatel, near Pluviers ; but it is
more probable that these belong to his namesake, the
bishop of Aleth.

S. NORBERT, ABR OF MAGDEBURG.

(a.d. 1 1 34-)

[Roman and Norbertine Martyrologies. Canonized by Innocent III.
Gregory XIII., in 1582, ordered his festival to be observed on this day in
all churches of his Order, and attached great indulgences to such obser-
vance. Pius V. made these indulgences plenary in 1616. Since then this
feast hds been inserted in the Roman Breviary, and from a semi-double
has been elevated into a double. Authorities : — A life by a Norbertine
canon, a contemporary, written at the request of Hugh the companion of
the saint, also mention in the life of the B. Gotfried Kappenberg, in other
writers of that period. J

S. NoRBERT was born at Xanten, in the duchy of Cleves,
in the year 1080, of a noble family related to the emperor.
He was admitted to the sub-diaconate, that he might be
given a rich canonry of the church of Xanten, and for
some time he lived at the court of Frederick, Archbishop
of Cologne, but left him to follow his kinsman, the Em-
peror Henry IV. He lived in utter worldliness, dressing
richly as a layman, and denying himself no pleasure. But
one day as he was riding through a meadow with a serving
boy, a storm broke over them, and lightning fell before
his horse, so that it reared and threw Norbert, who lay in
a swoon for some time.

This shock proved the means of his conversion. He
felt that the lightning might have struck him, instead of
the soil; and if so, where would he have been then?
Hitherto, he had refused to be ordained deacon and priest,
but now he prepared for these orders, and received both
the diaconate and the priesthood on the same day. He
retired to his house at Xanten, and gradually weaned him-
self from ease and luxury. At last he resolved finally to
leave the world, and having made himself a habit of
lamb's-skin, bound round his waist by a cord, he began
to preach with remarkable unction, and to endeavour to

. *

|une6.i ^y. Norbert. 59

reform his fellow canons at Xanten. But this was no easy
matter. They spoke evil of him, mocked him, one so far
forgot himself as to spit in his face. He was denounced
as an impostor to Cuno, the papal legate in Germany, but
the saint appeared before a council held at Fritzlar in

1 1 18, and justified himself. Then he disposed of all his
possessions, and gave everything to the poor, and barefoot
he went to the abbey of S. Giles, near Nismes, to see Pope
Gelasius IL, who had taken refuge there under the protec-
tion of the king of France. He confessed to the pope that
he had been guilty of contravening the canons by being or-
dained deacon and priest the same day, and then he besought
permission to go preaching everywhere the Word of God.
The pope gave him the requisite licence, and S. Norbert
at once began preaching in France. He had brought
with him from Germany two lay companions, and at
Orleans a sub-deacon joined him, but the four died in

1 119, at Valenciennes.
Burkhardt, Bishop of Cambrai, having come to Valen-
ciennes, S. Norbert sent word to him that he would be
glad to see him, as they had been companions together at
court. When the prelate saw him barefoot, ill-dressed,
and worn with fasting and his apostolic labours, he em-
braced him, saying, "Oh, Norbert, that I should see you
thus ! Who would have expected this of you?" One of
the bishop's chaplains, who had introduced S. Norbert,
was much surprised to see the bishop exhibit so great
affection and respect for the poor mission-preacher, and
he asked of his master the reason. "That man," said the
Bishop of Cambrai, " was once the gayest and most refined
in the emperor's court ; if he is now poor and despised, it
is because he has refused wealth and honour. The
bishopric of Cambrai was offered to him, but he would not
take it." This reply so surprised the chaplain that he

6o Lives of the Saints. [janee.

determined to frequent the society of S. Norbert, and it
led to his joining him in his mission work, and becoming
his disciple. His name was Hugh, and he succeeded S.
Norbert as head of the order of Pr^montrd. Leaving
Valenciennes, where he had preached with great results,
S. Norbert went through the villages round about, preach-
ing everywhere to crowds.

In January, 1119, Gelasius II. died in France, and
Guido of Vienna was elected in his room, and assumed
the title of Calixtus II. The pope summoned a council
to meet at Rheims, and never did pope, in Rome itself, in
the time of the world's most prostrate submission, make a
more imposing display of power, and maintain a loftier
position than this first great French pontiff. His con-
sistorial throne was placed before the portal of the great
church; below him sat the cardinals, fifteen archbishops,
above two hundred bishops, and numerous abbots were
present. The Archbishop of Mainz attended at the head
of seven suffragans, and a body-guard of five hundred
armed retainers. S. Norbert was there to ask permission
to continue his labours. Calixtus received him cordially,
and was about to grant him his request, when the Bishop
of Laon, stepping forward, entreated the pope to send S.
Norbert to Laon, and lay on him his commands to reform
the abbey of S. Martin there occupied by regular canons.
The pope gave the required injunction to S. Norbert, who
in vain protested, and the Bishop of Laon, on his return
from the council, took Norbert with him. Norbert re-
quired the canons to take the oath of poverty, but they
refused; he made another attempt to induce them to
reform, but finding them stubbornly opposed to his plans,
withdrew from the attempt, and took up his quarters for
the winter with the bishop. Next spring the Bishop of
Laon suggested to S. Norbert that he should found a new

^ — ^

Junes.] vS. Norbert. 6i

order, and promised to procure him lands on which to
build.

The saint having agreed to this, the bishop took him to
Foigny, but the place did not commend itself to his taste,
and then the bishop offered him another site, at Thenaille,
but neither did this please him. As they were passing
together through the forest of Coucy, a pleasant green
valley opened out on their eyes, with a deserted chapel in
the midst dedicated to S. John the Baptist.

Norbert, the moment he saw this peaceful valley, ex-
claimed, " This is the place which the Lord hath chosen
for us !" and entering the chapel, he bade the bishop leave
him there all night. The bishop retired to his house at
Anisey, but Norbert remained in the ruined chapel pray-
ing. During the night he thought he saw a long procession
of white robed men, with cross and tapers, sweep through
the chapel and out over the meadow, and wind away out
of sight under the trees. On the morrow he told the
bishop his vision, and assured him that he would build
there, and give a white habit to his brethren. The bishop
obtained a grant of ihe valley, called Prdmontrd, from the
chapter of S. Vincent at Laon, to whom it belonged, and
there S. Norbert laid the foundations of the first house of
that Order, which took its name of Premonstratine canons
from the vale in which his house was built. On the feast
of the Conversion of S. Paul, in the year 1120, the Bishop
of Cambrai took from S. Norbert and Hugh his companion
their penitential habits, and put upon them a white woollen
robe, such as that which Norbert had seen in his trance,
in the chapel. Many having joined the saint, he placed
the brethren under the rule of S. Augustine, and to all he
made these recommendations — to observe purity of heart
and personal cleanliness ; expiation of their faults before
all the brethren in chapter ; and thirdly, hospitality and

^ ij,

62 Lives 0/ the Saints. [juneo.

care of the poor. Soon his Order spread, he built another
house at Floreffe, near Namur, and Gotfried, count of
Kappenberg (Jan. 13th), converted his ancestral castle
into a Norbertine house. Thibault, count of Champagne,
would have followed the example of the count of Kappen-
berg, but S. Norbert restrained him, assuring him that God
had other views for him, and that he could best serve God
in a state of matrimony. He recommended to the count
Mathilda, the beautiful and pious daughter of Angilbert, a
count of Bohemia, and he went in company with the count
to Spires to obtain her hand for him. It was whilst he
was at Spires that the archbishopric of Magdeburg fell
vacant, and Lothair the Saxon, emperor of Germany,
appointed Norbert to it. He would have refused, but the
papal legate, Cardinal GerarJ, who afterwards ascended
the throne of S. Peter, under the title of Lucius II., exer-
cised his authority to force the saint to accept the little
coveted honour.

But before this he had done a good work in Antwerp,
whither he had been called to oppose the fanaticism of a
certain Tankelin, a mystic, who rejecting the priesthood
and episcopacy as institutions of men, preached that he
was the Messiah, God Incarnate, dressed as a king with a
circle of gold in his hair, and went about surrounded by
an armed body-guard. Like so many fanatical sects, that
of Tankelin combined frantic licentiousness with their
mystic ecstacies. Norbert was given the church of S.
Michael, and his preaching was so successful that he com-
pletely broke the power of the heresiarch, gathered in his
disciples to the true fold, and Tankelin, deserted by all, in
attempting to escape, was taken and execul'vBd.

On S. Norbert assuming the mitre, he found that the
Church of Magdeburg needed reformation. He enforced
vigorously clerical celibacy as insisted upon by the late

June 6.] ^. Norbert. 63

Pope Gregory VII. The great majority of the German
bishops had either openly refused to carry out the decrees
of Gregory VII., or had connived at their being disre-
garded. S. Norbert waged an inveterate war with the
married clergy, and stirred up better hostiUty against
himself by so doing.^

His entrance to the episcopal palace was characteristic.
He arrived at Magdeburg unannounced, unexpected. In
his poor old habit, and barefoot, he knocked at the palace
door. The porter looked out and said, "We admit no
beggars. Away fellow !" His favourite poverty was not
lost when he became a wealthy archbishop, his gates were
thrown open to all beggars, and the revenues of the see
were employed in the advancement of religion, not in the
enrichment of kinsmen, as had hitherto been the rule.^ He
founded in the diocese several houses of his order, and
endeavoured to raise the tone of his clergy, and through
them to elevate the people. He met with sullen, some-
times furious opposition, and his life was attempted by
private assassination, and then by an insurrection of the
citizens who besieged him when he was in his cathedra!,
so that he was obliged to fly up one of the towers in his
episcopal vestments, from the altar at which he had been
standing. The tower held out for two days, and then
some of the mob broke in, his chamberlain was cleft
through the skull, but the archbishop advancing towards
the armed men, rushing upon him up the narrow winding
stair, with his mitre on, and a purple chasuble over his

' "Initia dolorum, et occasio persecutionum omnia hac."
'The people said to him, " Quidam ex praedecessoribus tuis, nimium suaecar-
nalitati indulgentes, fratribus carnalibus, et quibusdam ex parentibus et pro-
pinquis suis aliud praedium concesserunt, aliud prsestiterunt." Cssarius of
Heisterbach relates the saying of a priest of Paris, " I have faith to believe all
things, but 1 cannot believe in the possibility of the salvation of a German
bishop." Dialog. Miracul. 1., c. 27 ; also Homil. H., p. 99.

64 Lives of the Saints. June 6.

shoulders, they recoiled with awe. At that moment the
count of Magdeburg came to his assistance and dispersed
the rioters. The archbishop calmly descended to the
church, mounted to the altar and said mass, as if nothing
had happened. Finding that he was without deacon or sub-
deacon, none of his clergy having courage to attend on
him, he read the Epistle and Gospel himself with unwaver-
ing voice.

But though the tumult was allayed, the discontent was
not abated, and so formidable a conspiracy was formed
against him — a rumour of which having reached the arch-
bishop's ears through the revelations of some drunken
conspirators — that he deemed it advisable to leave the city
for a while, and he took refuge in his castle of Halle.
The citizens fearing that he would gather his troops,
appeal to the emperor, and severely castigate the town,
hastened with offers of money and promises of amend-
ment, to recall their archbishop, and he returned in
triumph to Magdeburg amidst the greatest affectation of
enthusiasm.

The archbishop was now called to take a part in political
affairs, from which it was not possible for him to hold aloof.

Peace had reigned in the empire and the Church whilst
Lothair the Saxon occupied the imperial throne, and
Honorius II. sat in the apostolic chair. But the death of
Honorius in February, 11 30, was the signal for a violent
collision between the ruling factions of Rome. They
watched the dying pope with indecent impatience. In
secret (it was asserted before the death, certainly on the
day of the death, and before the funeral of Honorius) a
minority of the cardinals elected Gregory, the cardinal of
S. Angelo, who took the name of Innocent II. The more
numerous party, waiting a more decent and more canonical
time for their election, chose the Cardinal Peter Leonis, a

man of Jewish descent. He called himself Anacletus 11.
On his side Anacletus had the more canonical election,
the majority of the cardinals — there were sixteen for Inno-
cent and thirty-two for Anacletus — and the strongest party
in Rome. He made overtures to Roger, duke of Sicily,
who had been excommunicated by Honorius, and tempted
him with the prospect of a crown. The powerful family
of Peter Leonis and the Normans were on the side of the
pope, afterwards reputed the antipope; the emperor and
all northern Christendom united eventually for the suc-
cessful pontiff. Innocent had in Rome the Frangipanis,
a strong minority of the cardinals, the earlier though ques-
tionable election; he had the indelible prejudice against
his adversary — his name and descent from a Jew and an
usurer.

Driven from Rome, Innocent dropped down the Tiber
and reached the port of Pisa. Messengers were imme-
diately despatched to secure the support of the Transalpine
sovereigns, more especially of Louis the Fat, king of France.
The king summoned a council of bishops at Etampes,
and referred the matter to the decision of S. Bernard of
Clairvaux. S. Bernard decided in favour of Innocent, and
the pope at once took refuge on the hospitable shores oi
France. At Clermont he held a council, and received th?
allegiance of two of the great prelates of Germany, those
of Salzburg and Miinster. Near Orleans he was welcomed
by the king, at Chartres by Henry I. of England, who had
been persuaded, contrary to the advice of the English
prelates, to embrace the cause of Innocent. In Germany
the Emperor Lothair assembled a council at Wiirzburg,
which was attended by sixteen bishops, amongst whom
was S. Norbert, who enthusiastically took the part of
Innocent, and Innocent was acknowledged in Germany.
The pope held a council at Rheims, and thither S. Norbert
VOL. VI. e

66 Lives of the Saints.

[June 6.

hastened to salute him. On March 22nd, 1131, the pope
entered Lidge, and was met by the emperor, who, accord-
ing to custom, held the reins of the pope's white palfrey.

S. Norbert, in Germany, did what S. Bernard had
effected in France, and Innocent was now acknowledged,
and chiefly through their influence, by the kings of France,
England, Spain, and by the emperor. The more powerful
clergy beyond the Alps, all the religious communities
were on the same side. But Innocent could not re-enter
Rome without the armed support of the emperor against
his rival. It was not till November, 1132, that the em-
peror, urged on by S. Bernard and S. Norbert, undertook
to reinstate Innocent in the possession of Rome. S.
Norbert accompanied the emperor, to excite his tepid
zeal. In March, 11 33, the emperor and the pope advanced
to Rome, Bernard and Norbert still by the side of the
conquering pontiff. Anacletus did not venture to defend
the city ; he retired beyond the Tiber, occupied the
Vatican, and maintained the castle of S. Angelo. The
pope rewarded the emperor's fidelity by crowning him and
his empress Richilda with great solemnity in the Lateran
church, and showed his gratitude to S. Norbert by con-
ferring on him the pallium and constituting him primate
over the whole of Germany. Lothair swore to protect the
pope and the royalties of S. Peter to the utmost of his
power ; to enforce the restoration of all the rights and
possessions withheld by violence from the see, and then,
exhausted with the summer heat, retired from Rome and
re-crossed the Alps into Germany.

No sooner had the emperor retired, than Innocent, un-
able to maintain himself unsupported in Rome, took refuge
in Pisa. S. Bernard and S. Norbert now incessantly
assailed the emperor, reminded him of his oaths, appealed
to his zeal, rebuked him for his ingratitude, and exhausted

S. GILBERT OF AUVERGNE.

June 6.

_ ^

June 6.] .S*. Norbert. 67

their efforts to make him resume the defence of Innocent,
and crush Anacletus and his Sicilian supporter.

In 1 137 Lothair again entered Italy and subdued the
marches of Ancona, the principality of Capua, and almost
the whole of Apulia. The king of Sicily had quietly with-
drawn his troops, and waited his opportunity, when the
emperor should return to Germany, to resume the offensive.

Anacletus, in his impregnable fortress of S. Angelo
defied his enemies. His timely death relieved Innocent
from his obstinate antagonist.

But ere this, in 1134, S. Norbert had been called to his
rest. He was then fifty-two ; twenty years had been spent
in the service of Christ. His body was carried into all the
churches of Magdeburg, and was laid in that of his Order,
dedicated to S. Mary. But in 1627 the sacred relics were
taken by the Emperor Ferdinand II. from the Lutheran
city, which no longer valued them, to Prague, where they
are still preserved.

S. GILBERT OF AUVERGNE.
(a.d. 1 152.)

Of S. Gilbert the Premonstrant little is recorded beyond
the fact that he founded the abbey of Neuffontaines on the
land of which he was lord. Hence he is shown with a por-
tion of land in his outstretched hands.

68 Lives of the Saints. tTune?.

June 7.

S. Marcellinus, B. of Puy, in France,

S. PoTAMiffiNA THE YuuxGER, y.M. at Alexandria, circ. a.d. 303.

S- Lycarion, M. at Hermopolis, in Egypt.

S.Paul, B.M. of Constantinople, circ, ad. 330.

S. CoLMAN, B. of Dromore, in Ireland, ■jth cent,

S. WuLPHLAG, P,H. at Regnie I'Ecluse, in Ponthieu, "jth cent,

S. Meriadoc, B, of Cannes, in Brittany, "jth cent.

SS. Peter, P., Walabons, D., and Others, MM. at Cordo-va, a.d. Sji.

S. AvENTiNE, H.M. at Larbouste, in the Pyrenees, 8th cent.

SS. GoTTESCH^LK, Prince, and Comp., MM, at Lensen, a.d. iob6.

S. Ri BERT, y^4. of Nenvminster, a.d. 11S9.

S. POTAMI^NA THE YOUNGER, V.M.
(about a.d. 303.)

[Called the Younger to distinguish her from the saint of the same name
venerated on June 28th. Greek Menaea. Authority : — Palladius in his
history of the bishops of Helenopolis, c 3. There is every reason for
bilieving that his account of this martyr is quite trustworthy. See further
luly loth, the XLV. MM. of Nicopolis,]

POTAMI^NA was a beautiful young slave girl
belonging to a heathen master at Hermopolis,
in Egypt, in the reign of the Emperor Maxi-
mian. Her master inflamed with passion,
sought to bend her to his will, but found an unexpected
resistance in the virtue of the feeble girl. Ascertaining
that she was a Christian, he denounced her to the prefect
of Alexandria, saying that he had no desire to have her
put to death, if she was ready to yield to his desires. But
neither fear of torture nor hopes of favour could move her
heart, and at length, in disgust and rage at being baffled
by a poor slave girl, the prefect ordered her to be stripped,
and slowly lowered into a cauldron of boiling pitch. The
fire was lighted, the pitch seethed, and the girl was sus-

June 7.] S. Paul. 69

pended in its smoke. Slowly, inch by inch, the windlass
was turned, letting her down into the black bubbling fluid.
It was not till three hours had elapsed, and she had been
submerged to her neck, that she was quite dead.

S. PAUL, B. OF CONSTANTINOPLE.

(about A.D. 350.)

[Roman Martyrology. By the Greeks on the Sunday nearest to the
6th November. Authorities : — Socrates and Sozomen. He is also highly
commended by S. Athanasius in his letter to the solitaries of Egypt.]

Paul, the little secretary of twelve who attended Alex-
ander, the representative of the aged Metrophanes of
Byzantium, at the council of Nicaea (see p. 34), had been
pointed out by the dying pontiff as one who would
eventually ascend the throne of Constantinople. On the
death of Alexander (a.d. 336) this prophecy was fulfilled.
Paul, though young in years, was elected in preference to
his elderly rival Macedonius, thrust forward by the Aria a
and Eusebian party, but was speedily banished to Pontus
by the Emperor Constantine, who continued to rely on
the Eusebians, and withstood the Alexandrian petitions for
the recall of S. Athanasius. On the death of Constantine,
Paul returned to Constantinople (338), but Eusebius, the
courtly Arian bishop of Nicomedia, had set his heart on
the see of the imperial city, and was translated thither
after an Arian synod had condemned Paul. Paul retired
to Treves, where he was warmly received by S. Maximian,
its bishop, and by the orthodox Constans. After having
spent some time at Treves, he went to Rome, where he
met S. Athanasius, and assisted at the council held there
by Pope Julius, in 341, in which the orthodoxy of Athan-
asius, and Paul, and Marcellus of Ancyra was proclaimed.
In the year 342, the death of Eusebius was followed by

^ *

JO Lives of the Saints. cjune^.

a popular restoration of Paul. Constantius, the emperor
of the East, sent Hermogenes, one of his generals, to expel
him. In a tumult Hermogenes was slain, and Paul was
sent in chains to a castle on the Tigris; but his rival
Macedonius, being implicated in the tumult, was not put
in possession of the see, for which the Eusebians had con-
secrated him. We hear of S. Paul being again at Con-
stantinople in 344, with letters from Constans, the emperor
of the West, insisting on his restoration. Constantius,
afraid to displease his brother, reluctantly consented. In
347 he attended the council of Sardica, but the Eusebians,
withdrawing from the council, retired to Philippopolis,
constituted themselves an opposition council, and excom-
municated S. Paul and S. Athanasius, Pope S. Julius, and
the other Catholic prelates. On the death of the Emperor
Constans, in 350, S. Paul lost his protector, and Con-
stantius, relieved of the necessity of conciliating his
brother, at once resolved on the expulsion of Paul from
Constantinople. Philip, the praetorian prefect, was ap-
pointed to decoy him to the baths of Zeuxippus, and to
convey him on board ship. The people, suspecting dan-
ger, crowded the entrance to the bath, and Paul was taken
away by a back door. He was sent to die at Cucusus, in
Armenia. According to the report of Philagrius, the
apostate prefect of Egypt, Paul was shut up for six days
without food, and ultimately strangled. Macedonius now
took full possession of the see, but not without violence,
and the massacre of three thousand persons who opposed
him.

Relics in the Church of S. Lorenzo at Venice, whither
they were translated from Constantinople on the fall of
that city.

June 7.1

6". Colman. ji

S. COLMAN, B. OF DROMORE.

(7TH CENT.)

[Aberdeen Breviary. Graven in his additions to Usuardus, but at
Dromore, and in the Irish Martyrologies on May 20th. The Acts are
full of fable and late. ]

Colman, son of Daire, was of the royal blood of the
kings of Cashel, and a lineal descendant of the celebrated
King Aengus (d. 490). He was bishop in the reign of
Failbhe Fland, king of Cashel, who ascended the throne
in 619, and died in 634. Colman resided in a monastery,
founded by himself, at Doire-mor (great grove), in the
district of Eile, and the province of Munster, near the
borders of Leinster. Failbhe Fland having on one occa-
sion injured S. Colman, the saint asked the intervention of
S. Pulcherius, who taking Colman with him went before
the king and stated the case to him. The king spoke to
Colman roughly. Pulcherius then said, "It does not
become you to answer in this manner so great a pontiff,
who is most holy in the sight of God, and not inferior to
you in birth, for you are of the same stock." In the end
Failbhe Fland granted the two saints what they asked.
It is a misfortune that, excepting what has been given
above, nothing trustworthy has been handed down to us,
not even the date of S. Colman's death. The acts are full
of fables of the most monstrous description.

S. WULPHLAG, P.H.

(7TH CENT.)

[Gallican Martyrology of Saussaye, Ancient Martyrology of CentuUe,
and venerated in the diocese of Amiens. Authority : — An ancient Ufe
quoted by Ignatius the Carmelite in his Historia Abbavillana, 1480.]

S. WuLPHLAG, a native of Ponthieu, from his earliest
childhood was devoted to the service of the altar. He

72 Lwes oj the SaifUs. [June?.

married a pious wife shortly before he was ordained priest,
and by her became the father of three daughters, who
grew up virtuous and God-fearing. S. Wulphlag was ap-
pointed to the charge of Rue, near the sea, between the
rivers Somme and Authie. But after a while he went on a
pilgrimage to Jerusalem, and on his return announced to
his wife and daughters that he was resolved to embrace an
eremitical life. He retired into a cell which he constructed
at Regnie I'Ecluse, in a wild and desolate spot. He was
consoled there with the news that his daughters had re-
nounced the world and taken the vows of monastic life.
He died in his hermitage, and was buried at Requier.
His body was afterwards translated to S. Sauve, at Mon-
treuil-sur-Mer, where it now rests.

SS. PETER, WALABONS, AND COMR, MM.
(A.D. 851.)

[Spinish and Roman Martyrologies. Authority : — S. Eulogius of
Cordova, a martyr in the same persecution.]

Peter a priest, Walabons a deacon, Sabinian, Wistre-
mund, Habentius, and Jeremias, monks, suffered in the
persecution of the Mussulmans in Spain. Sabinian was
quite a young man, but Jeremias was very old. He had
been married and had a family, but in his old age re-
nounced the world and entered a monastery. They pre-
sented themselves before the cadi of Cordova, declaring
that they were Christians and ready to die for their faith.

Jeremias was first scourged and then, with the rest, de-
capitated.

June?.] 6". Gotteschalk. 73

S. GOTTESCHALK, PRINCE, M.
(a.d. 1066.)

[Cologne Breviary of 1515. Authorities : — Adam of Bremen, in his
Historia Ecclesiastica ; Helmold, in his Chronicon Slavorum.J

The Sclaves of Mecklenburg, Brandenburg, and Silesia,
were at the close of the loth, and the beginning of the
nth century, a constant source of alarm and trouble to
the German empire. Saxony was the outpost exposed to
their constant attacks, but it was also from thence that
their severest chastisements came. The Sclavian frontiers
were parcelled into Margravates, and it was the duty of
the Margraves to repel the waves of invasion as they arose.
Violence and pillage had become so frequent as to be
regarded as legitimate in this country. Mistevoi, the
valiant prince of the Obotrites, favoured the Christian
religion, followed the banner of Otho II., and served
under him in Italy. On his return to his native country,
he sued for the hand of Mechtildis, the sister of Bernhard,
duke of Saxony, and on being insulted by the jealous
Dietrich of Brandenburg, who called him a dog of a
Sclave, not worthy to mate with a Christian and a German
bride, repHed, " If we Sclaves be dogs, we shall show you
we can bite." The pagan Sclaves, ever ripe for revolt,
obeyed his call. An oath of eternal enmity against the
Germans and the priests was taken before their idol,
Radegast, and suddenly rising in open rebellion (a.d. 983)
they assassinated all who fell into their hands, razed the
churches to the ground, and completely destroyed the
cities of Hamburg and Oldenburg, besides those of Bran-
denburg and Havelburg. Sixty priests were flayed alive.
The rebels were, however, entirely beaten in a pitched
battle at Tangermiinde.

Mistevoi had a son called Gotteschalk, who was sent to

-9

Luneburg to be educated as a Christian in a monastery.
And Mistevoi himself, after a war of almost extermination
had been carried on against the Obotrites and the Wilzi
by Bernhard II. of Saxony, and the Margrave of Branden-
burg, weary of war, and anxious to secure peace for his
people, embraced Christianity. He was, in consequence,
expelled by his subjects. He died at Bardevvick, stabbed
by a Saxon. Gotteschalk instantly burst from the restraints
of his monastic school, threw himself into the midst of his
people, who gathered in crowds around his standard, and
the war broke out as furiously as before. But Bernhard
of Saxony captured him, and thinking he could obtain a
greater advantage by concluding a treaty with him, made
him take oaths of submission, and released him. Gottes-
chalk went to Denmark, where he fought with King Canute
in Norway, and then in England with his nephew Sweyn.
Sweyn, on succeeding his uncle, gave to Gotteschalk, in
marriage, his daughter Sigritha. He remained some time
in England with King Canute, and then returned to Ger-
many, and to his Sclavonic Obotrites, who received him as
their prince. He now laboured to soften their turbulence,
and to turn them from their idols to the worship of Christ.
For this purpose he applied to Adalbert, archbishop of
Bremen, who at once sent him priests. Adalbert's am-
bition was to constitute himself patriarch of the North ;
he was a man of unbounded pride, ambition and avarice ;
and though his motive was not pure, yet Gotteschalk found
him a valuable friend in advancing his design of Chris-
tianizing the Sclaves. Gotteschalk himself accompanied
the missionaries, translating their sermons into Sclavonic,
or himself preaching to the people. Sees were erected at
Mecklenburg, Ratzeburg, and Magdeburg. But the
minority of Henry IV., the dissensions that prevailed
through the empire, and the free-booting expeditions of

* — _i

June?.] S. Aventiiie. 75

the Saxon chiefs into the archbishopric of Bremen, induced
a fresh insurrection among the Northern Sclaves. The
heathen party, headed by Plasso, Gotteschalk's brother-
in-law, rose and extirpated Christianity. Hamburg and
Mecklenburg were destroyed by the pagans, who sacrificed
John, bishop of Mecklenburg, to their deities, stoned S.
Answar, abbot of Ratzeburg, and twenty-eight monks, to
death, assassinated Gotteschalk at Lenzen, at the foot of
the altar, butchered Eppo the priest, who was offering the
Holy Sacrifice, upon the altar itself, and slaughtered all
the rest of the clergy and Christians who were in the
sacred building.

S. AVENTINE, H.M.
(8th cent.)

[Gallican Martyrologies. Authority :— An ancient life of S. Aventine
founded on popular tradition.]

S. Aventine was a native of Larbouste in the Pyrenees,
and lived as a hermit among the rocks of a lovely valley
near the Lac d'Oo. He was ordained by Abraham, bishop
of Comminges, and sent to preach in Larbouste. The
Pyrenees at that time were infested with Moors, from
Spain, and Aventine had many hair-breadth escapes from
their pursuit, but was finally taken and beheaded by them.
He is said to have plucked a thorn from the foot of a lame
bear, but the same story is told of S. Aventine of Troyes
(Feb. 4th). His relics are preserved in the church, bear-
ing his name at Larbouste.

In flying on one occasion from the Saracens, he is said
to have leaped a chasm, and the marks of his feet on the
rock are shown. He is represented with his head in his
hand, and it is pretended that he carried it thus some little
way after his execution.

Lives of the Saints.

[June 7,

S. ROBERT, AB. OF NEWMINSTER.
(a.d. 1159)

[Anglican Martyrology of Wytford. Capgrave, Molanus, Wyon,
Menardus, the BoUandists, &c. Authority : — The Chronicle of Foun-
tains, and a life given by Capgrave.]

S. Robert, a native of York, was priest of a church in
that city \ but he resigned his charge, and went first to
Whitby, and then to Fountains abbey, which had just been
founded. He afterwards headed a colony of monks who
settled at Newminster, near Morpeth, with the benediction
of Geoffrey, bishop of Durham, in 1139. The Fountains
Chronicle says, "We have heard much of this man, worthy
of being related. He was modest in his bearing, gentle in
companionship, merciful in his judgments, exemplary in
his holy conversation." For many years he ruledto their
advantage the brethren as a pious father and worthy
pastor ; and he finished his holy course by a more holy
death. The blessed Godrick (May 21st), as may be read
in his life, on a certain night, whilst praying, saw the soul
of the saint, released from the body, borne heavenwards
by the hands of angels. This story is told with much
detail in Reginald of Durham on the life and miracles of
S. Godrick.

Jane8.J

^S. Calliope.

June 8.

S. Calliope, M., ■2nd cent.

S. Maximus, B. of Aix, in Provence.

SS. Four Martyrs of Gerona, in Spain, circ. a.d. 300.

S. SVRA, Matr. at troyes, 4th or^th cent.

S. GiLDARD, B. of Rouen, after a.d, J 11.

S, HeraClius, B. of Sens, circ. a.d. 522.

S. Medard, B. of Noyon and Tournai, a.d. S45.

S. Marios, H. at Mauriac, in Auvergne, aire. a.d. 60c.

S. Chlodulf, S. of Met-i, circ. a.d. 6g2.

S. Eustadiola, Absi. of Bruges, >jth cent.

S. William, Arch'o. of Tork, a.d. 1154.

S. CALLIOPE, M.

(2ND CENT.)

[Modern Roman Martyrology, inserted from the Greek Menaea. As
neither give the place of the saint's martyrdom, the Spanish Martyr-
ologists, with their usual audacity, have appropriated her, and localized
her at Lerma.]

[HIS martyr, according to the Greek Mensea,
was as beautiful in soul as she was in body.
Her breasts were cut off, she was dragged
over potsherds, then salt was rubbed into her
wounds, and they were fretted with hair-cloth. As none
of these tortures shook her constancy, her head was struck
off.

S. MAXIMUS, B. OF AIX.

(2ND OR 3RD CENT.)

[Roman and Galilean Marty rologies.]

S. Maximus, it is pretended, was one of the disciples of
our Blessed Lord, who founded the bishopric of Aix, in
Provence. There is not, however, the smallest evidence
to support this assertion.

jS Lives of the Saints. [Junes.

SS. .FOUR MARTYRS OF GERONA.

(about A.D. 300.)

[Spanish Martyrologies. The Acts are purely apocryphal. They were
written to order for Canon Arnold of Monte-rotundo, about A.D. 1200,
not in Spain, but in Italy, and are adapted from the Acts of the
"Quatuor Coronati."]

The following story is devoid of foundation in truth.
It is said that there lived at L'Apurda, near Gerona, a
man named Eter, who had two sons, Lirus and Sirus. At
the same time another man at Cursa had two daughters,
Floris and Gelida. Lirus married Floris, and by her had
two sons, Germanus and Paulinus. Sirus married Gelida,
and became the father of two sons, Justus and Sicius.
Floris became a Christian, and died shortly after having
given birth to her youngest son. The father, unable to
rear the children himself, entrusted them to the care of his
sister-in-law, Gelida. One night Floris appeared to Gelida,
surrounded by liglit, and unspeakably beautiful. " Wouldst
thou be as I am ?" asked the apparition. " How can I,"
answered Gelida, "I was born with a dusky complexion."
" Go, my sister," said Floris, " to a holy man, Stephen,
who lives not far off, and he will teach thee things that
thou must know." Then she faded into darkness. This
vision led to the conversion of Gelida and her husband,
and afterwards to that of Lirus and a second wife he had
married, named Florentina. The four foster-brothers were
baptized and apprenticed to a stone-cutter and sculptor.
All went on well, till the governor of Spain, named
Dacian, sent one Rufinus to Gerona, who having ordered
an idol of the sculptors, had them imprisoned when he
heard that they refused to make it. The four young men
were half-starved in prison, and beaten with leaded whips,
and then were decapitated.

* lii

S. MEDARD, B. OF NOYON.i
(A.D. 545.)

[All Latin Martyrologies, almost without exception. Authorities :— A
metrical life by Venantius Fortunatus, also a prose life by the same ; the
former written about the year 570, the latter after 600. Another life by
an anonymous writer of the 9th cent, is of course less trustworthy than
the former. There is another, later, written by Radbod, B. of Noyon,
in 1040,]

S. Medard was born at Salency, near Noyon, of a
Frank father, named Nectard, and a Roman mother,
named Protajia. Nectard was converted to the Christian
faith by his wife, and allowed his son Medard to be bap-
tized. An incident reveals the impulsive generosity of the
character of Medard, whilst still a child. He had been
sent by his father to watch his horses in a meadow.
Medard saw a man passing along the road with a saddle
and saddle-bags on his head, and a bit thrown over his
arm. "Why do you carry all those heavy things?" asked
the boy. "Because my horse has fallen under me and
died," said the man. " And what is more, I do not know
how I can provide myself with another." " Take one of
these," said the boy.

S. Medard was ordained by the Bishop of Vermandois,
whom he succeeded in the see on his death. One night a
thief got into the saint's garden, and picked his grapes,

'The Roman Martyrology says: — "At Rouen, S. Gildard, or Godard, B.,
brother of S. Medard, B. of Noyon. They were born the same day, conse-
crated bishops the same day, and dying the same day, ascended to heaven
together." This is a mistake. It can be conclusively proved that S.
Medard died about thirty-four years later than S. Godard, and that there is
no ancient authority for saying they were brothers. The lives of S. Medard
are silent on the subject, even one written in the nth cent. S. Godard
subscribed the ist council of Orleans, as B. of Rouen, in jii, and S. Medard was
consecrated in J30. One is surprised to see that Giry and Guerin take no notice
of this complete annihilation of the fable of the relationship of these two
saints, but give them as brothers born the same day, consecrated the same day,
and dying the same day, with sublime superiority to criticism and historical
accuracy.

^. _ ____ _ ___ ,j^

<^-

80 Lfives of the Saints. [June s.

filled a basket, and tried to make off. But the night was
pitch-dark, and he could not find his way out of the
garden. Very early the man was seen and caught, and
brought before Medard. " Let him go," said the saint ;
"I have given him the grapes." Another thief stole the
hive of bees, but the bees swarmed out and stung the man,
so that he was obliged to let the hive drop and run
away.

As the little town which was his episcopal seat was ill-
defended, and the country was exposed to the ravages of
the barbarians, S. Medard removed his seat to Noyon.
On the death of S. Eleutherius, he became also Bishop of
Tournai ; it was contrary to the canons that he should
hold two sees simultaneously, but this was a case of
necessity, as no suitable person could be found to take
Tournai and carry on the work begun by S. Eleutherius.

He died at Noyon in 545, and his body was translated
to the abbey called after him at Soissons.

In art S. Medard is represented with an eagle above his
head, as according to a late (nth cent.) legend, this bird
protected him one day with its wings from the rain.

To S. Medard is attributed the institution of the festival
of the Rose at Salency, where he is said to have charged
his family estate with a sum of money to be given
annually with a crown of roses to the most virtuous girl in
the village. He is said to have accorded the first crown
to his sister, and so he is represented in a picture above
the altar in the chapel of S. Medard, at Sanency. Accord-
ing to the terms of the foundation, not only must the girl
be irreproachable, but also her parents must have been
good. The seigneur of Sanency had the right to choose
the "Rosibre" out of three girls, natives of the village,
presented to him. When he had named her, the parish
was informed of it from the pulpit on the following Sunday,

S. MEDARD.

[Jiine 8.

jnnes.] 6*. Medavd. 8 1

and all who had any just cause or impediment to advance
were bidden to do so. On the 8th of June, the feast of
S, Medard, at two o'clock in the afternoon, the Rosi^re,
dressed in white, attended by twelve girls in white, with
blue sashes, and twelve boys, her father and mother, and
relations, went to the castle of Sanency, where the proces-
sion was met by the seigneur, or his bailiff, who conducted
the procession to the church. There vespers were sung,
and the Rosibre assisted, kneeling at a fald-stool in the
chancel. After vespers a procession was formed to the
chapel of S. Medard at the further end of the village.
There the cur^ took the crown or hat of roses from the
altar, blessed it, and after a short discourse, crowned the
girl with it, and gave her a purse containing twenty-five
francs. The procession then re-formed, returned to the
parish church, where a Te Deum was chanted, with an
anthem to S. Medard.

This beautiful ceremony, interrupted by the Revolution,
was re-established in 1812, and takes place now every
year; but it has undergone certain modifications. The
Rosibre now receives three hundred francs, of which sum
the municipal council gives half. In the chapel of S.
Medard is a board on which are inscribed the names of all
the Rosibres ; a few of the names have been effaced,
because they have misconducted themselves since they
received the crown of S. Medard, but, as a general rule,
the custom tends to encourage in virtue the girls of the
village. In French S. Medard is often called S. Mard.

VOL. V/.

82 Lives of the Saints, [june s.

S. CHLODULF, B. OF MKTZ.
(about a.d. 692.)

[Roman and Gallican Martyrologies, Authority : — A life written about
the year 800.]

S. Chlodulf, called in France S. Cloud, was the son of
S. Arnoald, bishop of Metz (d. 640) and Doda. The father
of Arnoald was Anspert, brother of S. Aigulf, bishop of Metz,
whose mother was a daughter of King Clothair. On the
election of S. Arnoald to the bishopric, his wife retired
into a convent at Treves.

Chlodulf for some time filled several offices of responsi-
bility in the palace of the king of Austrasia, and he
acquired such renown for his probity and virtue, that, on
the death of Godo, bishop of Metz, in spite of his resist-
ance, he was elected in his place by the clergy and people.

S. WILLIAM, ABP. OF YORK.
(a.d. 1154.)

[Roman and York Martyrologies. Canonized by Pope Honorious If I.
Authorities : — William of Newbury (b. 1136, d. 1208) in his History of his
Own Times. He was not only a contemporary, but also a Yorkshire man,
a native of Bridlington, and he wrote his history at the request of his
patron Roger, abbot of Byland. John of Brompton, abbot of jervaux, in
Yorkshire (d. 1193) ; also John of Hexham (ab. in 1170), who wrote a
continuation of the history of Simeon of Durham, from 1130 to 1154;
also an old life given by Capgrave.]

The father of S. William was Count Herbert ; his
mother, Emma, sister of King Stephen. William was
constituted treasurer of York, and obtained considerable
popularity in the city. On the death of Thurstan, the
archbishop, in 11 40, the election of a successor fell on
Henry de Coille, nephew of King Stephen, but as the

Junes.] 61 William, 83

pop 3 would not consent to his appointment unless he
resigned all his other honours, the electors chose William,
also a nephew of the king; but some of the electors
formed a party to oppose him, and sent Walter the arch-
deacon to the king to state their objections. William,
earl of York, however, favoured the treasurer, and
detached a troop of horse to waylay the archdeacon, and
arrest him. Stephen invested S. William with the tempor-
alities of the see of York. But the archdeacon appealed
to the pope. Innocent II., and declared the freedom of the
electors to have been hampered by an order from the
king, communicated by the earl of York, requiring them to
elect William ; and charged William with having bought
the archbishopric. The pope ordered the dean of York
to take oath that he had not received the mandate of the
king, and William that he had paid no money for the see,
also that the case should be tried by the Bishop of
Winchester, the papal legate in England. William and
the Archdeacon Walter returned from Rome, and the
court was formed at Winchester, but no one appeared to
prove the charge against S. William, and he was conse-
crated by the legate.

But in the mean time Innocent II. was dead (a.d. 1143),
and after the rapid succession of Celestine II. and
Lucius II., Eugenius III. mounted the chair of S. Peter
in 1 145. He was a Cistercian monk, and was ambitious
to place a Cistercian in the important see of York. He
accordingly refused to acknowledge S. William, against
whom his master, S. Bernard, had taken part with extreme
violence, and whom he had even charged with perjury.
Urged by S. Bernard, Pope Celestine had refused to give
S. William the pall, and acknowledge him as archbishop,
but Lucius II., on the contrary, ratified his appointment,
and sent him the pall. Eugenius HI. eager to place one

84 Lives of the Samts. ijunes.

of his own order in the great see of York, annulled the
appointment of S. William, and appointed Henry Murdac,
monk of Clairvaux. William then went to Sicily to the
court of Roger, the king, and some nobles, relatives of
S. William, angry at the part taken by the English Cis-
tercians against their kinsman, fell on the farms of the
abbot of Fountains, and burnt them. The nomination of
Henry Murdac by the pope did not please the electors to
the see of York, and the majority chose Hilary, bishop of
Chichester, only a small minority voting for the Cistercian.
Eugenius, however, refused to acknowledge any one save
Murdac, and consecrated him, and invested him with the
pall at Treves, where he then was.

S. William returned to England, and took up his resi-
dence with the Bishop of Winchester, spending his time in
prayer. But King Stephen, highly incensed at the action
of the pope, did all in his power to annoy Murdac, and
through his influence the citizens of York shut their gates
against him.

Eugenius HI. died in 1153, and in the same year died
Henry Murdac. Eugenius was succeeded by Conrad,
Cardinal of S. Sabina, who had taken the part of S. William
before, but ineffectually, against the prevailing vehemence
of S. Bernard. Now, as Pope Anastasius IV., he at once
confirmed the saint in the see of York, and sent him the
pall. S. William was received at York ^vith great enthu-
siasm. The people crowding over the Ouse bridge to
welcome him on his entry, broke it down, and were
precipitated into the river. Providentially none were
drowned. S. William did not remain many months in the
see, for he died in 1154.

His tomb speedily became a resort of pilgrims, and so
many miracles were supposed to be wrought by the oil con-
trived to flow from it, that he was canonized by Honorius IH.

^ . _,J,

Junes.] S. William. 85

The hymn sung on the festival of S. William/ at York,
says that he died of poison, but there is no allusion to this
in the York Breviary lessons. John of Newbury says he
died of fever. Gervase of Dover says he was killed by
poison in the chalice at mass.

The great S. William window in York Minster is in the
north end of the upper or choir transept. It is of five
lights, and of great height, and divided into a great number
of compartments, each representing a miracle or subject
from the life of tlie saint. It was put up about the middle
of the 15th century.

In the Dodsworthy MSS., in the Bodleian Library, is a
copy from " a table in the revestry in the cathedral church
of York," containing an account of all the miracles of
S. William, and apparently in the order of the represen-
tations in the window.

A curious diary of certain tourists in 1634, printed from
the "Lansdowne" MSS., 213, so far as it relates to York-
shire, in Cartwright's " Chapters in the History of York-
shire,"" gives some curious additional information relative
to the body of S. William at a date long subsequent to the
destruction of shrines by the commissioners of Henry
VIII. "After our forenoon's and afternoon's devotions
were finished," say these tourists; " the remaining part of
the day was chiefly spent in the cathedral in viewing the
many rarities, riches, and monuments of that sacred
building. The sanctum sanctorum beyond the stately rich
high altar and the gilded partition wherein S. William's

• "111 Octavis Pentecostes, qiiidam malignaiitcs hostc
In eum pacificum,
Et ut ipsum privent vita, celeb rantis acoiiita

Propinant in calice :
Toxicatur a profanis, ille pc.tus, ille panis
Per quem peril toxicum."

* Wakefield, 1872, p. 330.

»j« — ^

Lives of the Saints.

[June 8.

shrine formerly was : his tombe seven foot long, sometime
covered all over with silver .... Upon the breaking up
of the monument King James commanded his bones,
which are large and long, to be kept, as they are, in the
vestry." What has become of them since is not known.

B.IVLIANA FALCONERIA,

Sep p. 267 (June 10).

* kj,

June 9.] 6"^. Primus & Felician. 87

June 9.

SS. Primus and Felician, MM. at Rome, cire. a.d. 303.

S. Pelagia, A'.Af. at Antioch in Syiia, cire. a.d. 304.

S. Vincent, M. at Agen in Prance, 4th cent.

SS. Thecla, Mariamnf, and Others, A'.A'., MM. in Persia, ^Ih cent,

S. Julian, Mk. of Edessa, eirc. a.d. 370.

S. CoLUMBA, Ab. of lona, a.d. 597.

S. Baithen, Ab. of Una, a.d. 601.

S. Maxim us, B of Syracuse, a.d. 598.

S. CuMiAN, B. in Scotland, Sth cent.

S- Richard, S. of Andrea in Apulia, cire. a.d. 1200

SS. PRIMUS AND FELICIAN, MM.
(about a.d. 303.)

[All Latin Mart}rologies. Roman Martyrology. Authority: — The
Acts, not however in their original form, but written about a.d. 640.
" N' que nos credimus ea esse primce notas atque ex Prcconsularibus Actis
desumpta," says Henschenius, the Bollandist ; "sed diu post exornata
rhetorico stylo, et circumstantiis sermonum ultro citroque habitorum,
fortassis etiam variarum pcenarum, scripta tamen putamus diu ante cor-
porum translationcm."J

|HESE illustrious martyrs were Roman citizens,

and lived as pagans till they were converted to

the true faith. In the persecution of Diocletian

and Maximian they were brought before the

emperor, who endeavoured to persuade them to sacrifice.

They were sent to Numentum, to the governor Promotus,

to be tried. He invited them to offer incense to the gods,

" Let your emperors adore wood and stone," answered the

intrepid martyrs. " You call these emperors the lords of

the earth ; we regard them as sacrilegious and impious."

The martyrs were separated, and Primus was sent to
prison. Promotus retained Felician and endeavoured to
break his constancy by promises. " I am four-score years

^ — ^

old," said Felician, "and thirty of these years have I spent
in the service of Christ, and I am ready to die for Him."
The magistrate ordered his hands and feet to be transfixed
with nails like the God whom he adored, but his resolution
remained unshaken.

Primus was next brought out of prison, and when he
stood before the magistrate, he was told that his brother
had obeyed the emperors and had sacrificed. But Primus
answered boldly,^ " In vain do you attempt to deceive me.
I know that my brother has not renounced his Lord and
God, to adore vain idols."

Promotus seeing that his artifice was useless, ordered
the martyr to be beaten, and his sides burned with torches.
As he suffered, Primus chanted the words of the Psalmist,
" Thou, O God, hast proved us, Thou also hast tried us,
like as silver is tried ; Thou broughtest us into the snare,
and laidest trouble upon our loins; Thou sufferedst men
to ride over our heads. We went through fire and water,
and Thou broughtest us out into a wealthy place." (Ps.
Ixv., A. V. Ixvi. 9-1 1.) The judge, more angry than be-
fore, sent for Felician, that he might witness the last
agonies to which he was about to subject his brother.
When he was brought in, Promotus ordered molten lead
to be poured down the throat of Primus. As the liquid
metal was brought to him, he looked at the judge, and
pointing to his brother said, " This is he whom thou didst
say had renounced his faith ; but God will give us grace
to die together in the same confession, that we may re-
joicing enter into life together."

The magistrate at length, weary of torturing the brothers,

' The Acts say that he had already been informed by an angel that his brother
had remamed constant. But the Bollandists say. " These appearances of angels
are excessively common in Acts written long after the events recorded; nor can
it be doubted but that they, along with the words used on cither side, have been
composed out of his own imagination by the author."

June 9.]

S. Pelagia. 89

bade that their heads should be struck off. Their bodies
were laid in the catacomb on the Numentine Way, and are
now in the church of S. Stephen at Rome.

S. PELAGIA, V.M.
(about a.d. 304.)

[Roman Martyrology and Greek Menasa. In the latter also, on Oct.
8th, are commemorated together the three Pelagias, the Penitent (Oct.
8th), the martyr at Tarsus (May 4th), and the martyr at Antioch, com-
memorated this day, though she is not called a martyr. Authorities :—
Eusebius, lib. viii., c. 12 ; S. Ambrose, in his book, De Virginibus, lib,
iii., also in his De vera Libertate ac Servitute ; S. Chrysostom, two sermons
on S. Pelagia.]

S. Pelagia, a fair young girl of fifteen, at Antioch,
living with her mother and sister, was pursued in the
persecution of Numerian. Her exquisite loveliness made
her and her mother fear that she would be given over to
worse than death. Accordingly, as the soldiers approached
to take them, hand in hand they rushed to the river, and were
drowned locked in one another's embrace. There is some
discrepancy in the accounts of her death. Eusebius says
that she, her sister, and mother cast themselves into the
river, and he is much more likely to be right than S.
Chrysostom, who lived so long after, and who says that
they threw themselves off the roof of their house, as the
soldiers rushed up stairs to take them. The menology of
the Emperor Basil has a different story, and probably
commemorates another Pelagia. According to this ac-
count a young girl, pursued by soldiers, and dreading to
fall into their brutal power, spread out her hands to heaven
and besought God to take her to Himself, a pure flower,
untouched by the rough hands of men. And as she
prayed, her spirit fled, and she bowed on the face of the
desert sand, and the soldiers found her dead.

q<-

90 Lives of the Samts. i June 9.

S. COLUMBA, AB.

(a.d. 597.)

[Roman Martyrology, Usuardus, Notker, Sarum, and York Kalendars,
Donegal and Tallaght Martyrologies, Cashel Kalendar and Aberdeen
Breviary. The translation of S. Columba on the 17th June. Authorities :
— Mention by Bede, lib. v., c. 10, a life by Adamnan, abbot of lona.
Bom only a quarter of a century later, he had seen in his childhood the
actual companions of Columba, and those who had received his last
breath, A still earlier narrative, written by Comyn the Fair, abbot of
lona, and reproduced almost word for word by Adamnan, forms the basis of
his work, which he has completed by a multitude of anecdotes and testi-
monies collected with scrupulous care, and which altogether, though
unfortunately without chronological order, forms one of the most living,
attractive, and authentic relics of Christian history. This biography by
Adamnan was written between 690 and 703 ; Comyn the Fair was abbot
from 657 to 669. There is alio a history of the saint in Irish by Magnus
O'Donnell, put together in 1532, incorporating some important Irith tra-
ditions and historical details. The following life is condensed from that
by M. de Montalembert in his "Monks of the West."]

S. Columba was a scion of one of the great royal families
of Ireland. His father was descended from one of the
eight sons of the great King Niall of the Nine Hostages,
who was supreme monarch of all Ireland from 379 to 405,
at the period when S. Patrick was brought to the island as
a slave. Consequently he sprang from a race which had
reigned in Ireland for six centuries ; and in virtue of the
ordinary law of succession, might himself have been called
to the throne. His mother belonged to the reigning family
in Leinster, one of the four subordinate kingdoms of the
island. He was born at Gartan, in one of the wildest
districts of Donegal, where the stone upon which his mother
lay at the moment of his birth is still shown.

Before his birth, his mother had a dream, which pos-
terity has accepted as a graceful and poetical symbol of
her son's career. An angel appeared to her, bringing her
a veil covered with flowers of wonderful beauty and variety

June 9.] S. Columba. 91

of colour. Immediately she saw the veil carried away by
the wind, and rolling out as it fled over plains, woods, and
mountains ; then the angel said to her, " Thou are about
to become the mother of a son, who shall blossom for
heaven, who shall be reckoned among the prophets of
God, and who shall lead numberless souls to the heavenly
country."

He was educated by a priest who had baptized him.
From the house of this priest, Columba passed into the
great monastic schools, which were not only the nursery
for the clergy of the Irish Church, but where also young
laymen of all conditions were educated. Columba, like
many others, there learned to make his first steps in that
monastic life to which he had been drawn by the call of
God. He devoted himself not only to study and prayer,
but also to the manual toil then inseparable, in Ireland
and elsewhere, from a religious profession. Like all his
young companions, he had to grind over-night the corn for
the next day's food ; but when his turn came, it was so
well and quickly done, that his companions suspected him
of having been assisted by an angel. The royal birth of
Cohimba procured him several distinctions in the schools
which were not always to the satisfaction of his comrades.
One of the latter, named Kieran, who was also destined
to fill a great place in Irish legend, became indignant at
the ascendancy of Columba ; but while the two students
disputed, the abbot entered, and placing before Kieran an
auger, a plane, and an axe, said, "Look at these tools,
and recollect that these are all thou hast sacrificed for
God, since thy father was a carpenter ; but Columba has
given up the sceptre of Ireland, which might have been
his by right of birth."

We learn from authentic documents that Columba com-
pleted his monastic life under the holy abbots, both bear-

92 Lives of the Saints. [June 9.

ing the name of Finnian. The first Finnian of Clonard,
who was also a bishop, ordained him deacon, but seems to
have had him under his authority for a shorter time than
the second Finnian.

It is easy to perceive, by the importance of the monastic
establishments which Columba had brought into being
even before he had attained the age of manhood, that
his influence must have been as precocious as it was con-
siderable. Apart from the virtues of which his after life
afforded so many examples, it may be supposed that his
royal birth gave him an irresistible ascendancy in a coun-
try where, since the introduction of Christianity, all the
early saints, like the principal abbots, belonged to reigning
families, and where the influence of blooJ and the worship
of genealogy continue, even to this day, to a degree un-
known in other lands. Springing, as has been said, from
the same race as the monarch of all Ireland, and conse-
quently himself eligible for the same high office, he was
also related by ties of blood to almost all the provincial
kings.

Before he had reached the age of twenty-five he had
presided over the creation of a crowd of monasteries. As
many as thirty-seven in Ireland alone recognised him as
their founder. The most ancient and important of these
foundations were situated, as was formerly that of S. Bridget
at Kildare, in vast oak forests, from which they took
their name. The first Durrow ( Dair-rnach), where a
cross and bell bearing the name of Columba are still to
be seen, was erected in the central regions. The other
Derry ( Doire-chalgaich) is situated in the northern part
of the island, in Columba's native province, in the
hollow of a bay of that sea which separates Ireland from
Scotland.

The young Columba was specially attached to Derry,

-<l^

juneg.j vS". Columba. 93

where he habitually lived. He superintended with care
not only the discipline and studies of his community, but
external matters, even so far as to watch over the preser-
vation of the neighbouring forest. He would never permit
an oak to be cut down. Those which fell by natural
decay, or were struck down by the wind, were alone made
use of for the fire which was lighted on the arrival of
strangers, or distributed to the neighbouring poor. The
poor had a first right in Ireland as everywhere else, to the
goods of the monks; and the monastery of Deny fed a
hundred applicants every day with methodical regularity.

At a more advanced age our saint gave vent to his
tenderness for his monastic creations in songs, an echo of
which has come down to us. The text of these songs,
such as has been preserved, is probably later than
Columba ; but it is written in the oldest Irish dialect, and
it expresses, naturally enough, the sentiments of the founder
and his disciples : —

"Were all the tribute of Scotia mine.
From its midland to its borders ;
I would give all for one little cell
In my beautiful Derry.
For its peace and for its purity,
For the white angels that go
In crowds from one end to the other,
I love my beautiful Derry.
For its quietness and its purity,
For heaven's angels that come and go
Under every leaf of the oaks,
I love my beautiful Derry.

My Derry, my fair oak grove,
My dear little cell and dwelling ;
Oh God, in the heavens above I
Let him who profanes it be cursed.
Beloved are Durrow and Derry,
Beloved is Raphoe the pure.
Beloved the fertile Drumhome,

94 Lives of the Saints. [June 9.

Beloved are Swords and Kells !
But sweeter and fairer to roe,
The salt sea where the sea-gulls cry,
When I come to Derry from far,
It is sweeter and dearer to me —
Sweeter to me."

The monk Columba was then a poet. He opens the
series of two hundred Irish poets, whose memories and
names, in default of their works, have remained dear to
Ireland. He wrote his verses not only in Latin, but also,
aud more frequently, in Irish. Only three of his Latin
poems survive ; but two centuries ago eleven of his Irish
poems were still in existence, which have not all perished,
and the most authentic of which is dedicated to the glory
of S. Bridget, the virgin slave, patroness of Ireland, and
foundress of female religious life in the Isle of Saints. She
was still living when Columba was born.

Like most Irish saints and even monks whom history
has kept in mind, he had a passionate love for travelling,
and to that passion he added another, which brought him
more than one misadventure. Books, which were less
rare in Ireland than everywhere else, were, nevertheless,
much sought after, and guarded with jealous care in the
monastic libraries, which were their sole depositories.
Columba had a passion for fine manuscripts, and one of
his biographers attributes to him the laborious feat of
having transcribed with his own hand three hundred
copies of the Gospel and of the Psalter. He went every-
where in search of volumes, which he could borrow or
copy, often experiencing refusals, which he resented
bitterly. While visiting his ancient master, Finnian, our
saint found means to make a clandestine and hurried copy
of the abbot's psalter, by shutting himself up at night in
the church where the psalter was deposited. The abbot
Finnian discovered what was going on by means of a

June 9.] S. Coliimba. 95

curious wanderer, who looked in through the keyhole.
Indignant at what he thought a theft, Finnian claimed the
copy when it was finished, on the ground that a copy
made without permission, ought to belong to the master of
the original. Columba refused to give up his work, and
the question was referred to the king in his palace at
Tara.

King Diarmid, or Dermott, supreme monarch of Ire-
land, was, like Columba, descended from the great King
Niall, but by another son than he whose great-grandson
Columba was.

His judgment was given in a rustic phrase, which has
passed into a proverb in Ireland. To every eorsj he?- calf,
and, consequently, to every book its copy. Columba
protested loudly. "It is an unjust sentence," he said,
" and I will revenge myself." After this incident, a young
prince, son of the provincial king of Connaught, who was
pursued for having committed an involuntary murder, took
refuge with Columba, but was seized and put to death by
the king. The irritation of the poet-monk knew no
bounds. The ecclesiastical immunity which he enjoyed in
his quality of superior and founder of several monasteries,
ought to have, in his opinion, created a sort of sanctuary
around his person, and this immunity had been scanda-
lously violated by the execution of the youth whom he
protected. He threatened the king with prompt vengeance.
' ' I will denounce," he said, '* to my brethren and to my
kindred thy wicked judgment, and the violation in my
person of the immunity of the Church ; they will listen to
my complaint, and punish thee sword in hand. Bad king,
thou shalt no more see my face in thy province until God,
the just judge, has subdued thy pride. As thou hast
humbled me to-day before thy lords and thy friends, God
will humble thee on the battle day before thine enemies."

g6 Lives of the Saints. ciuneg.

Diarmid attempted to retain him by force in the neighbour-
hood ; but, evading the vigilance of his guards, he escaped
by night from the court of Tara, and directed his steps to
his native province of Tyrconnell. His first stage was
Monasterboyce, where he heard from the monks that the
king had planted guards on all the ordinary roads to
intercept him. He then continued his course by a solitary
pathway over the desert hills which lay between him and
the North of Ireland ; and as he went upon his lonely way,
his soul found utterance in a pious song. He fied, chant-
ing the Song of Trust, which has been preserved to us, and
which may be reckoned among the most authentic relics of
the ancient Irish tongue.

Columba arrived safely in his province, and immediately
set to work to excite against King Diarmid the numerous
and powerful clans of his relatives and friends, who be-
longed to a branch of the house of Niall, distinct from,
and hostile to that of the reigning monarch. His efforts
were crowned with success. The Hy-Nialls of the North
armed eagerly against the Hy-Nialls of the South, of whom
Diarmid was the special chief. They naturally obtained
the aid of the king of Connaught, father of the young
prince. According to the other narratives, the struggle
was one between the Nialls of the North, and the Picts
established in the centre of Ireland. But in any case, it
was the north and west of Ireland which took arms against
the supreme king. Diarmid marched to meet them, and
they met in battle at Cool-Drenery, or Cool-Dreimhne,
upon the borders of Ultonia and Coomacia. He was
completely beaten, and obliged to take refuge at Tara.
The victory was due, according to the annalist Tigher-
nach, to the prayers and songs of Columba, who had fasted
and prayed with all his might to obtain from heaven the
punishment of the royal insolence, and who, besides, was

juneg.j S. Columba. 97

present at the battle, and took upon himself before ail
men the responsibility of the bloodshed.

As for the manuscript, which had been the object of this
strange conflict of copyright, elevated into a civil war, it
was afterwards venerated as a kind of national, military,
and religious palladium. Under the name of Cathae, or
Tighter, the Latin Psalter transcribed by Columba, en-
shrined in a sort of portable altar, became the national
relic of the O'Donnell clan. For more than a thousand
years it was carried with them to battle as a pledge of
victory, on the condition of being supported upon the
breast of a clerk free from all mortal sin. It is thought
to have escaped as by miracle from the ravages of which
Ireland has been the victim, and is held to exist still, to the
great joy of all learned Irish patriots.

Columba, though victor, had soon to undergo the double
re-action of personal remorse, and the condemnation of
many pious souls. The latter punishment was the first to
be felt. He was accused by a synod, convoked in the
centre of the royal domain, at Leilte, of having occasioned
the shedding of Christian blood, and sentence of ex-
communication was, in his absence, pronounced against
him. Perhaps this accusation was not entirely confined to
the war which had been raised on account of the copied
psalter. His excitable and vindictive character, and,
above all, his passionate attachment to his relatives, and
the violent part which he took in their domestic disputes,
and in their continually recurring rivalries, had engaged
him in other struggles, the date of which is perhaps later
than that of his first departure from Ireland, but the
responsibility of which is formally imputed to him by
various authorities, and which also ended in bloody
battles.

Columba was not a man to draw back before his

VOL. VI. 7

98 Lives of the Saints. [June 9.

accusers and judges. He presented himself before the
sjaiod, which had struck without hearing him. He found
a defender there in the famous Abbot Brendan, the
founder of the monastery of Beir. Thanks to the inter-
vention of Brendan, or to some other motive not men'
tioned, the sentence of excommunication was withdrawn ;
but Columba was charged to win to Christ by his preach-
ing as many pagan souls as the number of Christians who
had fallen in the battle of Cool-Drewny.

It was then that his soul seems first to have been
troubled, and that remorse planted in it the germs at once
of a startling conversion, and of his future apostolic
mission. Sheltered as he was from all vengeance, or
secular penalties, he must have felt himself struck so much
the more by the ecclesiastical judgment pronounced
against him. Various legends reveal him to us at this
crisis of his life, wandering long from solitude to solitude,
and from monastery to monastery, seeking out holy monks,
masters of penitence and Christian virtue, and asking them
anxiously what he should do to obtain the pardon of God
for the murder of so many victims. One of these, Froech,
who had long been his friend, reproached him with affec-
tionate severity for having been the instigator of that
murderous fight "It was not I who caused it," said
Columba with animation ; "it was the unjust judgment of
King Diarmid ; it was his violation of ecclesiastical immunity
which did it all." "A monk," answered the solitary,
" would have dune belter to bear the injury with patience
than to avenge it with arms in his hand." "Be it so,"
said Columba; "but it is hard for a man unjustly provoked
to restrain his heart, and to sacrifice justice."

He was more humble with Abban, another famous monk
of the time, founder of many religious houses, one of which
was called the Cell of Tears. When Columba went to

June 9.] S. Columba. 99

Abban, he said, ** I come to beseech thee to pray for the
souls of all those who have perished m the late war, which
I raised for the honour of the Church." The aged
solitary, without reproaching Columba, resisted his en-
treaties for some time, by reason of his great modesty, but
ended by consenting ; and after having prayed, gave him
the assurance that these souls enjoyed eternal repose.

Columba, thus re-assured as to the fate of the victims of
his rage, had still to be enlightened in respect to his own
duty. He found the light which he sought from a holy
monk called Molais, famed for his studies of Holy Scrip-
tures, who had already been his confessor, and whose
ruined monastery is still visible in one of the isles of the
Atlantic. This severe hermit confirmed the decision of
the synod ; but to the obligation of converting to the
Christian faith an equal number of pagans as there were of
Christians killed in the civil war, he added a new condition,
which bore cruelly upon a soul so passionately attached to
country and kindred. The confessor condemned his
penitent to perpetual exile from Ireland. Columba bowed
to this sentence with sad resignation, "What you have
commanded," he said, " shall be done." He announced
his future fate in the first place to his relations, the warlike
Nialls of Tyrconnell. "An angel has taught me that I
must leave Ireland and remain in exile as long as I live,
because of all those whom you slew in the last battle,
which you fought on my account, and also in others which
you know of." It is not recorded that any among his
kindred attempted to hold him backj but when he
acquainted his disciples with his intended emigration,
twelve among them decided to follow him. The most
ardent of all was a young monk called Mochonna, son of
the provincial king of Ulster. In vain Columba repre-
sented to him that he ought not to abandoa his parents

lOO Lives oj the Saints, [juneg.

and native soil. " It is thou, " answered the young man,
" who art my father, the Church is my mother, and my
country is where I can gather the largest harvest for
Christ." Then, in order to render all resistance impossible,
he made a solemn vow aloud to leave his country and
follow Columba. " I swear to follow thee wherever thou
goest, until thou hast led me to Christ, to whom thou hast
consecrated me." It was thus, says his historian, that he
forced himself rather than offered himself as a companion
to the great exile in the course of his apostolical career
among the Picts, and he had no more active or devoted
auxiliary.

Columba accepted, though not without sadness, as has
been seen, the sentence of his friend. He dedicated the
rest of his life to the expiation of his faults by a voluntary
exile, and by preaching the faith to the heathen. Up to
this time we have had difficulty in disentangling the
principal events of the first forty years of his life from a
maze of confused and contradictory narratives. Hence-
forward we shall find a surer guide in Adamnan, who only
touches very slightly upon the first half of his hero's life.

A voluntary exile, at the age of forty-two, from his native
island, Columba embarked with twelve of his companions
in one of those great barks of osier, covered with hide,
which the Celtic nations employed for their navigation.
He landed upon a desert island situated on the north of
the opening of that series of gulfs and lakes which, extend-
ing from the south-west to the north-east, cuts the
Caledonian peninsula in two, and which at that period
separated the still heathen Picis from the district occupied
by the Irish Scots, who were partially Christianized. This
isle, which he has made immortal, took from him the name
of I.-Colm-Kill (the island of Columb of the Churches), but
is better known under that of lona. A legend, suggested

June 9.] .S. Columba. loi

by one of our saint's most marked characteristics, asserts
that he first landed upon another islet called Oronsay, but
having climbed a hill near the shore immediately on
landing, he found that he could still see Ireland, his
beloved country. To see so far off that dear soil which
he had left for ever was too hard a trial. He came down
from the hill, and immediately took to his boat to seek,
farther off, a shore from which he could not see his native
land. When he had reached lona he climbed the highest
point in the island, and gazing into the distance, found no
longer any trace of Ireland upon the horizon. He decided,
accordingly, to remain upon this unknown rock. One of
those heaps of stones called cairns in the Celtic dialect,
still marks the spot where Columba made this unfruitful
examination, and has long borne the name of the Cairn of
Farewell.

Nothing could be more sullen and sad than the aspect
of this celebrated isle, where not a single tree has been
able to resist either the blighting wind, or the destroying
hand of man. Only three miles in length by two in
breadth, flat and low, bordered by grey rocks which
scarcely rise above the level of the sea, and overshadowed
by the high and sombre peaks of the great island of Mull,
it has not even the wild beauty which is conferred upon
the neighbouring isles and shores by their basaltic cliffs,
which are often of prodigious height, or which belongs to
the hills, often green and rounded at the summits, whose
perpendicular sides are beaten incessantly by the Atlantic
waves, which bury themselves in resounding caverns,
hollowed by the everlasting labours of that tumultuous sea.
Upon the narrow surface of the island white stretches of
sand alternate with scanty pastures, a few poor crops, and
the turf-moors where the inhabitants find their fuel. Poor
as the culture is, it seems everywhere resisted and disputed

102 Lives of the Saints. r June 9.

by the gneiss rocks, which continually crop out, and in
some places form an almost inextricable labyrinth. The
only attraction possessed by this sombre dwelling-place is
the view of the sea, and of the mountains of Mull and the
other islands, to the number of twenty or thirty, which may
be distinguished from the top of the northern hill of lona.

The bay where Columba landed is still called the Bay of
THE OSIER BARK, Port 'a Chiirraich; and a long mound is
pointed out to strangers as representing the exact size of
his boat, which was sixty feet long. The emigrant did not
remain in this bay, which is situated in the middle of the
isle ; he went higher up, and, to find a little shelter from
the fierce sea winds, chose for his habitation the eastern
shore, opposite the large island of Mull, which is separated
from lona only by a narrow channel of a mile in breadth,
and whose highest mountains, situated more to the east,
approach the mountain top of Morven, which is con-
tinually veiled with clouds. It was there that the emi-
grants built their huts of branches, for the island was not
then, as now, destitute of wood. When Columba had
made up his mind to construct for himself and his people
a settled establishment, the buildings of the new-born
monastery were of the greatest simplicity. As in all Celtic
constructions, walls of withes or branches, supported upon
long wooden props, formed the principal element in their
architecture. Climbing plants, especially ivy, interlacing
itself in the interstices of the branches, at once ornamented
and consolidated the modest shelter of the missionaries.

Thus the monastic capital of Scotland, and the centre of
Christian civilisation in the north of Great Britain, came
into being thirteen centuries ago. Some ruins of a much
later date than the days of Columba, though still very
ancient, mingled among a few cottages scattered on the
shore, still point out the site.

Far from having any prevision of the glory of lona, his
soul was still swayed by a sentiment which never aban-
doned him — regret for his lost country. All his life he
retained for Ireland the passionate tenderness of an exile,
a love which displayed itself in the songs which have been
preserved to us, and which date perhaps from the first
moment of his exile. It is possible that their authenticity
is not altogether beyond dispute ; and that, like the poetic
lamentations given forth by Fortunatus in the name of S.
Radegund, they were composed by his disciples and con-
temporaries. But they have been too long repeated as
his, and depict too well what must have passed in his
heart to permit us to neglect them. " Death in faultless
Ireland is better than life without end in Albyn." After
this cry of despair follow strains more plaintive and sub-
missive. In one of his elegies he laments that he can no
longer sail on the lakes and bays of his native island, nor
hear the song of the swans with his friend Comgall. He
laments above all to have been driven from Erin by his
own fault, and because of the blood shed in his battles.
He envies his friend Comgall who can go back to his dear
monastery at Durrow, and hear the wind sigh among the
oaks, and the song of the blackbird and cuckoo. As for
Columba all is dear to him in Ireland except the princes who
reign there. This last particular shows the persistence of
his political rancour. No trace of this feeling, however,
remains in a still more characteristic poem, which must
have been confided to some traveller as a message from
the exile of lona to his country. In this he celebrates, as
always, the delight of voyaging roimd the coast of Ireland,
and the beauty of its cliffs and beach. But, above all, he
mourns over his exile.

"What joy to fly upon the white-crested sea, and to
watch the waves break upon the Irish shore I What joy

I04 Lives of the Saints. [June 9.

to row the little bark, and land among the whitening foam
upon the Irish shore ! Ah ! how my boat would fly if its
prow were turned to my Irish oak-grove ! But the noble
sea now carries me only to Albyn, the land of ravens.
My foot is in my little boat, but my sad heart ever bleeds.
There is a grey eye which ever turns to Erin ; but never
in this life shall it see Erin, nor her sons, nor her daughters.
From the high prow I look over the sea, and great tears
are in my grey eye when I turn to Erin — to Erin, where
the songs of the birds are so sweet, and where the clerks
sing like the birds ; where the young are so gentle, and the
old so wise ; where the great men are so noble to look at,
and the women so fair to wed. Young traveller, carry my
sorrows with thee, carry them to Comgall of eternal life.
Noble youth, take my prayer with thee, and my blessing ;
one part for Ireland — seven times may she be blessed ;
and the other for Albyn. Carry my blessing across the
sea — carry it to the west. My heart is broken in my
breast ; if death comes to me suddenly, it will be because
of the great love I bear to the Gael."

But it was not only in these elegies, repeated and per-
haps retouched by Irish bards and monks, but at each
instant of his life, in season and out of season, that this
love and passionate longing for his native country burst
forth in words and in musings ; the narratives of his most
trusty biographers are full of it. The most severe penance
which he could imagine for the guiltiest sinners who came
to confess to him, was to impose upon them the same fate
which he had voluntarily inflicted upon himself — never to
set foot again upon Irish soil. But when, instead of for-
bidding to sinners all access to that beloved isle, he had
to smother his envy of those who had the right and happi-
ness to go there at their pleasure, he dared scarcely trust
himself to name its name; and when speaking to his

guests, or to the monks who were to return to Ireland,
lie could only say to them, " You will return to the coun-
try that you love." This melancholy patriotism never
faded out of his heart, and was evidenced much later in
his life by an incident which shows an obstinate regret for
his lost Ireland, along with a tender and careful solicitude
for all the creatures of God. One morning he called one
of the monks and said to him, " Go and seat thyself by the
sea, upon the western bank of the island ; there thou wilt
see arrive from the north of Ireland and fall at thy feet a
poor travelling stork, long beaten by the winds and ex-
hausted by fatigue. Take her up with pity, feed her and
watch her for three days. After three days' rest, when she
is refreshed and strengthened, she will no longer wish to
prolong her exile among us ; she will fly to sweet Ireland,
her dear country where she was born. I bid thee care for
her thus, because she comes from the land where I, too,
was born." Everything happened as he had said and
ordered. The evening of the day on which the monk had
received the poor traveller, as he returned to the monas-
tery, Columba, asking him no questions, said to him,
" God bless thee, my dear child, thou hast cared for the
exile ; in three days thou shalt see her return to her
country." And, in fact, at the time mentioned, the stork
rose from the ground in her host's presence; and, after
having sought her way for a moment in the air, directed
her flight across the sea, straight upon Ireland.

However bitter the sadness might be with which exile
filled the heart of Columba, it did not for a moment turn
him from his work of expiation. As soon as he had in-
stalled himself with his companions in that desert isle,
from whence the Christian faith and monastic life were
about to radiate over the north of Great Britain, a gradual
and almost complete transformation became apparent in

io6 Lives oj the Saints. rjuneg.

him. Without giving up the loveable peculiarities of his
character and race, he gradually became a model for
penitents, and at the same time for confessors and
preachers.

This man, whom we have seen so passionate, so irrit-
able, so warlike and vindictive, became little by little the
most gentle, the humblest, the most tender of friends and
fathers. It was he, the great head of the Caledonian
Church, who kneeling before the strangers who came to
lona, or before the monks returning from their rock, took
off their shoes, washed their feet, and after having washed
them respectfully kissed them. But charity was still
stronger than humility in that transfigured soul. No
necessity, spiritual or temporal, found him indifferent.
He devoted himself to the solace of all infirmities, all
misery, and pain, weeping often over those who did not
weep for themselves. These tears became the most elo-
quent part of his preaching, the means which he employed
most willingly to subdue inveterate sinners, to arrest the
criminal on the brink of the abyss, to appease and soften
and change those wild and savage but simple and straight-
forward souls whom God had given him to subdue.

In the midst of the new community Columba inhabited,
instead of a cell, a sort of hut built of planks and placed
upon the most elevated spot within the monastic enclosure.
Up to the age of seventy-six he slept there upon the hard
floor, with no pillow but a stone. This hut was at once
his study and his oratory. It was there that he gave
himself up to those prolonged prayers which excited the
admiration and almost the alarm of his disciples. It was
there that he returned after sharing the outdoor labour of
his monks, like the least among them, to consecrate the
rest of his time to the study of Holy Scripture and the
transcription of the sacred text. The work of transcription

June 9] S. Columba. 107

remained until his last day the occupation of his old age
as it had been the passion of his youth ; it had such an
attraction for him, and seemed to him so essential to a
knowledge of the truth that, as we have already said, three
hundred copies of the Holy Gospels, copied by his own
hand, have been attributed to him. It was in the same
hut that he received with unwearied patience the numer-
ous and sometimes importunate visitors who soon flowed
to him, and of whom sometimes he complained gently —
as of that indiscreet stranger, who desirous of embracing
him, awkwardly overturned his ink upon the border of his
robe. These importunate guests did not come out of
simple curiosity ; they were most commonly penitent or
fervent Christians, who, informed by the fishermen and
inhabitants of the neighbouring isles of the establishment
of the Irish monk, who was already famous in his own
country, and attracted by the growing renown of his vir-
tues, came from Ireland, from the North and South of
Britain, and even from the midst of the still heathen
Saxons, to save their souls and gain heaven under the
direction of a man of God.

Every day, and every minute of the day, the abbot and
his companions, in the retirement of their cells, or at their
outdoor labours, heard great cries addressed to them from
the other side of the narrow strait which separates lona
from the neighbouring island of Mull. These shouts were
the understood signal by which those who sought admis-
sion to lona gave notice of their presence, that the boat
of the monastery might be sent to carry them over.
Among the crowds who crossed in that boat some sought
only material help, alms, or medicines ; but the greater
part sought permission to do penance, and to pass a longer
or shorter time in the new monastery, where Columba put
their vocation to so many trials.

* — ij,

io8 Lives of tite Saints. ijuncg.

The narrow inclosure of lona was soon too small for the
increasing crowd, and from this little monastic colony
issued in succession a swarm of similar colonies, which
went forth to plant new communities, daughters of lona,
in the neighbouring isle, and on the main land of Cale-
donia, all of which were under the authority of Columba.
Ancient traditions attribute to him the foundation of three
hundred monasteries or churches, as many in Caledonia as
in Hibernia, a hundred of which were in the islands or
upon the sea shore of the two countries. Modern learning
has discovered and registered the existence of ninety
churches, whose origin goes back to Columba, and to all,
or almost all, of which, according to the custom of the
time, monastic communities must have been attached.

The portion of Great Britain which received the name
of Caledonia did not include the whole of modem Scot-
land ; it embraced only the districts to the north of the
isthmus which separates the Clyde from the Forth, or
Glasgow from Edinburgh. All this region to the north
and to the east was in the hands of those terrible Picts
whom the Romans had been unable to conquer, and who
were the terror of the Britons. But to the west and south-
west on the side where Columba landed, he found a colony
of his own country and race — that is to say, the Scots of
Ireland, who were destined to become the sole masters of
Caledonia, and to bestow upon it the name of Scotland.

These Scots who had left Ireland, after the conversion
of the island by S. Patrick, were probably Christians like
all the Irish, at least in name ; but no certain trace of
ecclesiastical organisation or of monastic institutions is
visible among them before Columba's arrival at lona.
Columba and his disciples neglected no means of fortifying
and spreading religion among their countrymen, who were
emigrants like themselves. We see him in the narratives

June 9.) S. Columba. 109

of Adamnan administering baptism and the other rites of
religion to the people of Scotic race, through whose lands
he passed, planting there the first foundations of monastic
communities.

Columba was still in the flower of his age when he
established himself at lona. He was not more at the
most than forty-two. All testimonies agree in celebrating
his manly beauty, his remarkable height, his sweet and
sonorous voice, the cordiality of his manner, the gracious
dignity of his deportment and person.

But it was towards another race, very different from his
Scotic countrymen and much less accessible, that Columba
felt himself drawn as much by the penance imposed upon
him as by the necessities of the Church and of Christen-
dom. While the Irish Scots occupied the islands, and
part of the western coast of Caledonia, all the north and
east — that is to say, by far the greater part of the country
— was inhabited by the Picts, who were still heathens.
The thirty-four years of life which Columba had still before
him were chiefly spent in missions undertaken for the
purpose of carrying the faith to the hilly straths, and into
the deep glens and numerous islands of Northern Cale-
donia. There dwelt a race, warlike, grasping, and bold,
as inaccessible to softness as to fear, only half-clothed
notwithstanding the severity of the climate, and obstinately
attached to their customs, belief, and chiefs.

Columba crossed again and again that central mountain
range in which rise those waters which flow, some north
and west to fall into the Atlantic Ocean, and some to the
south to swell the North Sea. This was the recognised
boundary between the Scots and Picts.

He was the first to traverse in his little skifif Loch Ness,
and the river which issues from it. He penetrated thus,
after a long and painful journey, to the principal fortress of

T lo Lives of the Saints. [Juneg.

the Pictish king, the site of wliich is still shewn upon a
rock north of the town of Inverness. This powerful and
redoubtable monarch, whose name was Bruidh or Brude,
son of Malcolm, gave at first a very inhospitable reception
to the Irish missionary. It is not recorded whether ever
Bruidh himself became a Christian, but during all the rest
of his life he remained the friend and protector of Columba.
He confirmed to him the possession of lona, the sove-
reignty of which he seems to have disputed with his rival
the king of the Dalriadian Scots, and our exile thus saw
his establishment placed under the double protection of the
two powers which shared Caledonia between them.

But the favour of the king did not bring with it that of
the heathen priests, who are indicated by the Christian
historians under the name of Druids or Magi, and who
made an energetic and persevering resistance to the new
apostle. These priests do not seem either to have taught
or practised the worship of idols, but rather that of natural
forces, and especially of the sun and other celestial bodies.
They followed or met the Irish preacher in his apostolic
journeys less to refute his arguments than to hold back
and intimidate those whom his preaching gained to Christ.
One day while labouring in his evangelical work in the
principal island of the Hebrides, the one which lies nearest
to the mainland, he cried out all at once, "My sons, to-
day you will see an ancient Pictish chief, who has kept
faithfully all his life the precepts of the natural law, arrive
in this island; he comes to be baptized and to die."
Immediately after, a boat was seen to approach the shore
with a feeble old man seated in the prow, who was recog-
nised as the chief of one of the neighbouring tribes. Two
of his companions took him up in their arms and brought
him before the missionary, to whose words, as repeated by
the interpreter, he listened attentively. When the dis-

June Q.]

5'. Coluniba. i n

course was ended tlie old man asked to be baptized ; and
immediately after breathed his last breath, and was buried
on the very spot where he had just been brought to shore.

At a later date, in one of his last missions, when, himself
an old man, he travelled along the banks of Loch Ness,
always in the district to the north of the mountain range
of the dorsum BritannicB, Columba said to the disciples who
accompanied him, "Let us make haste and meet the
angels who have come down from heaven, and who wait
for us beside a Pict who has done well according to the
natural law during his whole life and to extreme old age ; we
must baptize him before he dies." Then hastening his
steps and outstripping his disciples, as much as was possi-
ble at his great age, he reached a retired valley, now called
Glen Urquhart, where he found the old man who awaited
him. Here there was no longer any need of an inter-
preter, which makes it probable that Columba in his old
age had learned the Pictish dialect. The old Pict heard
him preach, was baptized, and with joyful serenity gave up
to God the soul which was awaited by those angels whom
Columba saw.

Upon the opposite shore, in that striking promontory
which forms the eastern extremity of Scotland, a district
now known as Beecham, various churches trace their
origin to Columba, and to one of his Irish disciples called
Drostan. The mor-7fiaer, or chiet of the country, had at
first refused them his permission to settle here, but his son
fell dangerously ill, and he hastened after the missionaries,
offering them the land necessary for their foundation,
and begging them to pray for the dying boy. They prayed,
and the child was saved. After having blessed the new
church, Columba installed his companions in their new
home, and himself turned to continue his journey. When
Drostan saw himself thus condemned to live at a distance

>i*-

112 Lives of the Saznts. [June 9.

from his master, he could not restrain his tears ; for these old
saints, in their wild and laborious career, loved each other
with a passionate tenderness. Then Columba said, " Let
us call this place the Monastery of Tears ;" and the great
abbey which lasted a thousand years upon that spot always
retained the name. "He who sows in tears shall reap
in joy."

One day toward the end of his life, being alone with
Diarmid, his minister (as the monk attached to his
personal service was called), he cried out all at once,
"The bell! let the bell be rung instantly!" The bell
of the modest monastery was nothing better than one of
the little square bells made of beaten iron, which are still
shewn in Irish museums, exactly similar to those which are
worn by the cattle in Spain and the Jura. It was enough
for the necessities of the little insular community. At its
sound the monks hastened to throw themselves on their
knees around their father. " Now," said he, " let us pray —
let us pray with intense fervour for our people, and for
King Aldan; for at this very moment the battle has
begun between them and the barbarians." When their
prayers had lasted some time, he said, " Behold the
barbarians flee ! Aidan is victorious !"

The barbarians against whom Columba rang his bells,
and called for the prayers of his monks, were the Anglo-
Saxons of Northumbria, who were still pagans, and whose
descendants were destined to owe the inestimable blessings
of Christianity to the monks of lona, and the spiritual
posterity of Columba. As for King Aidan, he had re-
placed his cousin-german. King Connall, who had guar-
anteed to Columba the possession of lona, as cliief of the
Dalriadan colony, in Argyll. His accession to the throne
took place in 574, eleven years after the arrival of
Columba ; and nothing proves more fully the influence

>I^

June 9.] S. Columba. 113

acquired by the Irish missionary during this short interval,
than Aldan's resolution to have his coronation blessed by
the abbot of lona. Columba, who was then in a neigh-
bouring island, went back to lona, where he was met by
the new king. The abbot laid his hands upon the head of
Aldan, blessed him, and ordained him king.

According to Scotch national tradition, the new King
Aldan was consecrated by Columba upon a great stone,
called the Stone of Fate. This stone was afterwards
transferred to Dunstaffnage Castle, the ruin of which may
be seen upon the coast of Argyll, not far from lona ; then
to the abbey of Scone, near Perth ; and was finally carried
away by Edward I., the stern conqueror of Scotland, to
Westminster, where it still serves as a pedestal for the
throne of the kings of England on the day of their coro-
nation. The solemn inauguration of the kingdom of
Aldan marks the historical beginning of the Scotch
monarchy, which before that period was more or less
fabulous.

But to secure the independence of the new Scottish
ro} alty, it was necessary to break the link of subjugation,
or vassalage, which bound the Dalriadian colony to the
Irish kings. All this time it had remained tributary to the
monarchs of the island which it had left nearly a century
before to establish itself in Caledonia. To obtain by
peaceable means the abolition of this tribute, Columba
must have seemed the mediator indicated by nature. He
accepted the mission, and returned to Ireland, which he
had thought never to see again, in company with the king
whom he had just crowned, to endeavour to come to
an agreement with the Irish monarch, and the other
princes and chiefs assembled at Drumkeith.

The Irish king renounced all sovereignty over the king of
the Dalriadians of Albania, as Scodand was then called.

VOL. VI. 8

114 Lives of the Saints. [June 9.

Independence and freedom from all tribute were granted
to the Albanian Scots, who, on their side, promised
perpetual alliance and hospitality to their Irish country-
men.

Columba had another cause to plead at the parliament
of Drumkeith, which was almost as dear to his heart as the
independence of the Scotic kingdom and colony of which
he was the spiritual head. The question in this case was
nothing less than that of the existence of a corporation as
powerful as, and more ancient and national than, the
clergy itself; it concerned the bards, who were at once
poets and genealogists, historians and musicians, and
whose high position and popular ascendency form one of
the most characteristic features of Irish history. The
entire nation, always enamoured of its traditions, sur-
rounded with ardent and respectful sympathy the men
who could clothe in a poetic dress all the lore and super-
stitions of the past, as well as the passions and interests of
the present. They were overwhelmed with favours and
privileges by the kings and petty princes, on whom their
songs and their harp could alone bestow a place in history,
or even a good name among their contemporaries. But
naturally this great power had produced many abuses, and
at the moment of which we speak, the popularity of the
bards had suffered an eclipse. A violent opposition had
been raised against them. Their great number, their
insolence, their insatiable greed, had all been made
subjects of reproach. The enmities raised against them
had come to such a point, that King Aodh felt himself in
sufficient force to propose to the assembly of Drumkeith the
radical abolition of this dangerous order, and the banish-
ment, and even outlawry, if not, as some say, the massacre
of all the bards.

It was Columba who saved them. He who was born a

June 9.] 6". Columba. 1 1 5

poet, and remained a poet to the last day of his life,
interceded for them, and gained their cause. His success
was not without difficulty, for King Aodh was eager in
their pursuit; but Columba, as stubborn as bold, made
head against all. He represented that care must be taken
not to pull up the good corn with the tares ; that the
general exile of the poets would be the death of a vener-
able antiquity, and of that poetry which was so dear to the
country, and so useful to those who knew how to employ
it. The king and the assembly yielded at length, under
the condition that the number of bards should be hence-
forward limited, and that their profession should be put
under certain rules determined by Columba himself. It
was his eloquence alone which turned aside the blow
by which they were threatened ; and knowing themselves
to be saved by him, they showed their gratitude by
exalting his glory in their songs, and by leaving to their
successors the charge of continuing his praise.

Immediately after this favourable decision of the assem-
bly, Dalian composed a song in honour of Columba, and
came to sing it before him. At the flattering sounds of
this song of gratitude, the abbot of lona could not defend
himself from a human sentiment of self-satisfaction. But he
was immediately reproved by one of his monks. Columba
profited by the warning. He imposed silence upon Dalian,
reminding him that it was only the dead who should be
praised, and absolutely forbade him to repeat his song.
Dalian obeyed reluctantly, and awaited the death of the
saint to make known his poem, which became celebrated
in Irish literature under the name of Ambhra, or the
Praise of S. Columbkill.

There is no doubt that, after the assembly of Drumkeith,
Columba made many journeys to Ireland. The direction
of the various monasteries which he had founded there

1 16 Lives of tlie Saints. cjuneg.

before his voluntary exile, and of which he had kept the
government in his own hands, must have led him often
back. Sometimes toward the decline of his life, while
traversing a hilly or marshy country, he travelled in a car,
as S. Patrick had done; but the care with which his
biographers note this fact, proves that formerly the greater
part of his journeys had been made on foot.

During all the rest of his life, which he was to pass in his
island of lona, or in the ne ghbouring districts of Scotland,
which had been evangelised by his unwearied zeal, nothing
strikes and attracts the historian so much as the general
ardour of Columba's charity. The history of his whole life
proves that he was born with a violent, and even vindictive
temper ; but he had succeeded in subduing and trans-
forming himself to such a point, that he was ready to
sacrifice all things to the love of his neighbour. It is not
merely an apostle, or a monastic founder whom we have
before us — beyond and besides this, it is a friend, a
brother, a benefactor of men, a brave and untiring defender
of the labourer, the feeble, and the poor; it is a man
occupied not only with the salvation, but also with the
happiness, the pursuits, and the interests of all his fellow-
creatures, and in whom the instinct of pity showed itself in
a bold and continual interposition between the oppressor
and the oppressed.

In his just wrath against the spoilers of the poor, and
the persecutors of the Church, he drew back before no
danger, not even before the assassin's dagger. Among the
reivers who infested Scottish Caledonia, making armed
incursions into their neighbours' lands, and carrying on
that system of pillage which, up to the eighteenth century,
continued to characterise the existence of the Scottish
clans, he had distinguished the sons of Donnell, who
belonged to a branch of the family which ruled the

June 9.] »S. Colu7nba. i 17

Dalriadian colony. Columba did not hesitate to excom-
municate them. Exasperated by this sentence, one of
these powerful ill-doers, named or sur-named, Lamm-Dess
(Right-hand), took advantage of a visit which the great
abbot paid to a distant island, and undertook to murder
him in his sleep. But Finn-Lugh, one of the saints'
companions, having had some suspicion, or instinctive
presentiment of danger, and desiring to save his father's
life by the sacrifice of his own, borrowed Columba's cowl,
and wrapped himself in it. The assassin struck him whom
he found clothed in the well-known costume of the abbot,
and then fled. But the sacred vestment proved impene-
trable armour to the generous disciple, who was not even
wounded.

Some time before, another criminal of the same family,
called Ian, had chosen for his victim one of the hosts of
Columba, one of those poor men whom the abbot had
enriched by his blessing in exchange for the hospitality
which even in their poverty they had not refused. The
poor man lived on the wild and barren peninsula of
Ardnamurchan, a sombre mass which rises up out of the
waves of the Atlantic, and forms the most western point of
the Scottish mainland. The benediction of the missionary
had brought him good fortune. But Columba was not
satisfied with merely enriching his humble friend, he
gave him also a place in his affections, and had even
bestowed upon him his own name ; so that all his neigh-
bours called him Columbain, the friend of S. Columba.
Three times in succession, Ian, the princely spoiler, had
pillaged and ravished the house of the enriched peasant,
the friend of the abbot of lona; the third time, as he went
back with his servants, laden with booty, to the boat which
awaited him on the beach, he met the great abbot, whom
he had supposed far distant. Columba reproved him for his

ii8 Lives of the Saints. [Funeg.

exactions and crimes, and entreated him to give up his
prey ; but the reiver continued his course, and answered
only by an immoveable silence, until he had gained the
beach and entered his boat. As soon as he was in his
vessel, he began to answer the abbot's prayers by mockeries
and insults. Then the noble old man plunged into the
sea, up to his knees, as if to cling to the boat which
contained the spoils of his friend ; and when it went off, he
remained for some time with his two hands raised towards
heaven, praying with ardour. When his prayer was ended,
he came out of the water, and returned to his companions,
who were seated on a neighbouring mound, to dry himself.
After a pause he said to them, "This miserable man,
this evil-doer, who despises Christ in His servants, shall
never more land upon the shore from which you have seen
him depart — he shall never touch land again. To-day
a little cloud begins to rise in the north, and from that
cloud comes a tempest that will swallow him up, him and
his ; not one single soul shall escape to tell the tale !'
The day was fine, the sea calm, and the sky perfectly
serene. Notwithstanding, the cloud which Columba had
announced soon appeared; and the spectators, turning
their eyes to the sea, saw the tempest gather, increase, and
pursue the spoilers. The storm reached them between the
islands of Mull and Colonsay, from whose shores their
boat was seen to sink and perish with all its crew and all
its spoils.

We have all read in Caesar's Commentaries how, when
he landed on the shores of Britain, the standard-bearer of
the tenth legion threw himself into the sea, up to his knees
in water, to encourage his comrades. Thanks to the
perverse complaisance of history for all feats of force, this
incident is immortal. How much grander and more
worthy of recollection is the sight offered to us at the

•J<-

Juneg.J ^S*. Co/umdtl. II9

Other extremity of the great Britannic Isle, by this old
monk, who also rushed into the sea up to his knees — but
to pursue a savage oppressor, in the interest of an obscure
victim.

By the side of the terrible act of vengeance which has
just been narrated, the student loves to find in this bold
enemy of the wicked and the oppressor a gentle and
familiar sympathy for all the affections, as well as all the
trials of domestic life. Rich and poor, kings and peasants,
awoke in his breast the same kindly emotion, expressed
with the same fulness. When King Aiidan brought his
children to him, and spoke of his anxiety about their
future lives, he did not content himselt with seeing the
eldest. "Have you none younger?" said the abbot;
" bring them all — let me hold them in my arms, and on
my heart !" and when the younger children were brought,
one fair-haired boy. Hector, (Eochaidh Buidhe), came
forward running, and threw himself upon the saint's knees.
Columba held him long pressed to his heart, then kissed
his forehead, blessed hirr, and prophesied for him a long
life, a prosperous reign, and a great posterity.

Let us listen while his biographer tells how he came to
the aid of a woman in extremity, and how he made peace
in a divided household. One day at lona he suddenly
stopped short while reading, and said with a smile to his
monks, " I must go now and pray for a poor little woman
who is in the pains of childbirth, and suffers like a true
daughter of Eve. She is down yonder, in Ireland, and
reckons upon my pnyers, for she is my kinswoman, and
of my mother's family." Upon this he hastened to the
church, and when his prayer was ended, returned to his
brethren saying, " She is delivered. The Lord Jesus Who
deigned to be born of a woman has come to her aid ; this
time she will not die."

»J»— •

1 20 Lives of the Saints. rjuneg.

Another day, while he was visiting an island on the
Irish coast, a pilot came to him to complain of his wife,
who had taken an aversion for him. The abbot called her
and reminded her of the duties imposed upon her by the
law of the Lord. " I am ready to do everything," said the
woman ; " I will obey you in the hardest things you can
command. I do not draw back from any of the cares of
the house. I will go even, if it is desired, on pilgrimage to
Jerusalem, or I will shut myself up in a nunnery ; in short,
I will do everything except live with him."

The abbot answered that there could be no question of
a pilgrimage, or of a convent, so long as her husband lived-
"But," he added, "let us try to pray to God, all three,
fasting — you, your husband, and myself."

" Oh," said the woman, " I know that you can obtain
even what is impossible from God." However, his proposal
was carried out — the three fasted, and Columba passed the
whole night in prayer without ever closing his eyes. Next
morning he said to the woman with the gentle irony which
he so often employed, "Tell me to what convent are you
bound after your yesterday's projects?" "To none," said
the woman; "my heart has been changed to-night. I
know not how I have passed from hate to love." And
from that day until the hour of her death, she lived in a
tender and faithful union with her husband.

But Columba fortunately was connected with other
households more united, where he could admire the happi-
ness of his friends without feeling compelled to make
peace. From his sanctuary at lona, his habitual solicitude
and watchful sympathy followed them to their last hour.
One day he was alone with one of the Saxons whom he
had converted and attached to his community, and who
was the baker of the monks ; while this stranger prepared
his bread, h'^ heard the abbot say, looking up to heaven —

June 9,]

S. Cohimba. i 2 1

"Oh ! happy, happy woman ! She goes into heaven with
a guard of angels." Exactly a year after, the abbot and
the Saxon baker were again together.

" I see the woman," said Columba, of whom I spoke to
thee last year, coming down from heaven to meet the soul
of her husband, who has just died. She contends with
powerful enemies for that dear soul, by the help of the
holy angels. She gains the day, she triumphs, because her
good man has been a just man — and the two are united
again in the home of everlasting consolation."

"Let no one follow me to-day," Columba said one
morning with unusual severity to the assembled community.
" I would be alone in the Httle plain to the west of the isle."
He was obeyed ; but a brother more curious and less
obedient than the rest, followed him far off, and saw him,
erect and motionless, with his hands and his eyes raised to
heaven, standing on a sandy hillock where he was soon
surrounded by a crowd of angels, who came to bear him
company and to talk with him. The hillock has to
this day retained the name of the Angels' Hill. And
the citizens of the celestial country, as they were called at
lona, came often to console and strengthen their future
companion during the long winter nights which he passed
in prayer in some retired corner, voluntarily exposed to all
the torments of sleeplessness and cold.

For as he approached the end of his career, this great
servant of God consumed his strength in vigils, fasts, and
dangerous macerations. His life, which had been so full
of generous struggles, hard trials, and toil in the service of
God and his neighbour, seemed to him neither full enough
nor pure enough. In proportion as the end drew near, he
redoubled his austerities and mortifications. Every night,
according to one of his biographers, he plunged into cold
water, and remained there for the time necessary to recite

>^-

122 Lives of the Saints. [June 9.

the whole psalter. One day, when, bent by age, he sought,
perhaps in a neighbouring island, a retirement still more
profound than usual, in which to pray ; he saw a poor
woman gathering wild herbs and even nettles, who told
him that her poverty was such as to forbid her other food.
Upon which the old abbot reproached himself bitterly that
he had not yet come to that point. " See," he said, ** this
poor woman who finds her miserable life worth the trouble
of being thus prolonged ; and we who profess to deserve
heaven by our austerities, we live in luxury." When he
went back to his monastery, he gave orders that he should
be served with no other food than the wild and bitter herbs
with which the beggar supported her existence ; and he
severely reproved his minister, Diarmid, who had come
from Ireland with him, when he, out of compassion for his
master's old age and weakness, threw a little butter into the
cauldron in which this miserable fare was cooked.

The celestial light which was soon to receive him began
already to surround like a garment or a shroud. His
monks told each other that the solitary cell in the isle of
Humba, near lona, which he had built for himself, was
lighted up every night by a great light, which could be
seen through the chinks of the door and key-hole, while
the abbot chanted unknown canticles till day-break.
When he returned to lona to die, continuing faithful to his
custom of spending a great part of the night in prayer, he
bore about with him everywhere the miraculous light which
surrounded him like the symbol and earnest of his holiness.
The whole community was involuntarily agitated by the
enjoyment of that foretaste of paradise. One winter's
night, a young man who was destined to succeed Columba
as fourth abbot of lona, remained in the church while the
others slept ; all at once he saw the abbot come in, pre-
ceded by a golden light which fell from the heights of the

Iune9.] 6^. Columba. 123

vaulted roof, and lighted all the corners of the building,
even including the little lateral oratory where the young
monk hid himself in alarm. All who passed during the
night before the church, while their old abbot prayed, were
startled by this light, which dazzled them like lightning.

These signs which were the forerunners of his deliverance,
shewed themselves for several years towards the end of his
life, which he believed and hoped was nearer its termi-
nation than it proved to be. But this remnant of existence,
from which he sighed to be liberated, was held fast by the
filial love of his disciples, and the ardent prayers of so
many new Christian communities founded or ministered to
by his zealous care. Two of his monks, one Irish and
one Saxon, of the number of those whom he admitted to
his cell to help him in his labour or to execute his in-
structions, saw him one day change countenance, and per-
ceived in his face a sudden expression of the most contrary
emotions : first a beatific joy, which made him raise to
heaven a look full of the sweetest and tenderest gratitude ;
but a minute after this ray of supernatural joy gave place
to an expression of heavy and profound sadness. The
two spectators pressed him with questions which he refused
to answer. At length they threw themselves at his knees
and begged him, with tears, not to afflict them by hiding
what had been revealed to him. " Dear children," he
said to them, " I do not wish to afflict you .... know,
then, that it is thirty years to-day since I began my pil-
grimage in Caledonia. I have long prayed God to let my
exile end with this thirtieth year, and to recall me to
the heavenly country. When you saw me so joyous, it
was because I could already see the angels who came to
seek my soul. But all at once they stopped sliort down
there upon that rock at the farthest Hmit of the sea which
surrounds our islands, as if they would approach to take

124 Lives of the Saints. rjuneQ.

me and could not. And in truth, they could not, because
the Lord had paid less regard to my ardent prayer than to
that of the many Churches which have prayed for me, and
which have obtained against my will, that I should still
dwell in this body for four years. This is the reason oi
my sadness."

At the end of the four years thus fixed he arranged
everything for his departure. It was the end of May, and
it was his desire to take leave of the monks who worked
in the fields in the only fertile part of lona, the western
side. His great age prevented him from walking, and he
was drawn in a car by oxen. When he reached the
labourers he said to them, " I greatly desired to die a
month ago, on Easter-day, and it was granted to me ; but
I preferred to wait a little longer, in order that the festival
might not be changed into a day of sadness for you."
And when all wept, he did all he could to console them.
Then turning towards the east, from the top of his rustic
chariot he blessed the island and all its inhabitants — a
blessing which, according to local traditions, was like that
of S. Patrick in Ireland, and drove, from that day, all
vipers and venomous creatures out of the island.

On Saturday in the following week he went, leaning on
his faithful attendant Diarmid, to bless the granary of the
monastery. Seeing there two great heaps of corn, the
fruit of the last harvest, he said, " I see with joy that my
dear monastic family, if I must leave them this year, will
not at least suffer from famine." "Dear father," said
Diarmid, " why do you thus sadden us by talking of your
death?" "Ah, well," said the abbot, "here is a little
secret which I will tell thee if thou wilt swear on thy knees
to tell no one before I am gone. To-day is Saturday, the
day which the Holy Scriptures call the Sabbath or rest. And
it will be truly my day of rest, for it shall be the last of

* ■■ — ^

June 9.] ^. Columba. 125

my laborious hie. This very night I shall enter into the
path of my father. Thou weepcst, dear Diarmid, but con-
sole thyself; it is my Lord Jesus Christ who deigns tc
invite me to rejoin Him ; it is He who has revealed ^o me
that my summons will come to-night."

Then he left the storehouse to return to the monastery,
Lut when he had gone half way stopped to rest at a spot
which is still marked by one of the ancient crosses of lona.
At this moment an ancient and faithful servant, the old
white horse which had been employed to carry milk from
the dairy daily to the monastery, came towards him. He
came and put his head upon his master's shoulder, as if to
take leave of him. The eyes of the old horse had an
expression so pathetic that they seemed to be bathed in
tears. Diarmid would have sent the animal away, but the
good old man forbade him. "The horse loves me," he
said, " leave him with me ; let him weep for my departure.
The Creator has revealed to this poor animal what he has
hidden from thee, a reasonable man." Upon which, still
caressing the faithful brute, he gave him a last blessing.
When this was dene be used the remnants of his strength
to climb to the top of a hillock from which he could see all
the isle and the monastery, and there lifted up his hands
to pronounce a prophetic benediction on the sanctuary
he had created. " This little spot so small and low, shall be
greatly honoured, not only by the Scottish kings and people,
but also by foreign chiefs and barbarous nations; and it
shall be venerated even by the saints of other Churches."

After this he went down to the monastery, entered his
cell, and began to work for the last time. He was then
occupied in transcribing the Psalter. When he had come
to the 33rd Psalm and the verse Inquirenies aiitern
dominum noft dejicie?it omni bono, he stopped short. "I
must stop here," he said, " Baithen will write the rest."

126 Lives of the Saints. juneg.

Baithen was the steward of lona, and was to become its
abbot. After this the aged saint was present at the vigil
service before Sunday in the church. When he returned
to his cell he seated himself upon the naked stones which
served the septuagenarian for bed and pillow, and which
were shown for nearly a century near his tomb. Then he
entrusted to his only companion a last message for the
community. " Dear children, this is what I command with
my last words — let peace and charity, that is mutual
and sincere, reign always among you ! If you act thus,
following the example of the saints, God who strengthens
the just will help you, and I, who shall be near Him, will
intercede on your behalf, and you shall obtain of Him not
only all the necessities of the present life in sufficient
quantity, but still more the rewards of eternal life, reserved
for those who keep his law."

These were his last words. As soon as the midnight
bell had rung for the matins of the Sunday festival, he rose
and hastened before the other monks to the church, where
he knelt down before the altar. Diarmid followed him,
but as the church was not yet lighted he could only find
him by groping and crying in a plaintive voice, " Where
art thou, my father?" He found Columba l)ang before
the altar, and, placing himself at his side, raised the old
abbot's venerable head upon his knees. The whole com-
munity soon arrived with lights, and wept as one man
at the sight of their dying father. Columba opened his
eyes once more, and turned them to his children on either
side with a look full of serene and radiant joy. Then
with the aid of Diarmid he raised, as best he might, his
right hand to bless them all ; his hand dropped, the last
sigh came from his lips ; and his face remained calm and
sweet like that of a man who in his sleep had seen a vision
of heaven.

-yj*

juneio.] 6"6"'. Getuhus & Others. 127

June 10.

KS. Getulius, Cerealis, Amantius, and Primitivus, mm. at Rome,

c'xrc. A.D. 124.
SS. MaMMARIUS, p., I'ELIX, ANn ViCTORIAN, D., MM. in Africa,

A-D. 2S4.

S. Theophanes, H., AND Pansemne, ?en., near Antioch-

S. CensuRius, B.of Auxerre, circ. a.d.Joo.

S- Mauri NUS, Ab., M. at Cologne.

S. Evermund, Ab. at Fontenay, in Normandy, 6th cent.

S. Yvo, B. 1)1 England, 'jlh cent.

S. LaNdric, B. oJ Paris, "jth cent.

S. Ithamar, B. of Rochester, a.d.6j6.

S. Oliva, y.M. at Palermo, gth cent.

B. BaRdo, Abp. of Mainz, a.d. 1053."

S- Margaret, Q. of Scotland, at Edinburgh, a.d. 1093.

S. BoGUMlST, Abp. of Gnesen, a.d. 1182.

SS. GETULIUS, CEREALIS, AND OTHERS, MM.
(about a.d. 124.)

[Roman and most Latin Martyrologies. Authority : The ancient Acts
attributed to Julius Africanus, d. 220.]

fETULIUS was a worthy Christian Uving at
Gabii in the Sabine territory, near Rome, where
he was the centre of a small Christian com-
munity, which he instructed in the truths of the
Catholic faith. In the persecution of Hadrian he was not
overlooked. Cerealis, a vice-consul (vicarius), was sent to
Gabii to arrest him. When he arrived, he found Getulius
in his house, teaching some Christians. Cerealis said to
him, "Hast thou heard the orders of the emperor?"
"Why should the orders of the emperor be obeyed?"
answered Getulius. " Nay," said Cerealis ; *' do thou tell
me why they should not be obeyed." "Well," said
Getulius ; " let us argue the matter out,"

<^-

1 28 Lives of the Saints. [June 10.

"Come, man," said the officer; "give me your hand,
and sacrifice to the gods."

Getulius — " We must adore God, the Son of God, Who
is King of kings, and Whom all must obey rather than a
worm-breeding mortal."

Dr^^//^— " What ! has God a Son .?"

Getulius — " Certainly He has One Who was, and is ; for
He is the Beginning."

Cerealis — " By what token can I be assured that your
words are true? Prove to me that this Son of God is
God."

Getulius — "I know this to be true because the Word of
God, God Himself, was incarnate, not of man, but of God,
in the womb of Maiy the Virgin, by the operation of the
Holy Ghost, and He declared this truth to men, confirm-
ing it by many wonderful signs, making the dumb to speak,
the deaf to hear, and healing the lepers."

Cerealis was struck. Then Getulius produced his
brother Amantius, who was in hiding, because of the
persecution. Amantius was a tribune, and he was an
intimate friend of Cerealis. The officer was rejoiced to
see him, and Amantius joined his brother in persuading
Cerealis to renounce the worship of idols for the service of
the living and true God and His Son Jesus Christ. They
were successful, and Cerealis, instead of returning to Rome
with Getulius in chains, sat at his feet listening to the
truths of Christianity, and after a while was baptized and
received the Holy Eucharist. In the meantime his superior
officers wondered at his not returning, and an officer was
sent in quest of him. He came back to Rome with the
news that Cerealis was a Christian. The emperor gave
immediate orders that Cerealis, Getulius, and all who were
with them, should be tried and sentenced to death.

Cerealis, Getulius, Amantius, and a certain Primitivus,

juneio.] SS. Getulius & Others. 129

were thereupon taken and brought to Tibur, where they
were examined before the consul Licinius.^ The following
dialogue ensued : —

Licinius — "Cerealis, if thou desirest to live or to die,
inform me."

Cerealis — " If I did not desire to live, I would not now
be a Christian. As for thy sacrifices, I regard them as
naught."

Licinius then turned angrily to Getulius and said,
"Sacrifice to the gods Jupiter and Mars, or I will order
your death."

Getulius — "My life will not be extinguished, I rejoice
with joy unspeakable to refuse to sacrifice to idols."

Licinius — "Do not despise the commands of the em-
peror, but obey the mighty gods."

Getulius — "I thank my God, the Father Almighty, and
Jesus Christ, tnat I am able to offer Him an acceptable
sacrifice."

Licinius — "What sacrifice?"

Getulius — "A broken and contrite heart"

Licinius ordered the martyrs to be taken to a farm near
the river and burnt with fire. But the wood of the pile,
hastily collected, was wet, and would not burn Getulius ;
therefore the executioners pulled up some vine-poles, to
which the grapes in the neighbouring vineyard were tied,
and beat Getulius about the head till he died. Then his
wife Symphorosa took up his body and buried it in the
catacomb on the Salarian way.^

' No Licinius was consul about this time. L. Licinius Sura was consul in io3
and 107.

' Some scribe unscrupulously adapted these acts to another saint, Zoticus, by-
writing the name Zoticus wherever in the original he found (Jetulius. This copy
was in the library of Baronius, and he, not discovering the fraud, inserted S.
Zoticus in the Roman Breviary on Jan. 12th, referring in his notes to this MS. as
his authority.
■ VOL. VI. 9

130 Lives of the Saints. [junew.

SS. THEOPHANES, H., AND PANSEMNE,
(date uncertain.)

[Greek Menaea. Authority :— The accounts m the Menaea and in the
Menology of the Emperor Basil. There is nothing in these accounts
which leads one to doubt that they are trustworthy.]

There was a youth of fifteen in Antioch, bom of pagan
parents, who was married to a maiden of the same town.
But after three happy years of wedded Hfe she died, and
the desolation of his heart laid him open to receive Chris-
tian instruction, and he believed and was baptized. Then
he built himself a cell near Antioch, and lived therein in
seclusion. But after a while the thought overmastered
him that in Antioch there were many poor souls, dying in
ignorance and sin ; and that if he could be the means of
saving but one, it would be a blessed work, and he would
not have spent a useless life. So he left his cell, returned
home, and told his father that he wished to marry again.
His father was glad to hear this, and gave him money —
ten pounds of gold. And Theophanes put on his gay
dresses, perfumed his hair, and went to the house of a
woman named Pansemne, of ill-repute in the town. Thty
ate together, and then Theophanes asked her how long
she had lived the life she was then leading. "Twelve
years," she answered. "And hast thou no thought of
honourable marriage?" asked the young man.

" None have asked me," she replied with a sigh.

"And what if I were to say to thee, Pansemne, be my
own wife, what wouldst thou say?"

She hung her head, and said, " If I were not so
unworthy." Then he took her hand and said, "See,
Pansemne, here is gold, go prepare for thy bridal,
for mine thou shalt be, if thou lovest me." Then she
looked up, and tears were in her eyes ; and she said,

juneio.i 6"6'. Theophanes & Pansemne. 131

" None have spoken to me as thou dost, how can I fail to
love thee?" So he went out; and after many days he
returned, and said, "The time is come, follow me !"

Then she said, " Whither shall I follow thee ? and where
is to be our home ? "

So he looked up straight into the deep blue sky, and
pointed, and answered, "There ! where they neither marry
nor are given in marriage, but are as the angels which are
in heaven."

Now, at first, she was angry, and said she would not
follow him. Yet she loved him, and he spoke to her, and
she listened. He told her of God who is just, and hateth
iniquity, of Jesus Christ who came on earth to save sin-
ners. And she melted, and felt a yearning for a holy and
pure life ; so he led her softly on, till she had washed out
her black past life in the sacred waters of baptism, and
then he placed her in a cell near his own, and bade her
spend therein a solitary life, serving God in fasting and
tears night and day, striving against sin, fighting her re-
bellious passions, and prepa,ring for the blessed home of
God's elect. And then he retired into his cell, and shut
himself in, and consumed himself with vigil and fasting.
And after a year and ten months they died, perhaps swept
off in the same pestilence ; they died on the same day,^
and were laid in death together in one grave, and in
Paradise their souls are with the blessed.

• It is not, however, quite clear whether it is intended In the account in the
Menaea that they died the same day.

132

Lives of the Saints.

I Juneia

S. EVERMUND, AB.
(6th cent.)

[Gallican and Benedictine Martyrologies. Authority :— A life in the
old Breviary of Senlis, but so full of chronological errors as to be of
slender authority.]

EvERMUND left Bayeux, where he was born, at an early
age, to live at Court. His good qualities endeared him to
the king, and he might have attained to honours had not
his heart been drawn heavenwards. His wife, feeling the
same desire to quit the world, he retired into a solitary
place in Lower Normandy, and she entered a convent.
He afterwards founded the abbey of Fontenay, and was
its first abbot

S. YVO, B.

(7TH CENT.)

[Anglican Martyrologies. Authority :— A life by Andrew Whitman,
abbot of Dorchester, written a.d. 1020, which was re-composed in better
style by Goscelin, monk of Ramsey, in a.d. 1088. S. Yvo is mentioned
also by Florence of Worcester. William of Malmesbury, Henry of Hunt-
ingdon, Matthew of Westminster, and John of Brompton. But it is al.
most needless to say that S. Yvo must be relegated to the domains of
mythology.]

In the seventh century an Oriental bishop, as was com-
monly supposed, from Persia, wandered through Europe,
and finally settled near Huntingdon, where the natives
contracted his barbarously sounding eastern name into
Yvo. He spent some years at a place called Sleepey,'
with two companions, whom he had brought with him,
and dying there was ther^ buried. The body was dis-

' "Quod est, si interpretere, Dormitio," says Harpsfield; really Sleepey means
"the smooth island."

S. LANDRIC, BISHOP OF PARIS. After Cahier. June lo.

|une lo.]

6". Ithamar. 133

covered in the year looi, and was translated to Ramsey
Abbey. Probaby the whole story was invented on the
discovery of a body which was supposed to belong to a
saint

S. ITHAMAR, B. OF ROCHESTER.
(a.d. 656.)

[Anglican Murtyrologies, but by Menardus and Bucelinus, through a
misprint in Harpsfield whom they followed, on Jan. loth, instead of June
10th. Authority :— Mention by Bede, lib. iii., c. 14, 20.J

S. Ithamar, a man of Kent, as Bede informs us, was
ordained by Archbishop Honorius, and appointed to the
see of Rochester. He was a man of learning and piety.
After his death miracles were wrought at his tomb, where-
fore his body was translated by Gundulf, bishop of
Rochester (a. D. 1077-1107).

B. BARDO, ABR OF MAINZ.
(a.d. 1053.)

[Venerated at Mainz. Authority : — A life by a contemporary.]

Bardo was born at Wetterau, in Germany, of noble
parents. One of his relations gave him, when a child, a
helmet, a lamb, and a psalter; and these gifts were sup-
posed to symbolize his future heroism, gentleness, and
piety. He was sent to an old dame to learn his letters
out of the psalter given to him ; and she taught the child
to read all David's Psalms sitting on her lap. When
Bardo was a bishop, he did not forget the aged crone, but
carefully provided for her comforts in her declining years.

He was educated afterwards at Fulda. Being one day
found studying the treatise of S. Gregory on the duties of a

* — *

134 Lives of the Saints. tjuneio.

pastor, some of the monks laughed at huTn, and asked him
what was the use of his reading that book. "Who knows
but some wiseacre of a king will appoint me to rule, one
of these days ?" was his answer. On the death of the
Emperor Henry II., Conrad of Franconia ascended the
imperial throne. The Empress was a relative of Bardo,
and therefore now his advancement was sure. He almost
immediately was given the abbey of Kaiserswerth, and also
that of Hersfield. One day he was at the Court, when the
Archbishop of Mainz was also present. The archbishop
looked at his staff, which was richly wrought. "Hey,
abbot!" said he; "methinks that staff would become my
hand better than thine." " If thou thinkest so, it will not
be hard for thee to get it," answered Bardo. But when he
returned to his room he gave the staff, and a stamping
iron for eucharistic wafers to one of his attendants, and
bade him take them as a present to Archbishop Heribert.
On the return of the attendant, Bardo said, "Well, how
did he receive the things?" "Middling well," was the
answer. "Only middling well," said the abbot; "heaven
knows, perhaps ere long they will be mine again." What
he had prophesied fell out, for the archbishopric of Mainz
fell vacant in the year 1030, and the emperor gave it to the
kinsman of his wife. After the appointment and conse-
cration, Bardo sang mass on Christmas Day, at Goslar, and
the emperor was present. After the Gospel he preached,
but whether from nervousness or want of preparation, the
sermon was a very poor affair, and the emperor was ex-
ceedingly annoyed, thinking he had promoted an ignorant
monk to the most influential see of Germany. Next day
the Bishop of Treves said mass and preached with great
ease, and with no little display of erudition. The emperor
was tormented by reproaches which came from all quarters.
" What a man is that Bardo for an archbishop I" " He

^ — *

juneio.] B. Bardo. 135

is a stick, he can't preach!" "Why did your majesty
appoint a boorish monk?" Conrad sat at table swallowing
down his disgust and vexation, looking as black as a
thunder-cloud. The friends of Bardo implored him not to
preach on the morrow, when it was his turn to sing mass,
but the archbishop replied, "To every man his own
burden," and he preached so admirable, and so lengthy
a sermon, that Conrad was delighted. " Come," said he,
when he sat down to table that day, "the archbishop has
restored to me my appetite. It is Christmas Day to me
now."

In his diocese Bardo was the model of a prelate. He
remained a monk, never eating meat, and living plainly.
He was liberal to the poor, diligent in inspecting his
diocese ; he completed the building of the cathedral which
had been begun by S. Willigis. His leisure was spent
with a number of rare birds which he had collected about
him and tamed, and which he fed out of a plate. He was
gentle and forgiving to such as injured him, and he miti-
gated the sufferings of the poor from the tyranny of
magistrates who judged them harshly and often wrong-
fully. One day, at dinner, Bardo talked about the vice of
drinking more than is sufficient, and the grossness of the
sin of drunkenness. A young man began to titter and
make fun of the archbishop in a whisper. Bardo stopped,
fixing his eye on the pert youth, who turned pale when he
found he was detected. The archbishop handed him a
gold dish piled up with cooked meat, and said, " Pay your
attention to this dish instead of me, and stop your mouth
with its contents."

He died deeply regretted by the diocese on June loth,
J053-

■^

136 Lives of the Saints. cjuneio.

S. MARGARET, Q.
(a.d. 1093.)

[Canonized by Pope Innocent IV. in 1251. Her feast was removed
from November i6th to June 8th by Innocent XI. in 1698, and by Inno-
cent XII. in 1693 to June loth. Authority: — Her life written by Theodoric
of Durham, her confessor, by order of Henry I. of England. S. Aelred
also wrote concerning her. Also the Scottish historians.]

S. Margaret was the sister of Edgar Etheling, and fled
with him to Scotland from the power of William the Con-
queror. They found protection from Malcolm III., who
refused to surrender them to the Norman Conqueror, and,
struck with the beauty and accomplishments of Margaret,
married her, and she was crowned queen in 1070. Mal-
colm was a rough and unlettered man, but Margaret
softened and refined him, so that he became one of the
best of the early Scottish kings. They had six sons —
Edward, Edmund, Edgar, Ethelred, Alexander, and David
— and two daughters, Maud or Mathilda, who afterwards
married Henry I. of England, and Mary, who married
Eustace, count of Boulogne. Of the sons, Edgar, Alex-
ander, and David, came successively to the throne of
Scotland, and governed the kingdom with prudence and
justice.

S. Margaret took the greatest pains with the instruction
of her children, from their earliest years instilling into their
young hearts the principles of religion and equity. She
ruled her household with the utmost wisdom, attending to
her servants and setting them an example. The king was
led by her to love God's service, and to unite with her in
reforming many ecclesiastical abuses which disfigured the
Church in Scotland. "The king," says Theodoric, "learnt
from her to watch the night in prayer on certain occasions.
I could not sufficiently admire the fervour of this prince at

* k>

June 10.) iS". Margaret. 137

prayer." Another ancient writer says : — "She excited the
king to do works of justice, mercy, alms-deeds, and other
virtues ; in all which, by divine grace, she induced him to
comply with her pious desires. For he seeing that Christ
dwelt in the heart of his queen, was always willing to
follow her advice."

In Lent and Advent she rose at midnight, and went to
church to hear matins. On her return she distributed
alms, and then lay down on her bed for a couple of hours'
sleep, after which she returned to her chapel to hear mass,
and sometimes attended as many as six in a morning.
She ate very little, and that of the plainest description.
"She was endowed with a wonderful spirit of compunc-
tion," says Theodoric, "when speaking to me of the
sweetness of everlasting life ; her words were full of
unction, and her eyes would swim with tears, so that they
brought tears down my cheeks also. In the church no
one was more quiet and wrapt in prayer than she."

In 1037, the castle of Alnwick, which belonged at that
time to Scotland, was taken by William Rufus, and the
garrison put to the sword. Malcolm demanded restitution,
and when it was denied, besieged the castle. The English
garrison reduced to the greatest extremity, offered to sur-
render, and desired the king to receive the keys with his
own hand ; but the soldier who presented them to him
on the point of a spear, thrust the spear at him and pierced
his eye, as the king approached to receive the keys. His
wound produced his death, and his son, Edward, was also
killed in the assault made to revenge this act of treachery.
At the same time S. Margaret was ill and dying.
Theodoric says: "She had a prevision that she would
soon die, and she repeated to me in private all the acts
of her life, weeping bitterly. And then she said, 'Farewell,
I shall not be long here. Two things I commend to you,

138 Lives 0/ the Saints. [june 10.

masses and prayer for my soul when I am dead, and care
of my dear children that they may be brought up in the
fear and love of God. These things you must promise me
here in the presence of God, who alone witnesses our
discourse.'"

Wlien she was very ill, her son Edgar arrived from
Alnwick, and she asked him how his father and brother
were faring. Fearing to alarm her, he answered that they
were well. But she saw that he was not speaking the
truth, and she cried out, "I know how it is!" Then
throwing up her arms, she praised God, saying, " I thank
Thee, Almighty God, that in sending me so great an
affliction in the last hour of my life. Thou wouldst purify
me from my sins."

She died on Nov. i6th, and her body was buried in the
church of the Holy Trinity, at Dunfermlin.

When Scotland fell away from the Catholic faith, the
remains of S. Margaret and her husband were saved from
the brutal rabble and carried to Spain. King Philip II.
built a chapel in the Escurial in honour of S. Margaret
for their reception. There they remain.

June II.] 6^. Barnabas. 139

June 11.

S. Barnabas, Ap. M. at Salaminas in Cyprus, a d. S3-

SS. Felix and Fortunatus, MM. at Aquileia, a.d. 296.

S. Macra, \'.M. at Fismes in France, circ. a.d. 297.

S. Amabilis, p. at Rionte in Auvergne, stk cent.

S. BuTHAR, P.H. at Verday near Sezanne iti France, -jth cent.

S. AcHAS, Boy at Thourhout, in Belgium, a.d. 1220.

B. Aleydis Scharembeke, V. at Cambie, tiear Brussels, a.d. 1250.

S. Rosseline, V. at Arcques in Provence, a.d. 1329.

S. BARNABAS, AP.
(a.d. S3.)

[Singularly enough S. Barnabas was not commemorated either in the
East or West till late. The commemoration of S. Barnabas was at length
added to that of S. Bartholomew by the Oriental Church, and thence
passed into the Russian Kalendar. In Cyprus alone was S. Barnabas
venerated. In the ancient Roman Martyrology, erroneously attributed to
S. Jerome, and in that of Bede, neither S. Barnabas nor S. Bartholomew
occurs. Florus of Lyons first introduced the name of S. Barnabas into
the Western Martyrology, He was followed by Ado, and Usuardus.
Radulph de Rivo, in the beginning of the 15th cent., speaks of the feast
of S. Barnabas as being very generally observed ; but Paul III. was the
first to allow proper lessons in the Breviary of Cardinal Quignon, for this
day. But the Abyssinian Church commemorates S. Barnabas on Dec. 17.
Authorities : — Mention in the Acts of the Apostles. The Clementine
Recognitions, an apocryphal work of the 3rd century, con'ains many de-
tails, but it is very doubtful whether they are to be relied upon. There
are also the " Periods" or Acts and Passion of S. Barnabas purporting to
be by John Mark, his disciple, but they are not genuine, though pro-
bably containing the tradition of the Church of Cyprus concerning the
apostle. Also an encomium on S. Barnabas, by Alexander, a Cypriot
monk in 5th cent., which also contains traditions.]

|ARNABAS, a name which signifies "Son of
prophecy," or "exhortation," or — but not so
probably — "consolation," as is given in the
Anglican version, was given by the apostles to
Joseph or Joses,^ a Levite of the island of Cyprus, who

' Acts IT. 36.

140 Lives of the Samts. Uuneii

vvas an early disciple of our Blessed Lord. He was edu-
cated at the feet of Gamaliel, together with S. Paul, and
it vvas this fact of their having been old school-fellows
which induced S. Paul in after times to associate Barnabas
with him in the work of his apostleship. In Acts ix. 27,
we find Barnabas introducing the newly converted Saul to
the apostles at Jerusalem, in a way which seems to imply
their previous acquaintance.

On tidings coming to the Church at Jerusalem that men
of Cyprus and Cyrene had been preaching to the Gentiles
at Antioch, S. Barnabas was sent thither by the apostles,^ and,
perhaps feeling his need of a 1 energetic assistant he went
to Tarsus, in quest of Saul,^ and having brought him to
Antioch, he was sent with him to Jerusalem with relief for
the brethren in Judaea.^

On their return to Antioch (a.d. 45), they were ordained
for special missionary work, with the laying on of hands.

From this time SS. Barnabas and Paul enjoy the title
and dignity of apostles. Their first missionary journey
did not extend beyond the island of Cyprus and Asi i
Minor.* Some time after their return to Antioch (a.d. 47
or 48), they were sent (a.d. 50), to Jerusalem, to deter-
mine with the aposdes and elders the difficult question
respecting the necessity of circumcision for the Gentile
converts.^ On that occasion SS. Paul and Barnabas were
recognized as the apostles of the uncircumcision. They
were given as companions Judas and Silas, and were sent
with an epistle from the apostles at Jerusalem to Antioch.
" So when they were dismissed they came to Antioch : and
when they had gathered the multitude together, they de-
livered the epistle; which when they had read, they
rejoiced for the consolation." S. Paul and S. Barnabas

' Acts xi. x9-a6> * Acts xxvi. 17. ' Acts xi. 30.

* Acts xiii. xir. > Acts xv.

S. BARNABAS, APOSTLE.
From the "Vienna Missal.

[June U.

^ ^

June II.] S. Barnabas. 141

continued in Antioch a short while longer, and then Paul
said to Barnabas, " Let us go again to visit the brethren in
every city where we have preached the word of God, and
see how they do. And Barnabas determined to take with
them John, whose surname was Mark," and who was the
nephew, " sister's son " of Barnabas. But S. Paul differed
in opinion from his fellow apostle, on account of John
Mark having deserted them in Pamphylia, and as he con-
sidered, having neglected his duty, "he went not with them
to the work."

S. Barnabas may have felt that the young man was not
so much to be blamed as the more vehement and enthusi-
astic Paul thought, and this gave rise to an unfortunate
separation. " The contention was so sharp between them,
that they departed asunder, one from the other ;" and S.
Barnabas, taking with him John Mark, sailed for his native
island, Cyprus.

Here the Scripture notices of him cease. What became
of S. Barnabas subsequently to the separation of the two
apostles, after a joint labour in the ministry of almost four-
teen years, is very uncertain. Traditions differ. According
to one account, he went to Milan, and became first bishop
of the church there, but this is more than improbable.

There is extant an apocryphal work, probably of the
5th century, "Acta et Passio Barnabse in Cypro," accord-
ing to which, the remainder of his life was spent in his
native island, where he also suffered martyrdom; being,
at the instigation of certain Jews who came from Syria to
Salamis, shut up in a synagogue, where he had disputed
with them, and at night was stoned by them.

The apostle was buried near the site of his martyrdom,
where, more than four centuries later, in the time of the
Emperor Zeno, his relics were found and removed to Con-
stantinople, a stately church being erected over them and

142 Lives of the Sai7its. [junen.

dedicated in his honour. It is said that at the discovery
of the relics of S. Barnabas, there was found lying on his
breast a copy of the Gospel according to S. Matthew,
written in the Hebrew tongue, and, as was supposed, by
S. Barnabas' own hand.

On the occupation of Cyprus by the Saracens in the 7th
century, the head and some other relics of S. Barnabas
are said to have been translated to Milan.^

At Toulouse on May 27th, is observed the feast of the
invention of the body of S. Barnabas there, and Saussaye in
his Gallican Martyrology says on June nth: "The Na-
tivity of S. Barnabas the Apostle, whose precious body
reposes at Toulouse, in the church of S. Satuminus, with
the entire bodies of five other apostles (James the son of
Zebedee, Philip, James son of Alphaeus, Simon and Jude)
and the spoils of many other martyrs and confessors," and
he adds, " the head is now exposed there to veneration,
apart from the body, which reposes in its own shrine."
Tiiis body is believed to have been brought from Con-
stantinople, in the reign of Charlemagne, but this seems
to be only conjecture. The head was examined and veri-
fied in 1807, by Clement de Barbazan, Vicar General, and
it is still at Toulouse. But the Church of Edna, in the
district of Bergamo claims to possess the head of S.
Barnabas; at Pavia are particles of bone from the head; in
Genoa, in the cathedral, the head entire ; a jaw at Cremona ;
some bones in the cathedral of Tournai ; the head entire,
and a rib at Andechs in Bavaria, part of the head at
Prague, the head entire also in the Jesuit Church at Naples,
a leg at Florence. There is some strange error which

I "Quomodo, unde et a quo fuerint tunc Mediolanum translata, equidem
ignorare me dixerim libentius, quam incertas Mediolanensium conjecturas
amplecti." D. Papebrocch. The translation to a new shrine was made in the
year irai, and an annual festival instituted to commemorate it, to which the Pope
attached an indulgence of a hundred years.

June II.] SS. Felix & For tunatus. 143

demands investigation in the matter of the relics of S.
Barnabas.

S. Barnabas is generally represented carrying the Gospel
in his hand ; he also frequently bears a pilgrim's staff, and
sometimes a stone.

There is extant an epistle attributed to S. Barnabas. Its
authenticity has been defended by some great writers, but
it is now very generally abandoned, and is supposed to
have been written early in the 2nd century.

SS. FELIX AND FORTUNATUS, MM.
(a.d. 296.)

fPefer de Natalibus, Greven, Molanus, Maurolycus, Canisius, and
others, on May 14th ; the ancient Breviary of Milan on May 17th, the
Kalendar of the Church of Capua on May 19th ; but the Roman and all
the ancient Martyrologies, as those of Usuardus, Ado, and Notker, on
June loth. Authority : — The ancient Acts, which seem to be trustworthy.]

In the year 295, the Emperor Diocletian issued his edict
of persecution against the Church of Christ.

Not long after, the Prefect Euphemius came to Aquileia
to examine and punish the Christians there. And when he
entered the city, he went to the temple of Jupiter, and
there offered sacrifices, and then he sent a herald through
Aquileia to call all the citizens together to the temple.
Then said one of the magistrates of Aquileia, " There have
come into our city two brothers, who are said to be
Christians." Then the prefect ordered them to be appre-
hended and brought before him. And when the soldiers
came to take them, they found the brothers saying, " Thou,
O God, art our refuge from one generation to another;
before ever the mountains were brought forth, or the earth
or the world were made. Thou art God from everlasting.
and to ages of ages."

Ij, *

144 Lives of the Saints. Quneu

Then the chief officer took them, and put iron collars
round their necks, and shackles on their hands, and went
before the prefect and said, '* Sir, those men whom thou
didst command me to arrest are without." Then said
Euphemius, "Bring them in." And when they were
introduced into his presence, Felix, one of the brethren,
made the sign of the cross on his brow, and beat his
breast, and prayed within himself.

Euphemius — "What are your names?"

Felix — " My name is Felix. My brother is called
Fortunatus, and we are both Christians."

Euphemius — " Are you natives of this city, or whence
come ye ?"

Felix — "We have come into this city from a neighbouring
village, not far off. We saw that the people worshipped
vain idols, and we resolved to go away into the wilds,
preferring to be with the savage beasts than with the
idolaters."

Euphemius — "Have you not heard the edict of the
emperors, that those who worship Christ should die painful
deaths?"

Felix — " We have ; but we obey a king in heaven, who
has no fellowship with the ministers of Satan."

The patience of the prefect being exhausted, he ordered
the two men to be beaten with rods. And as they were
beaten they prayed aloud. Then the prefect said, "You
are mad, the most sacred emperors have waxed very wrath
against those who call on the name of Christ."

Felix — " The hotter their wrath, the brighter our glory."

Then the prefect smiled derisively and said, "Poor
wretches ! if I order your heads to be cut off, what glory
will you gain thereby ?"

Fortunatus answered, " The glory we look forward to is
spiritual, heavenly, not that which is of this world, for this

*— —

j-ineii.) ^'kS'. Felix & Fortunatus. 145

world passeth away, and all the glory of it; but that
which is laid up for us in the heavens is eternal, which
God hath prepared for them that believe in Him. And
what are you and your princes, and all your pomp and
glory, but smoke that is blown away by the storm ?"

Eupheniius, very nngry, ordered the brothers to be
hung on the little horse, and their sides to be burnt with
candles. Then SS. Felix and Fortunatus broke forth into
a glad hymn 10 God, and sang, " Lord, King of the holy
Angels, send the Archangel Michael to assist us, and to
confound all them that worship carved images, and delight
in vain gods ! The snare is broken, and we are delivered,
our help is in the Name of the Lord, Who hath made
beaven and earth."'

"These are idle words," said Euphemius, "Come and
sacrifice to the great Jupiter, and you will find real safety."

S. Felix answered, " Our salvation is very different from
that which thou dost promise. Christ is our salvation."

Then, as they hung still on the little horse, Euphemius
ordered boiling oil to be poured over their stomachs.
They still cried out to Christ in prayer and praise. And
the prefect, exasperated at their endurance, said to the
executioners, " Smash their jaws with your leaded sticks,
to stop their blasphemies."

Then Fortunatus, turning his head towards the governor,
said, " O minister of the devil, search and find out some
more savage torment. But know that the Angel of the
Lord stands by us, and soothes our suffering members."

Thereupon some one standing by the prefect said, " It
is of no use trying them any longer, order their heads to
be struck off, and finish this spectacle." And Euphemius
said, "So be it." Then he gave the orders, and with a
blow of the sword, the two martyrs received their crown.

VOL. VI. 10

>L<- >Si

146 Lives of the Saints. yun^n.

S. MACRA, V.M.

(about A.D, 297.)

[Gallican Martyrologies on Jan. 6th. As this day is the Epiphany, the
commemoration of S. Marca is generally transferred. But on this day at
Fere-en-Tardenols in the department of Ai;ne, the translation of the
arm of the saint from Fismes. Authority : — The Acts in lections of the
Breviary of Rheims.]

S. Macra was a wealthy and beautiful virgin who lived
near the present city of Rheims, brought up by Christian
parents. Rictiovarus carried out in Gaul the edict of
persecution issued by Diocletian and Maximian. Macra
was denounced to him, and was brought before his
tribunal. " Know, tyrant !" she exclaimed, when placed on
the rack, " that you cannot pluck my faith from my heart.
Jesus Christ is my all-in-all, He is my treasure, my life, my
bliss, my capitol, my temple, my altar, and nothing can
separate me from Him."

She was taken off the rack and taken back to prison.
Rictiovarus having moved to Fismes, she was conducted
there to hear her final sentence, and finding her still
constant, he ordered her breasts to be cut off". After the
execution of this horrible sentence she was taken back to
prison. During the night an old man, moved with com-
passion, obtained access to her prison, and offered to
anoint her wounds with a restorative ointment, but she
declined his kindness, saying that she was quite ready to
endure all the sufferings that were laid upon her, as draw-
ing her nearer to her suffering Lord. Next day she was
thrown on a bed of red-hot coals, and died thereon.

The head and other relics of S. Macra are preserved
at Fismes, her arm at Fere-en-Tardenois, and to the latter
place a pilgrimage is made on June nth.

In art S. Macra appears with her breasts on a plate.

ij,- ,j,

June II.] B. Aleydis. 147

B. ALEYDIS OF SCHAREMBEKE, V.
(a.d. 1250.)

[Belgian Martyrolojies, also the Martyrology of the Cistercian Order.
Authority : — A life by a Cistercian, and a coniemporary.J

The blessed Aleydis of Scharembeke entered the
Cistercian Order at the age of seven, and lived in the
convent of Cambre, near Brussels. She devoted her
affections from earliest childhood to God. A sudden and
terrible blow fell on her. She was attacked with leprosy.
When the honible doubt which had assailed her at the
first indications of the disease were changed into convic-
tion that she was struck with that loathsome and incurable
disorder, the shock was almost beyond what she could
bear. She was obliged to live in a cell apart from all the
sisters, to hold no communication with them, and to be
alone in the world. When she entered for the first time
the lone cell — removed from the convent, where she was
to live and die, she burst forth into a cry of uncontrollable
agony, and flung herself on the ground, but was caught
and held up ; then shuddering she opened her eyes and
looked, and One was staying her in His arms, whose face
she knew, there was a wreath of thorns around His
temples, and there were nail-prints in His hands and feet.
" My child," said He, " I shall never leave thee nor
forsake thee."

She was not allowed to communicate of the precious
Blood, lest by touching the chalice with her lips, she might
communicate the contagion of her disorder to the other
sisters.^ This was to her another grievous distress, for she
craved for the Blood with burning desire, and was incon-

1 " Postea pr2e ceteris, causa infirmitatis suae, a calice et Sanguine Domini se
cerneret amoveri (nam leprosis propter morbi perlculum, ne accedant ad Sang-
uinem, est interdictum) ccepLt non modicum contristari."

<^-

148

Lives of the Saints.

[June II.

solable that It was denied her. But she heard a voice
which bade her be comforted, " O beloved daughter, be
not troubled, and cease to repine that something of Me is
Avithdrawa from thee, he who with a firm faith eats of My
Body, he also is refreshed with My Blood."

The disease continued to make horrible ravages in her
face, and she was no more allowed to be present in
church. By degrees one of her eyes grew dark, and then,
before long, she lost the other. Her prayers were inces-
sant; and though blinded in her eyes, in spirit she saw
clearly. Amongst other things clear to that inner sight
was her guardian angel. Her sufferings towards the end
of her life were very great, but were borne by her with
wonderful resignation. She offered them for the relief of
the souls in purgatory, joining them to the sufferings of
her Blessed Lord, thus, as S. Paul says, helping to "fill up
the measure of the sufferings of Christ."

A Semi-Choir of Franciscan Friars.

June, 2.] 6^6'. Basiltdes & Conip. 145

June 12.

SS. Basilides and Comp., MM. at Rome, circ. a.d. 296;

S. Nazarius, M. at Rome.

S. Maximus, M.B. of Naples, circ. 358,

S. Onuphrius, H. in Egypt, 4th or i,th cent.

S. TsRNAN, B. nf thi; Picts, in Scotlmd, a.d. 431.

S. Pktkr, H. on Moun t Athos, before 8th cent.

S. Cuneka, A'.V/. at Rhenen, in Holland.

S. Leo III., Pope of Rome, a.d. 8i6.

SS. MaRINus, ZiMius, and ViMius, Mks. at Griestadt, in Ba-varia,

nth cent.
S. EsKiLL, M.B. of StreKgnas, in Stveden, nth cent.
S, JoH.v OF Sagahun, C. at Salamanca, a.d. 1479.

SS. BASILIDES AND COMP., MM.
(about a.d. 296.)

[Roman Martyrology, Bede, Usuardus, Ado, &c. These saints are
Basilides, Cyrinus, Nabor and Nazarius ; bnt there are others, Basilides,
Distrus, Polmachus, Zabinus, and others, MM. at Rome, commemorated
also on this day in some Martyrologies, and with distinct Acts, though
not ancient. Sometimes the two Basilides are made into one, and the
two groups of saints confounded into one, sometimes those from one
group have found their way into the other. The perplexity is great, and
the Acts of both companies have been similarly n>ixed. The Breviary
Lessons partake in the errors and confusion. After giving the lessons,
Henschen and Papebroeck, the Bollandists, say : — "Si antiquitus eadem
invenirentur scripta, neminem futurum credo, cui talis narratio foret de
fictione suspecta ; sed cum ex Actis mox prcducendis appareat ruinosum
totius narrationis fundamentum esse, non potest firmum censeri quod
superextructum est, quantavis verosimilitudinus specie niteat, dum in eo
omittuntur omnia quae offendere possunt.'' .... " Hactenus Acta, nunc
quidem in Breviario, satis ad speciem commode depurata, ut dixi ; sed
huic ipsi fidem minuentia, quam illud seorsim spectatum deberet obtinere;
dum ex Actis cum ipso collatis apparet, quod non exiguas fidei nar-
rationem prae oculis habuerit Petrus de Natalibus, scribens epitomen
illam, unde postea sumptae quas nunc habemus Lectiones, quod tamen
harum Auctores inculpabiliter latuit. Potuit quidem Petrus omittendo
prudenter, ut rel atur, circumstantias et adjuncta prorsus inverosimilia ;
sed non potuit sic efficere, ut assent in seipsis certiora toto, unde hausta

f _ ,J,

150 Lives of the Saints. [junen.

sunt, textu." Papebroeck only hesitated to print above the Acts the title
of "Apocryphal," because offence had been given by the BoUandist
Fathers having headed the Apocryphal Acts of S. Venantius, May 14th,
"Fabulous Acts," the Breviary Lections being taken from them.]

[AINTS BASILIDES, Cyrinus, Nabor, and
Nazarius, Roman soldiers, are said by the
Apocryphal Acts, on the persecution of Dio-
cletian breaking out in the West, to have
escaped to the East, but their consciences reproaching
them, they returned to Italy, to their native province of
" Aurelia," in a boat manned by angels. On their arrival,
they were brought before Aurelius, proctor of the province
of Aurelia, who ordered them to prison, where they
converted their jailor. They were then sent to the
Emperor Maximian, who after having tried them with
various tortures, ordered them to be decapitated. The
bodies of SS. Nabor and Nazarius were given by Pope
Paul I. to the abbeys of S. Hilaire and Lorsch. But the
body of S. Nabor, together with those of SS. Basilides and
Cyrinus are claimed by the church of S. Celsus, at Milan.

S. ONUPHRIUS, H.

(4TH OR 5TH CENT.)

[By the Greeks and Russians on this day, and inserted by Baronius on
this day in the Roman Martyrology. Authority : — A v ry curious
account by Paphnutius, the abbot, who made a journey into the wilder-
ness of Egypt, and on his return gave an account of his journey
to his monks, his interview with Onuphrius, and the sayings ot
the hermit. All which, as he dictated, his monks took down in writing.
It is not very clear what Paphnutius this was, whether Paphnutius the
hermit who converted Thais the harlot, and who lived near Thebes, or he
of the same name, abbot of the monastery which received S. Euphrosyne,
or another Paphnutius commended by Palladius ; or again the Paph-
nutius who was disciple of S. Macarius, or whether it was another alto-
gether. Another version of the same journey is found in the Lives of the

lj< — ,^

June I2.J ^. Onuphrius. 1 5 i

Fathers of the Desert, without the name of Paphnutius, not in the same
words, yet relating the same incidents with slight variations. This is
perhaps another of the accounts written by one of the monks of Paph-
nutius. And it is also possible that this is tlie basis of the " Peregri.
nation," which is an amplification. There are so many improbabilities
in the latter, that it is impossible to accept it as it stands.]

Paphnutius, an abbot in Lower Egypt, went a pilgrim-
age into the desert to see how the hermits who Uved m
desolate places were serving God. And after many days'
journey he found a cave in a barren and dry land, wherein
lay a dead hermit, and he knew not his name. And when
he touched him, he crumbled into dust, and his sheepskin
that hung against the side of the cave, in like manner fell
to dust on being handled. Then Paphnutius stripped off
his own coat, and folded in it the bones of the ancient
hermit, and scratched up the sand in the cave, and laid
him there. After that he went further into the wilds and
found a cave, and traces about it, as though it had been
inhabited, but none was there. So he opened his psalter
and waited. Now when the sun set, he saw a monk
coming over the waste towards the cave, driving- a herd of
oxen. And when the monk opened his door and came in,
and saw a man, he was aghast, thinking he beheld a spirit,
and he stood still and prayed. But Paphnutius said,
" Fear not, servant of Jesus Christ." Then the hermit
came in, and told Paphnutius his story, and why he was
now alone in the wilderness. And after a while Paphnutius
left him, and plunged deeper still into the desert, and
after seventeen days he saw a man covered with hair,
having only an apron of palm-leaves, and his aspect was so
horrible, that Paphnutius thought he saw a satyr, and he
ran up the side of a mountain. But the man called to
him, " Come down to me, man of God, for I am a man
also, dwelling in the desert for the !ove of God."

Then Paphnutius came down and fell at his feet, but

^ _ _^

152 Lives of the Saints. tjnnei2.

the hermit raised him, and said, " Arise, my son, lor thou
also, I perceive, art a father of the saints." Then the
abbot arose, and the desert-dweller told him all his history.
" My name is Onuphrius, and I have spent sixty years in
the wilderness, wandering among the rocks like a wild
beast, and feeding on herbs and fruit." Then he said how
he had been a monk in the Thebaid, but had left the
monastery, because he longed to be alone with God, and
far away in the desert he found an old hermit who in-
structed him in the rudiments of the eremitical life, and
after that they separated, and met only once a year till the
old hermit who had instructed him died.

Then Paphnutius asked Onuphrius how he managed
about communicating on every Sabbath and Lord's Uay.
The old man told him that an angel came through the
desert on the last day of the week, and also on the first
day, to give the Blessed Sacrament to the dwellers in the
remote solitudes.

Then Paphnutius and Onuphrius ate together in the
cell of the latter, which was shaded by a large date-palm,
and they prayed together till late, and then slept. Now
when they rose in the morning Paphnutius saw that a
change had come over the countenance of Onuphrius, and
that he was evidently dying. The old hermit, noticing
his anxious looks, said, "Fear not. I am going the way
of all flesh, and God has sent thee hither to bury me."

Ihen followed a conversation, which is curious, and
which even if not authentic, yet exhibits the belief of the
early Christians in the invocation and intercession of the
saints.

Onuphrius said, " Do thou, my brother, when thou
returnest to Egypt, call for a memorial of me like incense,
in the midst of the brethren and of the whole Christian
people. For if any one in my name, and in memorial of

jnnei2.] 6^. OnicpJirius. 153

me, shall offer aught to the Lord our God, he shall be
numbered among the elect, and shall be released from
temptation. This is what I have besought of the Lord.
And if any one shall give food to one of the brethren, or
to a beggar, in my name, I will be mindful of that man
before our God in the day of judgment, and he will enter
into eternal life."

Then said Paphnutius, "But what if a poor man have
nothing to offer, or have food wherewith to feed a beggar,
in thy name, will he be without thy benediction ?"

Onuphrius answered, " If any one shall offer incense in
my name to the Lord, he will receive the same advantage."

Paphnutius said, " But if he be too poor to provide
incense ?"

Then Onuphrius made answer, " If there be any too
poor to offer incense, or make any oblation, then let him
arise and pour forth his prayer to the Almighty God, and
let him recite the holy creed in memorial of me, and I will
be mindful of that man, and I will pray for him, that he
may inherit eternal blessedness."

Then said Paphnutius, " Would that when thou art
dead I might tarry here, in thy cell after thee."

But Onuphrius answered, " That may not be, thy work
is in Egypt with thy brethren. Return therefore thither
and tarry there till God doth call thee."

Then Paphnutius fell at his feet and said, " Bless me, O
father, that I may obtain mercy of the Lord, and that as I
have been found worthy to entreat thee here, so may I be
worthy to do so in future."

And Onuphrius blessed him, saying, " Dear brother
Paphnutius, the Lord my God will not forsake thee,
because of thy petition, but will bless thee and confirm
thee in His love. He will enlighten thine eyes, that thou
mayest see His goodness; He will deliver thee from all

■*

>J< _ ^

154 Lives of the Saints. c.|unei2.

the snares and assaults of the devil, and will finish in thee
the good work that thou hast begun. May His angels
protect thee in the terrible day of the Lord !" And then
the old man knelt down and said, "Into Thy hands, O
Lord, I commend my spirit," and he bowed his face to the
ground, and was dead.

But when Paphnutius saw that he was dead, he took off
the tunic he had upon him, and tore it in half, and with
half he clothed the dead hermit, and he made a grave, and
buried him. And lo ! the date palm drooped and died
also. So Paphnutius knew that it was God's will that he
should leave that spot, and he returned into Egypt, and
told what he had seen.

S. CUNERA.
(date uncertain.)

[Venerated in the diocese of Utrecht. Molanus in his additions to
Usuardus. Cologne and Lubek Martyrologies, Saussaye in his Gallican
Martyrology, &c. Authorities :— The legend of S. Cunera in the lessons
for the church at Rhenen, and other versions, all founded on popular
tradition, and all utterly worthless.]

The legend of S. Cunera is a wonderful combination of
improbabilities and impossibilities, and it is not practicable
for any one to say what a foundation of truth may underlie
the fabulous character which the story now presents.
According to the household tale which was adopted as
lections for the festival at Rhenen, "there is a certain part
of Europe, according to Isidore, called the Orcades,
consisting of thirty-three islands, which were governed by
a king of Orkney, but now by the king of England, in
which land is a great royal city, anciently called Orcada,
but now Jork (York?)" In this city reigned King
Aurelius, who marched at the head of his armies in

•i«-

-►J<

June 1 3. J S. Cuiiera. 155

crusade against the Saracens, but was taken captive, and
was carried before the Soldan of Babylon, and im-
prisoned. But the Soldan's daughter loved the pale-faced
prisoner, and was converted by him and baptized, and
then she let him out of prison, and they eloped together
to Orkney, and in the capital, Jork, Cunera, their daughter,
was born.

Before her birth a Jewish astrologer predicted that the
child would be a paragon of virtue, and the astrologer's
wife having made advances towards King Aurelius, which
he indignantly rejected, Aurelius also merited to become a
saint, and " is now illustrious through his miracles."

S. Ursula, the British princess, being about to sail with
her eleven thousand virgins (Oct. 21st), S. Cunera joined
her. On the return of the illustrious pilgrims, the whole
party was massacred by the Huns, but Radbod, king of the
Frisians, the great foe of Pepin ot Hestall, happening to be
present at Cologne at the time of the massacre, was so
struck with the beauty of Cunera, that he hid her under
his mantle, and carried her otf with him to Rhenen, his
capital, on the Rhine, in the diocese of Utrecht. But the
wife of Radbod was by no means pleased at her husband
having thus rescued a young and beautiful girl, and
brought her into the palace, and she got one of her
attendants to strangle her, and bury Cunera in the stable.
But a bright light shone above the grave, and the horses
positively refused to enter the stable, and thus the sanctity
of the Virgin Cunera was made manifest to all.

It is not necessary to expose the absurd anachronisms of
this story. Radbod died in 719, the first crusade was in
1096, S. Ursula is generally supposed to have been martyred
in the Hunish invasion of 451. Probably the foundation of
the legend is the murder of a girl by her mistress out
of jealousy, some time in the Middle Ages.

156 Lives of the Saints. rj^neii.

S. LEO III., POPE.
(a.d. 816.)

[Roman Martyrology, introduced in 1673. In Cologne and Lubeck
Martyrologie* on April 13th, along with S. Leo I. Authorities :— Egin-
hard, Angilbert, and the other historians of the time of Charlemagne,
together with the letters of S. Leo III.]

S. Leo III. was a native of Rome, and from an early-
age was brought up in the Lateran palace, where he learnt
the psalter, studied Holy Scripture and canon law. He
was ordained sub-deacon, and afterwards priest of the title
of S. Susanna. In morals he was pure, his discourse was
eloquent, his courage firm. He attached himself to the
most pious monks and clergy of Rome, and by his abun-
dant charity, and solicitude for the sick, gained the love of
the Romans.

On the death of Pope Adrian I. (Christmas Day, 798)
an election of unexampled rapidity, and, as it seemed, of
perfect unanimity among the clergy, the nobles, and the
people, raised Leo III. to the pontifical throne. He was
elected on S. Stephen's Day, and ordained bishop on the
morrow. He at once sent the banner of Rome and the
keys of the city, and also of the confession, or sepulchre of
S. Peter, to Charlemagne as patrician of Rome. This
unusual act of deference seems as if Leo anticipated the
necessity of foreign protection against the turbulent
Romans ; and he may well have suspected that the
unanimity manifest in his election was more outward than
real. The strong hand of Adrian had held the factions
in check, which had disturbed the reign of his predecessor
Stephen, but a brooding discontent reigned, ready to ex-
plode into furious violence on the smallest provocation.

Charlemagne, in the meantime, sent Angilbert, abbot of
S. Riquier, with a large portion of the treasure of the

June 12.] vS", I.eo HI. 1 5 7

conquered Huns, as a present to the pope, together with
letters from himself, and one from Alcuin, his chief
adviser. Angilbert was instructed by Charles the Great
to rehearse to the pope the duties of his office, to bid him
observe the canons, and, " Represent to him often," wrote
the king, "that he holds his office for but a few years, and
that the recompense if he acquits himself well in it is
eternal. Speak often to him about the extinction of
simony, and remind him that we have mutually complained
of it."

As Felix, bishop of Urgel, had relapsed into his heresy,
after having abjured it at Rome before Hadrian, Charle-
magne required the pope to summon a council at Rome
for the condemnation of the heretic. S. Leo obeyed ;
fifty-seven bishops assembled in the church of S. Peter in
799, and Felix was excommunicated. Shortly after the
council, on S. George's Day, April 23rd, the great pro-
cession intoning litanies, instituted by S. Gregory the
Great, was to be held in Rome, and was to wind from the
church of S. George to that of S. Maria in Lucma. The
late pope, Hadrian, had invested his two nephews. Paschal
and Campulus, with two offices of distinction in the papal
court, viz., those of Primicerius and Sacellarius. These
two men, or one of them, may have aspired to the pontifi-
cate, or hoped to place on the throne some one more
under their influence ; or perhaps the lavish expenditure of
the pope on the churches in Rome, instead of on them-
selves as the Church's officers, may have displeased them.
Their motives are obscure. They took the opportunity of
this procession for betraying their animosity by an act of
atrocious violence.

The pope, unsuspecting danger, started from S. George's
on his white horse, in his pontifical attire, with jewelled
mitre and gloves. One of the two officers was without his

* — ^

158 Lives of the Sai7its. [june ,2.

chasuble ; Leo expressed surprise, and received as excuse
that he, the Primicerius, was ill. Paschal and Campulus
walked beside the pope, and kept him interested with their
conversation, till suddenly, from behind the monastery
of SS. Stephen and Sylvester, which Leo had founded
burst a band of armed men, who speedily dispersed the
affrighted people and clergy, dashed the pope from his
horse, and tore off his pontifical vestments. Campulus
held the feet of Leo, Paschal his head, whilst the assassins
attempted to put out his eyes, and cut out his tongue.
Owing to the hurry, through fear of a rally on thci part of
the servants of the pope, or that the man delegated to
mutilate the Holy Father, shrank from completing the
atrocious crime, the barbarous attempt was imperfectly
executed. Campulus and Paschal dragged the bleeding,
half- blinded Leo from the street to the church of the
monastery, and beat him till he fainted away with loss of
blood.

From thence they conveyed him by night to the con-
vent of S. Erasmus, where he was locked up in a narrow
cell. Leo recovered his sight and speech, and this restor-
ation was regarded as miraculous.^ His enemies had
failed in their object, disqualifying him by mutilation from
retaining the throne of S. Peter.

From the prison in S. Erasmus the pope escaped with
the assistance of Albinus, his chamberlain, who let him
down the wall of the city, and Leo took refuge in the
basilica of S. Peter, with Virund, abbot of Stavelot, the
envoy of Charlemagne, and his escort. The enemies of
Leo, furious at his escape, pillaged his house and that of
Albinus. But Winegis, duke of Spoleto, hearing of the
distress of the pope, marched into Rome to his deliver-
ance, and removed him to Spoleto, where he was healed

1 By Anastasius some eighty years after, not by contemporary historians.
|J< 4,

luneia.] ^S. Z.eo III. 159

of his wounds. Urgent letters entreated the immediate
presence of Charlemagne in Rome; but the great king
was at a distance, about to engage in quelling an insur-
rection of the Saxons. The pope condescended, or rather
was compelled by his necessities, to accept the summons
to appear in person before the Trans-Alpine monarch.
Charles was holding his court and camp at Paderborn.
The reception of Leo was as magnificent as circumstances
permitted. The king shed tears as he noted the scars on
the face of the pope, and embraced him. S. Leo began
the '* Gloria in Excelsis," and all the clergy responded.

But at the same time arrived accusations of some un-
known and mysterious nature against the pope. Charle-
magne postponed the judicial investigation of them till his
arrival in Rome ; but he continued to treat the pope with
undiminished respect and familiarity. During the resi-
dence of S. Leo in Paderborn, he consecrated an altar to
S. Stephen in the new cathedral lately built there by
Charlemagne, and placed in the altar some of the relics
of the proto-martyr, which he had brought with him from
Rome.

At the same time Felix of Urgel, trembling before the
power of Charlemagne, again recanted, in a council held
the same year, 799, at Aix-la-Chapelle. Nevertheless he
was deposed from his bishopric, and sentenced to banish-
ment at Lyons, where he ended his days in obscurity.

The return of Leo to Rome is said to have been one
long triumph. Throughout Italy he was received with the
honours of an apostle. The clergy and people of Rome
thronged forth to meet him, as did also the military, among
whom were bands of Franks, Frisians, and Saxons. The
whole company marched to S. Peter's, where the pope
said mass and communicated them. On the morrow he
entered Rome, and lodged in the Lateran palace. A few

* ^

1 60 Lives of the Sauits. rjuncia.

days after, the bishops and nobles who had accompanied
him assembled in the hall of the palace to inform them-
selves of the accusations brought against the pope by
Paschal and Campulus. These commissioners, sent by
Charlemagne, were ten in number, seven bishops and
three counts.

After having spent a week in investigating the charges,
they could find no proof against Pope Leo, and therefore
arrested his accusers as caluminators, and sent them into
France.

Charlemagne did not arrive at Rome till the 24th
November, 800. The pope received him on the steps of
S. Peter's, accompanied by all his clergy.

Seven days after, the great king assembled the people
and announced that he was come to regulate the troubled
affairs of Rome. He began with the greatest and most
difficult, the hearing of the charges raised against the pope.
For this purpose he assembled in the basilica of S. Peter
all the bishops, abbots, and nobles of the Franks and
Romans present. The king and the pope sat down, made
the bishops and abbots sit, but the priests and nobles
stood. No one appeared to make proof of the accusations
laid against the pope ; for the best of reasons — those who
were his enemies had been already banished the country,
and the bishops then declared, "We cannot judge the
apostolic chair, which is the head of all the churches; this
is the ancient custom." ^

Then the pope rose and said, "I, Leo, pontiff of the
Holy Roman Church, being subject to no judgment, under
no compulsion, of my own free will, in your presence,
before God who reads the conscience, and His angels,
and the blessed apostle Peter, in whose sight we stand,
declare myself not guilty of the charges made against me.

1 Allusion to the council of Sinuessa. See Vol. IV. (April), p. 34J.
»j«— »j(

June 12-1

S. Leo HI. i6i

I have never perpetrated, nor commanded to be perpe-
trated, the wicked deeds of which I have been accused.
This I call God to witness, whose judgment we must all
undergo ; and this I do, bound by no law, nor wishing to
impose this custom on my successors, or on my brother
bishops, but that I may altogether relieve you from any
unjust suspicions against myself." This solemn judgment
had hardly passed, when Christmas Day arrived; the
Christmas of the last year in the eighth century of Christ.
Charles and all his sumptuous court, the nobles and
people of Rome, the whole clergy of Rome, were present
at the high services of the Nativity. The pope himself
chanted the mass. At the close Leo suddenly turned,
advanced towards Charlemagne, who was kneeling before
the altar, and placed a splendid crown on his brow, and
then fell prostrate before him, doing him homage as Em-
peror of the West. The people burst forth in acclamations,
" Life and victory to Charles Augustus, crowned by the
hand of God, great, pacific, emperor of the Romans."
Thrice was the shout repeated ; it was the solemn recog-
nition of the appointment of Charlemagne the Barbarian
in the place of the degenerate monarchs of Byzantium.
The pope at once proceeded to the unction of the great
Charles and his son Pepin.

" ' Charlemagne,' writes Eginhard, the secretary of the
emperor, 'declared that holy as was the festival of Christ-
mas Day, if he had known the intention of the pope, he
would not have entered the church / and we may believe
his testimony, for this crown was a gift which might prove
to him as dangerous as it was splendid. He had sufficient
difficulty to keep in check the Saxons, Frisians, and other
revolting natives of Germany, without embroiling himself
with the Eastern Empire. The Byzantine emperors had
not been without jealousy of the progress of Prankish

VOL, VI. II

^ _^

162 Lives of the Saints. [juncia.

domination. Yet the danger passed away and the sub-
stantial advantage remained. The Byzantine emperors
issued vain protests, but the coronation, the subsequent
anointing, the recognition by the Roman people, had con-
sohdated all Western Christendom under one monarchy.
The emperor and the pope were bound in indissoluble
alliance; and notwithstanding the occasional outbursts of
independence, or even superiority, asserted by Charle-
magne himself, he still professed, and usually showed, the
most profound veneration for the spiritual authority of the
successor of S. Peter." ^

Paschal, Campulus, and the other conspirators, w re
brought back from France ; they had been sent thither for
protection from retaliation; they were now to be tried before
Charlemagne. " Cursed be thy face that I ever saw thee !"
exclaimed Campulus, on meeting Paschal before the throne,
" for thou hast been the undoing of me." The emperor cut
short their mutual recriminations by an indiscriminate
sentence of banishment to France, a sentence which would
at once relieve Leo of the danger of their presence, and
them of the vengeance of the outraged pontiff when the
protection of the imperial presence was withdrawn. ^

It has been suggested^ that the real reason why Charle-
magne was surprised and disconcerted at the gift of the
crown by the pope, was th.:t he had no wish to receive the

1 Milman Hist, latin Christianity. Vol.11.

^ Campulus had been the tried and valued friend of the late Pope Adrian I.
Rhegino of Prum, who wrote ninety-six years after, says that the emperor sen-
tenced the conspirators to mutilation and death, but that the pope interceded for
them, and obtained the commutation of their sentence to one of perpetual banish-
ment. Contemporary historians know nothing of this; if it had been the case,
surely Anastasius, who wrote some fifty years later, would not have omitted such
an edifying instance of generosity in the character of S. Leo. It is more probable
that Charlemagne was not altogether satisfied with the sclf-excu'.pation of the
pope, and removed the conspirators for their protection.

* By Ellendorfcr : Die Karolinger, und die Hierarchie ihrer zeit, Essen, 1838, I.,
p. 197, sq.

•J*

June 1 3. J vS. L,eO III. [63

gift from the hands of the pontiff, and thus acknowledge
that he held his right to the empire from the pope. This,
at first sight seems fanciful, and a theory which only an his-
torian viewing the past with eyes prejudiced against papal
claims could deem probable; but it is borne out by the whole
conduct of the emperor in his dealings with the Church, and
notably by the manner in which he conferred the crown on
his son Louis, at Aix, when he felt that his end was near.^
Indeed, Alcuin, his favourite adviser, had claimed for his
master the highest authority on earth, even over that of
the pope.^ This supremacy the emperor exercised, ruling
the Church in his vast empire as if he were its divinely
constituted head. He both claimed and exercised the
office of appointing metropolitans ;3 he chose and nomi-
nated archbishops and bishops,* and erected sees and
arch-dioceses as he thought fit, heard appeals from the
clergy and bishops, and forbade them being carried out of
the country.^ He summoned councils, presided over
them,^ and published the decrees as his own, and some-

^ There is a long account in Thegan. The old emperor bade his bishops,
abbots, and nobles assemble in the church at Aix, on a certain Sunday. Thither
he betook himself in his imperial robes, and laid a crown on the altar. He then
exhorted his son, before all the prelates and nobles, to fear God and"rM/eand
protect the Church of God." Then he took an oath from all present to obey his
son Louis. And after that Charles the Great bade his son take the crown with
his own hands from the altar, and with it crown himself. The same ceremony is
observed at the coronation of the kings of Prussia, now emperors of Germany.

^ Alcuini Ep. II. in Pagi, ad Baron, ad an 799, p. 315.

* "Episcopos quos modo in vicem Metropolitanorum constituimus, ut Cceteri
Episcopi ipsis in omnibus secundum canonicam institutionem obediant, interim
quod secundum canonicam institutionem hoc plenius emendamus." Synod,
Vernensis, c. 2.

* "Sepfemtrionalem (Saxonise) partem Christo et Apostolorum jrincipi Petro
obtulimus, ibique in Vigmodia in pago Bremon ecclesiam et episcopalem
statuimus cathcdram." Pra;cept. de instit. Epp. in Saxonia, a. 7S9.

s "Peregrina judicia general! sanctione prohibemus," ap. Baluz I., p. 357.
Adit. IV., ad Capit. ibid., p. 1496.

* "Congregates nobis in unum praecipiente et praesidente domino nos^ro Carlo
rege." Synodal Ep. ap. Hartzheim I-, 304.

^ ^

164 Lives of the Samts. [June 12.

times undertaking thetask of revision and authorization of the
Church offices, which more properly belonged to the pope.^

The power which the emperor arrogated to himself
extended even further. He regarded himself as the
champion of orthodoxy; he rejected the decrees of the
second council of Nicaea on image worship, and drew up
a repudiation of them (the Libri Carolini), and when Pope
Hadrian I. wrote to him, pronouncing anathema against
those who refused to allow the veneration of images,
Charlemagne convened a council at Frankfort in 794,
which pronounced against this veneration and refused to
acknowledge the second Nicene council ; according to later
accounts, with the approbation of the English Church."

But if Charlemagne refused to acquiesce in the decision
of Rome in the matter of images, he was resolved to
signalise his orthodoxy against Arianism in an uncompro-
mising manner. Since Christ could only be the adopted
Son of God according to the Arian Creed, the Catholic
Church had often asserted against the Arian his natural
sonship.^ To this, Elipand, Archbishop of Toledo, and
Felix, Bishop of Urgel, raised objections, and asserted
that Christ was the adopted, not the natural Son of God.
Having been long contested in Spain, Adoptianism, by
penetrating into France, caused Charlemagne to interfere
in the matter. He dragged Felix, first before a council at
Ratisbon, then to Rome, and finally to Aix, to make an
enforced recantation.

^ "Carolus . . , rex Francorum et Langobardorum religiosis lectoribus nostra
ditioni subjectis ..." informs them that he has issued a corrected edition o'
the Vulgate, and has improved the Breviaries and Missals, and he requires all
receiving this mandate to adopt them. " Quarum omnium textum nostra
agacitate perpendentes, nostra eadem volumina auctoritate constabilimus
vestraeque religioni in Christi ecclesiis tradimus ad legendvim."

' Simeon of Durham (about iioo) and Roger of Hoveden (about 1198).

' Cone. Tolet. ann 673. " Hie etiam Filius Dei natura est Filius, non
adoptione."

* ^

-<^

June 12.] S. Leo III. 165

But Charlemagne was not content with having obtained
the condemnation and suppression of the most prominent
representatives of Arianism ; he resolved to improve the
Creed of Nicasa, as he had improved the Breviary, the Missal,
and the Vulgate, by inserting in it a word which would give
emphasis to the CathoUc doctrine of the Godhead of the
Son, and utterly and for ever confound the Adoptianists.

He had heard that in certain Spanish Churches the
clergy, in their zeal against Arianism, had added to the
words of the Creed recording the procession of the Holy
Ghost from the Father, the four-syllabled " Filioque "
(And from the Son.) He approved the addition, and the
Creed, thus amended, was sung in his private chapel. But
this did not satisfy the great king ; he resolved to force the
alteration on the whole Western Church, and for this
purpose sent an embassy to Pope S. Leo, to urge on him
the alteration of the Nicene Creed. After having held a
council at Aix on the subject, which affirmed the doctrine
of the double procession, Charles sent a letter to the pope
on the subject,^ by Bernarius, Bishop of Worms, Jesse,
Bishop of Amiens, and Adelard, Abbot of Corbei, request-
ing him to confirm the definition, and to allow the Creed
of Nicgea to be sung with the addition of the Filioque.

We have an account of this mission from the pen of
Smaragdus of S. Michael, who was present at the confer-
ence with the pope.

When the envoys had audience of the pope, they read
the letter to him with its string of quotations from the
Fathers. Leo listened attentively, and then said, "So I
believe also, in accordance with the Fathers and Holy
Scripture."

The envoys said, "Since you allow that this is to be
believed, must not this doctrine be taught to those who

1 It was composed by Smaragdus. Abbot of S. Michael, near Verdun.

1 66 Lives of the Saints. [junen.

are ignorant of it, and confirm in it those who know it?"
The pope consented. Then the messengers of Charles
advanced a step further, "Can one be saved without
holding this truth ?"

The pope replied, "He who can understand it, and
refuses to believe it, cannot be saved ; for there are
mysteries like this which are beyond the comprehension of
many, either on account of their youth, or their want of
penetration."

"If such is the case," pursued the envoys, "it is
permitted to teach, and consequently to sing, what it is not
permitted men to disbelieve."

"You may sing it," replied the pope, **but you may nol
add it to the creed, which is a thing forbidden."

Then the envoys said, " We know why you say that it
is not permissible to add anything to the creed. It ia
because those who drew up the symbol of Nicsea did nol
insert in it the * Filioque,' and the general councils which
followed, namely that of Chalcedon, and the fifth, forbade
any addition being made to the creed. But would it not
have been well to have sung this if they had inserted it T'

" No doubt it would," replied the pope.

"Would they not have done well to make known to the
ages that followed a mystery so important, by merely
appending four syllables ?"

The pope repUed, "I do not dare to say that they did
not act right ; but I dare not say either that they did not
hold this verity as well as you. They have forbidden even
the examination into the wheretbre of their having omitted
it. See to it yourselves ! For my part, so far from regard-
ing myself as superior to the fathers of those councils, I do
not even regard myself as their equal."

" Far be it from us to set ourselves above them," said
the envoys, "but our object is to benefit our brethren

^ — — (J<

-►$<

janei2.] S. Leo III. 167

according to our present light. For this reason, having
learned that some sing the creed with the addition, and
that they have been taught to believe this mystery, we
think that it is better to have it so sung everywhere, so
that none may be left in ignorance. If you only knew
how many thousands of persons had thus learned it, you
would perhaps agree with us."

" Tell me," said the pope, endeavouring to escape the
position of being on the defensive, "tell me, is it neces-
sary that every verity of the Catholic faith not now in the
creed should be crowded into it ?"

"No," answered the delegates ; "for all are not equally
necessary to salvation."

" If so, then there are some articles of the faith without
believing which one may be a Catholic ?"

The envoys evaded the answer, by again resuming the
offensive, " Tell us now what verity there is like this one
we are considering which does not find its place in the
creed ?"

" Give me a night to think it over before I reply," said
Leo, perplexed and weary.

On the morrow the pope opened the conference by
asking, " Is it more necessary to believe that the Holy
Spirit proceeds from the Son as from the Father, than tc
believe that the Son is Wisdom engendered of Wisdom,
Truth engendered of Truth, and that one and both are
essentially but one Truth? I might give you other ex-
amples, both touching the essence of the Divinity, and
also touching the Incarnation."

The envoys replied, " There is no occasion, we are well
acquainted with whatever has been said on the subject, or
we can read it for ourselves."

"Then I wonder at you giving yourselves so much
trouble about nothing !" exclaimed the pope, losing all

-»J.

168 Lives of the Saints. uuneu.

patience. ** We fear the loss of a great reward in heaven,"
answered the delegates gravely, "should we abandon our
purpose because it gives us trouble. Indeed, we consider
that the advantage of making the required insertion would
counterbalance the evil, for it will not be made through
arrogance, nor out of contempt for the decision of the
fathers."

The pope replied, "Good intentions are not sufficient
excuse for spoiling what is in itself good, and in quitting
the permitted manner of teaching, which is, in fact,
presumption ; for the fathers, when they anathematized
those who should add to the creed, made no distinction
between good intentions and bad ones. Their sentence
was absolute and final."

The envoys replied, " Did not you permit the singing of
the creed in the Church ? Did the custom originate with
us?"

"I allowed the creed to be sung, but not to be tam-
pered with by way of making additions to it," said Leo ;
"and as long as you chanted the creed as does the Roman
Church, we made no complaints. It is no concern of
ours if you have heard the creed sung differently in
another land, such as Spain, where the third council of
Toledo added the * Filioque ' to the creed. As to our use
here, we do not sing the creed, we read it; but we make
no additions to it ; and in the proper times and places we
teach those verities which are not expressly contained
in it."

"Then," said the envoys, "you wish the word to be
expunged from the creed ; and yet you allow the doctrine
contained in that word to be sung or taught !"

"Yes," said the pope, "that is what we advise."

"So we may sing the creed, if the word you object to be
removed from it."

^- ^

June 12] 6". Leo III. \ 69

" Yes," Leo answered, *' I permit it, but give no orders."

"Well, then," pursued the unwearied deputies, "if we
sing the creed with the conspicuous omission of the word,
will not all the world think that the doctrine involved in it
is heretical ? What are we to do ?"

The pope answered, " You should have asked my advice
before you sang the creed thus, and then I would have
advised you on no account to make the insertion. Now
the expedient that recommends itself to my mind, though
I do not formally propose it, is that the singing of the
creed should be abandoned in the palace of the emperor,
and that it should be read as with us here ; then that
which has crept in without authority will be abandoned by
all the world, if it be seen that it is abandoned in the
palace. This perhaps is the best way of abolishing a
mischievous custom, without prejudice to the faith."

Thus ended this interview, fraught with such melan-
choly results. Neither was persuaded. In France the
creed continued to be sung with the addition of the
"Filioque," and the pope, as a protest against the alter-
ation, hung up two tablets of gold, one on each side of the
tomb of S. Peter ; on one was inscribed the creed in Latin,
on the other in Greek, and both without the dangerous
four-syllabled word. The " Filioque " was finally forced
into the Roman Creed as well, and it separated the
Eastern Church from the West, as the former refused to
sanction any alteration in the creed, at least without the
decision of a general council.

In 803, Charlemagne having heard that some drops of
the Blood of Christ had been discovered at Mantua,
ordered the pope to enquire into the matter. S. Leo went
into Lombardy, and took the opportunity to send to the
emperor and tell him that he desired to spend Christmas
with him. Charlemagne was then at Aix, Nov. 804, and

->J«

he sent his son Charles to meet the pope at S. Maurice, in
the Valais, and escort him to Rheims. Thence the pope
was conducted to Quiercy, where they celebrated Christ-
mas together. The purpose of this visit is not known, but
it probably had reference to some troubles connected with
Ven ce.

Leo III. must have been among the most munificent
and splendid of the Roman Pontiffs. Charlemagne had
made sumptuous offerings on the altar of S. Peter. His
donation seems to have endowed the pope with enormous
wealth. Long pages in the Life of Leo III., by Anastasius,
are filled with his gifts to every church in Rome, and to
many in the papal territories. Buildings were lined with
marble and mosaic ; there were images cf gold and silver
of great weight and costly workmanship ; vestments of silk
and embroidery, set with precious stones ; censers of
gold; columns of silver. The magnificence of the Roman
churches must have rivalled or surpassed the most splendid
days of the later republic, and the most ostentatious of llie
Caesars. It is possible that Leo may have exacted the
large revenues which he thus spent profusely from the
people unable to bear the tax ; there must have been some
cause for the popular discontent and simmering revolt,
which made his throne tremble even during the reign of
Charlemagne. But immediately on the death of the
emperor, hostility burst forth, and Leo was only able to
hold his throne through the awe of the imperial power. A
conspiracy was formed (815), to depose and to put him to
death. Leo arrested the conspirators, and executed the
ring-leaders. The city burst out into furious rebellion.
Rome became a scene of plunder, carnage, and confla-
gration. Intelligence was rapidly conveyed to the ears of
Louis the Pious, who had succeeded his father on the
imperial throne.

June 12.] .5. E skill. 171

The emperor sent Bernard, his nephew, to interpose as
his delegate, and at the same time to remonstrate with the
pope for having dealt so summarily with the conspirators,
for it ill pleased him, he said, to see the first bishop of
Christendom shed blood.

No sooner had Bernard withdrawn from Rome, than the
pope fell ill. The Romans thereupon pillaged and burnt
all the houses he had built in the farms on his estates.
But Bernard sent troops under the command of the duke
of Spoleto, who appeased the sedition. Leo died the
following year, after having occupied the Holy See twenty
years five months and sixteen days.

It is probably he of whom Walafried Strabo speaks,
that he was wont to say seven masses a day, and that on
great festivals, when there were great crowds of people, he
would say as many as nine.

One of the mosaics set up by this pope in the Lateran
palace remains to this day, representing S. Peter blessing
him, and giving him the pall, and Charlemagne, to whom,
with the other hand, he gives a banner.

S. ESKILL, B.M.

(lITH CENT.)

[Swedish Kalendar on this day. But some Martyrologies give June
9th, October 6th, and April loth. Authority : — The Lessons of the
ancient Swedish Breviary, probably taken from the Life of S. Esldll,
written by S. Brinjolf, Bishop of Skara.J

S. EsKiLL or Oskull went with S. Sigfried of York
(Feb. 15th) into Sweden, as his chaplain, to assist him in
spreading the Gospel amongst the Swedes, who were only
partially converted. S. Sigfried consecrated him bishop.
Ingi, who favoured Christianity, was then king of Sweden,

^. — . ^

172 Lives of the Saints. [june 13.

and as long as he reigned, the Church increased. But Ingi
was driven from the throne by Sweyn, at the head of the
heathen party. Sweyn and the people came to Strengnas,
near to the Malar lake, to offer the usual sacrifices to Thor
and Odin and Freyr, and hold a great feast. Eskill
remonstrated, and going boldly before the people, rebuked
them for putting their trust in vain gods, and not worship-
ing the Creator. As he spake, a crash of thunder burst
over the assembly, and a pitiless hail-storm poured in the
faces of the king and his host, whilst, if we may believe
the story, Eskill and his little body of Christians in their
white robes, stood on a sunlit patch of green sward, un-
touched by the storm. The fury of the heathens was
redoubled, a man named Spatbod threw a stone at the
bishop, and struck him down ; thereupon another rushed
upon him, and smote at his skull with his axe, shearing off the
crown. Then the whole body of the unbelieving Swedes,
yelling, fell on the bishop, dragged him to a suitable spot
where there were many stones, and pelted him to death.

S. JOHN OF SAGAHUN, C.
(a.d. 1479.)

[Canonized in 1690 by Pope Alexander VIII. His Office was inserted
in the Roman Breviary as a double, by order of Benedict XIII. Au-
thority ;— A Spanish life, written in 1498, by B. John of Seville, nn
Aug^stinian. He derived his information partly from the brother of the
saint, and from others who had seen and known him.]

John of Sagahun, or John of S. Fecundh, as he is
also called, was the eld-st son of honourable and wealthy
parents at Sagahun, in Spain. His father's name was John
Gonzales de Castrillo, his mother's, Sanchia Martinez. He
was their only child, born after sixteen years of married

^ *

June 12.] .S". y ohn of Sagahnn. 173

life without offspring, in the year 1430, on the feast of
S. John the Baptist.

Whilst still a child, his father obtained for him a bene-
fice, according to the scandalous abuse of the time in
Spain, in France, and elsewhere, where the benefices were
often given to laymen, who appointed curates with small
J. ay to perform the spiritual duties, whilst they enjoyed
the revenues.

But as the boy grew older, his conscience reproached
him, and he remonstrated with his father, who scoffed at
his qualms of conscience. His uncle, John Alfonso, who
was present, rebuked him sharply for thinking of resigning
a lucrative endowment for an idle scruple.

His uncle introduced him to the Bishop of Burgos, who
took a fancy to the intelligent and high-spirited youth,
heaped on him prebends, and ordained him. But again
his conscience pricked him, and he asked the bishop's
leave to go away. "What V said the prelate, "have I not
given you enough ? Well, on the next vacancy, I will give
you a canonry." John assured him that this was not his
desire, and resigning his prebends and benefices into the
hands of the bishop, he retained only the incumbency of
the parish church of S. Agnes, in Burgos. He did not
long retain this, for he went to Salamanca, to study
theology for four years, after which he was called to preach
in the church of S. Sebastian, in that city, and this he did
with great success. When he was aged thirty-three, he was
forced to undergo an operation for the stone, and he then
made a vow that, if his life were preserved, he would
become a religious. As soon as he was able to walk, he
went to a house of Augustinian Canons, in Salamanca, and
asked to be received into the order. When his friends
remonstrated, he said, "God alone knows what has passed
between Him and my soul." He was gladly received,

»J<-

174 Lives of the Saints. [June 13.

and was almost immediately employed as master of the
novices.

His character now deepened, love to God burnt within
him with that fire which kindles a flame in other hearts,
and he began to exercise a very remarkable power over
other souls. His fervour towards the Blessed Sacrament
was remarkable. He remained kneeling in his place after
matins, before dawn, till it was time for him to say mass,
preparing his soul for the Divine gift. And to one so
pure of heart, and so burning with love, the veil which to
carnal eyes is drawn across tliat mystery was partly lifted,
and he saw the sacred Host shining with dazzling light,
and contemplated therein the five wounds.

But he said nothing of this to any one. Only he was so
slow in saying mass that great complaint was made, and he
was forbidden by his superior to celebrate. He bore this
privation for a long time with great patience, but with
inward suffering, and at last, unable to endure it longer, he
besought the superior's permission to say mass again.
" No, you are too slow." " But I have a just impediment,
which hinders me from being rapid." The superior was
obdurate ; then only did the saint reveal the favours God
accorded him when he sacrificed. The prohibition was
instantly removed.

People began to whisper that John of Sagahun performed
miracles, and the story was noised abroad that when a
child had fallen into a well, he had laid his girdle on
the edge of the well, and the waters had risen, so that he
had drawn the child out, uninjured.

In preaching S. John was bold in attacking sin, and he
said that the honeyed words and smooth platitudes where-
with preachers discoursed would cut no hearts to the
quick, but were base coin, betrayals of the Cross. This
boldness drew down on him many enemies. One noble

* i

June 12.] S. yohii of Sagahim, 1 75

man sent assassins to murder John, but the men had not
the courage to strike the blow, overcome by the serenity
and angehc sweetness of the countenance of their intended
victim. But having preached vehemently against extrava-
gance in dress, the women of Salamanca broke out into
defiant rebellion, and pelted him with stones. He was
only rescued from their hands by a patrol of guards.

He preached also very energetically against impurity.
His sermons, and more still, his determined conduct in
seeking out poor girls who had fallen, and addressing
himself to young men, wrought a great improvement in
Salamanca. His vehemence in this matter is said to have
brought about his death. There was a nobleman of au-
thority in the city who lived with a woman to whom he
was not married, and his high position in Salamanca
caused his example to be especially injurious, besides
being a public scandal. No one had dared to interfere,
till John undauntedly sought the gentleman out, and in his
plain, unvarnished language, exposed to him the offence he
was committing in the sight of God and of men, as well as
the injury he was doing to his immortal soul. His words
produced their effect, and the gentleman at once dismissed
his companion, and endeavoured to lead a more virtuous
life. But the woman vowed she would be the death of the
saint, and as he was attacked shortly after with a lingering
disorder, which wasted his strength so that he died, it was
popularly believed that he had been poisoned. But it is
necessary to add that this suspicion is not mentioned in
the life by John of Seville, and only appears in later
editions to his history.

His relics have been dispersed among a great number of
churches of his order, some in Peru.

In art he is represented holding a chalice, with a Host
surrounded by a halo, or rays above it.

176 Lives of the Saints. jun^i;,.

June 13.

S. Felxula, y.^. at Rome, a,d. 81.

S. AijuiLiNA, KM. at iJihlis in Palestine, a.d. 293.

S. Triphyllius, B. of Leucosia in Cyprus, circ. a.u. 373.

S. A^Ricius, B. of Sens.

S- Ci.ETHEUs, B of ^quila in the /1bru%%i, circ. a.d. 6oa.

S. Ragnbert, M. at l.ruu, near ylmbournay, in France, a-d. 67J.

S. Fandilas, P.m. at Cordo'ua, a.d. 853.

B. Gerard, Mk. of Clair-uaux, a.d. 1138.

S. Antony of Padua, O.M. in Italy, a.d. 1231.

S. FELICULA, V.M.
(a.d. 81.)

[Roman Martyrology, Bede, some copies of that of S. Jerome, so-
called, Usuardus, Ado, &c. Authority :— Mention in the Acts of S.
Domitilla.]

fAINT FELICULA was the foster-sister of S.
Petronilla (May 31st). Petronilla was sought
in marriage by one Flaccus, a count, and she
prayed to God, and in answer to her prayer,
He called her spirit away. Fehcula was with her at the
time. Then Flaccus said to Felicula, " Choose one of two
things, be my wife or sacrifice to the gods." Felicula
answered, "I will not be thy wife, for I have dedicated
myself to God ; and I will not sacrifice to idols, for I am a
Christian."

Then Flaccus gave her to his under officer, who im-
prisoned her without food for seven days. The officer
endeavoured to break her constancy by his words, " Why
die a wretched death? Surely Flaccus is noble, rich,
young, elegant, a count, and a friend of the emperor.'
Felicula only answered, " I am a Christian maiden dedi-
cated to Christ."

June 13.] S. Aquiima. lyj

Then she was taken to the vestal virgins, and left with
them seven days, in hopes that they would be able to
persuade her, but still in vain. So she was stretched on
the rack. The executioner said, pitying her youth and
beauty, "Say that thou art not a Christian, and I will cast
thee off."

But she cried out, "I begin to see Him whom my soul
loveth, who for me tasted gall, and wore the crown of
thorns, and died upon the cross." Then she was removed
and thrown into one of the sewers of Rome, where she
was suffocated. But Nicomede the priest, by night, pene-
trated to where the body was, and removed and buried it
in a cemetery on the Via Ardeatina.

There is much uncertainty as to where her genuine relics
repose, two churches in Rome dispute the possession of her
body, S. Praxedes, and S. Lorenzo in Lucina, but so does also
the church of S. Paul at Parma, to which it was translated in
1427. Also, a body at Pa via, and some portions of the relics
at Fulda. The confusion has arisen probably from there
having been several martyrs of the same name. Two
others, Roman martyrs, are commemorated on Feb. 14th
ind June 5th.

S. AQUILINA, V.M.
(a.d. 293.)

[By the Greeks on this day. Also tht Modern Roman Martyrology.
Authority : — The Greek Acts, written however long afterwards, perhaps
Vrom the pro-consular records.]

S. Aquilina was a girl of twelve at Biblis in Palestine,
and was a Christian. In the persecution of Diocletian she
was brought before the judge Volusian, who ordered
bodkins to be heated red-hot and thrust into her ears.

VOL. VI. 12

>J«-

1 78 Lives of the Saints. [June 13.

The agony was so intense that she fainted, and was cast
out of the court as dead, but as she was found to be still
moving on the following morning, Volusian bade the exe-
cutioner strike off her head. Her prayer, as the bodkins
were being heated, is said to have been: "Thou Lord
Jesus Christ who hast nourished me from my childhood,
who hast illumined my most secret thoughts with the bright
beams of Thy justice, who hast made me strong with Thy
ready and strong assistance, that I might fight against the
enemy and the adversary, Satan, who givest to all Thy
faithful the true and highest wisdom ; finish the course of
my contest, and preserve unextinguished the lamp of my
virginity, that I with the five wise virgins may be meet to
enter into the marriage chamber, and there praise Thee
who hast heard all my petitions ! "

S. RAGNBERT, M.
(A.D. 675.)

[Gallican Martyrologies. Authority : — The Breviary lessons of the
abbey of S. Rembert.]

S. Ragnbert, or Rembert, was the son of Radbert,
duke of the provinces between the Seine and Loire. He
was brought up in the love and fear of God. Ebroin,
mayor of the palace under King Thierri, out of jealousy of
his rank, power, and influence, determined to free himself
of Ragnbert, as he had freed himself from other great
nobles whom he dreaded. He hired a couple of assassins
to murder him. They drew him on some excuse into a
lonely spot at Brou, near Ambournay, and there ran him
through with a lance.

->h

i"ne»3] 6'. Gerard. 179

B. GERARD, MK.
(a.d. 1 138.)

[Gallican Martyrologies. Authority :— A life written by Conrad of
Eberbach, monk of Clairvaux, about the year 1180 ; also the letters of S.
Bernard.]

The Blessed Gerard, cellarer of Clairvaux, was the
second brother of S. Bernard. The future abbot of Clair-
vaux endeavoured to persuade him to follow him into
solitude, but Gerard refused. "I know," said Bernard,
"that adversity alone will open thine understanding to the
truth. The day will come and draws nigh when that side
of thine will be pierced, and the wound will open a way
to grace to enter thine heart, and lead thee to follow me."

Not long after, Gerard was wounded at the siege of
Grancey, and taken prisoner. Thinking that he would not
live, he sent for Bernard, but Bernard would not go to
him, saying, "The wound is not mortal, nay rather it will
bring him to life." Gerard recovered, and escaping from
prison, placed himself under his brother's direction.

S. Bernard was preaching on the Canticles when his
brother died. He broke off suddenly, and in the pathetic
20th sermon poured forth the grief that consumed his
heart, "My sons, be well assured my grief is just, my
wound is to be pitied. Ye see how my faithful comrade
has deserted me in the way we were treading together.
How watchful, how diligent, how sweet he was ! Who is
more necessary to me ? to whom was I dearer ? A brother
by blood, he was more than a brother in religion. I was
infirm in body, and he held me up; feeble-hearted, and
he cheered me ; slothful, and he stimulated me ; forgetful,
and he reminded me. How hast thou been torn from me,
from my hands, man of one mind with me, man after my
own heart ? We loved each other in life, how is it thai

i So Lives of the Saints. [J"ne ij.

we are parted by death ? . . . . On every occasion I look
for Gerard, as I have been wont, and he is not here.
Alas ! I groan in my heaviness. I am wretched, a man
without his helper. Whom shall I consult in doubt?
Whom shall I lean on in adversity? Who will bear my
burdens? Did not Gerard's eyes prevent my every step ?
.... I mourn over thee, dearest Gerard, not because
thou art to be pitied, but because thou art taken away;
and therefore I ought perhaps to mou;n rather over my-
self, because I have to drink the cup of bitterness. O
death where is thy victory ? O grave where is thy sting ?
Gerard feared thee not, thou masked phantom. Gerard
will pass through thy jaws into his own country, not safe
only, but joyous and jubilant. I mourn for my own loss,
and that of this house. I mourn for the necessities of the
poor, to whom Gerard was a father. I mourn for our
whole order, which derived no little strength from thy zeal,
counsel, and example, Gerard ! I mourn — no not over
thee, but for thee, for I love thee very dearly."

The historian goes on to describe the peaceful death of
Gerard ; how on the night in which he died, he began in
his bed to sing with exultant voice and serene countenance
the psalm, "O praise the Lord of heaven, praise him
in the height," Ps. cxlviii. How having finished the
psalm, Gerard looking up to heaven, said, "Fathei^, into
Thy hands I commend my spirit !" and then repeated
the words " Father, Father," and turned his bright face to
Bernard and said, "How great is the condescension of
God to be called the Father of men ! How great the
glory of men to become the sons of God, and heirs of
God !" and so fell asleep.

June 13.]" ^. Antony of Padua, i8i

S. ANTONY OF PADUA, O.M.
(a.d. 1231.)

[Roman and Franciscan Martyrologies. Canonized the year after his
death by Gregory IX. Authority : — An ancient H(e, by whom written is
not known. A life of the saint was written by John Peckham, archbishop
of Canterbury (d. 1292), but whether it is this one or not cannot be said.
The life has gone through various amplifications, and though trustworthy
as to its leading facts, is not to "be relied on for all the marvels and
miracles which have been in later times inserted in it from popular report
and tradition.]

Although this saint is called S. Antony of Padua, he
was a native of Portugal, and of Lisbon, its capital. His
father's name was Martin de Buglione, his mother's Maria
de Tevera. At his baptism he was given the name of
Ferdinand. His education was confided to the canons of
the cathedral. At the age of fifteen he joined the Augus-
tinian order, in the house of S. Vincent, outside the gates
of Lisbon. After having spent there two years, finding
that his studies and devotion were broken into by repeated
visits of his relations and friends, he asked, and obtained
permission, to move into the house of the order at Coimbra,
dedicated to S. Cruz. But he had not been long there
before he heard of the martyrdom of five Franciscans in
Morocco, and their bodies, having been redeemed by the
Christians, were brought to Coimbra. The young man was
at once fired with zeal for martyrdom, and with the permis-
sion of his superior he joined the Franciscan order, in the
little convent of S. Antony at Coimbra, and thereupon
took the name of Antony in honour of the patriarch of
hermits. This was in 1221, when he was aged twenty-six.
After a period of retreat, he set sail for Morocco, hoping
to shed his blood there for Christ, but falling ill when he
reached Morocco, he was obliged to re-embark that he might
return to Portugal. The ship was driven by a storm upon

-ib

»J< ^

182 Lives of the Saints. [luneij.

the coast of Sicily, and he disembarked at Messina.
There, hearing that the great S. Francis, founder of his
order, was holding a chapter at Assisi, he hasted thither,
hoping to assist at the chapter and see that great saint.
On his arrival, the chapter was concluded, but he saw and
received the blessing of S. Francis. Then he sought
admission into one of the convents of the order in Italy,
but not one of the guardians present at Assisi would receive
him, because of his sickly appearance. At last a guardian
of the Romagna province had compassion on him, and
sent him to the hermitage of S. Paolo, near Bologna, where
a few Minorites resided. There he was made to serve in
the kitchen, and no one suspected the talents and learning
of the pale sickly young friar. But one day the Bishop of
Forli was holding an ordination there, and there were
present a great many Dominicans. There had been a
misunderstanding about who was to preach on the occa-
sion ; the Franciscan superior naturally considered that the
Dominicans — whose sj^ecial vocation was the pulpit — would
preach. But the Dominicans excused themselves, saying
that they had come quite unprepared, and had supposed
that the guardian had made arrangements that one of his
own friars should preach. The guardian was perplexed,
he had no one in the little convent fit to mount the pulpit,
and as a make-shift he fell back on Antony, who, as he
could see, had more natural intelligence and polish than
the other friars, who were from a low rank, and somewhat
rough and uncouth. Antony exclaimed that his proper
work was washing up dishes and scrubbing the floors, but
the superior overruled his objections, and before the
bishop, the critical Dominicans, and his companions anxious
and uneasy, Antony appeared in the pulpit. But no sooner
had he delivered his text, and introduced his subject, than
the attention of everyone was arrested. His face lighted

* ,j,

S. ANTHONY OP PADUA.

[June 13.

June 13.] S.Antony of Padua. 183

up like that of a seraph, his rich voice, sometimes swelling
like an organ diapason, sometimes soft and thrilling, his
easy address, flow of well-chosen words, and graceful
action, surprised and electrified the audience. The as-
tonished and delighted Minorites saw that they possessed
a treasure, and the guardian without delay wrote to S.
Francis. The great father at once sent a letter to Antony,
brief and to the point. "To his very dear brother Antony,
Brother Francis sends greeting in Jesus Christ. I have
thought good that you should explain theology to the
brethren ; but only so that, above all things, study should
not blunt in you, or in them, the spirit of holy prayer, as
is written in the rule which we profess. The Lord be
with thee." By virtue of this patent, Antony taught in
Montpellier, Bologna, Padua, and Toulouse, and he was
admired greatly for the profound wisdom he displayed,
and his eloquence and facility of conveying information.
But his preaching was that which attracted general atten-
tion. The churches were too small to hold the crowds
that collected to hear him, and he preached in the
churchyards and in the market-places. Shops were shut
when he preached, and ladies who usually rose late got
up early to hear his words. Some remained in church all
night to secure places for the sermon on the morrow. On
his way to the pulpit he was surrounded by a body of
robust men to keep off the crowd which pressed on him
to kiss his hands and touch his habit. The effects of his
preaching were extraordinary. The whole congregation
was swayed by him as he desired. Sometimes his voice
was drowned by the sobs of those who heard him, and
who were pricked to the heart. Hardened sinners were
melted; his very appearance, his face radiating with fer-
vour, was enough sometimes to break all the barriers about
an impenitent heart. Once he only showed himself in the

-»^

^ *

184 JLwes of the Saints. [June 13.

pulpit, and for some reason was prevented from preaching.
But the sight of him was enough, consciences were touched,
cheeks were wet with penitential tears. Wherever he went
he was accompanied by a body of priests to hear the con-
fessions that followed his sermons. His clear, bell-like
voice, was heard through every part of the largest church,
and reached the ears of the farthest in a crowd assembled
in the open air. An instance is told of a woman, who had
been forbidden by her husband to go to the sermon, run-
ning upstairs and throwing open her bed-room window.
The clear voice of the preacher was echoed back by the
wall of the little room, and though she could not see him,
she was able to follow the sermon. She ran and brought
up her husband, and he was so astonished at what he
supposed to be a miracle, that he withdrew his opposition.^
S. Antony had a most remarkable memory ; he almost
knew the Holy Scriptures by heart, and was able to quote
and apply it in the most surprising and original manner.
His marvellous Scriptural knowledge caused Pope Gregory
IX. to call him "the ark of the covenant," because just as
the ark contained the tables of the law, so Antony seemed
to retain the whole of Scripture in his memory.

His energy carried him from place to place with such
rapidity as to astonish every one, and some thought he
must be endowed with ubiquity. But one or two curious
stories are told of him which cannot thus be explained.
One day, at Montpelier, he was preaching in the principal
church, when all at once it flashed across him that he had
appointed no one to fill his place in the convent chapel,
and chant the gradual, at the office which he knew was
being then sung. The thought so occupied his mind that

' The author of these "Lives of the Saints" heard a sermon preached along
way off in a field, out of sight, in the same way, the sound being reflected hy the
walls of an upstairs room.

June 13.] S. Antony of Padua. 185

he forgot he was preaching, and for a moment leaned his
head on the pulpit-desk, completely absent in mind. At
that same moment he was seen in the quire of the convent
taking his place, and chanting the allotted strain. Next mo-
ment he had vanished. At the same instant he recovered
his consciousness in the pulpit, and continued his sermon.

His intense, enthusiastic earnestness, imposed on those
least likely to be affected by such impressions. There was
not in Europe at the time, there hardly was ever, a greater
monster than Eccelin da Romano, the Ghibelline champion
in Italy, the son-in-law of the Emperor Frederick II. He
was regarded with the profoundest terror and abhorrence.
No human suffering, it might seem, could glut his revenge ;
the enemy who fell into his hands might rejoice in im-
mediate decapitation or hanging. The starvation of
whole cities, the imprisonment of men, women, and
children, in close and loathsome dungeons, touched not
his stony heart, which seemed to have made cruelty a kind
of voluptuous excitement.

Eccelin had taken Padua, Vicenza, Verona, and Brescia,
and had perpetrated on the inhabitants incredible bar-
barities. Antony alone had courage to face this monster.
He went boldly to Verona, which was reeking with the
blood he had shed, forced himself into the presence of
Eccelin, and with a voice of thunder and flashing eyes,
exclaimed, " How long, thou cruel tyrant, wilt thou con-
tinue shedding innocent blood? Seest thou not the
vengeance of God ready to overwhelm thee, the sword of
the Lord drawn to smite thee? Repent, or it will fall and
destroy thee." Everyone expected an explosion of un-
governable lury, and that the death of the bold Franciscan
would follow instantly. But they were astonished to see
Eccelin fall qua ang at the feet of the saint, place his
knotted cord about his neck, and promise amendment.

^ -^

1 86 Lives of the Saints. c June 13.

"His face blazed on me, he dazzled me, he prostrated
me," was EcceHa's account of the interview. That inter-
view was not without effect. The tyrant behaved with
greater humanity as long as S. Antony lived; but when
released from fear of him, by the death of the saint, he
returned to his old ferocious ways. His end was horrible.
With the Marquis Pallavicini and Buoso da Doara, the
head of the Ghibellines of Cremona, Eccelin had become
master of Brescia, and then, that he might secure to him-
self the fruits of his victory, plotted the destruction of his
allies. This flagrant treachery was discovered ; the indig-
nant Ghibellines made a league against the common enemy
of mankind. Eccelin was defeated, sorely wounded, and
captured. On the first night of his imprisonment the bells
of a neighbouring convent chapel began to tinkle for
matins. He woke up in wrath, "Go, hew down the
priest who makes such a din with his bells." "You for-
get," said his guard, "that you are in prison." The priests
and friars thronged around him urging him to repentance.
"I repient of nothing, but that I have not wreaked full
vengeance on my foes, and that I have allowed myself to
be duped and betrayed," and he tore off the dressings
from his wounds and bled to death.

Antony was as successful in converting heretics as he
was sinners. At Rimini, in Milan, in other cities, he held
disputations with the ascetic Patarines, convinced, con-
founded, and converted them by an asceticism as severe,
but more loving, than their own,

Antony had also a conflict to wage in his own order.
The rule required the peremptory renunciation of all
worldly goods by every disciple of the order. Not till he
was absolutely destitute did a disciple become a Franciscan.
The friars might receive food, clothes, or other necessaries,
on no ac<:ount money ; even if they found it, they were to

^ — . — ji<

->^

June 13.] S. Antony 0/ Padua. 187

trample it under foot. S. Francis rejected alike the pomp of
ritual and the pride of learning. The Franciscan services
were to be conducted with the utmost simplicity of devotion,
in plain churches. There was to be only one daily mass.

But scarcely was the great founder dead, than the first
general of the order, Brother Elias, and many of the
superiors, relaxed or evaded, or even directly contravened
the cherished maxims of their founder. The infirmities
of Elias compelled him to violate one rule, and to ride on
horseback. The majority of guardians showed a dispo-
sition to alter the rule about begging, and escape from the
restraints of a too great simplicity. Only S. Antony, and
an English friar named Adam, stood out in opposition to
these relaxations. They were loaded with abuse and ill-
treatment, and only by flight escaped perpetual imprison-
ment in their cells, which the general had decreed against
them. They addressed themselves to Pope Gregory IX.,
by whom they were graciously received. He cited Elias
to appear before him, and deposed him from the general-
ship. Antony took occasion of this visit to Rome to
request permission to resign his post, and retire from his
labours. He went first to Monte Alverno, and thence to
his convent at Padua. He preached a Lent series of
sermons at Padua, with his usual ardour, and then, at
Easter, finding his health broken, he retired from the town
to a solitary place, called Campo Pietre, where he prepared
for the great change which was about to take place. His
residence in this little convent was short, for, having lost
all power in his limbs, he besought his inseparable com-
panion, Brother Roger, to take him back to Padua, that
he might die there. He was placed in a car, and was
being taken to the town, when a friar who had come to
meet him, seeing by the ghastly whiteness of his face how
ill he looked, and fearing that his arrival would draw

crowds about him, to receive his last blessing, persuaded
him to allow himself to be taken into the convent of
Franciscan sisters which was close at hand, outside the
town. It was there that after he had made his confession
to his companion Roger, and had received the last sacra-
ment, and had murmured the hymn " O gloriosa Domina,"
with his eyes suddenly lighting up, and his arms raised in a
rapture, as though he saw and would clasp his Saviour, his
blessed spirit took wing. It was the 13th of June, 1231 ;
and his age was only thirty-six.

His body is visible at the present day, in the church of
S. Antony, at Padua.

Several legends are told of him which have become
favourite subjects with artists. He was staying in the
house of a man of rank in Limousin ; the gentleman was
curious to watch him in private, and through a chink in the
wall saw the saint holding converse with, and embracing,
the infant Saviour, He was once preaching to heretics
at Rimini, and as they would not listen, he led the way to
the mouth of the river Mareccia, and standing on a rock
addressed the fishes, " Fislies of the sea, I turn to you,
and to you I bear the glad news of God, for men are deaf
or will not hsten." It is no doubt an addition by those
who could not perceive the force of this biting satire, and
to give point to the story, as the true one escaped them,
that it is said the fishes came in shoals to the surface to
hear the saint discourse.

Another story is to this effect : — He was cnce arguing
with a heretic at Toulouse, who said, " I will not believe
in the presence of Jesus Christ in the Eucharist, unless my
mule leaves his stable to adore it." Three days after, S.
Antony was leaving the church bearing the Blessed
Sacrament to a dying man, when, as he descended the
steps before the church door, the mule of the heretic fell

li *

S. ANTHONY OP PADUA.
The Miracle of the Host. Prom a M-atnxe m a MS^'' Honrs of Anne of Br^tany,
Fifteenth Century, m the Bib. Nat., Pans.

June 13.]

6'. Antony of Padua.

189

on its knees before the Host. The mule had broken its
halter and escaped from the stable.

This incident has caused the mule to be regarded as an
emblem of the Saint, and appears in representations of S.
Antony, kneeling at his side. But perhaps the Saint is
most generally represented with the infant Jesus in his
arms.

S. Antony is iavoked for the recovery of things that
have been lost, and by travellers. He is patron of Flemish
men, and of the city of Padua,

S. Antony of Padua. The eelf-mutilation inflicted by one of his penitents (after Catiei)

»J, _ >J<

I go Lives of the Sairits. [June 14.

June 14.

S. Elijah, Prophtt at Samaria, gth cent, B.C.

S. Marcian, M.B. of Syracuse, -^rd cent,

SS. Ruffinls and Valerius, MM. at Soissons, circ. a.d, 2^7.

S. Mark, B. of Lucera, in Italy, circ. a.d. ^28.

S. Basil THE Great, B. of Cuesarea, in Cappadocia, a.o. 370.,

S. Ald^te, B. of Gloucester, circ. a.d. 500.

S. DocMAEL, H. in Pembrook, ^thcent.

S.Methodius, Pair, of Constantinople, a.d. 817.

Ven. Richard, jib. of Verdun, a.d. 1046.

SS. RUFFINUS AND VALERIUS, MM.

(circ. A.D. 297.)

[Roman and Gallican Martyrologies. But at Soissons on July 15th.
Hrabanus, Ado, &c. Authority : — The Acts, ancient, and confirmed or
quoted by Flodoard in his Hist. Eccl. Remensis (d. 966.)]

|N the persecution of Diocletian and Maximian,
Rictiovarus, of infamous memory, was prefect
of Gaul, and he carried out the edicts of the
emperors with ferocious zeal. Ruffinus and
Valerius were officers whose duty it was to provide corn
for the palace at Vidola, the modern Bazoches, on the
Vesle, near Braine. Rictiovarus, after leaving Fismes,
where he had put S. Macra to death (June nth), came to
the palace at Vidola, where he learned that the two com-
missariat officers were Christiarus. They at once fled, and
hid in a cave, but were pursued, tracked, and discovered.
Rictiovarus ordered them to be hung on the little horse,
and beaten with leaded whips. They were not cast off till
their bodies were a mass of wounds and bruises, and only
a faint breathing indicated that they were still alive. They
were taken back to prison, and in the night, lo ! an angel
stood before them, holding a crown of dazzling brightness,

^- — ^

June 14.] .S". Mark. 191

like unto emerald, in either hand, and saying, " Be of
good cheer, valiant soldiers of Jesus Christ A little more
of battle, and then these crowns are yours."

In the morning the two martyrs were brought before
Rictiovarus again, and he ordered them to execution with
the sword by the side of the Roman road, on the banks of
the river. The castle of Bazoches is supposed to stand on
the site of the martyrdom.

S. MARK, B. OF LUCERA
(about a.d. 328.)

[Venerated at Bojano, Beuevcntum, Lucera. Authority : — The life
written in the nth cent.]

S. Mark of Lucera was the son of a rich Christian of
^cana, in Apulia. On the death of his father he was or-
dained priest. Scandal having arisen from the circumstance
of two young girls living in his house to minister to him, the
Bishop of Lucera sent his two deacons, Vincent and
Aristotle, to .^canea, to summon the priest Mark before
him. Mark invited the deacons into his house, to refresh
themselves after their journey, but Aristotle refused to
break bread with him till his character was cleared of the
stain cast upon it. After Vincent and Mark had dined,
they set off for Lucera, Aristotle accompanying them. But
the want of food made Aristotle faint, and at length he
sank down, unable to proceed. Not far off, on the edge
of a wood, was a fawn feeding. Mark called her, and the
fawn bounded to his side. He led her to Aristotle, and
bade him refresh himself with the milk from her full udder.
Aristotle did so, and revived. On his arrival at Lucera
Mark went to John the bishop, who received him coldly ;
but bade him remain and pray with him. And at mid-

192 Lives of the Saints. [juneM.

night Mark raised his head and said, " Hark ! I hear
celestial voices." Then the bishop listened, but could
hear nothing. So Mark said, "Let us pray on," and
presently the bishop heard singing, far off, like a great
choir chanting in some distant church, wafted upon his
ear ; the music rose and fell, like waves of the sea.

These wonders, and the evidence of his innocence
produced by Mark, satisfied the bishop that the priest had
been blackened by slanderous tongues, and he let him
depart with his blessing. On the death of John, the
Christians of Lucera chose the same Mark to be their
bishop, and he ruled the see till he was aged seventy,
when he died in the odour of sanctity.

S. BASIL THE GREAT, B.D.

(A.D. 379.)

[June r4th, the day of his ordination, is that observed in the West in
honour of S. Basil. Ado, Usuardus, and Modern Roman Martyrology.
The Greeks observe the festival on January ist. Authorities : — An
Encomiuiiion S. Basil by S.EphraemSyrus, whilst S. Basil was still alive,
S. Gregory Nyssen, S. Gregory Nazianzen, S. Basil's own writings, and a
life by S. Amphilochius. Also mention by Socrates, Sozomen,
Theodoret, &c.]

S. Basil was a native of Cappadocian Caesarea, He
was an hereditary Christian. His grandfather had retired
during the Diocletian persecution to a mountain wilder-
ness in Pontus. His father was a man of estimation as a
lawyer, possessed considerable property, and was remark-
able for his personal beauty. His mother, in person and
character, was worthy of her husband. The son of such
parents received the best education that could be obtained
for a Christian youth, at Caesarea, at Constantinople, then
at Athens, where, in the year 355, he met, in the same

junei4.] S. Basil the Great. 193

school, Julian, afterwards the apostate emperor, and
Gregory Nazianzen, son of Gregory, Bishop of Nazianzus,
whose life we have already given (May 9th.)

He contracted at Athens with his young countryman
Gregory that indissoluble friendship, austere and im-
passioned, which fills so fine a page in the history of
Christian affections and literature. " It was," writes
Gregory, '* one soul which had two bodies. Eloquence,
the thing in the world which excites the greatest desire,
inspired us with an equal ardour, but without raising any
jealousy between us ; we lived in each other. We knew
only two paths, the first and most beloved, that which led
towards the church and its doctors ; the other, less
exalted, which conducted us to the school and our
masters."^ Excited by the emulation which was born of
that tender intimacy, Basil drank deeply at the fountains
of profane knowledge and philosophy. From these he
drew enough of noble pride to refuse all the worldly
dignities offered him.

But his sister Macrina (July 19th), who, despite her rare
beauty, remained a virgin, in consequence of the death
of her betrothed, soon initiated him into a still higher and
more disinterested philosophy. He quitted the schools to
travel in search of the saints and monks ; he lived with
them in Egypt, in Palestine, and in Syria ; he recognized
the ideal of his soul, which was enamoured at once of
intellect and piety, in these men, who seemed to him to
be sojourners on earth, but citizens of heaven. He made
up his mind to live as they did ; and having returned to
his own country, he retired at the age of twenty-six into
his paternal domain, which was situated in Pontus. He
found a beautiful spot among the mountains. " Quiet,"
said he, "is the first step to sanctificatioa ;" and there he

• S. Greg. Nazianz., Orat. 43.
VOL. VI. 13

194 Lives of the Saints. c June 14.

settled with some companions, forming by degrees a rule
for coenobitic labours and devotions, which became a
pattern for all subsequent monasticism in the East. They
met for prayer, not only, according to the ancient Christian
usage, in the night before dawn, and at dawn, and in the
evening, but at the third, sixth, and ninth hours, and at
the beginning of night.^

The place chosen for this retreat has been already
described (S. Gregory Nazianzen, May 9th), it was a
savage spot, barred by forests from intrusion, situated at
the foot of a mountain, environed by deep valleys, and a
rapid river, which fell foaming over a precipice. In this
cherished retreat he could cultivate at ease that taste for
the study of God's grandeur and perfection in the works of
nature, which inspired him with his famous discourse on
the Six Days of Creation. And there, seeing in the
distance the Euxine Sea, he was naturally led to connect
the various aspects and thousand sounds of the sea with
those of a human crowd, which he believed himself to have
left for ever, and that contemplation dictated to him a
passage too fine not to be quoted. *' The sea offers us a
lovely spectacle when its surface is bright, or when,
rippling gently under the wind, it is tinted dark blue and
green ; when, without beating violently upon the shore, it
surrounds the earth, and caresses her with its wild em-
braces Thou art beautiful, O sea ! because in thy

vast bosom thou receivest all the rivers, and remainest
within thy shores without ever overleaping them. Thou
art beautiful because the clouds rise from thee. Thou
art beautiful with thy isles scattered on thy surface, because
thou art a highway of commerce to distant countries, —
because, instead of separating them, thou unit est the

' They did not observe Prime, which was introduced afterwards in the monastic
communities of S. Jerome at Bethlehem. They said Psalm xc. (a. v. xci.) at the
last office, which was the original form of the Western Compline.

___^^.^, ^.^p-

VISION OF S. BASIL.

June 14.] S. Basil the Great. 195

nations, and bearest to the merchant his wealth, and to
Hfe its resources. But if the sea is beautiful before men,
and before God, how much more beautiful is that multi-
tude, that human sea, which has its sounds and murmurs,
voices of men, of women, and of children, resounding and
rising up to the throne of God !"

Upon the other bank of the river Iris, the mother and
sister of Basil, forgetting their nobility and wealth, prepared
themselves for heaven, living on terms of complete equality
with their servants and other pious virgins. He himself
was followed into his retreat by the friend of his youth,
by his two brothers, Gregory of Nyssa and Peter of
Sebaste, and an increasing crowd of disciples. He then
gave himself up entirely to austerities, to the study of
sacred literature, and to the cultivation of the soil. In
that rude apprenticeship he strengthened his soul for the
great conflict which raised him to the first rank among the
doctors of the Church.

When Julian the Apostate threatened the world with a
return to that paganism which was scarcely vanquished,
and far from being extirpated, S. Basil was drawn by force
out of his solitude to be ordained a priest. Julian wrote
him two letters, the second of them in a tone of menace,
to which Basil replied, with dauntless severity, "Demons
have raised thee to so proud a height, that now thou
liftest thyself up against God. Once we read Holy Scripture
together, and nothing then escaped thee."

The inhabitants of Csesarea, in Cappadocia, were
especially odious to Julian, for they had recently destroyed
the only temple which was left standing in their city.
Julian expunged Csesarea from the catalogue of cities,
imposed heavy taxes, made the clergy serve in the police
force, and put to death a young man, named Eupsychius,
for having taken part in the demolition.

196 Lives of the Saints. uuncM.

Through the troublous times that followed, Basil was at
Csesarea working in cordial union with Eusebius the Arch-
bishop ; but this cordiality grew cold, it is said, through
the jealousy of Eusebius of the splendid talents and
fascinating eloquence of the priest ; and Basil returned to
his solitude and monastic life. But Valens, the Arian
emperor, exerted all his power to crush Catholicism ; and
Basil, hearing of the peril, returned to Caesarea, and was
reconciled to Eusebius.

The archbishop found in him an affectionate and in-
valuable assistant, energetic in organizing the faithful
against the heretics, supporting the weakness of some,
piercing the consciences of others, healing divisions,
uniting the Cappadocian Church in " loyal devotion to the
Trinity." No wonder that, although second in dignity, he
was the real ruler of that Church.

Towards the middle of the year 370, Eusebius died in
the arms of Basil, who had nobly played the part of a good
shepherd in the famine which had recently visited Caesarea,
selling his inheritance to feed the sufferers, and including
Jews as well as Christians in his bounty. Basil was un-
doubtedly the man for the vacant see. But there was a
party, chiefly among the upper classes, obstinate in dislike
of Basil. They felt, no doubt, that he was too lofty in his
single-mindedness to serve their purposes ; and now, when
the great See of Caesarea was vacant, they opposed his
election to the uttermost, alleging his weak health as a
paramount objection. The opposition was happily over-
come by the two Gregories of Nazianzus, father and son,
and Eusebius, bishop of Samosata. The aged bishop of
Nazianzus came to Caesarea in a litter, to assist at the
consecration of the new archbishop. Weak and worn as
he was, he took a prominent part in the solemn ritual — the
imposition of hands, the unction, the enthronement. And

-«J<

June 14.] 6". Basil the Great. 197

thus, in June, 370, S. Basil began his nine years episcopate
full of trials, anxieties, and disappointments, all to be en-
dured under a continual pressure of bad health. The epis-
copate was to h ma burden indeed. Yet Gregory of Nazianzus
could truly say that "what he did with one hand was
worth more than what another man did with the labour of
both." As primate of Pontus, or as bishop of Csesarea,
he was unwearied in his apostolic labours ; seeking out fit
persons for holy orders, busying himself with the improve-
ment of divine service, and in the rekindling of devotional
zeal, framing, in substance at least, the liturgy that bears
his name, and is still used in the Greek Church on ten
days in the year ; diligent as a preacher, constant in
visiting the sick, the founder of a hospital which resembled
a town, guarding Church discipline, rebuking clerical mis-
conduct, winning over by a noble frankness and gentleness
the bishops who had resisted his election. Such were
some of his works in his own more immediate sphere of
duty ; but his anxiety to fulfil his ministry kept him
watchful for the welfare of the whole Church.

S. Basil had much to bear at home from painful mis-
understanding with a kinsman, his uncle Gregory, with his
yet unconciliated suff"ragans ; with Catholics who suspected
him for his Semi-Arian connections. Looking abroad, he
saw an Arian prince making war upon Catholicism ; the
worst form of Arianism overrunning the East ; schism after
schism rending the seamless robe ; a coldness, then a dis-
sension arise between the East and the West. The
miseries of the time weighed down his soul. To whom
under Heaven could he turn for aid and sympathy?
There was yet living one man, one *' great and apostolic
soul," as he called him, the natural centre of unity for all
the faithful, honoured both by East and West ; able, if any
one was, to draw them together. He turned to S. Athan-

asius. He wrote to him, and called him " the head " of
Christendom, and expressed his ardent desire to see his
face. Athanasius sent one of his priests to visit Basil, and
on hearing of the spiteful suspicions entertained by petty
minds as to his orthodoxy, Athanasius exhorted these
doubters to put away their fears, and be thankful for so
"glorious" a bishop.

To pope S. Damasus Basil also wrote, entreating on behalf
of the suffering Easterns that far-reaching and generous kind-
ness for which the Roman bishops had been celebrated.

During his circuit through the Asian provinces, the
Emperor Valens, in 371, approached the city of Csesarea
in Cappadocia. Modestus, the violent and unscrupulous
favourite of Valens, was sent before, to persuade the arch-
bishop to submit to the religion of the emperor. Basil
was inflexible.

" Know you not," said the offended officer, " that I am
armed with power to make you wince ?"

*' What power?"

" I can order confiscation of goods, banishment, tor-
tures, and death."

" Find out some more potent menace," was the calm
reply. " He who possesses nothing can lose nothing ; all
you can take from me is the wretched garment that I
wear, and the few books, which are my only wealth. As
to exile, the earth is the Lord's. As to death, that would
be a mercy, it would admit me into life, for I am dead to
this world."

"Never did any man speak so boldly to Modestus."
said the prefect, bewildered by the archbishop's lofty
scorn. The significant answer was, "Perhaps you never
before fell in with a bishop."

Modestus returned to Valens, and said, "We are beaten.
This man is above our threats."

^ *

>J<-

)unei4.] ^S. Basil the Great. 199

On the feast of the Epiphany, 372, the emperor arrived
at Csesarea, and attended service in the cathedral. He
found the church' thronged with a sea of people. The
chant of the Psalms pealed forth like thunder. The arch-
bishop stood, as was usual, behind the altar, which was
between him and the people ; but though his face was
turned towards them, he seemed rapt and absorbed in the
service. Around him stood the attendant ministers, and
throughout the church all was reverence, solemnity and
order. The unearthly majesty of the scene struck Valens
with awe. His nerves gave way when he advanced to
present his offering, and no hand was extended to receive
the gift of a heretic who denied the Eternal Godhead of
the Son. He would even have fallen, but for the support
of one of the clergy. But the impression was not, it
could not well be, lasting on sucli a coarse mind as that
of Valens. Next day the emperor ordered that Basil
should depart into banishment. But in the same night his
son Valentinian, a child about six years old, was struck
with fever, and the empress Dominica, conceiving that this
was a judgment of heaven for the severity exercised to-
wards Basil, implored the emperor to recall him. Basil
was packing up to depart, when the messenger came to
summon him to the palace. As he set foot in the house,
the child's fever began to abate, and Basil assured his
parents that he wjuld recover, if they would order him to
be baptized and instructed in the Catholic faith. Valens
promised, but afterwards suffered an Arian prelate to
baptize the child, who immediately relapsed and died.
Urged again by his Arian advisers to rid the important see
of Csesarea of so dangerous an advocate of the Consub-
stantial as Basil, Valens ordered a decree of banishment
to be drawn up against him, and brought to him to be
signed. The reed he took wherewith to sign the paper

* ■fit

* -^

200 Lives of the Saints. tjune 14.

broke in his hands, he cast it aside and took another, it
would not write, the point was gone. He took a third.
The remembrance of the solemn scene in the Caesarean
cathedral rose before his mind's eye, and then the remem-
brance of his son, stricken with fever when he had before
sentenced Basil to banishment. His hand trembled with
fear lest this sentence should bring a doom on himself, and
starting from his seat, he tore the document in half.

The letters of S. Basil describe the state of the East at
this time, the expulsion of faithful pastors, the promotion
of the most defiant heretics, the contempt of the C. lurch's
laws, of theology, of piety ; the hard worldliness which was
the prevailing tone, the bewilderment of the simple,
the triumph of unbelievers. "Old men lament when they
think of old times ; the young are worse off, for they have
not known better."

The ecclesiastical history of this time, so far as the East
is concerned, might be described as the history of the
sufferings of S. Basil. Seldom has any man of his per-
sonal and ofificial eminence in the Church been so heavily
burdened by the trial of opposition, misrepresentation,
isolation, and seeming failure. The bishops of the coast
of Pontus withdrew from his fellowship, and cabals were
formed against him. S. Athanasius was dead. S. Gregory
of Nazianzus, compelled by him to take the see of
Sasima, which he disliked, deserted his post, and a chill
fell on that warm friendship which had sprung up in youth
and strengthened in maturer years. Eustathius of Sebaste,
whom Basil had looked up to as a guide, had fallen from
the orthodox purity of faith, and went about calumniating
and reviling Basil as an innovator on the true doctrine of
the Holy Spirit, because Basil insisted on the divinity and
equality with the Father and the Son, of God the Holy
Ghost. Eusebius of Samosata, his friend, was banished.

June M.] S. Basil the Great. , 20 1

Basil stood alone amidst hostile suffragans. There is a
mournful pathos in the great Basil's letter to those hard-
judging bishops who drew aloof from him. He disclaimed
all notion of being above criticism ; he was willing to
humble himself for any fault that could be proved against
him ; but he intreated them for the sake of the " One
Lord, the one Faith, the one Hope," to meet him in any
place that they might think best, and give him an oppor-
tunity of removing their suspicions. In this, apparently,
he succeeded. He had some reason for quoting the fable
of the wolf and the lamb in regard to the reckless accu-
sations showered upon him. He was called a Sabellian,
an Apollinarian, a Tritheist, a Macedonian. Finding it
necessary to defend himself, Basil composed a treatise
" Concerning the Holy Spirit," which he dedicated to his
friend S. Amphilochius, to whom he had recently addrt-ssed
three epistles on points of discipline, which became part of
Eastern canon law.

The year 378 saw the recall of the Catholic exiles and
the close of the Arian ascendancy. Valens put an end to
the persecution when he was on the eve of the last cam-
paign against the Goths. He was succeeded, in 378, by
Gratian, one of whose first edicts was to proclaim toleration
to all sects except certain whose principles were dangerous
to society. S. Basil did not enjoy more than a few months
of the Church's renewed peace. He died, an old man,
before his time, broken by long infirmities, and disap-
pointment of spirit, on the ist of January, 379, saying,
" Into Thy hands, O Lord, I commend my spirit." Like
Moses who was bidden ascend into the mount, and behold
the Promised Land and die, so was it with S. Basil, says
Gregory Nazianzen. In the long struggle he had been
afflicted with a murmuring people, and with open attack.
The Church was now to enter into peace, but at its

202 Lives of the Saints. (junei4.

threshold Basil was to lay his bones. His funeral was
attended by multitudes, who thronged to touch the bier,
or the fringe of his shroud and pall ; even the Jews and
pagans joined in the mourning. It was felt that " a prince
and a great man " had been taken away ; and there
were probably those who believed that the noble Ufe then
closed at the age of fifty had been shortened, not only by
frequent illnesses, but by the hard pressure of his brethren's
injustice, and the breaking down of plans for the Church's
welfare. "I seem for my sins," so he had written in 377
to Peter of Alexandria, "to be unsuccessful in everything."
Yet doubtless he, whose correspondence is so rich in
words of comfort for his afflicted friends, whose sympathy
was so ready for those whose portion was the dreariest,
was enabled to look beyond temporary failure, to be
"blest in disappointment," and to know that his labour
should bear fruit in God's own time.^

Some relics of S. Basil are said to be preserved at
Bruges, brought thither in 1187.

S. Basil is represented in Greek art with long beard and
moustache, and a broad high head. His personal appearance
is thus described : — " S. Basil the Great was tall and
upright, emaciated, of a dusky pale complexion, a straight
handsome nose, arched eyebrows, a long beard, grizzled
long jaw bones, slight cheeks, hollows under the temples^
as is wont with those who are self contained."

' Canon Brighl's Church History, p. 163.

-►i*

iunei4.] S. Aldate. 203

S. ALDATE, B. OF GLOUCESTER,
(about a.d. 500.)

[Of local Gloucester veneration. Also at Oxford, where Aldate is called
S. Auld, on the 14th June. Authority :— Geoffry ot Monmouth's British
Hist. vii. 15 ; vii. 7. See also Rees Essay on British Saints.]

S. Aldatus, or Eldad, was a member of the choir of S.
lUtyd or Iltud, situated at Lantwit Major in South Wales.
Eldad's pedigree is given thus : — Cadel DeyruUug married
Guansddydd, and by her had Cyuan Glodrydd, the father
of Geriant, who was the father of Eldad, bishop of
Gloucester, Eldol and Ysteg. Geoffry of Monmouth is
the most untrustworthy of historians, but from him alone
do we know anything of the events of the life of S. Eldad.

In the meeting on Salisbury plain between the Saxons
and Britons for the ratification of. a treaty, Hengest
suddenly exclaimed, " Nemet oure Sexes 1" (Take your
swords) ! when the Saxons suddenly drew long daggers
from under their cloaks, and fell on the British nobles, and
massacred them to the number of four-hundred-and-sixty.
S. Eldad buried the slain at Amesbury. Eldol, earl of
Gloucester, defending himself with a stake, escaped, and
placed himself at the head of the Britons. A poem, the
Gododin, by the bard Aneurin, is supposed by some to
relate to this act of treachery by Hengest and his Saxons.
The Saxon Chronicle does not mention the massacre of
Salisbury plain, nor even mention Emrys.^

At a subsequent battle between Emrys (Aurelius
Ambrosius) and Hengest, Eldol, earl of Gloucester,
dragged Hengest out of a body of his troops by the
frontal of his helmet. " Then he called a council of his
principal officers to deliberate what was to be done with

1 It mentions however a battle at Old Sarum between the Saxons and Britons
in 552. Malmesbury tells the story of the massacre, whence he drew his inform-
ation it is impossible to say.

204 Lives oj the Saints. [June 14.

Hengest. There was present at the assembly Eldad,
Bishop of Gloucester, and brother of Eldol, a prelate of
great wisdom and piety. As soon as he beheld Hengest
standing in the king's presence, he demanded silence, and
said, ' Though all should be unanimous for setting him at
liberty, yet would I hew him to pieces. The prophet
Samuel is my warrant, who, when he had Agag, king ol
Amalek, in his power, hewed him in pieces, saying, As thy
sword hath made women childless, so shall thy mother be
childless among women. Do therefore the same to
Hengest, who is a second Agag.' Accordingly Eldol took
his sword, and drew him out of the city, and then cut off
his head. But Aurelius (Emrys), who showed moderation
in all his conduct, commanded him to be buried, and a
heap of earth to be raised over his body, according to the
custom of those pagans."

The date of S. Aldate is not easy to fix. Some place
him in the 5th, and some in the 6th cent. On the back of
the episcopal throne at Gloucester is the inscription "S.
Aldatus, Episcopus, a.d. 490," and that is about his pro-
bable date.

S. METHODIUS, PATR. OF CONSTANTINOPLE.

(a.d. 847.)

[Greek Menaea and Roman Martyrology. The commemoration of S-
Methodius was instituted by his immediate successor in the see of Con-
stantinople. Authority : — A life in Greek, apparently by a contemporary,
and mention by the Greek historians ot the later empire, Cedrenus,
Scylitza, Zonaras ; also Theophanes in his life of S. Nicephorus, and a
contemporary writer in his life of Nicolas ol the Studium, &'c.]

S. Methodius was born at Syracuse, in Sicily ; forsaking
the world, he retired to the island of Chios, where he
erected a monastery ; but on the breaking out of persecu-

. ^

June 14-] S. Methodius. 205

tion under the Iconoclastic emperor, Leo the Armenian,
he escaped to Rome, where he remained till the "tyranny
was overpast." On the death of Leo, the pope sent
Methodius to Michael the Stammerer to require him to re-
store Nicephorus to the patriarchal throne, whence he had
been banished by Leo. But Michael the Stammerer was
as ferocious a persecutor as his predecessor on the throne,
and he seized Methodius and shut him up in a dark,
horrible cave, narrow like a tomb cut in the rock, and
thrust in two thieves to keep him company. One of these
thieves died in confinement, and his corpse was left to
putrefy in the cramped prison with the two living men.
The patience and sweetness of the monk won upon the
other robber, and when he was given permission to leave,
he refused to desert Methodius. In this gloomy and
noisome hole Methodius spent nine years, and was only
released on the accession of the orthodox empress
Theodora, When he was drawn out of the cave, his
appearance was scarcely human, he was shrivelled to the
bone, bleached in the darkness, his head bald, and his rags
clotted with filth.

Theophilus, the husband of Theodora, again attacked
the orthodox. Methodius was brought before the em-
peror and sharply rebuked by him for so persistently
opposing the destruction of images. " Sire !" said the
dauntless confessor, "be consistent. If we are to have
the images of Christ overthrown, then down with the
images of the emperors also." Theophilus in a fury
ordered the monk's back to be bared on the spot, and
lashed with thongs of leather, till he fainted in a pool of
blood. He was then thrown into a dungeon of the palace,
but was liberated by some of the orthodox party during
the night. His jaw had been broken by the blows.

On the death of Theophilus in 842, Theodora became

>i«

206

Lives of the Saints.

[June 14.

regent for her son Michael III. and placed Methodius in
the patriarchal chair of Constantinople, the intrusive patri-
arch John Lecomante having been expelled.^ The saint
mounted the throne, humble as a monk, and wearing a
bandage round his face, to sustain his broken jaw, a living
monument of the violence of the persecutors, and of his
confessorship of the orthodox faith. He instituted an
annual feast of thanksgiving for the restoration of tran-
quility, and the triumph of the truth, called the Festival of
Orthodoxy. Having filled the see four years, he died ot
dropsy on June 14th, 846.

1 See life of S. Nicephurus, March 13th, for details.

SS. VITUS, MODSSTUS, AND CRESCENTIA, After Cahier. June 15.

-•J<

fune 15.] 6'6'. Vitns & Comp 207

June 16.

SS. Vitus, Modestus, and Crescentia, .M.M. at Rome, circ. a.d. 333.

S- DuLAS, v;. at Zephyrium in Cilicia, 4/A unt.

S Orsisius, ylb. of Tabenna in Egypt, urc. a.d. 380.

S. V0UOA8, B. in Brittany, 6th unt.

S. Landelin, Ab. of Cretpin in Belgium, "jth cent

S. Eadburoa, A', at (f^inchester, eirc. a.d. 96b.

S. Bernard of Menthon, Archdeac. of Aotta, a.d. 1008.

B. Germaike Cousin, F^. at Pibrac, near Joulouje, a.d. i6oi.

B. Gregory Lodis Barbadigo, C. at ferJce, a.q. 1697,

SS. VITUS, MODESTUS, AND CRESCENTIA, MM.
(about a.d. 303.)

[Roman Martyrology. Usuardus, Ado, Hrabanus, &c. Authority : —
The Acts, certainly not older than the 6th cent. They are fabulous, con-
tradict history, and have the appearance of being a poor attempt at a
religious romance, probably founded on fact, and made out of a jumble
of two saints of the name of Vitus, one who suffered in Sicily, the other
in Rome. Guerin and Giry, with unruffled composure, assert what they
must have known was false. "The life of these glorious martyrs is drawu
from an ancient MS. worthy of belief."^

[T is impossible to distinguish truth from fable
in the legend of S. Vitus, and this is the more
difficult from the legend being perhaps made
up to the acts of two distinct saints of the same
name. But the outline of the story may be briefly summed
up thus, Vitus was the child of a Sicilian, named Hylas,
who sent him to school to a teacher named Modestus,
a Christian, who taught the boy the true faith, and had
him baptized without his father's knowledge. On the
breaking out of persecution, Vitus was denounced to the
governor as a Christian; the prefect ordered him to be
flogged, and then gave him back to his father, who tried
blandislmients to move him to renounce the faith he had

2o8 Lives of the Saints, [[J""* is-

adopted. Then fearing that the boy would yield, his
master Modestus and his nurse Crescentia, also a Chris-
tian, carried the boy away with them by boat to Italy,
where they were all martyred. It is probable that the
Vitus martyred at Rome was quite another person than the
Vitus of Sicily, and that the latter really suffered in his
native island.^

Relics at Corbey in Saxony, and at Prague.

S. DULAS, M.

(beginning of 4TH CENT.;

[Greek Mensea. Roman Martyrology, inserted by Baronius. Authority :
— The trustworthy Acts.]

Tatianus Dulas was a Christian living at Zephyrinum
in Cilicia, who was apprehended by the local magistrate,
and reserved to be tried by Maximus, the prefect of
Cilicia, when he came that way. On the arrival of Maxi.
mus in one of his circuits, the Christian was brought from
prison. His cloak was removed, and he was placed chained
before the prefect.

Maximus said, " Come, in few words tell me thy name."

" I am a servant of Christ."

"I asked thy plain common name," said the prefect.

Dulas answered, " I am called Tatian properly, but have
been nicknamed by folks Dulas, and a servant I am — the
servant of Christ."

"Thou hast not been called upon to feel the terror of

''■ The story is as dull in its extravagant details as it is abhorrent to historical
truth. At Rome Vitus was brought before Diocletian, who was not emperor of
theWest, but of the East; Maximian ruled in the West ; Vitus cures of possession
the son of Diocletian. As it happens, it is well known that Diocletian had
no son.

-»J<

j"n<: i5i 6^. Dulas. 209

judgment, I perceive. Now tell me thy nation and
parentage."

The Christian prisoner answered, "I am a Cilician, of
the village of Prsetoris, of honourable family, and from a
boy, a Christian."

"If of honourable birth," said Maximus, "thou wilt
readily obey the will of the unconquered emperors, and
adore the gods ; thou wilt then acquire honour from their
imperial highnesses."

" Your honours are not for me. Keep them for those
who know not God."

Maximus ordered him to be beaten with rods. Then
Dulas exc'aimed, "I thank Thee, O Christ, that I am
thought worthy to confess Thy Name !"

"What can thy Christ profit thee?" asked the prefect.
"Dost thou feel nothing yet, man?"

Dulas replied, "The apostle Paul said, No man is crowned,
unless he strive lawfully."

"And so thou reckonest on a crown in exchange for this
beating?" said Maximus.

"This day I am striving with thy brother, the devil,"
replied Dulas grimly. " And victorious over Satan, I shall
be crowned in heaven."

" How canst thou be such a fool as to put confidence in a
man who was crucified?" asked the magistrate impatiently.

" That crucified Man," answered Dulas, " is the living
God. Do not then trust in thy stocks and stones."

"What, rascal!" exclaimed Maximus, "the great god
Apollo, is he a stone?"

"Apollo a god!" said Dulas, "who ran with money in
his hand after Daphne, to buy her love ! What sort of a
god do you call that? Verily the stories of your poets
about the gods are laughable enough. And the hussy spat
in his face, and said, 'I hold you very cheap, Apollo !'"

VOL. VI. 14

>J<-

2IO Lives of the Saints. [j"ne«5.

" Turn the fellow over and beat him on the belly," said
the governor. Then the secretary (cornicularius), Athan-
asius, said to him, " For pity's sake obey the prefect Thy
bowels are exposed." "Away, devil's councillor and
servant. Hie to fair Daphne, and bid her be more
yielding, or that poor god Apollo will have died broken
heart -d."

"Bring the gridiron and set fire under, that we may
teach this fellow not to blaspheme the great gods," said
Maximus angrily.

Then Dulas said, as they were laying him over the
glowing charcoal, "Thy god ApoUo sends thee his thanks
from hell, where there has been prepared an inextinguish-
able fire. He thanks thee for having qualified thyself to
keep him company for everlasting in that flame. Soon I
shall have the laugh on my side."

After Dulas had been severely scorched, Maximus
ordered him back to prison, with a heavy image of Her-
cules attached to his neck. Next day he was brought
before the governor again, and as he began again to mock
at the gods, Maximus ordered red-hot coals to be placed
on his head, and pepper to be put up his nostrils.

"Shall I tell thee something more about thy goddesses,"
asked the martyr. "There is a rare story about three of
them going unclothed before Paris, a shepherd lad, to
decide which of them was the prettiest."

"Strike him on the mouth," cried Maximus. Thesi the
governor ordered the meat that had been offered in sacri-
fice to be brought and forced into the mouth of Dulas.
"You may scour your idol altar, and pour the scourings
down my throat, but ye will not thereby injure and pervert
Christ's servant," said the dauntless confessor. " Ha !
ha ! " exclaimed the prefect ; " see, our man has eaten of
the meat offered to the gods ! "

J""e 15.] S. VoMgaS. 2 I I

*' That cannot hurt me, execrable governor ; for the
meats are forced on me. I am ready to die for my faith."

Then Maximus ordered him to be hung up by the wrists,
and his body to be torn with iron rakes. When his flesh
had been rent, so tlxat his cheeks hung in ribbons, and his
bowels were exposed, the prefect ordered him to be re-
moved, and taken with him to Tarsus, whither he was
bound that same day. But Dulas died on the road, a few
miles out of Zephyrium. When the prefect was told that
he was dead he said, "Throw him into the ditch." A sheep-
dog found the body, and stood over it howling. The
fellow dog started off to its master, a shepherd, who was
pastviring sheep at some distance, and plucked at his coat,
and by signs indicated that it desired him to follow. The
shepherd let his dog lead him, and it brought him to the
body. He told what he had seen, and it was noised in
the city. So the Christians came out and carried off the
body, and buried it.

S. VOUGAS, B.
(6th cent.)

[Gallican Martyrologies. Venerated in Brittany. Authority : — A late
life founded on popular tradition.]

S. VouGAS, or Vie, is venerated especially at Treguenec,
in Brittany, where his relics is said to have been preserved.
He is thought to have been an Irish bishop who mounted a
stone, and sailed across the sea on it ; a tradition which
has sprung up from the fact of a rock off the coast being
called the Ship, Irom a fancied resemblance to one ; and
then, in course of time, it was supposed to be S. Vie's
ship.

212 Lives of the Saints. rjuneij

S. LANDELIN, AB.
(a.d. 686.)

[Roman, Belgian, and Gallican Martyrologies. Autliority :-~An ancient
life of uncertain date ; also the life of S. Authbert, written by S. Fulbert.]

Landelin was born of noble Frank parents, in the reign
of Dagobert, between Bapaume and Cambrai, in a village
called Vaux. His education was confided to S. Autbert,
who endeavoured to iastil the maxims of religion into the
heart of the youth. But carried away by his youthful
passions, and the example of his family, he left the bishop,
and lived a wild and dissolute life. The sudden death of
a comrade startled him, and he went to S. Autbert, and
begged to be admitted as his disciple in the monastic life.
S. Autbert sent him into the solitude of Lambach, there to
bewail his past sins, and learn to discipline his body. He
was afterwards much sought as a guide to souls, and he
founded the monastery of Lobes, then those of Aune and
of Waster. He judged himself unworthy to rule these
monasteries, and gave them over to the guidance of his
disciples, Ursmar and Odo \ then, accompanied by
S. Adeline and S. Domitiau, he penetrated into the vast
forest which stretched between Mons and Valenciennes,
and choosing a spot, where afterwards rose the abbey of
Crespin, built cabins of boughs. Gradually his retreat
became known, and disciples assembled around him. He
issued from his solitude at intervals to preach to the
villagers around, and to instruct them in the truths of the
Christian faith.

June 15. J

6^ Bernard of Menthon.

S. BERNARD OF MENTHON, ARCHD.
(a.d. 1008.)

[Roman Martyrology. Venerated especially in the dioceses of Sionand
Aosta, and also at Novara. Authority : — A lile written by a contem-
porary, Richard, his successor in the archdeaconry of Aosta. ]

The history of S. Bernard is a remarkable one, and
even romantic in the earlier part of it. His father, Richard
de Menthon, and his mother, Bernoline de Doingt, having
no other child but Bernard to inherit the family estates
and the chateau of Menthon, on the Lake of Annecy,
where Bernard was born in 923, were naturally anxious
that he should marry, and had planned a match with an
heiress of the neighbourhood, of considerable accomplish-
ments, with which object Bernard was recalled from his
studies in Paris. Unhappily the charms and the fortune
of the fair Marguerite de Miolans were lost on him, as well
as all the appeals of his parents to the sole prop of their
house, for, unknown to them, he had formed the resolution
of entering the sacred ministry of the Church, in which his
preceptor, Germain, had greatly aided. Suspicions were
entertained of his tutor, who was dismissed ; Bernard was
carried to the castle of Miolans, and all parties but one
were in joyful anticipation of the happy event, which was
to unite the two houses.

The night before the wedding Bernard retired to his
chamber, prayed for the intercession of his patron,
S. Nicolas of Myra, who enlightened him by the appearance
of a supernatural illumination, and, thus encouraged, he left
a note on his table addressed to his parents, and escaped
through the window. Putting the Graian Alps between
himself and the castle of Miolans, he fled to Aosta, where
he was received by the venerable Archdeacon Pierre de la
Val d'lsfere ; became in due time priest, and at length, on

-i^

1^-

214- Lives of ^he Saints. [juneij.

the death of his patron, worthily succeeded him in the
arciideaconry. His career was one of distinguished zeal,
piety, and usefulness ; the bishop of Aosta associated him
with himself in the labours of the diocese, and his efforts
were especially successful in the new field of establishing
schools and colleges. As Aosta lies at the foot of the two
passes of the Pennine and Graian Alps — now called after
him the Great and Little S. Bernard — he became at an
early period cognizant of the dangers and loss of life to
which travellers were exposed, as well from natural perils
as trom the swarms of banditti who infested them, the
Great S. Bernard especially ; and the great object to which
he directed his energies was to tame these wild savages,
convert them by his preaching, and establish by the site of
the old pagan temple at the summit of the pass, a Christian
church, and a house of refuge for travellers. His labours
were eminently successful ; he founded the convent, over
which he presided for forty years, and the fame of the
Apostle of the Alps spread far and wide.

Amongst others who were drawn there by the reputation
of his sanctity and wisdom, there one day arrived two
venerable strangers, to entreat his assistance and advice,
in their search for a long-lost son. They told with much
emotion, how he had been loved and cherished, how he
had grown up all their hearts had desired, and how
brightly the future seemed to smile on all their hopes
for him. An alliance with a maiden, as good as she was
fair, was their crowning wish. The bride waited at the
altar, but the bridegroom had fled ; a few lines only were
found which he had left, but giving no clue to his place of
refuge. Since that day they had mourned him for many
long years, and all their efforts to discover him had been
fruitless ; now they were on the verge of the grave, and
their only hope and prayer was, that God would once

June ,5.] ^. Bernard of Me7ithon. 2 1 5

more permit them to see their son before they died. The
archdeacon, without betraying his emotion, consoled them
with the hope that, as God had inspired so extraordinary
a resolution in their son, so he might see good to bring
him to them again, at a moment when they least expected;
and then, leaving them, withdrew to calm his own beating
heart in private devotion. Some mysterious resemblance
to their lost son had been traced by them in the features
of the archdeacon, but the idea as they discussed it was
abandoned as impossible, when their chamber was once
more entered, and this time with the consolation not of
hope, but of reality. The Apostle of the Alps threw
himself on the neck of his bewildered parents, with the
words, " I am your son Bernard !" After some days of
interchange of affection, they bade him farewell, and
returned to the castle of Menthon, to spend the remaining
days of their life, blessing God, like Simeon of old, that
they had seen the object of their long desires ; and,
concludes the chronicler, " Happy parents ! doubtless in
the hours of immortality, you now possess that son whom
you so long mourned in this land of exile, restored to you
in an eternity of happiness, where separations and afifiic-
tions are no more."

Bernard's last journey was to Rome, to obtain the papal
sanction to his foundation of convents of regular canons on
the two mounts of S. Bernard. On returning, he died at
No vara, at the age of eighty-five, in June, 1008. The
skull and an arm of the saint are preserved under an altar
in the convent chapel on the Great S. Bernard, the rest
of his body is at Novara.

In art he is represented holding a blazing heart.

2i6 Lives of the Saints. ijuneis.

B. GERMAINE COUSIN, V.
(a.d. i6oi.)

[Modern Galilean Martyrologies. Beatified by Pius IX., May 7th, 1854.]

The Blessed Germaine Cousin was born at Pibrac, near
Toulouse, about the year 1579. Her father was a poor
labourer. The child was scrofulous ; this disorder had
crippled her hand and scarred her neck. Her mother
died in her infancy, and her father married again. The
step-mother took an aversion to the poor little girl, and
treated her with great harshness. Germaine was sent to
guard sheep, as much to keep her out of the house and
from her step-mother, as for any other reason; and a
shepherdess she remained till she died.

In the solitude of the pastures to which she drove her
sheep, she found peace, and time and place for prayer.
She was ignorant of much, but not of the science of the
Cross. Her father's affection was wholly devoted to his
children by the second wife, and the poor little shepherdess
would have felt utterly desolate, had she not discovered
the rich treasury of the love of God, " When my father
and my mother forsake me, the Lord taketh me up." She
assisted every day at mass. When the bell rang in the
church tower, Germaine would place her crook, distaff, and
spindle on the ground and say, " Fear nothing, little flock,
remain here, and no harm can befall you," and then make
her way to the church, and on her return rarely find that
the sheep had strayed far. Her devotion to the Blessed
Sacrament was so vehement, that when the bell rang, it
was as though a thousand cords drew her to the foot of
the altar, and she could not snap them. She confessed
and communicated every Sunday. Sometimes the children
of Pibrac on a spring or summer day came to the forest
fringe where she fed her sheep, and then the simple and

-►5«

June 15. J B. Germ Lime Cousin 217

unlettered peasant girl gathered the little ones around her,
and taught them what she knew of the truths of religion.

To reach the church she had to cross a stream. Once
it was boiling like a torrent, and some folks of Pibrac said,
" Germaine will not come to church to-day." But they
were mistaken, she boldly plunged through the brown
foaming stream.

Her heart was full of compassion for those who suffered,
for she had known little else save suffering, neglect, and
poverty from childhood. If she could collect a little
money, it was given to the needy. She denied herself
food that she might share it with the hungry. This irritated
her father and step-mother, and they accused her of taking
their bread to give to the poor. She denied it, saying that
she gave only what she had stinted herself in. One winter's
day, when the ground was covered with snow, the step-
mother saw Germaine go out with something in her apron.
Thinking it was bread, she caught up a stick and ran after
her. Two persons of Pibrac were in the way, and seeing
the woman rushing after the girl, hastened to interfere, and
asked the step-mother the occasion of her anger. " She
steals the bread of the house to give away !" exclaimed the
woman, pointing at the girl with the stick ; " I will prove
it you," and rushing upon Germaine she plucked her apron
down. Bunches of flowers of rich colour and rare perfume
fell on the snow. From that time Germaine was treated
with some respect. Her father forbade his wife to maltreat
her, and even showed the poor girl some return in
tenderness. But God had proved and perfected His child
in the school of adversity, and now He called her to Him-
self, Avhen she was aged twenty-two.

On the night of her death, two monks were walking to
Pibrac, overtaken by the darkness they had lost their way,
and were obliged to spend the night under the trees of the

2l8

Lives of the Saints.

[June 15.

forest. At midnight a blaze of light filled the forest, and
they saw a train of maidens dressed ia white go toward
the hovel of Laurence Cousin. Presently they returned.
But there was one more in their number, and she was
crowned with spring flowers. Next morning the monks
learned that during the night Germain e Cousin had died.
She was buried in the church at Pibrac, where her body
now lies enshrined. A pilgrimage is made to Pibrac on
June 15th, every year.

The shepherd girl is represented with distaff and spindle,
and a sheep at her side, sometimes with roses in he-
apron.

S. Bernard of Uenttion. See p. 213.

>^-

juneio) kS^*. Cyriac and yulitta. 219

June 16.

SS. Ferreolus, P.m., and Fkrrutio, D.\!. at Sesaneon, circ- A.r>. ai2.

SS. CybiaCus and Julitta, mm. at Tarsus, circ. a.d. 304.

S. Similian, B. of Nantes, ^th cent.

SS. Aureus, B.M., and Justin a, /'.,W., and Others, MM. at Mainz, a.d. 451,

S. Tycho, B. 0/ Jnuxthontium in Cyprus, 5«ft cent,

SS. Bertald and Amandus, H.H. at Rheims,6lh cent.

S. AUHELIAN, B. of ^irleS, A.D. S51.

SS. Mauaus, p., AND Felix, C, at Spoteto,6th cent.

SS. CuNiOUNDis, MECHTUNJ3IS ^ND CHRISTIANA, ff. at Eyckstl,ri enr Constance.

S. Bknno, B. of Meissen, a.p. iio6.

S. LutOard, A', a/ Anmeries in Belgium, a.d. 1J46.

S. John Francis Regis, S.J. at La Lowvex, in France, a.d. I6^o.

SS. CYRIAC AND JULITTA, MM.
(about a.d. 304,)

[All Latin Martyrologies, but nearly all wrong about the locality of the
martyrdom, putting the two saints down as having suffered at Antioch.
The Latin roartyrologists were misled by the apocryphal Acts of SS.
Cyriac and Julitta, which had been condemned as fabulous by Pope
Gelasius. In the Roman Breviary of 1479 SS. Cyriac and Julitta were in-
serted on June 15th ; in that of 1522, three lessons were introduced from
the apocryphal Acts, but were expunged from the next edition, and the
festival itself was abolished by Pius V. Gregory XIII. restored the com-
memoration, but placed it on June i6th, the day in the ancient Martyrolo.
gies, with a brief account of the martyrs from the more authentic Acts.
By the Greeks and Russians on July isth. Also the Armenians,
Nestorians and the Abyssinians on Jan. 20th. The account of SS. Cyriac
and Julitta which is alone trustworthy is contained in a letter from Theodore,
Bishop of Iccnium, to Bishop Zeno, about a.d. 520. The reason of
Theodore writing it was in order to correct the fables which were in
circul.;tion relative to the martyrs. He got much of his information from
an old man who belonged to the same family as the saints, and from the
tradition of the Church of Iconium.]

HE persecution of Diocletian raged in the province
of Lycaonia. Julitta, a widow lady of Iconium,
escaped with her little boy, named Cyriac,-^ aged
three, and two maid-servants, to Seleucia, but

1 Commonly called in trance S. Cyr. In England S. Cyres or Cyrus.

-•3&

^ — ^

2 20 Lives 0/ the Saints. [june 15.

finding that Alexander, the governor of Seleucia, was
executing the edicts of the emperors with great rigour, she
left Seleucia and went to Tarsus in Cilicia. But Alexander,
the governor, happened to arrive in Tarsus at the same
time, heard of the strange Christian lady who had just
taken up her residence there, and ordered her to be
arrested. The servants fled and concealed themselves, but
Julitta was brought before the governor with her little boy-
running at her side. Alexander demanded her name,
quality, and country, but to all his questions she answered,
" I am a Christian." Then Alexander ordered the usual
tortures to be applied, the rack and the scourge ; and to
keep the child quiet, he took him on his knee, and began
to fondle him. But the little Cyriac seeing his mother
stripped and stretched on the rack and beaten, screamed
and struggled to get to her. In vain did Alexander
attempt to divert the child's attention. The boy turned
and slapped him on the face and cried, " I am a Christian
also." Then the governor, in a sudden burst of passion,
flung the boy from him down the marble steps of his throne,
and the child's skull was broken, and the steps stained with
his blood. Julitta thanked God that her child had been
found worthy to win the crown of martyrdom, and this
tended further to exasperate the judge, who ordered her
head to be strack off, and the body of the child to be
thrown where the carcases of malefactors were usually
cast.

The two maids, who had remained in concealment,
privately buried the bodies of both the martyrs in a field
near the city, and on the accession of Constantine, revealed
the place.

Relying on the apocryphal Acts as an authority, and
ignorant that they had been condemned as spurious by
Pope S. Gelasius, S. Ambrose, bishop of Auxerre, sought and

i^ — — ->i<

June 16.] 5'6'. Aureus and Justina, 221

found the relics of S. Cyriac at Antioch, where the saint
never had been, and translated them to Auxerre, whence
fragments have been distributed to a great number of
places; but we cannot regard them as genuine.

SS. AUREUS, B.M., AND JUSTIN A, V.M.
(a.d. 451.)

[Inserted in the Mainz Kalendar in the i^th cent., now in the Modern
Roman Martyrology. Authority : — Sigehard the monk, in 1298. On
what authority Sigehard relied we do not know.]

S. Aureus, bishop of Mainz, his deacon Justin, and his
sister Justina, are said to have been killed by the Arian
Huns. The relics have been translated to Heilajenstadt.

SS. MAURUS, P., AND FELIX, C.

(6th cent.)

[Venerated in the diocese of Spoleto. Authority : — A life given by
Ughellus from the archives of the Church of Spoleto,]

S. Maurus was a priest of Caesarea in Palestine, who,
feeling a great desire to visit Rome, left his wife Euphrosyne,
at home, but took with him his infant son Felix, and
the child's nurse. Having visited Rome, he settled down
at a place now called San Felice, between Teramo and
Narni, where S. Maurus built a habitation for himself, the
child and the nurse. He is said by popular tradition to
have killed a monstrous serpent that infested the neigh-
bourhood with his stonemason's hammer, as he was
building the house. S. Felix, his son, is believed also to
have raised a dead person to life. The bodies of the three
repose at S. Felice.

■^

2 22 Lives of the Saints. rjune.e.

S. BENNO, B. OF MEISSEN.
(a.d. iio6.)

[Roman and Benedictine Martyrologies. Venerated at Munich as
patron. Authority : —A life by Jerome Emser, based on contemporary
historians,]

S. Benno was born at Hildesheim, and was the son of
Frederick, Count of Bultenburg, near Goslar. The eldest
son, Christopher, succeeded to the family title and estates,
the second, Benno, was destined for the Church, and was
given to Bernward, bishop of Hildesheim, to be educated,
The old bishop brought up the little boy with the greatest
care, and a beautiful love grew up between them. When
Bernward, worn out with years, lay on his death bed, he
called the boy to him, took his little hands in his own,
kissed them, and said, " You see, my son, that my days are
at an end, and now I desire to give thee my last advice.
Cleave to Wiger your teacher, and listen to his instruction,
set your heart on God, and flee from the contagion of sin."
Benno did not leave the old bishop till he died, minister-
ing to him like a tender nurse, and when Bernward
breathed his last, the boy was inconsolable. In after
years he became a monk at Hildesheim, and on the death
of the abbot, he was elected to fill his room by a party of
the monks, the others choosing one named Sigebert.
Benno held the abbacy for three months, and then sur-
rendered it into the hands of Sigebert. He was brought
to Goslar by the Emperor Henry III., who founded there
a chapter of canons, and made master of the canons.
There he remained seventeen years, and made the ac-
quaintance of Anno, one of the canons, who was given the
archiepiscopal see of Cologne. Anno conceived a warm
attachment for Benno, and when he had constituted him-
self regent, by the violent abduction of the young prince

f _ ^

junei6. S. Benno. 223

Henry IV., from his mother, he gave Benno the bishopric
of Meissen, and Benno was consecrated to it at
Magdeburg.

The see was one which needed an apostle to fill it. It
was on the borders of the Sclavonic and Wendish peoples,
who were constantly bursting into Saxony and ravaging it
with fire and sword. They were for the most part heathens,
adoring Swantovit and Zernebok. S. Benno laboured
amongst them with zeal, and his preaching and holy
example were the means of bringing great numbers into the
fold of the true Church. Nor did he neglect his own dio-
cese and cathedral. He found that through the laxity of
his predecessors the public recitation of the ofhces in the
church had been abandoned. He at once introduced
musical intonation and chants from Hildesheim, so that the
musical use of the church of Meissen was the same in
after years as that of Hildeshiem. He found that a
shameless trafic in spiritualities had corroded the life ol
his church. He used all his authority to prevent the sale
of the benefices, and in his efforts was supported by the
Pope Gregory VII., who had fulminated his bull against
simony (May 25th.)

In the miserable wars between the Saxons and the
Emperor Henry IV., Benno, as might naturally be ex-
pected of a Saxon Count and a Saxon Bishop, sided with
the Saxon nobles against the emperor. Henry held his
imperial court at Goslar. The Saxons he treated with the
utmost scorn, /he country people in the vicinity were
oppressed with taxes and enforced labour, and the dislike
wherewith the Saxons were viewed by the monarch, ere
long became as unbearable to them as his licentious habits.
The Saxon chiefs broke into the territories of Adalbert,
archbishop of Bremen, the favourite adviser of the king,
and the Sclaves burst into Saxony, at the first signal of

— *

* ^

224 Lives of the Saints. [June 16.

dissension in the empire. Finally the Saxon chiefs revolted,
and the Saxon bishops threw in their lot with them, and a
civil war ensued. The Saxons were defeated at Langen-
salza, and Henry expelled Benno from his see, though the
Bf^hbp of Meissen does not seem to have taken an active
part again'St him. His exile was not for long, and was
spent in preaching to the Sclaves and Wends. He was
re-instated in his see, and not long after was summoned to
Worms to a council convened by Henry IV., in opposition
to Pope Gregory VH. The council had the temerity to
depose the pope. Benno escaped from Worms and
hastened to Rome, where he was warmly received by tiie
pope. The story goes that, perceiving the crisis of affairs,
before he left Meissen, he bade two of the canons throw
the keys of the minster into the Elbe directly they heard
that the king was excommunicated. The sentence was
proclaimed at Rome, as has been related elsewhere (May
25, p. 369) whereupon the keys were flung into the Elbe.
"When Henry's power crumbled away under the sentence of
the pope, Benno returned to Germany, and on reaching
Miessen, a fish was caught in the Elbe and brought to him,
and the keys hung to its gills.

Another pretty and popular story of S. Benno is that he
was one evening walking in the fields near Meissen medi-
tating and praying, but was disturbed by the frogs. Then
he bade them be silent, and they obeyed. But he had not
ffone far before his conscience smote him. He repeated to
himself the verse, " Benedicite cete et omnia quis mo-
•yentur in aquis Domino. O ye whales and all that
move in the waters, bless ye the Lord," Then, full of
shame, thinking that, may be, the praises of the poor
frogs might be as acceptable to the Creator as his own,
he returned to the marsh, and said, " O frogs, sing on to
the Lord your song of thanksgiving !"

I
* )j,

(Je — ■ *h

junci6.] S. Jolm Francis Regis. 225

Nothing further of importance that calls for mention
occurred in the life of S. Benno.

His relics have been translated to Munich and are pre-
served in the collegiate church of S. Mary.

He is represented with the tish and the keys, or with
frogs at his feet.

S. JOHN FRANCIS REGIS, C, S.J.
(a.d. 1640.)

[Roman Martyrology. Beatified by Clement XL in 1716, and canonized
by Clement XII. in 1737. Authority :— A life by the Pere Daubenton.]

John Francis Regis was born on the 31st of January,
in the year 1597, at Font-couverte, in the diocese of
Narbonne. He was a grave pious child, with the fear
of God ever before his eyes. In 1616, when he was aged
nineteen, he entered on his noviciate in the Jesuit
College at Toulouse, and his saintliness was manifest to
all his fellow students. In 1618 he was sent to Cahors,
and in the following year to Tournon, where he was
commissioned to preach a mission in the adjacent village
of Audance. His success was remarkable, and a general
amelioration of morals was the result. There he
established for the first time a confraternity of the
Blessed Sacrament, and drew up the rules for it himself.
In 1625 he was sent to teach literature in the city of
Le Puy. In 1628 he was sent to Toulouse to study
theology. Every night he was wont to steal softly to
the chapel, and fling himself before the Blessed Sacra-
ment in long prayer and rapture of devotion. The
superior was told of the conduct of Regis. "Trouble
not the communion of that angelic soul with God," was
his answer.

I VOL. VI. 15 ^

^ -^

>J(

226 Lives 0/ the SatJits. [junci6

Regis was ordained priest in 1630. Shortly after, the
plague broke out in Toulouse, and he devoted himself to
the sick with absolute self-forgetfulness.

The affairs of his family having required his presence
at Font-couverte, he obtained leave of absence, and went
to fiis native place. There he occupied himself with
instructing the children, preaching, and hearing con-
fessions. His brothers were much offended at the man-
ner in which he placed himself at the service of the poor,
begging for them, carrying food or fuel on his back
to the hovels of the necessitous, and on one occasion he
was hooted at by the soldiers. His success at Font-
couverte in converting the impenitent, and arousing the
careless, determined his su|>eriors to destine him entirely
to the work of missions. In the summer he evangelized
the towns, in the winter the villages. His style was
extremely simple. An eloquent and renowned preacher
having heard him, said, " All our oratorical efforts are
thrown away ! The simple words of that man convert
souls, our eloquence tickles ears."

Though persons of all ranks crowded to hear him,
and to make their confessions to him, he always pre-
ferred an audience of poor people, and to become the
director of the simple and unlettered. His confessional
was so thronged, that sometimes he had not time to
leave it for his meals. " I cannot remember my dinner
when I am ministering to these poor wounded souls,"
he said once when remonstrated with. He established
at Toulouse some houses of refuge for sinful women,
under the supervision of nuns ; and afterwards another
at Le Puy. His apostolic career lasted ten years, during
which he had made religion flourish again in Montpellier,
the Lavonaye, the Vivarais, and in Le Puy and all Velay.
Irreligion and dissolution of morals was very great at

* — ,j,

iunei6.] S. John Frmtcis Regis. 227

Somrai^res, the capital of Lavonaye. A mission of S.
John Francis there was crowned with fruit so surpassing
his expectations that he wrote to his superior a letter
expressing his thankfulness to God for the transformation
which had taken place. He founded there also a con-
fraternity of the Blessed Sacrament. In the Vivarais, a
province devastated by Calvinism, he laboured for three
years, and reaped an abundant harvest of souls. The
churches were re-built, converts were made, and the
Catholics were stimulated to become models of virtue.
Amongst his conversions one of the most remarkable
was a wealthy lady of rank at Usez, who had been a
prominent and active fomentor of heresy. When she
saw the saint and heard him speak, her rebellious will
yielded, the Holy Spirit broke down the hard crust
which Calvinism had formed over all her better and
holier feelings, and she placed herself in his hands, meek
and zealous, to be taught the truth as it is in Jesus.

Another of his conversions was the Count of La Mothe,
who was so filled with zeal that he called the saint to
Cheylard, which was for the most part Calvinist, to
labour for the restoration of the lost sheep to the fold
of Christ. There Regis preached and taught with his
usual success. He did not confine his efforts to the
town, but traversed the mountains to seek out and con-
vert the peasants who had been ensnared by heresy.
Often he lost his way, and was obliged to sleep in the
forests. His indefatigable energy his devotion, kindled
the fire of faith throughout the district. One day he
was leaving the church exhausted with his labours,
when he found a group of travel-worn peasants at the
gate. " Oh, father ! we have walked all night, we have
come twelve leagues to hear you, and now we are too
late ! "

^. Iji

228 Lives of the Saints. [junei6.

" No, my children," said Regis, his eyes filling with
tears ; " come with me." He returned to the church,
preached to them a moving sermon, heard their con-
fessions, gave each advice, and sent them away rejoicing

One day he was giving a mission at S. Agreve. A
crowd of peasants surrounded him begging him to give
them further instructions. " I cannot, my children. I
have promised to hold a mission to-morrow at S. Andre.
I must go there at once." "Then, father, we will
follow you."

Father Clement, a Jesuit of Tournon, was on his
journey through the mountains. Suddenly he saw from
a height, in the distance, a black swarm of people
coming along the road. He halted, and heard a burst
of hymnody rise from the crowd. The father, much
surprised, asked what all this meant. " It is the saint
followed by the inhabitants of whole villages who can-
not leave him," was the reply. Father Clement pushed
on his road so as not to be involved in the crowd, but
found himself entangled in another crowd pressing along
the road from another direction. " What is the mean-
ing of this?" "We are going out to meet the saint."
He hastened on to S. Andre, where he was to sleep the
night. The little town was in excitement, there was a
crowd about the doors of the church. " We are waiting
to hear the saint," said they. Then Father Clement
thought how of old the people followed Jesus from every
quarter, and he wondered and rejoiced that such zeal to
hear the word of God should be revived in his days.
" Regis, in explaining the Christian verities," said the
Count de la Mothe, " spoke with a lucidity and sim-
plicity which carried his meaning into the understanding
of the most stupid, and with a logical clearness which
convinced the most obstinate, and withal with a divine

^ ^

June 16.] 6'. yohn Francis Regis. 229

unction which made everyone love him. His holy life
gave efficacy to his discourses. The mere sight of him
touched hearts." The last three years of his life were
spent in missions through the Velay. In the summer
he preached in Le Puy, the capital ; in the winter, when
the peasants were not engaged abroad on their farms, he
visited the villages. Such multitudes thronged to hear
him at Le Puy, that seats were secured three hours before
the sermon. His catechizings were attended by five
thousand persons.

The Fere Mangeon relates: "The catechizings of
Regis were touching and eloquent, and delivered with
an inspired rather than a natural or acquired eloquence.
The Pere Jean Filleau, provincial, although he had to
leave on the morrow, required to be conducted by me to
the church where Regis was giving his catechizings.
It was half-past twelve, and I told him that I doubted
if we should find room. ' Never mind that,' he answered,
* I must once more look on that dense throng of people
which so gladdened my eyes yesterday.' We got into
the church, and I found a place for him where he could
stand, but not without great difficulty. He listened
standing for an hour. He cried, and was so touched
that he said to me as we came away, ' If that father were
preaching forty leagues from here, I would walk to hear
him. That man is full of God and the love of Jesus
Christ ; I do not know his equal.' "

Regis died on a mission, like a soldier at his post.
He was to hold a mission at Louvesc, a little mountain
village. He left Le Puy to reach it on the 22nd of
December, 1640, in fiercely cold, snowy weather, by
miserable roads. On his way he had to sleep a night in
a barn, and was attacked with pleurisy. He pushed on
next day, in great pain, and forgetful of himself, as

230

Lives of the Saints.

[June ]6.

usual, began his mission. Christmas Eve and Christmas
Day he did not leave the confessional except to say
mass and preach. On the morrow he preached thrice,
and on his way back to the confessional fainted on the
church floor. On the 30th of December he received the
last sacraments, and raising his eyes and hands to
heaven, said, "Jesus Christ, my Saviour, I recommend
my soul to Thee," and died. Throughout the moun-
tains a wail arose, " The saint is dead ! "

His body was laid at Louvesc ; it was saved during
the Revolution, and is there still.

June 17.]

^'kS'. Nica7ider ajid Marcian.

2^1

June 17.

SS. NiCANDER AND Marcian, MM. at Atiiw, xn Italy, a.i>. 30^.
S. Montanus, M. at Tirracina, in Italy.
SS. QuiRiACus, Blastus, and Others, MM. at Rome.
SS. Manuel, SaBiil, and Ismael, MM, at Constantinople, .\.:'- j"^^.
S. Joseph, H. in Egypt, middle o/4th cent.
S. PiOK, H. in Egypt, end of ^th cent.
S. Bessarion, Ab. in Egypt, st/i cent.
S. Hypatius, Ab. in Bithynia, circ. a-d. 453.
S. AvlTU^^, Ab. of Missy, or S. Mesinin, A.n. 530.
S. AviTus, H. at Sarlat, near Perigueux, a.d. 570.
S. Herve, H. in Brittany, circ. a.d. 575.
S. Hymerius, B. of Jurelia, in Italy, fith cent.
S. GuNuuLF, B. at Bourges, about 6th cent.
S. Vbrol, / . at Marcinay, near Langres, 6th cent.
S. Alema, km, at Forst, in Belgium, circ. a.d. 640.
i>. BoTULPH, Ab. at Boston, England, a.d. 65J.
S. Moling, B. of Ferns, in Ireland, a.d. 697.
S. RoMUALD, Ab. at Ratisbon, \,d. iooi.
S. Raynkr, C. at Pisa, a.d. ii6o.

SS. Tarasia, Q.IK, AND Sancia, K at Lor-uano, in Portugal, a.d. 1229
and T350.

SS. NICANDER AND MARCIAN, MM.
(a.d. 304.)

[By the Greeks on June Sth ; Roman Martyrology on June 17th.
Authority : — The ancient Acts, which are perfectly trustworthy ; they e.xist
both in Latin and Greek.]

JAINTS NICANDER and Marcian were two
soldiers living at Atina, who were arrested in
the third persecution, and brought before the
governor, Maximus, who had endeavoured to
persuade them to sacrifice to the idols. Daria, the Avife
of Nicander, was present, and fearing lest her husband
should yield, cried out to him, " My lord, do not sacri-
fice to the dumb idols. Look up into heaven, and think
what is laid up for thee there !"

■^

" Blockhead (O malum caput)!" exclaimed the prefect,
" why dost thou desire the death of thy husband ?"

" That he may live to God," was her prompt reply.

" No, no," said the magistrate ; " I know the real
reason is that you are on the look-out for a second
husband."

'* If that be thy notion," answered Daria, " slay me
instead of my husband."

" That would not be just," said Maximus ; *' however,
I will have thee kept in durance."

When Daria was led away, the prefect said, " Pay no
heed to the idle talk of that woman. Take three days
to think the matter over, and be not so mad as to force
me to sentence thee to death."

" The time is past. I have had three days to consider
before I was brought before thee, and I am resolved on
my safety."

"The gods be praised !" exclaimed Maximus, with a
sigh of relief.

" Stay," said Nicander, " I am misunderstood. I seek
salvation by my God, not of thy idols."

Leuco, the assessor of the prefect, said, " It seems to
me that thou hast chosen death."

Nicander replied, " Nay, I have chosen eternal life.
Do with my body what pleaseth thee ; I tell thee for
once and all, I am a Christian."

Then the governor turned to the brother of Nicander,
and said, " What sayest thou, Marcian ?"

" I say the same as my brother Nicander."

"Then let both be taken to prison," said the governor.

And when twenty days had elapsed, the brave Chris-
tians were brought forth, and led before the magistrate.
The prefect said, " Now you have had time to consider;
obey the emperor, or I must condemn you to death."

June 17.] SS. Nicander and Marcian. 233

Marcian answered, " By the safety of the emperor !
We fear not thy torments, but press towards the prize
which God has prepared for them that love Him. De-
spatch us speedily, that our eyes may look upon the
Crucified whom thou blasphemest."

" It is not I who persecute you," said the prefect ;
" you do not oppose me, but the emperor, and I am
forced to execute his mandates."

Then he sorrowfully gave the sentence that they
should be executed, saying, " Go with joy whither ye
desire, and may all your hopes be fulfilled."

Then the martyrs raised their voices and said, " Peace
be to thee, kind prefect !" and they were led away,
praising God.

But the wife of Marcian followed with his little son in
her arms, ciying after him, " Why didst thou bid me
have no fears for thy future, when I came to thee in
prison ?"

Marcian, steeling himself against his emotion, answered
her, ** Do not come near me."

But she ran, distracted with grief, dragged him back
by the cloak, and cried, as she laid the little boy at his
feet, " Husband ! if you have no pity for me, look on
that poor child, that little darling ! Do not make me a
widow and him an orphan by your obstinacy."

Marcian implored the bystanders to remove her, " I
pray you," said he, " separate us, that my martyrdom
may be accomplished."

A Christian named Zoticus took his hand, and said,
" Good sir, be courageous, and fight the good fight out,
and win thy crown."

Marcian answered, " Let go my hand, and take that
of my wife, and hold her back, and comfort her, or
pick up the babe at my feet, and put it in her arms,

and keep her away till all is over. She must not
see me die."

Then the martyr took his little child in his arms, and
looking up to heaven, blessed it, saying, " Lord God
Almighty, take this child into thy special care."

With great difficulty the poor woman was removed.
This was a keener trial to Marcian, doubtless, than the
final pang of deat^

Daria, on the other hand, followed Nicander, to
encourage him. And when they had reached the place
of execution, the executioner blind-folded the martyrs
and with his sword smote off their heads.

And at night the Christians of Venafrum took the body
of S. Nicander, and embalmed it, and buried it near
their city, and the Christians of Atina did likewise with
the body of S. Marcian ; and their bodies repose in
these two cities to this day.

SS. MANUEL, SABIEL, AND ISMAEL, MM.
(a.d. 362.)

[Greek Menasa and Menology, and Roman Martyrology. Authority : —
The Ancient Greek Acts, when written is not very clear. They are
probably based on the records of the notaries who took down the words
used at the trial and the ientence. That Julian should have executed
ambassadors is more than improbable, and this almost wholly discredits
the Acts.]

The king of Persia sent three Christian young men
named Manuel, Sabiel, and Ismael, sons of a favourite
Magian, to Julian the Apostate, with a letter, shortly
before the great Persian war broke out, in which Julian
lost his life. They were received with courtesy by
Julian, and he bade them attend him in his course
through Bithynia. At Chalcedon the arrival of the

<^-

funei7.] 6*. Pior. 235

emperor was the signal for a great Pagan demonstration
When the three Persian ambassadors saw the stream
of people flowing into the temple, they beat their
breasts with grief. The chamberlain of the king, an
Indian, invited them to enter and assist at the sacrifice,
but they indignantly refused. Julian was greatly exas-
perated at their conduct, when it was reported to him,
and ordered their execution, and that their bodies should
be burnt. When the Persian king heard of the death
of his ambassadors he was highly incensed, and this was
one of the causes of the war breaking out which termi-
nated fatally to Julian.

S. PIOR, H.

(end of 4TH CENT.)

[Greek Menaea. Authority : — Palladius, in his Lives of the Fathers of
the Desert, and S. Ammonius (d. circ. 365), in a letter on his visit to
SS. Pachomius and Theodore.]

S. PiOR was a disciple of the great abbot Anthony.
He was once sent by the abbot to his sister, who was
very anxious to see him. He went to her house,
knocked at her door, and she received him with great
joy and affection. But he kept his eyes shut, and said,
" Take thy fill of looking at me," and then he hied back
to his cell in the desert. This he did that solitaries might
learn not to allow themselves to be entangled with the
world through visits to or from their relatives.

Once at a conference he came in with a sack of sand
on his back, and a little sand in a basket before him.
" We are too fond of flinging our own faults behind
our backs, that we may fix all our attention on the
foibles and failings of others," said he.

236 Lives 0/ the Sauits. cjunei?.

S. BESSARION, AB.

(5TH CENT.)

[Greek Menaea on Nov. 29th, June 17th, Feb. 20th, and June 6th.
Roman Martyrology on June 17th. Authority : — Palladius in his
"Historia Lausiaca," and the Lives of the Fathers of the Desert.]

Bessarion was a monk from his youth. He early
sought the desert, but instead of dwelling in a hut or
a cave like other anchorites, he rambled from place to
place without a fixed dwelling. All his possessions
consisted in a tunic, a cloak, and a book of the Gospels.
One day he found a dead beggar, and he clothed the body
in his tunic and buried it. Not long after he lighted
on a naked man, he gave him his cloak, and then he
had nothing save his book of the Gospels. The Irenarch,
happening to see him in the desert naked, said, " Bes-
sarion, who has despoiled you of your clothes V " This
Book," answered the hermit, showing him the Gospels.
Then the Irenarch clothed him and sent him away.
A few days after he sold the book to redeem a poor man
who had fallen into difficulties, and was about to be sold
as a slave.

After a while many assembled under his direction, and
he became their abbot. One Sunday the priest at the
altar bade one of the brethren go out of the church,
because he was a sinner. " I also am a sinner," said the
abbot, and he rose and went forth.

June 17.] .S". A Vitus. 237

S. AVITUS, AB.

(a.d. 530.)

[Martyrologies of Bede, Jerome, Ado, Usuardus, &c. Roman and
Galilean Martyrologies. Authority : — A life by a contemporary.]

S. AviTUS was the son of poor hard-working parents.
He entered the monastery of Menat in Auvergne, on
the river Sioule, where he was much despised on account
of his rustic birth and manners. But in time he over-
came the prejudice wherewith he was regarded, and was
appointed cellarer. In the same monastery was S.
Carilef, and he contracted a warm attachment for him.
These two determined to leave their monastery and live
in retirement somewhere else. Therefore, one night,
after S. Avitus had put the abbot to bed, he attached
the cellar keys to the abbot's girdle, and ran away with
his friend. When the bell for matins rang, the abbot
rose, and put out his hand for his belt, when he heard
the jingle of the keys, and found to his surprise that
they were attached to his belt. He at once divined
what had happened, and the cell of Avitus being found
vacant, the two monks were sought through the neigh-
bourhood, but could not be found. In the meantime
they had escaped north, crossed the Loire, and made
their way to Miscy, where S. Maximin was abbot. This
saint received them, and they stayed some time in his
monastery. Avitus was made steward, and his prudence,
virtue, and business habits, made every one respect him.
But he wearied of the life, finding that his time was
taken up with attending to the temporal affairs of the
monastery, and he and Carilef again ran away, and
finding a solitary place in a wood, built themselves a
wattled hut, and lived there.

Not many days after, S. Maximin died, and the monks

»J< _ _

238 Lives of the Saints. cjunci;.

elected Avitus to be their abbot. Search was made for
him, and he was at last found, and sorrowfully brought
back to the abbey to be its chief. A few days of rule
were enough for S. Avitus, and he ran away again with
S. Carilef and another monk named Laetus, and they
penetrated into the vast forest which spread over the
county of Le Perche. There they found some ruins of
an old Roman city or palace, and took up their abode
among the crumbling walls.

The forest of oaks was a resort of two swineherds,
who led their swine under the trees to eat the acorns.
One of the swineherds was dumb. On a certain evening
the two men having penetrated further than usual into
the forest were benighted, and they kindled torches to
give themselves light, as they drove their herd home.
But a storm having risen, their torches were extinguished,
and they lost their way. After long wandering they
saw a light twinkling between the tree boles, and made
their way towards it. They found the cell of the
hermits, and S. Avitus not only re-lighted their torches
for them and showed them the way out of the forest,
but also made the sign of the cross on the lips of the
dumb man, and gave him power of speech. The swine-
herds told what they had seen, and soon the country
people streamed to the cell from all sides ; monks placed
themselves under the direction of S. Avitus, and king
Childebert erected and endowed a monastery there.

Carilef could not endure being amongst many, and
he sadly bade farewell to his friend, and went forth into
the wilds with one companion to seek a refuge from the
world under the greenwood trees. And after some days
he came back to Avitus and said, " I hung up my hood
against a tree, at the spot where I was digging, and when
I came back, hot from my work, I found that a tom-tit

*— — 1^

j"nei7.] 6". Herve. 239

had laid her tiny egg in my hood. So I left it hanging
there, and have come to tell thee." Then Avitus bade
him be of good cheer, and go and dwell ^vhere the
tom-tit had made her nest.

Avitus is said to have remonstrated vehemently with
Clodomir for his treatment of Sigismund, king of
Burgundy (May ist), and to have endeavoured fruitlessly
to save the lives of the wife and children of that prince.
When he saw that Clodomir was resolved to put them
to death, he assured him that in the very next battle he
fought he would fall miserably.

S. HERVE, H.

(ABOUT A.D. 575.)

[Gallican Martyrologies. Venerated especially in Brittany. Authori-
ties:— A life by Albert le Grand, founded on popular ballads and tra-
ditions, and the fragments of these Breton ballads in De la Villemarque,
" La legende Celtique."]

The Frank kings were wont to assemble bards about
them in their courts, and these, not only of their own
race, but also of other nations. At the court of Childe-
bert was a young British bard named Hyvamion,
surnamed the Ystwd-vech, " the little Sage," so called
when at school from his acquirements. He had been a
pupil of S. Cadoc, and it is related that the master, to
prove his pupil, held with him a dispute on the moral
virtues. S. Cadoc named eighteen as the chief that
could adorn a man, and bade Hyvarnion complete the
list.

" He," said the scholar, " holds the pre-eminence in
virtue who is strong in tribulation and trial, who is
patient in suffering, energetic in execution, modest in
glory and prosperity, humble in his conduct, persevering

^ _ _ ^

240 Lives of the Saints. uane^.

in good action, steadfast in labour, and in overcoming
difficulties, greedy of instruction, generous in word, in
deed and thought, a peace-maker in strife, courteous in
his manner and affable in his house, intelligent among
his neighbours, pure in mind and body, just in word and
deed, strict in his moral life, and above all, kind to the
poor and the afflicted."

"Thine is the prize," exclaimed S. Cadoc. "Thou
hast said better than I." " Nay, master," answered the
Ystwd-vech, " not so. I sought to surpass thee. Thou
hast made proof of humility, thine is the palm."^

Hyvarnion is thought to have spent the four years
between 513 and 517 at the court of Childebert, king of
the Franks, and then a longing came over him to re-
turn to his own land. So he left, with the permission
of the king, and went into Brittany there to take boat
and come over to Britain. And he lodged with the
chief (Kon-mor) who governed Brittany in the name of
Childebert. Now one day he was out hunting with the
chief, when, as he was riding through the wood, he
heard a sweet girl's voice smging. He stayed his horse,
and listened, and as he listened his heart grew tender,
and he longed to see her who sang so sweetly, and
brushing apart the green oak leaves, he came out into a
sunny glade where a fair young girl was stooping at the
brink of a spring gathering herbs. The Breton pea-
sants at the present day sing a ballad of this meeting
They say that her song was " I am a poor iris growing
by the water side, but they call me the little queen."
Then H3rvarnion went up to her and said, " I greet
thee, little queen of the spring, how white thou art,
and how sweetly thou singest ! and now tell me what
flowers thou gatherest .''"

I Myvyrian Archaeology, iii. p. 47.
^ '-

-»J<

June 17. J

^y. Herve.

241

" I am not plucking flowers, these are simples. This
herb drives away sadness, that one banishes blindness,
and I look for the herb of life that drives away death."
" Little queen, give me thy simples."
** Sir ! I give them only to my bridegroom."
"Then let me be thy bridegroom, and give me in
token the herb that makes glad the eyes."

Then the chief came up, and Hyvarnion told that he
loved the little maiden of the fountain, and a great
wedding was held, and in the love of his fair young
bride, Hyvarnion forgot his love of Britain.

After three years of marriage, Rivanon, the wife of
Hyvarnion, bore him a son, who was blind. It was
their first bitterness, and they called him Huerve or
Herve, bitterness. The babe cried mournfully in its
cradle, and could only be comforted with song, so that
his mother sang to him night and day, and thus he
grew up to love music and poetry above everything
except God. When the child was two years old, his
father died. Rivanon was an orphan when Hyvarnion
married her, and now she was left friendless, and suf-
fered great distress. As the child grew up, he grieved
at her sorrow, and went round the country singing and
begging, guided by a white dog, which he held by a
string. "That heart must have been hard," says a
Breton ballad, " which was not moved at the sight of
the little blind boy, seven years old, led by his white
dog, singing, as he shivered with cold, exposed to wind
and rain, with no shoes on his bare feet, and his teeth
chattering with cold."

The Bretons to this day sing a " Song of souls," which

is attributed by them to the blind Herve, and which he

is said to have composed by his father's grave on All

Saints' Eve. On his way home, after having composed

VOL VI. 16

242 Lives of the Saints, [junci7.

this song, cold and weary, his feet slid on the wet soil,
and he fell and broke his front teeth, so that he came to
his mother with his mouth bleeding.

And when seven years had clasped, and Herve was
fourteen, he said to his mother, " My mother, for many
years have I gone round the country begging, and I
have got but little, for hearts are hard and times are
bad. My mother, I would go into some solitary place,
where I could hear nothing save songs, save hymns of
praise to God." Then Rivanon did not oppose her
son's will, but retired herself among some holy women
who lived in seclusion, and Herve went, guided by his
white dog into the forest, to seek an uncle named Gorfoed
who had gone into the green wood to be a hermit.

It was sunrise when he arrived at his uncle's door,
and the dog barked at it ; then Gorfoed opened, and saw
the blind boy bathed in the light of the new morning,
the sun tipping his golden hair like a crown of light,
and he blessed him and admitted him into his cell.
Like so many of the hermits of his period and race,
Gorfoed held a school in his cell, and instructed great
numbers of boys from the neighbourhood. Herve soon
outstripped the rest in his knowledge.

After seven years spent in the school of his uncle, he
felt a desire to see his mother again, and Gorfoed accom-
panied him to her ; he was only in time to receive her
benediction before she died. On the death of his
mother, Herve returned to the cell of his uncle ; but now
Gorfoed informed him that he was desirous of more
complete solitude in which to prepare for his end, and
he committed his scholars to the care of Herve. Under
the blind master the school retained its character. A
crowd of children left it every evening, " as noisy as a
swarm of bees issuing from a hollow oak," says a Breton

June 17.] »S. Herve. 243

poem. Herve taught them music, poetry, gave them
maxims in verse, and rehgious and moral aphorisms.
Only three of these aphorisms have been handed down
to our own day.

" Better instruct a child than collect riches," " The
idle child treasures up misery for its grey hairs," and
** He who obeys not the rudder will obey the reef."

The Breton peasantry however have preserved a song
of his, entitled Kentel ar Vugale, or, " The Children's
Lesson," which, if his originally, has certainly under-
gone some changes in the mouths of the people.

" Draw near, little children, listen to a new lesson I
have prepared for you ; study to learn it. When you
wake up in your bed, oiFer your hearts to the good God,
make the sign of the cross and say with faith, and hope,
and love, ' My God, I give Thee my heart, my body and
my soul. Make me a good man, or let me die early.'
When you see a crow fly, think of the devil, black and
evil. When you see a dove fly, think of your angel,
gentle and white. Think of God who from heaven
observes you, as the sun, and as the sun makes the wild
roses bloom on the mountains. In the evening, before
going to bed, say your prayers, that a white angel may
come from heaven and watch you till the dawn. This,
dear children, is the true way to live as Christians.
Practise my song, and you will lead holy lives."

But afterwards Herve went eastward, and built a
monastery, and thence he travelled about Brittany
teaching and singing, whilst he accompanied himself on
the harp. But now he was not led by the white dog,
but by a little girl, Kristine, his niece, who had been
reared by his mother Rivanon, and who sought pro-
tection from her uncle on the death of her protectress.
She led him gaily when he went from place to place, and

244 Lives of the Sauits. [junei7.

for her accommodation a cottage was built by the brethren
of wattled broom near the church, under a clump of
willows by a pool. It was a little hive-like home, says a
Breton poem, and thence she issued as a little bee every
Saturday to flit among the flowers and gather posies for
the adornment of the altar ; for to her was entrusted the
decoration of the church and the care of the altar linen.
And like the humming of a bee among the flowers
were the songs of the little girl as she picked them. As
she arranged them in the church she sang still, and the
old blind man loved to creep to the church door and put
in his head and listen. Then she would cry out, " Uncle,
I see you !" and he would draw his head back and dis-
appear as though he had been caught doing what he
ought not.

At this time Brittany was troubled by being under
the authority of an officer appointed by the king of the
Franks, who treated the people with great harshness,
and ground them down with taxes. A council of
Armorican bishops was assembled at Run-brea, a wild
rock-strewn heath, to excommunicate the oppressor.
Herve was invited to be present. One of the bishops
complained when all was assembled that they were kept
waiting for that " blind vagabond."

A moment after, Herve arrived, barefoot, in an old
goat-skin, with his staff", led by the fairy child. Hearing
the insulting words of the bishop, Herve turned his
sightless eyes towards him and said mildly, " My brother,
why do you reproach me for my blindness ? God may
deprive you of sight as He has deprived me. It is His
will that I am blind and that you see."

Suddenly, we are told, a cloud came over the haughty
bishop's eyes, and he became blind. But at the prayer
of Herve his sight was restored.

June 17.] iS. Iferve. 245

When it was decided to excommunicate the chief,
each of the bishops and abbots present held a lighted
taper, and Herv^ was bidden pronounce the sentence.
He mounted a rock and uttered the ban of excom-
munication. The seven bishops present said thrice
" Amen," and all trampled out the flames of their
candles.

But now the time of the old man's departure was at
hand. The last scene is thus related in a Breton poem : —
"The saint said to the little Kristine, 'Tina, my dear
niece, make my bed ready, but make it not as is wont ;
make it on the hard earth, before the altar, at the feet of
Jesus my Saviour. Place a stone for my bolster, and
strew my bed with ashes. When the black angel comes
to fetch me, let him find me lying on ashes. My strength
is exhausted, my heart grows weak, my end is nigh.'
Then little Kristine began to cry, ' My uncle, if your
heart grows weak, mine faints. My uncle, if you love
me, ask of God one favour, that I may follow you
without delay, as the boat follows the ship.' 'God
is master, Tina, my niece, my sister. God sows the
grain, and reaps it when it is ripe.' " The saint lived
three days longer. Surrounded by bishops and abbots
and his disciples, he breathed forth his holy soul into
the hands of his Creator. And at the same moment
little Kristine threw her arms around his feet, bowed
her head upon them and died ; and so " the boat followed
the ship " to the port.

Before the Revolution a silver jewelled shrine con-
tained the relics of S. Herve. This was seized and
melted down, and the bones were scattered, but the cradle
in which he was rocked as a babe, which was watered
by his mother's tears, and over which so many lullabys
were sung, is preserved in the church of Lanhuavarn.

f<-

246 Lives of tJie Sa^nis. rjunet;.

In art S. Herve is represented with a wolf leading
him. According to the story a wolf killed his white
dog, and was obliged by the saint to take its place as his
guide, but probably this story has risen from the repre-
sentations of the dog being mistaken for a wolf He is
sometimes to be seen imposing silence on the frogs ; this
is symbolical. " The frogs " is the name by which the
early Breton Christians designated the pagan bards ; and
an ancient poem called the " Dialogue of the Frogs and
the Child " exists, which is controversial between a
Christian and some Druids.

S. ALENA, V.M.
(about a.d. 640.)

[B:;lg:ian and Gallicai) Manyrologies. The festival of S. Alena is cele-
brated on the Sunday before Midsummer-day ; it is entered in Martyrolo-
gies variously on June 17th, i8tb, and iglh. Authority :— A Latin life
lounded on popular tradition.]

Alena, the daughter of the lord of Dilbeck in the
7th century, was converted to Christianity by hearing
her father's account of Christian ceremonies which he
had witnessed. A priest having built an oratory in a
neighbouring forest, at the spot now called Vorst or La
Foret, near Brussels, she went to him to receive in-
struction, but secretly, for fear of her father. She was
baptized, and afterwards went at midnight through the
wilderness of trees, to the little chapel to hear matins
and assist at mass, returning to her lather's castle before
daybreak. When her father dbcovcrcd her proceedings
he was furious, and sent servants to prevent her from
going to the chapel. She evaded the watch placed on
her in her home, and escaped into the forest, where she

June 17.] S. Botulph, 247

fell into the hands of some rough men, who, in their
violent efforts to detain her, broke her arm, and so
injured her in the struggle that she died.

Then frightened at what they had done, in having
gone beyond their orders, the men escaped. The priest,
perhaps hearing the cries, came to the spot and found
the unfortunate girl. He was unable to restore life, and
she was buried near his chapel.^

At the close of the 12th century, the place where her
body lay is said to have been discovered by revelation,
and her bones were dug up and placed in the crypt of
the church of S. Denis at Foret. They are exhibited to
the faithful on her festival. A filbert tree is also shown
in a walled enclosure adjoining the church, and the story
about it is that Alena one day thrust her staff into the
ground at the chapel door, and left it there. On the
morrow it had budded and rooted itself, and it grew up
a stately filbert.

S. BOTULPH, AB.

(A.D. 655.)

[Roman, Benedictine, and Anglican Martyrologies,^ also Schleswig
Breviary, Scandinavian runic Kalendar. Authorities : — Mention by John
of Brompton, Matthew of Westminster, Anglo-Saxon Chronicle, &c.
Also a life of very unequal value. It consists of a fragment written by
some one who received information from the disciples of S. Botulph. To
this a writer after 972 added a part of his own to supply the deficiency.
But his addition is characterized by gross inaccuracy. He makes the
Saxons before the invasion of Britain to have been Christians, and to have
sent their sons into monasteries 1 He also makes S. Adiilph, bishop of
Utrecht, and the brother of S. Botulph, appointed to that see by the
king. If he means King Pepin, the father of Charlemagne, he is wrong,
for Pepin had no authority in that part, which was governed by the

> The popular tradition has exaggerated the story of the broken arm, and
relates that the soldiers pulled her arm otf, when an angel took it up and carried it
to the chapel, and deposited it on the altar.

' York, but not Sarum Kalendar.

>Ji _

248 Lives of the Saints. [June 17.

heathen Radbod, Duke of Frisia. Moreover, that see was not founded
till 6g6, by S. Willibrord, who died in 739. The origin of the blunder
arises from the bodies of S. Botulph and S. Adulph being translated to-
gether in 972, and these two saints being venerated the same day, like S.
Medard and S. Godard, they were supposed to be brother^;. No bishop
of the name of Adulph is known in the chronicles of the church of Utrecht.
The writer may have mistaken Utrecht for Maestricht (Ultra-trajectum for
Trajectum), which was founded much earlier, but no bishop of the name
of Adulph occupied that see. In addition to this life of such mixed
historical value is another, very short, from the Schleswig Breviary, and also
a life by Folcard, abbot of Thorney in 1068.]

Nothing authentic is known of the origin of S.
Botulph. He is said to have been of Irish birth, but his
name is purely Saxon. He asked Ethelmund, king of
the South Saxons, and his kinsmen Ethelwerd and
Ethelwold, to give him some desert spot in which he
might settle as a hermit. " Then the unwearied man of
God looked about him everywhere, till at last he found,
by the mercy of God, such a spot, Ikanhoe, which was
just the God-forsaken, devil-possessed spot he was in
search of." And a dismal spot it was in the most dismal
district of all England, Boston^ in the Lincolnshire fens ;
it was a " hoe," a mound, covered with trees, girdled
with rushes, in a vast stagnant morass, the haunt of wild
fowl. There he dwelt and founded an abbey, and there
he spent a life singularly barren of interesting events.
He was beloved by all who came near him, on account
of his humility, gentleness, and affability. He died the
same year as S. Hilda, in 655. It is impossible to give
more details concerning a saint of whom so little
that is trustworthy or interesting is known.

1 There is a difficulty. Ethelmund did not reign in Lincolnshire- But there
was a king Ethelwold of the East Saxons. Ikanhoe is thought by some to have
been in Kent, but there can be little donbl that it was Boston. S. Botulph seems
to have been given a roving commission tu go where he liked, and take any
"incuita terra" he pleased in their domains; and it is not said that Ikanhoe was
in those of Ethelmund.

>J. — ___ ^

June 17] S. Moling. 249

S. MOLING, B. OF FERNS.

(A.D. 697.)
[Irish Martyrologies. Authorities : — A life in Latin many centuries later.]

DiRATH, bishop of Ferns, who died in 691, was suc-
ceeded by S. Moling, or Mullen, as he is commonly
called, but who also obtained the name of Dayrchell.
He was a native of Hykinselagh in Leinster, and his
genealogy has been traced to the royal house of that
province. By some accounts he was a disciple of S.
Maidoc of Ferns, but if so, it must have been when he
was very young, for S. Maidoc died, at latest, in 632.
Having embraced the monastic life, he founded the
monastery of Teghmoling, now S. Mullen's, near the
Barrow, in the county of Carlow. He governed this
establishment for many years, part of which he is stated
to have spent at Glendalough, until he was raised to the
see of Ferns in 691. In the year 693 he induced Fin-
nacta, monarch of Ireland, to exempt the province of
Leinster from the tribute of oxen with which it had
been burdened for a very long period. He died on June
17th, in the year 697.

As is usual with the lives of the Irish Saints, this
is clogged with many grossly absurd stories which have
arisen from the love of humour and of the marvellous
combined in the Irish peasantry. One story will be
enough. One summer's day as S. Moling sat reading, a
fly alighted on his book. Next instant a swallow
swooped down and seized the fly. Immediately S.
Moling's cat bounded on the bird and ate it. " Fie, puss ! "
said the saint, and "Fie, O bird !" then the cat threw up
the swallow, and the swallow ejected the fly, and fly and
bird were none the worse for their temporary im-
prisonment.

*^-

250 Lives of the Samts. ijuneis.

June 18.

SS. Leontius, Hypatius, and Theodulus, mm. at Tripoli, in

Phoenicia, circ, \.d. 135.
SS. Marcus and Marcellinus, Mm. at Rome, circ. a.d. 286.
SS. PoTENTiNUs, f'ELix, AND SiMPLicius, MM. at Sttinjeld, ^th Cent.
S. Amandus, B. of Bordeaux, ^th cent.
S. Elizabeth, A', at Schonau, a.d- 1165.
S- Mary the Sorrowful, M. at fol-vich, in Belgium, circ. a.d. 1290.

SS. LEONTIUS, HYPATIUS, AND THEO-
DULUS, MM.
(about a.d. 135.)

[Roman Martyrolog^y and Greek Menaea : also Russian Kalendar.
Leontius seems to have been venerated at a very early date, for mention
of him as a saint is made in the life of S. Euthymius (Jan. 22nd), and
Theodoret speaks of him as one of the great saints, and numbers him with
SS- Peter, Paul, Thomas, Sergius, Marcellus, Antony, and Maurice. The
Acts in Greek purport to be based on earlier Acts written on lead tablets by
Cyrus, the commentariensis, or jailor. They were composed certainly
after the accession of Constantine, probably from the official records, and
from some memorials on lead, preserved at the tomb of the saints, and
supposed to have been inscribed by their jailer, but altered in style, and
amplified to suit the taste of a period which was not satisfied with simple
narrative, but must have it embellished with long-winded declamation,
pedantic arguments, and an accumulation of tortures and marvels. There
are two forms of the Acts.]

[AINT LEONTIUS was a soldier at Tripoli,
in Phoenicia, who believed in Christ, and
refused to sacrifice to the genius of the
empire, and to the heathen gods. He con-
verted Hypatius and Theodulus, two other officers, the
former of whom he cured of fever. By order of Hadrian
they were all three executed.

juneis.] 6'6'. Marcus & Marcellintis.

251

SS. MARCUS AND MARCELLINUS, MM.

(a.d. 286.)

[All Latin Martyrologies. Roman Martyrology. Authority : — The Acts
of S. Sebastian.]

Marcus and Marcellinus were twin brothers of a
noble family in Rome, who had been converted and
baptized in their youth and were married. Diocletian
ascended the imperial throne in 284, and before he
issued his edict of persecution, the Christians in the
capital and elsewhere suffered from popular tumults, or
the ill-will of cruel magistrates. Marcus and Marcel-
linus were thrown into prison, and condemned to be
beheaded by Chromatius, the lieutenant of the prefect of
Rome. Their friends obtained a respite of thirty days,
in which they hoped to prevail on them to comply with
the laws, and adore the gods of the state religion.
For this purpose they were removed from prison to the
house of Nicostratus, the registrar. Tranquillinus and
Maria, their parents, in company with their wives and
little ones, visited them, and endeavoured to shake their
constancy by their tears. But S. Sebastian visited them
and encouraged them. He succeeded in converting both
Tranquillinus and Maria, and afterwards by loosening
the tongue of Zoe, the wife of Nicostratus, converted
him also, and soon afterwards Chromatius, who set the
saints at liberty, and abdicating the magistracy, retired
into the country. Marcus and Marcellinus were hidden
by a Christian officer named Castulus, in his apartments
in the palace of Diocletian, but were betrayed by a false
Christian, Torquatus, and were re-taken. Fabian, who
succeeded Chromatius, ordered them to be tied, and
their feet to be nailed to a wooden post. The brothers
bore their pains with great cheerfulness, and sang,

252

Lives of the Saints.

[.fnne i3.

" Behold how good and joyful it is, brethren, to dwell
together in unity." After having been thus exposed for
a day, they were run through with lances. Their bodies
were laid in the catacomb which has since borne their
name, and are now in the church of SS. Nicolas and
Praxedes at Rome, but portions at Bologna, Volterra,
and Soissons.^

S. ELIZABETH OF SCHOENAU, V.
(A.D. 1 165.)

[Modern Roman M.irtyrology, venerated in the dioceses of Cologne
and Treves. Authority : — A life dictated in part by herself, the rest
written by her brother Egbert. Also a letter written by Elizabeth to
S, Hildegard concerning her visions, and her reasons for making them
pubhc, preserved by Trithemius in his Chronicle.]

This is the story of a visionary. Elizabeth was placed
in the convent of Schonau,^ in the diocese of Treves, at
the age of eleven, and after eleven years spent there, she
was visited with extraordinary ecstasies, revelations, and
prophecies. First an angel appeared to her and an-
nounced certain woes which should fall on the people
unless they repented, and bade her proclaim them. And
when she shrank from so doing, according to her own
account written to S. Hildegard, the angel took a whip
and beat her five times with it, so that her back ached
for three days. Then she gave up a book in which she
had written her prophecies to the abbot Hildelin. As
some of her prophecies failed in their accomplishment,
she was much distressed, and remonstrated with the
angel, who, however, consoled her by informing her
that the contrition of the people had postponed the evil

J For a farther account see S. Sebastian (Jan. 30th) ; all the names in the Acts
of this saint, and in relation to SS. Marcus and Marcellinus, are familiar to those
who have read Cardinal Wiseman's exquisite picture of that period, " Fabiola."

2 There is a Schdnau, a monastery near Heidelberg, also a Cistercian convent
of the same name in Franconia ; this one is about sixteen mile* from Bingen.

juneis.] S. Elizabeth of Schoenau. 253

day. That the young nun was subject to hallucinations
there can be little doubt. One day she thought she
saw a little demon in a monk's dress and cowl in the
corner of her cell, and when she ran screaming to the
abbess, it disappeared. The abbess made her kneel down
in the chapter house, and read to her the Gospel narrative
of the Passion, to calm her ; then Elizabeth saw the
same little hideous object mouthing and grinning at her,
and whenever mention was made of Judas Iscariot, it
danced and writhed. His face was fiery, his tongue a
flame, and his hands armed with claws. Once when she
was in bed, he hopped about her menacing to beat her
on the mouth with a shoe he held. Then he trans-
formed himself into a huge black bull with a bell round
his neck, and then suddenly into a black fire with black
flames, out of which burst a herd of hideous goats.

Another day as she was standing in chapter, she saw
him opposite her in a surplice, like a clerk, with mock-
ing face and actions, and wherever she went, he tripped
after her, affecting to mimic her movement and paces.
This was too much for her, and she fainted away, and
for some time could not leave her bed from exhaustion.
But this was the prelude to heavenly visions, in which
she saw the saints and Christ, and all the acts of the
Passion, Resurrection, and Ascension, passed in review
before her eyes. She has given full accounts of all
particulars of these, even to the colour of the dresses of
some of the actors in these events. Her visions differed
in nothing from the artistic representations of those
scenes common at her time, and were suggested by
them. To the revelation of S. Elizabeth are due most
of the details of the legend of S. Ursula, the value of
which may be guessed accordingly. Her visions con-
tinued till her death in 1165, a period of thirteen years.

254 Lives of the Saints. cjuneis.

S. MARY THE SORROWFUL, V.M.
(a.d. 1290.)

[Belgian Martyrologies. Authority : — A-life by a contemporary.]

We have in this saint a sad instance of the miscarriage
of justice, of circumstantial evidence leading to the con-
demnation of the wrong person. Mary was a young modest
girl of Woluwe-Saint-Pierre, a village near Brussels,
who had made up her mind to renounce the world.
She lived in a little hut near the church of Our Lady,
probably that of Stockel. She spent the day in prayer,
and in asking alms. But her solitary life exposed her
to dangers to which she had not given a thought. A
young man, as he passed, cast eyes on her, and was in-
flamed with passion, for she was very beautiful, and her
simplicity added a charm to her fair face. He waylaid
her when she went out, and besieged her at home with
his offensive attentions, and even ventured to make to her
proposals of the most odious nature. She avoided him
as much as she could, and gave him to understand that
she abhorred the sight of him. He therefore determined
to conquer her opposition through her fears, and hid a
silver cup in the sack, in which she put the things she
had begged, and then threatened to denounce her to the
magistrate, unless she returned his affection. She
calmly replied that she would fall into the hands of
God, rather than into those of men. Then, taking her
sack, the young man went before the magistrate, and de-
nounced the girl for having stolen it. He also added a
charge of witchcraft against her, alleging that she had
cast a spell upon him, so that he could not rest night
or day.

Mary ran to her parents and told them all, but they,
being humble peasants, were unable to do more for her

* ^

iunci8.] ^". Mary the Sorrowfttl. 255

than advise her to place her confidence in God. She
was then arrested and brought before the judge, who
asked her if that was her sack in which the cup had
been found. She admitted it, but said that she had not
put the cup into it, and did not know how it had got in.

The magistrate, not believing her, sentenced her to
death, and to a death of great barbarity. She was led
to the place where she had lived, and there before her
execution, she obtained leave to enter the church and
pray for herself, her parents, and him who had by false
witness caused her death. Then she was led forth, a pit
was dug, and she was cast into it. " Pray for me,
Mary !" said the executioner sorrowfully, and then a
great stake was driven crashing through her breast, and
the earth was thrown over her. At the sound of the
fall of the stake, the young man, who was present, uttered
a shriek and fell to the ground in a fit. From that
moment he had no rest in his conscience, he languished,
grew haggard, hollow-eyed, and at last went before
the magistrate and confessed his crime.

Later, her body was exhumed and laid under the
altar of the church of Woluwe-Saint-Pierre. In 1363,
the pope. Urban V., granted indulgences to such as
should visit the chapel of Mary the Sorrowful. A
chapel called the " Kapel der Elendige Marie " still
exists on the place where she was executed ; and her
festival is celebrated annually at Woluwe, or, in French
Volvich, on June 17th.

256 Lives of the Saints. riune ,9

Jtine 19.

S. ZosiMUS, M. in Pisidia, circ. a.d. iio.

SS. Gervasius and Protasius, MM. at Milan, ind cent.

SS. Gaudentius, B., and Comp., MM. at Arezzf, after a.d. 363.

S. Zeno, H. in Egypt, ^th cent.

S. Innocent, B. of Le Mans, a.d. 542.

S. Deodatus, B. 0/ Nevers, a.d. 679.

S. Ratho, Count of Andechs in Bavaria, A.D. 953.

S. Boniface, or Bruno, B.M. among the Prussians, a.d. 1008.

B. Odo, B. of Cambrai, a.d. 1113.

S. Juliana Falconieri, V. at Florence, a.d. 1341.

SS. GERVASIUS AND PROTASIUS, MM.

(2ND CENT.)

[Roman Martyrology. Authority : — An account which is falsely attri-
buted to S. Ambrose. The account is very simple in style, and it is im-
possible to conjecture its date. It contains no account of the discovery of
the relics by S. Ambrose in 386, so that it is probable that these Acts .ire
earlier, and that the introduction was added later. It has been supposed
that because we are told in them that the place where the bodies
of the saints were laid had been forgotten, the existence of these saints
must have been forgotton also, but this is by no means self-evident.
It was because SS. Gervase and Protasius were regarded as the proto-
martyrs of Milan that such rejoicing was manifested at the discovery of
their bodies.]

pTALIS, the father of the twins Gervasius
and Protasius, was a man of consular rank,
living at Milan, who had served in the army
with distinction. He came to Ravenna with
the judge Paulinus, whom he assisted in his functions.
One day, a Christian physician named Ursicinus, was
brought before tribunal, and was sentenced to lose his
head. The place of execution was called Ad Palmas,
because it was situated at the foot of a clump of old

' See S. Bruno, Feb. 14.

juneig.j Gevvasius & Protasms. 257

j)alms. When Ursicinus arrived at the spot, his
courage failed, and he would have fallen from the faith,
had not Vitalis, regardless of his own safety in his zeal to
save his brother, exclaimed, " Ursicinus ! say, having
reached the palm, will you lose the crown ?" Ursicinus,
filled with shame, threw himself on his knees, and bade
the executioner strike. For having encouraged the
martyr, Vitalis was accused to Paulinus, who ordered
a hole to be dug, and Vitalis to be laid in it, and stones
to be heaped over him ; and thus he gained his reward.
His wife, Valeria, was on her way to Milan, when she
was met by a party of Bacchantes celebrating the mys-
teries of Sylvanus. They noisily insisted on her
joining in their ceremonies, and when she indignantly
refused, the intoxicated pagans fell upon her, and beat
her so severely, that she died three days after.

Gervasius and Protasius entered into possession of
the wealth of their parents, and disposed of it in
charity. At the end of ten years, the Roman' general,
Astasius, was on his way through Milan, to oppose the
Marcomanni, when the augurs whom he consulted at
Milan informed him that the gods would refuse him
success unless he purged the city of certain Christians
who derided their worship. Astasius at once gave
orders for the arrest of the Christians, and Gervasius
and Protasius were brought before him. Gervasius
was beaten with leaded whips till he was dead, and
then the general endeavoured to persuade his brother to
sacrifice. But Protasius declared his readiness to die
like his brother, and his head was struck off.

In the lapse of time, the place where the martyrs

were buried was forgotten, but it was revealed to S.

Ambrose in a dream, and he wrote an account of the

vision and the subsequent discovery of the bones in a

vol . M. 17

258 Lives 0/ tJie Saints. tjunei,.

letter to his sister, still extant. S. Augustine also men-
tions the circumstances in his " De Civitate Dei."

The bones of these two saints were carried away from
Milan by the Emperor Frederick Barbarossa, and dis-
tributed amongst several churches in Germany. Some of
the relics are at Soissons ; some at Alt Breisach in Breisgau ,
but these relics have been pronounced spurious.

S. INNOCENT, B. OF LE MANS.
(a.d. 542.)

[Gallican Martyrologies. Authority : — The lections in the Le Mans
Breviary.]

S. Innocent was a native of Le Mans ; he was bap-
tized, educated, and ordained by S. Victorius. He
succeeded S. Principius in the see of Le Mans, and was
a model of virtue and prudence during his long epis-
copate of forty-six years. He greatly loved those who
led the life of retirement from the world, and rejoiced to
see the wastes and wildernesses in his diocese thronged
with hermits. He gave many of them places where to
dwell, and he directed them in their manner of life.
Many of his disciples became famous ; such were SS.
Carilef, Ulface, Rigomer, Constantian, Frambald and
Leonard.

He died on the feast of SS. Gervase and Protasius in
542, and was buried in the church dedicated to these
saints which had been built on the further bank of the
Sarthe, to contain their relics, given by S. Martin of
Tours to the church of Le Mans.

^ ■ . .i,

June ly.J

vS". Deodatus. 259

S. DEODATUS, B.

(a.d. 679.)

[Gallican Martyrology. Authority :— A life written by a monk of S.
Die in the Qth or 9th cent., which was afterwards amplified by the abbot
ot Mayenne, in the nth cent. This Hfe was approved by Leo IX., in
1049, and he allowed it to be read in church for lections on the festival of
S. Deodatus. Deodatus in French is D idler, Dii or Dieudonni. ]

S. Deodatus was a member of an illustrious family
of Western France. After the death cf Eucherius, he
was elected bishop of Nevers, about the year 655, and in
the year 657 was present at the Council of Sens, where
he met S. Ouen, bishop of Rouen, S. Faro of Meaux,
S. Eligius of Noyon, S. Amandus of Maestricht, S.
Palladius of Auxerre, and S. Leuco of Troyes.

S. Deodatus occupied the see of Nevers only three
years, and then, drav/n to solitude, he resigned the see,
and retired into the forest of Hagenau among the
Vosges, with S. Arbogast, and lived an eremitical life
with him, till S. Arbogast was elected bishop of Stras-
burg. Then Deodatus moved to the island of Ebers-
heim, where, in 661, he associated with some solitaries
who had settled there to be at peace. He was chosen
their superior, and as his virtue attracted many others,
he founded there, with the assistance of Childenc IL,
king of Austrasia, the abbey of SS. Peter and Paul.
Then he went away from the crowd of monks, and
found a lone place at Ongi villa in the diocese of Basle,
where he built an hermitage, but was unable to remain
there on account of that country being a prey to marau-
ders and petty warfare. He therefore retired to the
Vosges mountains, and settled in the valley called after
him Val S. Didier.

In 669, as many disciples surrounded him, he built
there the abbey of Jointures, so called because it was at

^___ — lj(

260 Lives of the Saints. cjuneir).

the point of junction of the Rothbach and the Meurthe.
S. Hildulf, bishop of Treves, had left his see and retired
to Moyen-Moutier, and a warm friendship sprang up
between the two men. When S. Deodatus visited S.
Hildulph, the latter came out to meet him with all his
monks, took his hand and led him into the church,
where they prayed together, and having entered the
monastery, spent the night in heavenly converse and in
singing the praises of God. It was the same when S.
Hildulph came to Jointures. When S. Deodatus grew
very old, he retired from his abbey to a little cell,
near a chapel he had built and dedicated to S. Martin.
S. Hildulph came to see him in his last sickness, and
administered to him the last sacraments, and closed his
eyes.

A town formed in time round the abbey of Jointures,
which took the name of the saint, and is called after
him, S. Die, to this day. It was erected into the seat of
a bishop in 1771. The bishopric was suppressed in
1 801, but was re-established in 1817.

B. ODO, B. OF CAMBRAI.

(a.d. 1 113.)

[Galilean and Belgian Martyrologies. Authorities :— A life by Amandus
de Castello, a contemporary, afterwards abbot of Marchiennes. Another
life by Herimann of Laon, abbot of S. Martin at Tournai, cca. 1150 ; and
an epistle containing an account of the death of Odo, by Amandus de
Castello. J

The Blessed Odo, or Oudard, was a native of Or-
leans; his father's name was Gerar-d, and that of his
mother Cecilia. Nothing is known of his early years,
but it is evident from the amount of learning he after-
wards displayed, that they must have been spent in
study. He taught philosophy in the city of Toul, when

* — ^

the canons of the church of Tournai, who had heard of
his distinguished parts, offered him the direction of a
school founded in that town. Odo betook himself thither,
and speedily found himself surrounded by two hundred
scholars. At this time the controversy between the
Realists and the Nominalists divided the schools. Odo
adopted the Realist faction, in opposition to Raimbert, a
doctor who taught Nominalism at Lille, and with such
success that he drew around his chair most of the pupils
of Raimbert. His instructions were listened to with
breathless interest, whether given in the lecture hall, or
before the cathedral doors by night, when seated on the
steps, he pointed out to his disciples the constellations
of the firmament, and the movement of the planets.

His enthusiastic disciples, wishing to give him some
token of their gratitude, presented him with a gold ring,
on which was inscribed the legend, " Annulus Odonem
decet aureus Aureliensem."

The reputation of Odo spread through Flanders,
Burgundy, Normandy, the other provinces of France,
and even into Italy. Engrossed in the study of grammar,
rhetoric, dialectics, and all other sciences, he felt little
interest in the writings of the great Christian fathers,
but loved rather to study Plato and Aristotle.

One day a scholar brought him an old book, which he
wished to sell ; it was a work of S. Augustine on " Free
Will." He bought it, and flung it into a box con-
temptuously. Two months after, he was expounding
Boethius to his disciples, when he lighted in it on a
reference to the book on Free Will by Augustine.
Then Odo remembered the volume, and wishing to
verify the quotation, found the book, and began to read
parts of it. He had not read many pages before he was
engrossed. " What a style ! " he exclaimed. " I had no

* ^

* — *

262 Lives of the Saints. rjaneig.

idea that S. Augustine was such a master of eloquence."
He read on to the third book, and when he came to that
passage in which the great doctor Hkens the sinful soul,
labouring without profit and pleasure, to a slave
condemned to empty the cesspools of a palace, he
groaned aloud, and sighed, " That is true ; it is my own
condition." He realized now how the dialectics and
scholastic studies of his day failed to satisfy and delight ;
it was endless toil of the mind, but all to no profit. He
would cast off philosophy and try religion.

His resolution was quickly made, and he broached the
subject to his pupils. The people of Tournai took the
alarm, and appealed to their bishop, Radbod II., to pre-
vent the loss of so great a man to their city. The
bishop offered him the ruined abbey of S. Martin on a
height outside the city, and the people of Tournai
promised to render it habitable if he would settle there.
Odo accepted the generous offer, and at the head of
those of his scholars who desired to follow him, went
in procession, accompanied by the bishop and people of
Tournai, to his new abode. There they adopted the
habit of regular canons, and embraced the rule of S.
Augustine.

Odo must have exercised an extraordinary influence
over the young, for numbers followed him, and em-
braced the religious life rather than be parted from their
cherished master. The story is told of Adolphus, son of
Sohier, chanter of the cathedral church of Tournai,
forsaking his home and flying to S. Martin. His father
pursued him, caught him by the hair, beat him, and
brought him home, but the boy escaped again, and took
refuge in the family of Odo. Again the father brought
him home, and after having chastised him, locked him
up. But Adolphus was not to be changed in his pur-

* ^

— — • *

June 19.] B, Odo. 263

pose, and his resolution so moved his father and his
uncle Hermann, that Sohier and Hermann brought the
boy to Odo, and asked to be admitted with him into the
community of S. Martin.

Odo, dissatisfied with the laxity of the rule, which
permitted his religious to associate with the clergy
of the town, consulted his friend Aymeric, abbot
of Anchin, who advised him to adopt the rule
of S. Benedict. Odo agreed, and received the
Benedictine habit from the hands of Aymeric, and was
followed by the majority of his religious. He was now
elected abbot by his disciples, according to the rule of S.
Benedict, and he applied himself with fresh fervour to
the discipline of himself and of the souls committed to
his charge. He set all his monks to work, some with
their hands in the farm, others in the scriptorium, where
he kept twelve incessantly employed in copying manu-
scripts, and thus formed the nucleus of the great library
of S. Martin's at Tournai.

Odo had governed the abbey thirteen years, when (in
1 105) he was called to occupy the episcopal throne of
Cambrai. This post was one of great difficulty, on
account of the divisions which had broken out between
the churches of Cambrai and Arras, on their separation
a few years previously (in 1093). Gautier I., bishop of
Arras and Cambrai, had been excommunicated by Pope
Urban H. (in 1095) for receiving investiture from the em-
peror, and the see of Cambrai, had been given to Manasses,
archdeacon of Rheims, who died in 1105. This was at
the period of the miserable contest between the Emperor
Henry IV. and the successors of the great Hildebrand
on the papal throne. In Cambrai a party clung to the
side of the emperor and bishop Gautier, and re-
fused to acknowledge the papal nominee, Manasses. On

* -fiS

^ — Ijl

264 Lives of the Saints. [June 19.

the death of Manasses, a party among the canons,
favourable to the pope, elected Odo, in the city of
Rheims, as Cambrai was in the hands of Gautier, whom
the majority of the people, many of the clergy, and
nearly all the nobles, supported in defiance of the papal
excommunication. The election was made in obedience
to the commands of Paschal II.

After his stormy career, Henry IV. seemed to have
attained an old age on which the sun of prosperity was
shining in tranquil splendour. His son Conrad, whom
Pope Urban had stimulated to revolt against his father,
had been declared by a diet of the empire at Cologne to
have forfeited his title to succeed to the imperial throne,
and had died in iioi. By skilful concessions, by
liberal grants, by courteous demeanour, the old emperor
had reconciled, or firmly attached to him, all the great
princes and feudatories of the empire. Even religious
hatred seemed to be dying out ; his unrepealed excom-
munication was forgotten, and some of the severest
ecclesiastics of the papal party condescended to accept
promotion from the hands of the interdicted sovereign.
S. Otho, the apostle of Pomerania, was his private
chaplain, and taught him short sermons, which the
aged monarch committed to memory, and his leisure
was beguiled by the singing and composing of ecclesi-
astical music. The empire was at peace, and the great
commercial cities, nearly ruined by the previous wars,
had begun to revive in opulence and prosperity, when
the new Pope Paschal II. fulminated against Henry IV.
the excommunication formerly pronounced by his prede-
cessors Gregory VII. and Urban II. Henry, the best-
loved son of the old monarch, seized the occasion for
raising the standard of revolt against his father. The
emperor, heart-broken, sent messenger after messenger

^ )ii

June 19.] B. Odo. 265

to implore his son to respect his solemn oath of alle-
giance, to reverence his white hair. The son sent back
a scornful reply that he would hold no dealings with an
excommunicated man.

No evidence implicates the pope in the guilt of sug-
gesting this impious and unnatural rebellion. But the
first act of the young Henry was to consult the pope as
to the obligation of his oath of allegiance. Paschal,
daringly ascribing his revolt against his father to the
inspiration of God, sent him without reserve the apos-
tolic blessing, and promised him absolution in this world,
and at the bar of Christ's tribunal hereafter, for his rebel-
lion against his father. Thus was Germany plunged once
more into a furious civil war. Paschal seized the occa-
sion to order the election of a bishop devoted to the
papal chair, in Cambrai, to displace the imperialist, ex-
communicated Gautier. Thus Odo was chosen, but was
unable to take possession of his see for a twelvemonth,
as Cambrai adhered to the cause of the emperor and
supported Gautier; he therefore spent his time in the
abbey of Anchin, with his friends, the abbot Aymeric
and the prior Amandus.

Henry IV. had placed himself at the head of his troops
and marched against his rebellious son ; but the em-
peror, discovering that he was betrayed by his followers,
fled, in the sorrow of his heart. He had still numerous
adherents in the Rhineland, and his son, finding force
unavailing, attempted by cunning to oblige him volun-
tarily to abdicate the throne ; and therefore proposed a
conference at Coblentz. The emperor came, but struck
to the heart at the sight of his ungrateful child, flung
himself at his feet, exclaiming, " My son, my son, if I am
punished by God for my sins, at least stain not thine
honour by sitting in judgment on thy father."

^ — ^J,

266 Lives of the Satnis. rjuneig.

Thrice had that son solemnly sworn that if his father
would trust him, and present himself before him, he
should be allowed to depart unmolested ; yet now that
he had placed himself in his power, the gates were closed
upon him, and he was a prisoner.

The emperor was shut up in the castle of Bingen, and
was required by the archbishops of Mainz and Cologne
to surrender the crown jewels. The aged emperor placed
the imperial insignia of Charlemagne on his own person,
and appearing in state before the bishops, defied them to
touch the ornaments worn by the ruler of the world.
But to these prelates nothing was sacred ; the crown
and mantle of Charlemagne were plucked off him, and
they hasted to adorn with them the person of his son
then at Mainz. The fallen emperor was given into the
hands of Gebhard, bishop of Spires, who took a malig-
nant pleasure in humbling and tormenting the prostrate
monarch.

The fall of Henry IV. occasioned the fall of Gautier
of Cambrai, and Odo was enabled, with the authority of
Henry V., to establish himself in his diocese. The
exultation of the papal party at their success exhibited
itself in acts of retaliation which it is pitiful to record.
The bishops who had sided with the emperor, and had
died, were dug up, and their ashes dispersed, all their
episcopal acts were declared to have been null, and all
clerks ordained by them were suspended from the exer-
cise of their offices.

But Henry IV. escaped from his prison, and a large
force gathered around him. The people of Cambrai
expelled Odo, or made it advisable for him to retire
again into the abbey of Anchin. The death of Henry
IV. left his son in undisputed possession of the realm ;
and Odo, returning to Cambrai, endeavoured to heal the

lit -ij,

divisions which still existed there, urging all to bury
in oblivion the memory of the past. He does not seem
to have been very successful, and in 1113 he resigned the
see, and returned to Anchin, where he died a few months
later.

Odo was the author of several works, the principal of
which are those on " Original Sin," an " Explanation of
the Canon of the Mass," and one on " Blasphemy against
the Holy Ghost." His poem on "Troy" has been lost.

S. JULIANA FALCONIERT, V.
(a.d. 1 341.)

[Roman Martyrology. Beatified by Benedict XIII. in 1729, canonized
by Clement XII. Authority : — An Italian life by Fr. Archangelo Giani
Floren'ini, a Servite, dedicated to Anne of Austria, in 1618.]

Juliana was the child of the old age of Chiarissimo
and Reguardata Falconieri, who had lost all hopes of
having issue.

Her father had erected, at his sole cost, in the town ot
Florence, the noble church of the Annunziata. It is
pretended that the first words Juliana uttered, even be-
fore she learned to call her father and mother, were the
sacred names of Jesus and Mary, but this is no doubt an
exaggeration of the fact that she learned these names at
an early age.

She showed such precocious signs of piety that her
uncle, the Blessed Alexis, told her mother that she had
brought into the world an angel rather than a little
woman. It is not uncommon for uncles and other
kindly-disposed persons to make flattering remarks about
babies to their parents, but it is not always that
these remarks prove prophetic. Juliana early showed

►J*

-'^

268 . Lives of the Saints. [June xg.

that she had by nature, or had acquired, a most
unfeminine indifference to men. There is nothing more
charming in a child than the open ingenuous look, full
of guilelessness, and telling its own tale of an innocent,
transparent soul. But Juliana never looked a man full in
the, face ; and she had, or affected, such a horror of sin,
that the mere mention of a crime caused her to faint away.
On reaching the age of fifteen she gave up her patri-
monial estate, refused to marry, and took the vows of
religion before S. Philip Beniti, and founded the order
of the Mantellates. Her mother joined the society, and
became a disciple in the religious life under her daughter.
S. Philip Beniti entertained so high an opinion of
Juliana that, at his death, he entrusted to her the man-
agement of his Order of Servites.

Juliana Falconieri spent her days in prayer, and was
often rapt in ecstacies. She took food only four times
a week, and on Saturdays ate only bread, and drank
water. This severe system of diet naturally disordered
her digestive organs, and she suffered severely from her
stomach through the rest of her life. In her long last
sickness her stomach rejected food, and she was conse-
quently unable to receive the Holy Communion. Grieved
at this deprivation, she requested the priest to apply the
Host to her breast. It is pretended that the host dis-
appeared, and that after her death the impression of it
was found on her flesh. ^ The rumours of this marvel
attracted the attention of all Florence, and she received
popular veneration as a saint. Pope Benedict XII.
allowed the Order of the Servites to draw up and use an
office for her day, and she was inscribed among the saints
by Clement XII.

1 It must be remembered that the only authority for this marvel is the biographer
who wrote more than two hundred years later.

June JO. I 6^. Novatus. 269

June 20.

S. Novatus, ?. at Rome, a.d. 15 i.

S. Gemma, F.M. at Saintes.

S. Macarius, B. at Petra in Palestine, circ. 3S0.

S. Sylvekius, Pope 0/ Rome, M. at Pontia, a.u. 537.

S. Florentia, A', at Seville, a.d. 6jo.

S. Goban, P.m. at S. Gobain near Laon, 'jth cent,

S. AdeLBSkt, B. of Magdeburg, a.u. q8i.

Translation of S. Edward, K.M. at Shaftesbury, a.u. 983.

S. NOVATUS, P.

(A.D. 151.)

[Ado, Usuardus and Roman Martyrology. Authority : — Mention in
the letter of S. Pastor (May 19th) to S. Timothy, priest at Rome, touching
SS. Pudentiana and Praxedes, daughter of Pudens.]

jAINT NOVATUS was the son of Pudens the
senator, and brother of SS. Timothy, Puden-
tiana, and Praxedes. After the decease of her
sister Potentiana, the holy virgin Praxedes
was greatly afflicted. Many noble Christians came to see
her, amongst others, her brother Novatus, " who " says
S. Pastor, " supported many Christians with his alms,
and often made memorial of you, Timothy, at the altar
of the Lord, as did also the holy bishop, Pius. This
same Novatus, restrained by sickness, had not visited
the virgin Praxedes, his sister, for a year and twenty-
eight days. One day the holy bishop Pius asked where
Novatus was. He was told that Novatus was ill.
Then we were all very sorrowful. But the blessed
Praxedes said to our father, S. Pius, * Will your
blessedness order us all to go and visit him, and our
visit and prayers will save him.' It was decided to do
so, and the following night we went with the bishop

*i*-

270 Lives of the Saints. [J""«: "•

Pius, and the virgin of the Lord, to Novatus, the man of
God. And Novatus, the man of God, having learnt
that we were come to see him, gave thanks to God, that
he had merited to receive a visit from the holy bishop
Pius, and the virgin of the Lord. We tarried with him
eight days, and it fell out that Novatus, the man of
God, passed to the Lord thirteen days after, to receive
the recompense of the heavenly kingdom."

S. GEMMA, V.M.
(date uncertain.)

[Gallican Martyrology on this day, and also on Aug. i6th. Venerated
in the Saintonage. Authority : — The Lections in the Saintes Breviary.
The Acts of the saint exist, but they are fabulous, and belong to the
cycle of religious romance attached to .S. Quiteria (May 22nd), one of
whose sisters was a Gemma. Moreover they do not agree with the story
as related in the Breviary Lessons. It has been suggested that S. Gemma
is really S. James the Apostle, and that during the English possession of
Aquitain the dedication of churches to the Apostle under the English form
of name was introduced, and in course of time the identity of S. James
and S. Jacques was forgotten, and S.James was converted into a female
martyr. In the neighbourhood of Pau is a village still called S. James, and
the inhabitants have in fact lost remembrance of this identity. But this
supposition is fanciful, and the long tradition of the martyrdom of the
virgin saint is repugnant to such a theory. The fabulous Acts relate that
Catillus, king of Planatia, and his queen Calsia, had nine twin daughters, of
whom Gemma was one. The king sought to force his daughter Gemma
into a marriage, and she ran away, and took refuge with Blanduald,
emperor of Eicinia ; but the son of the emperor fell in love with her, and
when she refused to marry him, she was put to death.]

According to the lessons of the Saintes Breviary,
S. Gemma was the daughter of a heathen noble of the
Saintonge, named Catillus, who, when she refused to
marry a youth whom he desired to make his son-in-law,
in a paroxysm of passion fell on her, beat her, and
threw her into prison, where she died of the injuries she
had received.

* *

luneao.] 6^. SylveHus. 271

S. MACARIUS, B.

(about a.d. 350.)

[Roman Martyrology. By the Greeks he is called S. Arius, which was
his proper name, but because that name has been rendered odious by
liaving been borne by the heresiarch, it has been transformed in tlie
Maityrology to Macarius.]

S. Macarius is mentioned by S. Athanasius in his
letter to the sohtaries of Egypt. He subscribed the
decrees of the council of Sardica, and was banished by
the Arian emperor Constantius. His see was Petra in
Palestine. He was accompanied into exile by S.
Asterius, bishop of Petra in Arabia.

S. SYLVERIUS, POPE, M.

(A.D. 537.)

[Not mentioned in any Martyrology earlier than the 15th cent. The
first to include him in the list of Saints was Peter de Natalibus. Baronius
inserted his name in the Modern Roman Martyrology. Authorities : — The
Liber Pontificalis, and a Life by Liberatus, deacon of Carthage ; also for
some information, Procopius " De Bello Gothico.''J

Theodoric the Ostrogoth, disturbed by the fierce
contentions which followed the death of Pope John I.
in 526, and being master of Italy, resolved to check the
constantly recurring scandal, by taking into his own
hands the nomination of the popes ; and he appointed
to the vacant throne Felix IV., a learned and blameless
man. But both clergy and people of Rome united to
resist this appointment, which deprived them of an
exciting contest, by allowing them no voice in the
matter.

Theodoric agreed to a compromise ; he would suffer
the pope to be elected by the suffrages of the clergy and

yji- -^

272 Lives of the Saints. uuneao.

neople of Rome, but not to take office till he had been
confirmed by the sovereign. On this understanding the
nomination of Felix was acquiesced in, and his peaceful
pontificate lasted four years.

On the death of Felix a double election took place.
Furious partisanships would have led to bloody contests in
the streets of Rome, had not one of the candidates,
Diodorus, opportunely, and possibly from natural causes,
died and left his opponent, Boniface II., in undisputed
possession of the throne (a.d. 530).

Boniface, conscious of the scandal caused among
Catholics and Arians by the disgraceful scenes of blood-
shed and bribery which now seemed inveterate at every
papal election, attempted by a bold measure to stop this
crying evil. He proposed that each pope should, in his
life-time, designate his successor, and he nominated for
the purpose a deacon of firm character and ability,
named Vigilius, the son of a consul, but one of un-
bounded ambition, and without conscientious scruple as
to what he did to advance his own interests.

An obsequious council ratified the extraordinary pro-
ceeding ; but the clergy and people resented with stubborn
hostility this attempt to wrest from them their un-
doubted privilege. In a second council they expressed
their indignation at this daring innovation, and their
refusal to tolerate it. The pope acknowledged that his
decree had violated ecclesiastical and even civil law,
burned it in public, and left the election of his successor
to proceed in the old course.

Again, at the death of Boniface, did the same out-
rageous scenes break out, undisguised, unblushing
bribery, fierce strife, and when all was over, shame and
horror at what had taken place. The senate of Rome
vainly endeavoured to interpose its authority and check

June 20.] kS. Sylverms, 273

these base and venal proceedings; but when all were
greedy of gold, and ready to sell their votes to the
highest bidder, their voice was unheeded.

Vigilius the deacon, who had been nominated by
Boniface, had hoped to succeed him ; the superior influ-
ence of John II. countervailed. John II. reigned three
years, and was succeeded by Agapetus in 535, again to
the disappointment of the ambitious Vigilius. In the
East reigned Justinian, who meditated the re-conquest
of Italy, now fallen from the strong grasp of Theodoric
under the feeble sway of Theodotus, the murderer of
his benefactress and queen, Amalaswintha.

Theodotus, being apprized of the military preparations
of Justinian, was filled with alarm, and sent the pope to
Constantinople to ward off the impending danger.

Agapetus arrived at the imperial city at a moment
when he could not fail to be involved in the snares of
Byzantine ecclesiastical intrigue. Justinian had raised
an actress of disreputable history to share his throne.
The empress Theodora, a bigot without faith, a heretic
without conviction, by the superior force of her
character domineered over the emperor, and took into
her hands the direction of the affairs of the Church, and
appointed to the highest dignities.

On the arrival of Agapetus in Constantinople, the see
of the imperial city was vacant. Theodora gave it to
Anthimus, bishop of Trebizond, who was strongly
tinctured with Eutychian views. Agapetus, informed
of this, refused to communicate with him, till Anthimus
had given him a plain confession of faith in the two
natures of Christ. Anthimus refused, and charged
Agapetus with Nestorianism. The pope declined to ac-
knowledge, and hold communion with, the empress's
favourite. Theodora appealed to Justinian, and de-

voL. VI. 18

nounced Agapetus as a heretic. The emperor summoned
the pope before him, and demanded of him an account
of his faith. Agapetus cleared himself of the charge
before Justinian, but was resolute in his refusal to com-
municate with Anthimus.

** With the bishop of Trebizond I will receive com-
munion when he shall have returned to his diocese, and
has accepted the decrees of the council of Chalcedon
and the Tome of S. Leo."

Justinian's mind now, under the influence of the pope,
veered round, and he was induced to summon Anthimus
before him, convict him of heresy, and degrade him from
his see. S. Menas, an orthodox man of blameless life,
was consecrated by pope Agapetus himself, who, in a
circular letter notified that " the heretical bishop had
been deposed by the apostolic authority, with the
concurrence of the most religious emperor."

Almost immediately after, Agapetus died, Oct. ist,
A.D. 536. The ambitious deacon Vigilius had ac-
companied the pope to Constantinople. He saw his
opportunity at once, made overtures to Theodora, under-
took to acknowledge Anthimus, to refuse communion
to Menas, and to reject the authority of the council of
Chalcedon, if she would place him in the chair of S.
Peter. Theodora readily consented ; she furnished him
with money to bribe the electors of Rome, and promised
to send Jetters to Belisarius, the general, then in Italy,
requiring him to support Vigilius with his troops.

Hoping to arrive in Rome before the news of the
death of Agapetus, Vigilius flew to Italy, but found that
the news had outsped him, and that Theodotus, for a
bribe of two hundred pieces of gold, had appointed
Sylverius, without ao election, and Sylverius was en-
throned and consecrated on June 8th, 536, the clergy

June 20] 6'. Sylvertus, 275

and people, trembling before the swords of the Arian
Goths, only giving a tardy consent after the pope was
installed.^

Natalis, Alexander, Baronius and others have en-
deavoured to exculpate the pope from the charge of
simony, but it must be remembered at this period that
such an event as an unbought promotion to the apostolic
throne was an impossibility. If the gold was not given
to the barbarian and Arian prince, it was lavished among
the clergy and people of Rome, and their votes pur-
chased.

Vigilius, finding himself too late, dissembled, in-
gratiated himself into favour with pope Sylverius, acted
as his apocrisiarius, and waited till Belisarius appeared
before the gates of Rome to break the power of the
barbarian prince, and with it to displace his nominee,
Sylverius.

Before long the army of Belisarius, taking advantage
of the confusion caused among the Goths by the degra-
dation of the usurper Theodotus, and the elevation of
Vitiges, marched upon Rome, which had been deserted
by the Goths save by a feeble garrison of four thousand
soldiers.

A momentary enthusiasm of religion and patriotism
then kindled in the minds of the Romans. They
furiously exclaimed that the apostolic throne should no
longer be profaned by the triumph of Arianism ; and
the deputies of the pope and clergy, of the senate and
people, invited the lieutenant of Justinian to accept

' The author of the Life in Anastasius says plainly "Hie (Silverius) elevatus
est a tyranno Theodohate sine deliberatione decreti: qui Theodohatus corriiptus
pecunia, talem timorem induxit clero, ut, qui non consentiret in ejus ordinationem
i;ladio puniretur. Equidem sacerdotes non subscripserunt secundum morem
antiquam, neque decretum confirmaverunt ante ordinationem. Jam autem ordi- !

natio sub vi et metu Silvevio, propter adunationem Ecclesia et religionis, se sbu»
scriperunt Presbyteri."

* *

276 Lives of the Saints. rjuneao.

their voluntary allegiance, and to enter the city, whose
gates would be thrown open for his reception. Belisarius
entered on Dec. 9th, 536, the garrison departed unmo-
lested, and Rome, after sixty years' servitude, was de-
livered from the yoke of the barbarians.

The first days, which coincided with the old Satur-
nalia, were devoted to mutual congratulation and public
joy ; and the Catholics prepared to celebrate, without the
irritating presence of Arian rivals, the approaching
festival of the Nativity of Christ.

But this joy was speedily brought to a close by the
news of the hostile preparations of Vitiges, who rapidly
collected his forces, descended upon Rome, and pro-
ceeded to invest it.

During the siege a letter was intercepted, which as-
sured the king of the Goths that the Asinarian gate,
adjoining the Lateran church, should be secretly opened
to his troops. Belisarius had no sooner made himself
master of the capital, than the consequence of the sub-
jection of Rome to Byzantium had broken on the pope
and on Rome.

Whether Sylverius, alarmed for the stability of his
throne which he owed to the Goths, had any part in the
treasonable offer to introduce them into the city, cannot
be decided. Probably he had not ; and the letter was
employed simply as the excuse for his degradation.
This task had been arranged beforehand. It had been
committed to the hands surer than those of Belisarius —
to those of his wife Antonina, the accomplice of the
empress in all her intrigues, and her counterpart in the
arbitrary power with which she ruled her husband.

Belisarius summoned the pope before him, Sylverius
denied having written the letter. The general sifted
the evidence, and found that the letter had been written

*- 1^

ii.ne2o.j .V. Sylverius. 277

by a lawyer and a soldier. They may have written it in
pursuance of the designs of Antonina, with purpose that
it might be intercepted. At the same time it must not be
forgotten that Sylverius had by this time found cause of
uneasiness. Vigilius was openly calling in question
his election forced upon the Roman people by the
Goths, and offering himself as a candidate for the throne
vacant by the irregularity of the appointment of Sylverius.
Theodora had furnished him with gold, and this was
lavished in bribes.

Belisarius urged the pope to submit to the will of the
empress, reject the council of Chalcedon, and acknow-
ledge Anthimus, and so avert the blow which he was
powerless to arrest. When he refused, " The empress
commands, I must obey," said the general, " let those
who seek the fall of Sylverius answer for it at the last
day."

The successor of S. Peter was rudely summoned to
the Pincian palace, where Belisarius resided. The day
was Nov. 1 6th, a.d. 537. He was introduced past the
first and second veil, his attendants being required to
tarry without. Sylverius had expected some catastrophe,
and had spent the night in prayer in a church. His
attendants waited trembling.

In the reception room sat Antonina on a bed, her
husband reposing on the rug at her feet.

" What have we done," exclaimed the imperious
woman, " that you. Pope Sylverius, should attempt to
betray the city and us to the Romans .?"

Before Sylverius could answer, at her signal a sub-
deacon rent the pall from his shoulders, he was hurried
by the guards into the outer room, stripped of his ponti-
fical robes, and the coarse habit and cowl of a monk
thrown over him. Thus was he brought forth to his

^ -*

clergy without, and they were informed of the depo-
sition of their pope.

Vigilius, the archdeacon and apocrisiarius, had ac-
companied him ; he remained in the presence of Antonina
and Belisarius, and received from them assurance ot
support.

Next day Belisarius summoned the clergy of Rome,
and bade them elect the archdeacon in the room of
Sylverius, deposed on account of the illegality of his
election, and his treason. "Some doubted, others
scoffed," but submitted,^ and Vigilius was ordained pope
on November 22nd. Belisarius immediately demanded
of him a fulfilment of his promise to the empress, but
he, fearing the Roman clergy and laity, who were ortho-
dox, hesitated and delayed performance. The most
extraordinary part of this strange transaction is the
utter ignorance of Justinian of the whole intrigue.

From Patara, whither Sylverius was banished, the
pope made his way to Constantinople, and to the
amazement of the emperor, preferred his complaint of
the unjust violence with which he had been expelled his
sje. Justinian commanded his instant return to Rome,
and the re-hearing of his case. If he were found guilty
of treasonable correspondence with the Goths, then he
must endure banishment, but if the charge fell to the
ground, he was to be re-invested in his dignity.

Theodora at once dispatched Pelagius, the apocrisiarius,
who afterwards mounted the papal chair under the title
of Pelagius I., to bear tidings to Rome, and forewarn
and forearm her nominee. But Sylverius outsailed
Pelagius, and surprised Vigilius by appearing before
Belisarius at Naples with letters from the emperor.

' "Quibus (lubitantibus et noniiullis ridentibus favore Bclisarii ordinatus est
Virgilius," libera lus.

4n *

June 20.] 6". Filoarent. 279

But Vigilius was not a man to be displaced without a
struggle. He at once sent to Belisarius requiring him
to deliver Sylverius into his hands. " Otherwise," said
he, "I will not fulfil my promise to the empress."
Belisarius weakly obeyed, and the pope was delivered to
the servants of Vigilius, who hurried him to the island
of Pandataria, infamous as the place of exile to which
the heathen emperors had consigned the victims of
their tyranny.

On this wretched rock the life of Sylverius closed
with suspicious celerity, and there can be little doubt
that he was murdered by the servants of his successor.

Vigilius now reigned without fear of his rival being
able to recur to the emperor for support against his
pretentions.

S. FLORENTIA, V.
(a.d. 630.)

[Roman and Spanish Martyrologies. Authority : -The same as those
for the Hves ol her brothers S. Leander and S. Isidore.]

S. Florentia, or Florence, the sister of S. Leander
and S. Isidore, was born at Carthagena, and dedicated
her virginity to God. S. Leander addressed to her his
monastic rule, which contains excellent maxims on
contempt of the world and the exercise of prayer.

S. Isidore addressed to her also two treatises on
virginity. After her death, which happened about the
year 630, she was buried in the cathedral of Seville, by
the side of her brother Leander. S. Isidore was also
laid beside her some years later.

^ .^

280 Lives of the Saints. [juneao.

S. GOBAN, P.M.

(7TH CENT.)

[Gallican Martyrologies. Authorities : — Mentioned in the Life of
S. Fursey, and his hfe in Mabillon.]

S. Fursey, the great Irish saint, arrived in England
in 637, accompanied by some religious men, amongst
whom were his brothers, Foillan and Ultan, and two
priests named Goban and Dichull. He was honourably
received by Sigebert, king of the East Angles, and
erected a monastery at Crobheresburg, now Burghcastle,
in Suffolk. But some time after, Fursey, wishing to
lead a still more retired life, gave up the care of his
monastery to his brother Foillan, and Goban and Di-
chull, the priests. He crossed over into France and
settled at Lagny, on the Marne, where he erected a
monastery in or about the year 644.

Goban appears in France shortly after, probably
driven from East Anglia by the irruptions of Penda,
king of the Mercians ; and settled at Corbeny, where, at
the time, there was no monastery.

Thence he went to Laon, and later, into the great
forest of Coucy, near the Oise, between la Fere and
Pr6montre. King Clothair HI., who held him in high
honour, gave him sufficient land for a cell and a church,
which he dedicated to S. Peter. There he passed the
rest of his life in prayer, austerities, and the work of his
hands. Jn an incursion of barbarians from the North of
Germany, he fell into the hands of a marauding party.
His head was cut off by them, as no treasure was found
in his cell. The place where he was martyred was
called the Mont de I'Ermitage, but it has since taken
his name, and is called S. Gobain. His skull is pre-
served in it.

^ ^

June 20.] Translation 0/ S. Edward.

281

TRANSLATION OF S. EDWARD, K.M.

(a.d. 982.)

[Anglican Martyrologi-s, Sarum, York, and Reformed Anglican
Kalendar.]

This king was barbarously murdered by his mother-
in-law at Corfe Castle, as already related (March 18th,
p. 324-6) ; and was buried at Wareham, without any
solemnity. But after three years, his body was trans-
lated on June 20th, by Elthere, duke of the Mercians, to
Shaftesbury, and was there interred with great pomp.

SS. Peter and Paul. See June 29.

282 Lives of the Saints. iJ""^ 21.

June 21.

S. Martin, U. at Tnngres, in Belgium, circ. a.d. 276.

S. Aphrodisius, M. in Cilicia.

S. EusEBius, B. of C^sarea, in Cappadocia, a.d. J70,

S. EusTBlus, B M. of Samosata, a.d. 380.

S. Alban, Af. at Mainz, sth cent.

S. Maen, or Meven, Jb. in Brittany, 6th cent.

S. Leutfried, Ab. at Eiireux, in Normandy, a.d. 73S.

S. Engelmun:), p. at ^elsen, near Haarlem, Sth cent.

S. Radulph, Abp. of Bourges, a.d. 866.

S. Raymun'd, B. of Belbastri, in Spain, a.d. 1126.

S. Aluys:us Gonzaga, S,J. at Rome, a.d. 1591.

S. APHRODISIUS, M.

(uncertain date.)

[Greek Menaea and Menology. Authority :— The account in the
Mensea, which is apocryphal.]

giHE Greek Menaea contains an absurd story of
this martyr, how a Honess was let loose upon
him in the arena, but instead of devouring
him, she stood up on her hind-legs and

preached to the people, many of whom were converted

by the singular preacher.

S. EUSEBIUS, B. OF C^SAREA.

(A.D. 370.)

[Martyrology of S. Jerome, so-called ; Usuardus and Notker. Au-
thorities : — Theodoret, Sozomen, Socrates.J

C^SAREA, in Cappadocia, was deprived of its bishop,
Dianius, during the brief reign of Julian the Apostate,
when the heavy weight of his displeasure had fallen
upon the city for its triumphant Christianity.

The last remaining temple in Caesarea had been de-

^- ^

June 21.] S. Eusebius. 283

stroyed by the citizens, and to punish them, Julian
crushed them with taxes, and put to death a young man
who had taken a prominent part in the demolition.
The people elected in the room of Dianius a man of
high character, but as yet unbaptized, named Eusebius
(362.) He was baptized, ordained, and elevated to the
episcopal throne in rapid succession. But the bishops,
who had yielded feebly to the will of the people, directly
after the consecration, retired, and after consultation,
declared void the ordination, as having been performed
by them under compulsion. They even attempted to
arrest Eusebius, and convey him elsewhere. But the
elder Gregory of Nazianzus, who was amongst the
bishops, would not give his consent. The Emperor
Julian, who was then at Csesarea, was incensed at the
new election, and hoped to profit by the division. A
letter was sent to the bishops requiring them to accuse
Eusebius of sedition, and threatening them with punish-
ment should they refuse. The aged Gregory replied
with dignity, in the name of the other bishops, whom
the threat had united in opposition, and Eusebius was
acknowledged as the legitimate pastor of Caesarea.

Eusebius thus suddenly elevated to the government
of a metropolitan see, from being a simple catechumen,
naturally looked around for some well-instructed Chris-
tian priest to guide him. He found in S. Basil the man
he needed.

But the abilities, the popularity of Basil, caused an
unfortunate jealousy to spring up in Eusebius, which
led to an estrangement, and Basil left Caesarea.

In 367 Eusebius was present at the orthodox council
of Tyana, and shortly after he was reconciled with S. Basil.

Valens the Arian was on his way to Cappadocia,
through Bithynia and Galatia, where he had mad

284 Lives of the Sai?its. ciuneai.

havoc of the Church, and he hoped to effect the ruin
of the orthodox faith in Cappadocia, where the Church
suffered from the estrangement between S. Eusebius and
S. Basil. Many of the most important persons in
Csesarea took part with S. Basil, and resented his retire-
ment, due to the jealousy of the bishop. There were
alarming tokens of a schism. Basil was in his mountain
solitude in Pontus, leading a monastic life, but his
partisans in Caesarea agitated the capital in his name,
certainly without his authority. S. Gregory Nazianzen
perceived the danger that menaced the Catholics dis-
tracted with petty jealousies, and he wrote urgently
to Eusebius, " I cannot endure that you should wrong
my brother Basil, to honour me and discard him is as if
you caressed me with one hand and clouted me with
the other." Eusebius was hurt. S. Gregory wrote
again, he implored the bishop to prepare against the
storm, he offered himself to visit Caesarea ; then he
turned to Basil, and bade him let bygones be bygones,
and fly to the defence of the menaced Church of Caesarea.
Basil at once responded to the appeal, and was met with
open arms by Eusebius. Perhaps before he had acted
with some independence, now he behaved with the
utmost consideration of the rights and feelings of the
bishop. He was always with Eusebius, he instructed
him, warned him of dangers, armed him with weapons
wherewith to defend the truth, obeyed him with
alacrity. Eusebius, only a few years since unbaptized,
uninstructed, was little able without this efficient help
to make a stand against the Arians. Valens respected
the power of Basil, and left the church of Caesarea
unmolested. Towards the middle of the year 370,
Eusebius died in the arms of Basil, who as we have
already o en (p. 192), so worthily succeeded him.

»J«-

juneai.j .S". Eusebius. 285

S. EUSEBIUS, B. OF SAMOSATA.

(a.d. 380.)

[Roman Martyrology. Greek Menaea on June 22nd, Authorities :—
Theodoret, S. Greg. Naz. Oral., &c.]

The see of Antioch was vacant in the beginning of
361, and Constantius assembled a council there to
compose the religious controversies which distracted the
East. The bishops assembled urged the immediate
appointment of a prelate to this important see. After
some dispute, S. Meletius (Feb. 12th), was chosen. His
gentleness and piety had won the respect of all, and the
Arians expected that his gentleness would prove com-
pliant to false doctrine, as it was tender towards sinners.
They were mistaken, he preached daily the doctrine of
the co-equal divinity of the Son with the Father. The
Arians were furious, and desired to cancel his appoint-
ment. But this could only be effected by obtaining the
decree of appointment drawn up and signed at the time
of his instalment, which had been placed in the
hands of S. Eusebius, bishop of Samosata. After the
council, S. Eusebius had retired to his bishopric, carrying
the document away with him, as the guardian of it.
The emperor, at the request of the Arians, sent a
message to Eusebius to give it up. The bishop replied,
" I cannot surrender a public deposit without the con-
sent of all those who entrusted it to me." Constantius,
irritated at this reply, wrote to him again, insisting on
the surrender, and threatening, if he refused, to have his
right hand cut off." Eusebius calmly presented both
his hands to the bearer of the letter, and said, " Strike
them both off, I will not surrender the document." But
the officer had not received orders to fulfil the threat,
and he returned to Constantius.

>i*-

286 Lives of the Saints. [[une2i.

Eusebius, bishop of Caesarea, in Cappadocia, died in
370, when Valens, the Arian emperor, was persecuting
the Church. The see of Csesarea was one of the most
important in Asia Minor, it was the capital of Cappa-
docia, and perhaps of all the so-called diocese of Pontus,
half Asia Minor. The clergy of Csesarea, according to
custom, wrote to the bishops of the province, and they
arrived to conduct the election of a successor.

The aged Gregory of Nazianzus (the father of S.
Gregory Nazianzen), wrote to S. Eusebius of Samosata,
to implore his succour in the matter, although he did
not belong to the province, and represented to him the
peril of the church of Csesarea, which ran the risk of
receiving a heretic as its chief pastor. S. Eusebius
hastened to Caesarea, and his presence was efficacious in
sustaining the cause of the Catholics, and his influence
led in a measure to the election of S. Basil (see p. 196.)
S. Gregory of Nazianzus was so well satisfied with the
zeal of the Bishop of Samosata in this most trying time,
that in a letter written at the time, he styles him the
pillar of the truth, the light of the world, the vehicle of
the favours of God towards His people, and the support
and glory of all the orthodox.

When the persecution of Valens broke out, S. Euse-
bius was not satisfied with confirming his own flock
against the assaults of heresy, but he visited the afflicted
churches in Syria, Phoenicia, and Palestine, disguised in
the dress of an officer, encouraging the faithful, ordain-
ing priests where needful, assisting the orthodox bishops
in filling vacant sees with worthy pastors. His activity
incensed the Arians, and in 374 Valens sent an order for
his banishment. The officer who came to execute the
order appeared before Eusebius. The bishop quietly
bade him conceal his errand, " lest the people in their

fb-

June 31] 6". Eusebms, 287

zeal should drown you." He then said the evening
service, took one domestic with him, and crossed the
Euphrates at night. Some of his flock overtook him ;
he recited to them texts about obedience to rulers,
accepted a few gifts from his dearest friends, prayed for
them all, exhorted them to steadfastness in the faith,
and went his way. His people would not speak to or
visit the Arian bishop who was appointed his successor.
After he had been at the public bath, they let out the
water as impure. The new bishop, a gentle-spirited
man, could not bear to be under the ban of his nominal
flock, and resigned the see. The next Arian bishop was
of sterner stuff, and punished abhorrence with sentence
of exile. Zeal for the truth sometimes degenerated into
fanaticism. Some boys were playing ball in the street, and
the ball bounded between the legs of the ass on which the
Arian prelate ambled along. They uttered a cry, and
passed the ball through a fire to remove the infection.
The bishop was angry, and revenged himself by punish-
ing the priest Antiochus, nephew of S. Eusebius, and
the deacon Evolcius, both zealous Catholics.

Valens was killed in the battle of Hadrianople,
August 9th, 378, and was succeeded by Gratian, who
recalled the exiles. Eusebius returned to Samosata, and
with his customary energy, went about various cities,
establishing Catholic bishops. He lost his life in this
pious labour. In a little city of Syria, an Arian woman
flung down a tile from the roof of her house on the
head of Eusebius, who died shortly afterwards, having,
before he died, exacted a promise from his friends never
to search for the woman.

S. ALBAN, M.

(5TH CENT.)

[German Martyrologies. Venerated at Mainz and Cologne. At Mainz
also, on account of a translation, on December ist. Authority : — Tra-
dition or legend of a very untrustworthy nature.]

S. Alban is said to have been of Mauritanian origin,
and his name must have been given to him in jest, for
it is derived from Albus, white, whilst on account of
his Moorish origin he must have had a dark complexion,
somewhat astonishing to the Germans on the Rhine.
The existence of Moorish soldiers at Roman stations on
that river is proved by the discovery of a skull of a
distinctly African type lately at Cologne, with Roman
coins and pottery.

It is pretended that Alban was banished from Africa
by Huneric, king of the Vandals, in 483, and that he
retired to Mainz ; but this is only a guess to account for
the tradition of the martyr being a Moor. He is said to
have been massacred by the Huns.

In 804 a celebrated monastery was erected on the site
of his martyrdom, and took his name.

Some hagiographers have confounded him with S.
Alban of Verulam. His relics are preserved at Mainz,
but some fragments at Cologne.

S. MAEN, OR MEVEN, AB.
(6th cent.)

[Vener.ited in Brittany. Saussaye gives him under the name of Maine,
on the 15th, and under the name of Maven on the 21st. But in the Dol
and S. Malo Kalendars on the 2xst. Menardus in his Benedictine Martyr-
ology on the isth. Authority : — A Hfe by Albert Le Grand, founded on
popular traditions, and the Lections in the Breviaries.]

S. Maen, a Welshman, is said to have been a nephew
of S. Samson of Dol, who was also a bishop of York.

June 21.] S. Maen, or Meve?i. 289

Samson, son of Caw, was a saint of the college of S
Illtud, and had a church at Caerfrog, or York, in the
beginning of the 6th cent., and he has been magnified
by legend writers into an archbishop of York. He is
said on the invasion of the Saxons to have fled to
Brittany, and become bishop of Dol. But this is a
mistake, arisen from the confounding together of two
separate persons of the same name.

Samson of Dol belongs to the next generation. He
was son of Amwn Dhu ab Emyr Llydaw by Anna,
daughter of Meury ab Teudrig. He was a member of
the college of S. Illtud, and on the death of Peirio, he
succeeded to the position of abbot of the community.
Subsequently he migrated to Brittany, where he was
appointed bishop of Dol. He was accompanied by his
nephew Maen. Samson was present in a council held
at Paris in 557, and subscribed its decrees.

Maen became abbot of a monastery in Brittany, near
Dol, and received into it the Armorican prince, Ju-
thael, who had been deprived of his dominions by an
usurper named Commor, and sent a prisoner to Childe-
bert, king of the Franks, but at the intercession of
S. Samson, he was released and restored to his posses-
sions. The Welsh accounts say that S. Samson re-
turned before he died to Wales, and died there ; and in
the churchyard of Lantwit Major, two large crosses still
remain, one of which bears an inscription stating that it
was erected by Samson for his soul, and for the souls of
Juthael the king, and Arthmael.

vo"L VI 19

2 go Lives of the Saints. ij"'>«:2i.

S. LEUTFRIED, AB.
(a.d. 738.)

[Roman, Ga'lican, and Benedictine Martyrologies. Authority : A life
by an anonymous writer of the 9th cent.]

Leutfried was sprung from a noble family at Evreux,
in Normandy, and was educated in the abbey of S.
Taurinius in that city. He ended his studies at
Chartres. Then, renouncing the world, he built a her-
mitage, into which he forbade women to set foot, and
spent his time in instructing children and poor ignorant
people. Next the desire to go elsewhere came over
him, and he rambled to Cailly, in the diocese of Rouen,
where he placed himself under the direction of a holy
solitary named Bertrand.

Some time after, he entered the monastery of S. Ouen,
under the direction of S. Sidonius, about 674. S. Ansbert,
bishop of Rouen, entertained the highest esteem for
S. Leutfried, and advised him to return to Evreux, and
introduce the monastic order into that diocese. Leut-
fried obeyed, and having found a suitable spot on the
banks of the Eure, at two leagues distance from Evreux,
where S. Ouen had raised a wooden cross in memorial
of a luminous cross he had seen there, built a chapel
under the invocation of that holy prelate, and afterwards
a monastery, which at first bore the name of Croix
S. Ouen, but which was afterwards changed into Croix
S. Leufroi. A numerous community assembled around
this wise and holy founder. His gentleness was mingled
with severity. When a brother died, and Avas dis-
covered to have in some trifling particulars violated the
holy vow of poverty, Leutfried refused to allow him
sepulture.

He is said to have been favoured with the gift of

* ^

Iff ^

Jane 21] 6". Efigelmund. 291

miracles during his life. The refectory swarmed with
flies one hot summer day, and gnats from the marshes
stung and tormented his monks. The abbot is said to
have uttered his malison, and instantly the floor of the
refectory was strewn with the corpses of the trouble-
some insects.

He died in the year 738, after having exercised the
function of abbot for forty years. He was buried in the
church of S. Paul that he had built, but his body was
afterwards translated to the monastery of S. Croix.

In art he is represented with flies, or with children
whom he is instructing:.

S. ENGELMUND, P.
(8th cent.)

[Venerated at Haarlem, and in the diocese of Utrecht. Authority : —
The Lections of the Haarlem Breviary. 1

S. Engelmund was an English Benedictine monk
who came into Holland with S. Willibrord, and
preached the faith.

He was placed by S. Willibrord in charge of a church
at Velsen, near Haarlem, and there he died of fever.

S. ALOYSIUS GONZAGA, S.J.
(a.d. 1S91.)

[Roman Martyrology. Beatified by Gregory XV., in 1621, canonized
by Benedict XUl., in 1726. Authorities : — A life by Cepari, the master of
novices, under whom S. Aloysius was; and other notices of him by
Conrad Janing, S. J., in the Acta Sanctorum, June the 4th.]

S. Aloysius Gonzaga was the son of Ferdinand,
marquis of Castiglione, of the family of the dukes of

292 Lives of tJie Saints. [juneai.

Mantua. His mother was lady of honour to Isabella,
wife of Philip II. of Spain, in whose court the marquis
of Castiglione also lived in great favour. S. Aloysius
was born in the castle of Castiglione, near Brescia, on
the 9th of March, 1568. At the age of seven he began
to manifest an earnest desire to live to God alone ; how-
ever at the age of eight he and his brother Ralph, were
placed afe the court of Francis de Medicis, grand duke of
Tuscany, and aftar two years were transferred to the
court of the duke of Mantua. At the age of eleven he
resolved to resign his title and family honours to his
brother. In 1580 he made his first communion at the
hands of S. Charles Borromeo. In 1581 his father
attended the Empress Mary of Austria, wife of Maxi-
milian II., and sister of Philip II. of Spain, to Spain.
He took with him his sons, and they were made pages
by the king to his son James. And now Aloysius
resolved to quit the world and join the Society of Jesus,
His father strongly opposed this, but was finally over*
come by the resolution of his son, and Aloysius entered
on his noviciate in the house of the Order in Rom°^ in
1585. His health gradually declined, and in 1591 he
was attacked by a malignant fever caught from fever-
patients in a hospital in which he ministered with
indefatigable zeal. He died of this disease shortly after
midnight on June 21st.

S. Aloysius is regarded as a model of virtue of a
certain stamp, little appreciated by Teutonic nations, of
what stamp the following anecdotes will show. So
great was his acquired modesty that he would not
speak with his mother in a room alone, when he was
ten years old. Indeed he never looked any woman in
the face ; and if his mother sent a message to him
by some lady in attendance on her, he would not

4, ~- — *

lane 21.] 6^. Aloysius Gonzaga. 293

open his door more than slightly, and then resolutely
shut his eyes whilst listening to the message. He
assured his director that he did not know one lady
of his relations by sight, much less one of the female
servants of the palace. His modesty was carried
to such a pitch that he could not even change his
stockings in the presence of a footman. When in Spain,
as page to the infante James, he was obliged to be
much in the presence of the queen. He was asked
once what she was like, whether she was beautiful.
" I cannot tell," answered the boy, " I have never
looked at her face." He is said to have recited a " Hail
Mary " at every step on the stairs. This must naturally
have made his ascent and descent of the stairs a slow
process, highly conducive to his own spiritual advance,
but inconvenient to his mistress when he was sent on
an errand. He singularly loved suffering and insult,
and the contempt of men of the world, which his
conduct was so eminently calculated to elicit. He
therefore delighted to carry a wallet through the streets
of Rome, begging from door to door, and to sweep the
kitchen, and carry away the filth of the house. In his
last sickness some very nauseous medicine was given
him. Another youth also ill, who was given a similar
draught, gulped it hastily down. Aloysius sipped his
medicine leisurely, so as to prolong his disgust, and
thereby increase his merit.

>J« — )j,

294 Lives of the Saints. [june»».

June 22,

S. Albw, ,17. ai Rome, I'tnerated at Colngre.

S. Alban, M. at ferulam m Hertfordshire, ct'c. a,d, 301.

5^S. Martyrs, crucified on Mount Ararat m Armc'iia, 2id cenf.

S. Paulinis, fl. 0/ JVo'ii, A.ri. 431.

S. A\U0N, ,Mi. at S. Malo in Brittany, 6th cc:'..

S. CONSORTH, /'. at Clug'iy, end ojtith cent.

S. Eberhakut, Abp 0] Salzburg, a.u, 1164.

S. ALBAN, M.
(about a.d. 304.)

[Marlyrology of B;de ; those of Hrabauus, Usuardus, Ado, Notker, &c.
r^onian Marlyrology, Gallican, German, Sarum, and York, but Mode n An-
glican R-(ormed Kalendar on tlie 17th, occasioned by a mistake of printer,
XXII. having been altered into XVII. Authorities: — Gildas, or rather
the author of the De Excidio BritanniccB, called Gildas by Bf^de. This
work was supposed by Dr. T. Wright, " Biographia Britannica Literaria,"
1842, to have been a forgery by a Saxon priest, who wrote it with the idea
of using the writings of a British priest as an argument against the purity
of that native church, which the Roman party were bent on upsetting or
forcing into Roman obedience. This view has now been abandoned.
Gildas belonged to the Roman party in the Celtic Church which strove to
stamp out national peculiarities, and it is certainly a genuine treatise.
The British retreating before the Saxons would carry with them the tradi-
tion of the martyrdom of S. Alban. That S. Alban's memory had not
died out appears from the fact of S. Germain, on his visit to Britain,
collecting earth stained, or supposed to le stained, with his blood.'
Venantius Fortunatus, who died in 609, mentions S. Alban in one of his
hymns. The story as given by Gildas contains an inaccuracy. He makes
the "noble river Thames" flow by Verulam. As Bede tells it, it con-
tains several improbabiliiies, and presents chronologic, il difficulties ; for
whilst thj persecution of D.ocletian lasted, under which S. Alban is stated

• Constantius, Vit. Germani I. 25 (a.d. 473, 493).

.{< *

June 22] S Alban. 295

to have suffered, Britain was first alienated from the Roman empire by
Carausius and AUectus, and was then under Constantius Chlorus. It is
difficult to believe that Constantius would sanction a bloody persecution
in his dominions, but it is not improbable that local persecutions under
severe governors may have broken out. Gildas's general statement re-
specting the persecution by Diocletian rests, as is usual with him, upon an
unauthorised transference to the particular case of Britain of the language
used by Eusebius (Lib. viii., c. 2) lelating to the persecution in general,
and is conclusively contradicted by Eusebius himselt (viii. c. 13), who says
that in Britain Constantius Chlorus "had no share in the hostility raised
against us, but even preserved and protected those pioui persons under
him free from harm and calumny, neither did he demolish the c! lurches,
nor devise any mischief against us." Also Sozomen i. 6, and Lactantius,
who also distinctly asserts that Constantius suffered no Christian to be killed,
but adds, in contradiction to Eusebius, that he allowed the churches to be
pulled down. The iTidividual case of S. Alban, however, rests upon a
local traditiou traceable apparently up to 429, the date of S. Germain's
first visit to Britain ; and perhaps the general assertions of Eusebius and
the otiiers may leave room for it, and for one or two other martyrdoms.
Though Constantius Chlorus may have discouraged persecution himself,
it is by no means improbable that local persecutions may have broken out
under severe and bigoted magistrates. That S. Albau's martyrdom, how-
ever, happened in the Diocletian persecution, rests only on the knowledge,
or according to another reading, the guess (conjicimus for cognoscimus)
of the pseudo-Gildas. And the Anglo-Saxon Chronicle, and the Liber
Landavensis, although the latter still attributes it to that persecution, date
it in 286. All that seems certain is, tliat within one hundred and twenty-
five years after the last persecution, a belief existed at Verulam that a
martyr named Alban lay buried near that town. If the persecution was
that of Diocletian, the date must have been 304, that persecution beginning
with the first edict of Diocletian in March 303, but extending to laymen
only with his fourth edict in 304, and ceasing altogether in Britain upon
his resignation in 305. In a book of the lives of the abbots of S. Alban's
to the time of Eadwar (circ. 970) it is said that among the ruins of ancient
Verulam was found a stone chest containing a book written in characters
only decipherable by an old monk named Unwyn, who found it to contain
the Acts of S. Alban in ancient British. This was translated into Latin in
the i2th cent, by William of S. Alban's, at the request of the abbot Simon
(d. ii88). These pretended Acts, an impudent forgery of William of S.
Alban's, perpetrated with the connivance of his abbot, purport to have
been written by a British Christian in 590, when the Saxons had overrun
the country and established paganism. In the prologue the author says : —
" I have not given my name, lest I should thereby forfeit both my name

* »j(

296 Lives 0/ the Saints. [juneai.

and my lifr." That most worthless of historian?, except as a collector 01
popular ballarls and romanc es, Geoffrey o: Morimouth, also mentions S.
Alban, tmt does not tel' his story fully. He also names "S. Amphibalus."]

AINT ALBAN, a pagan, received into his
house and sheltered a Christian priest during
the persecution of Diocletian, and was so
struck by the devotion to God, and blameless
life of the man whom he protected, that he placed him-
self under instruction and became a Christian. A
rumour having reached the governor of Verulam, that
the priest was hiding in the house of Alban, he sent
soldiers to search it. Alban seeing them arrive, hastily
cast the long cloak of the priest over his head and
shoulders, and presented himself to the soldiers as the
man whom they sought.^ He was immediately bound
and brought before the governor. It fell out that the
governor was then standing at the altar and was offering
sacrifice. When the cloak was removed, which had
concealed the face of Alban, and he perceived that the
man was not the priest he had ordered to be arrested,
his anger flamed hot, and he ordered Alban immediately
to sacrifice or to suffer death.

S. Alban steadfastly refused to offer to idols. Then
the magistrate asked, " Of what family and race are
you 'i " " How can it concern thee to know of what
stock I am?" answered Alban. "If thou desirest to
know what is my religion, I will tell thee — I am a
Christian, and am bound by Christian obligations."
"I ask thy name, tell it me immediately."

' The priest, whose name Bede does not give, was afterwards supplied by the
fabricator of the spurious Acts with the name of Amp^libalus. from the cloak
which he wore, Amphibalus being the Greek for a cloak. Bede says that the
priest did not suffer then, "his time of martyrdom had not yet come.'' The
forger gave him an absurd name, and invented the acts of his martyrdom. Under
the name of Amphibali>s this priest figures in some maityrologies on June 32nd
with S. Alban, or alone on June 25 th:

S. ALBAN.

June 22.

"I am called Alban by my parents," he replied,
"And I worship and adore the true and living God,
who created all things."

Then the governor said, " If thou wilt enjoy eternal
life, delay not to sacrifice to the great gods."

Alban rejoined, " These sacrifices which are offered to
devils are of none avail. Hell is the reward of those
who offer them."

The governor ordered S. Alban to be scourged, hoping
to shake his constancy by pain. But the martyr bore
the stripes patiently, and even joyously, for our Lord's
sake. When the judge saw that he could not prevail,
he ordered Alban to be put to death. On his way to
execution, the martyr had to cross a river. "There,"
says Bede, " he saw a multitude of both sexes, and of
every age and rank, assembled to attend the blessed
confessor and martyr ; and these so crowded the bridge,
that he could not pass over that evening. Then S.
Alban, urged by an ardent desire to accomplish his
martyrdom, drew near to the stream, and the channel
was dried up, making a way for him to pass over."^

Then the martyr and his escort, followed by an in-
numerable company of spectators, ascended the hill now
occupied by the abbey church bearing his name. It
was then a green hill covered with flowers sloping gently
down into the pleasant plain. Then his executioner
refused to perform his office, and throwing down his
sword confessed himself a Christian. Another man was

' This " river" is a stream, the \'er ; it runs between the present church and the
site of Verulam. The miracle of drying up the river is an exaggeration. Tlie Ver
is nowhere unfonlable, and in Midsummer is the merest brook. At the same time
that S. Alban dried up the river, says Bede, he miraculously caused a fountain to
spring up on the hill of martyrdom. This is prcbably Holywell, about half way
between the abbey and Sopwell nunnery, in a field on the i ast side of the street
called Holywell Hill.

298 Lives of the Saints. ijune22.

detailed to deal the blow, and both Alban and the
executioner who had refused to strike were decapitated
together.

On the site of the martyrdom rose a church directly
that peace was restored, which, though it must have
fallen into ruins during the Saxon pagan domination, was
restored when the Anglo-Saxons were converted, and
stood in the days of Bade. Afterwards, in 793, Offa,
king of the Mercians, founded there the stately abbey of
S. Alban's. At the time of the Danish invasions, the
monks of S. Alban's sent the body of the saint for safety
to Ely, and when all fear of the Danes was over, re-
claimed the body, but the monks of Ely refused to
surrender it, whereupon they of S. Alban's declared that
they had never sent the true body of the saint to Ely,
but another one ; and that the real relics were buried in
a secret place at S. Alban's. They proceeded at once to
dig them up and enshrine them.^ The shrines of S.
Alban, " S. Amphibalus," and the martyred executioner,
have lately been examined, and no traces of the relics
were found ; they were scattered by the commissioners
in the reign of Henry VIII.^

The S. Alban venerated this day at Cologne is a
different saint, though at Cologne it is pretended that
the church of S. Alban in that city contains the relics
of the English proto-martyr. The relics of S. Alban at
Cologne were brought from Rome in the year 989, and

• There can be no manner of doubt that this was a falsehood. The relics scat-
tered at the Reformation in S. Alban's were only those of the second S. All. an.
This is net the only indictment against the monks there.

2 Bede says, writing iu 731, that in the church of S. Alban "to this day the
healing of the infirm and the operation of cures does not cease to be famous,"
although the localities had been forgotten before Offa built his monastery in 793
(Matt. Paris \ it. Off.) Thus, probably enough, the first relics were not genuine.
it must be remembered also how scandalous was the forgery of the Acts of S
Alban perpetrated in the same house later.

June 22.] 6^6". Ten Tho7tsand Marty 7'S. 299

the supposition that the relics of the proto-martyr of
England were carried to Rome after their invention in
793 by King Offa, is destitute of all probability, though
it is insisted on by Cologne historians. The S. Alban
enshrined at Cologne was given by Pope John XI., to
the Empress Theophania, the wife of Otho II., on her
visit to Rome in 989; but nothing is known of who
this S. Alban was, and how he suffered.

In art S. Alban is represented sometimes in civil, and
sometimes in military dress, bearing the palm and
sword, or a cross and a sword.

SS. TEN THOUSAND MARTYRS.

(2ND CENT.)

[Roman Martyiology, inserted by Baronius witli unpardonable want of
caution. These martyrs are not mentioned in any martyrologies before
that of Peter de Natalibus, AD. 1371. De Natalibus was followed by
Bellinus, 1498. Greve.i, Maurolycus, Felicius, Galesinius, and Canisius.
These martyrs are utterly unknown to the Greeks, Copts, and even to the
Armenians. Surius omitted them in the first and second edition of his
" ViiEe Sanctorum." Henschenius the Bollandist wished to relegate their
acts as fabulous to an appendix, and Papebroeck only admitted these saints
info the body of the Acta Sanctorum because of the mention of them
in the Modern Roman Martyrology. Radulph de Rivo, dean ol Tongres,
at the close of the 14th cent., writes of them, when mentioning various
apocryphal acts not read in the church : — '' Such are those of Ten
Thousand Martyrs who are pretended to have suffered the same sort of
death as did Christ on Mount Ararat near Alexandria. But their passion
is not inscribed in any authentic Martyrology, nor have I been able to find
them in any Kalendar at Rome." The Acts of these martyrs pretend to
have been translated from the Greek by Athanasius the librarian ol the
popes, and dedicated to Peter, bishop of Sabina. There never v/as an
Athanasius, librarian, though there was an Anastasius (a.D. 886), but
hese Acts are totally different in style (rom his writings. Nor was
there a Peter, bishop of Sabina, earlier than the year 1216. That it was
translated from the Greek is most improbable— no Greek Acts exist, and
the saints are unknown to the Greek Menasa, Menologium and Horology

ii(— )i<

;oo Lzves of the Saints. [june22

Ths Acts are full of absurdities. The emperors Hadrian and A^.toninus
reign conjointly. A great victory is gained by them which is unknown to
history. Ararat is five hundred stadia from Alexandria— of course that
in Syria. The emperors march an army of 5,000,000 men against seven
thousand men who were on the icy peali of Mount Ararat !j

The following story is pure romance, and it will be
difficult to discover a minute particle of fact in it after
we have washed all the fable out.

In the reign of the Emperors Hadran and Antoninus^
the Gadarenes and people of Euphrates revolted ;
whereupon the two emperors marched at the head of
nine thousand men against the insurgents, but when
the Roman emperors discovered that the rebels out-
numbered them by a thousand men, they ran away with
seven men." But the nine thousand said to themselves,
" We will sacrifice to our Gods and then fight the
enemy." But suddenly an angel appeared and said to
the officers Achatius, Eliades, Theodore and Carterius,
" Hearken to me and prove the God of the Christians,
He will give you victory." So then Achatius turned to
Eliades and the rest and asked, " What say you, my
brothers.?" Then they all exclaimed, "We believe in
the God of the Christians." And with a shout they
rushed upon the enemy and put them to flight. The
rebels fell into the lake, and down precipices, and not
one survived. But it was necessary that Achatius and
his companions should receive further instruction, so the
angel carried off the nine thousand to the top of Mount
Ararat, and seating himself on the perennial snow, began
to instruct them. To facilitate the labours of the angel
and expedite the conversion of the nine thousand neo-

' Antoninus was the adopted son of Hadrian. Hadrian adopted him in 13S, the
year before he died. That year Hadrian was ill with dropsy, and could not have
gone to war. Moreover this war is all pure fiction.
' The Acts say seven, but afterwards speak of them as seven thousand.

phy tes, the heavens opened, and seven more blessed spirits
descended to give the necessary Christian instruction.
When the lesson was over the angels vanished. Three
days having elasped, the emperors began to enquire
" What has become of those soldiers who did not run
away ; for we, who ran off, prevailed naught."^ So
they sent out scouts to see, and these, reaching the foot
of Mount Ararat, saw nine thousand black specks on
the snow at the top, and called to them,^ and the nine
thousand newly converted Christians came down and
defied the emperors. The scouts were so shocked, that
they put ashes on their heads, and for five days drank
nothing, but cried incessantly. Then they thought
they had better return to the emperors, and inform them
of the change which had taken place in the sentiments
of the valiant nine thousand. The emperors were
stupefied at first, but gradually recovering, sent messen-
gers to five tributary kings — their kingdoms are not
specified — with a letter couched in these terms, " To the
unconquered kings Sagor, Maximus, Hadrian, Tiberian,
Maximian, we the most august emperors of the Romans,
Hadrian and Antoninus send greeting : We have inti-
mated to you how that we engaged in war with the
Gadarenes and Euphratesites, having a force of nine
thousand men. But when we beheld the multitude of
the adversaries, we were dreadfully frightened, and ran
away with seven men, but nine thousand soldiers re-
mained in the camp, and engaging in battle, and what is
marvellous to relate, they overcame ten thousand men
of the enemy, and gained the victory. Hearing this,
we offered sacrifice to our gods, for we were highly de-

1 " Nos fugientes nullo moilo praevaluimus." Not a brilliant remark.

2 Ararat is 17,325 feet high, and is shrouded in perpetual ice and snow, the snow
limit is at i4,ono feet.

* *

;o2 Lives of tJie Saints. [J"ne

lighted with this victory, but afterwards we fell into the
worst difficulties, for we heard that these men had
become Christians, and had taken refuge on a very high
mountain, which towers above all the mountains of
Armenia. Come therefore to us, and we will then con-
sult what is to be done. Farewell." On receiving
this letter, the five kings first sacrificed to their gods,
then dined,^ and set off to the extirpation of the Chris-
tians, at the head of 5,000,000 men. Messengers were
despatched up Ararat to summon the nine thousand
Christians before the emperors. They descended, and
being conducted before Hadrian and Antoninus, Hadrian
at the sight of them began to weep. When he had
dried his eyes and recovered his composure, he urged
the confessors to sacrifice and return to their allegiance ;
but they refused. Then all the hosts, five million
strong together with seven kings, ten prefects, fifty
patricians, and two hundred counts and tribunes, shouted
against them, " Away with these men." Then Hadrian
asked, " Did you hear these men shouting against you ?"
And when Achatius admitted that he had heard the
cry, the emperor again urged him to sacrifice. Then
Achatius said, " T saw in vision nine thousand eagles,
and before them all the birds fled and cowered away,
and whithersoever they fled, the eagles followed and
tore them."

" Oh what a sad set of fellows !" exclaimed the kings,
" who dare to liken us kings, — not to foxes, but to barn-
door fowls !"

Then the emperor said, " Stone these men." Where-
upon the soldiers took up stones and pelted the con-
fessors, but the stones, instead of hurting the Christians,
bounded back and struck the servants of the emperors

1 " Postea pransi sunt, at deinde novos milites Christi perquirere satagebant."

June 22.] ^'^. Ten Thousand Martyrs. 303

on the head. The sight of this miracle so astonished
the soldiers, that a thousand of them were converted on
the spot, and joined the Christian band, which thus
made up the number of ten thousand. And then the
emperors ordered them to be crucified on the top of
Mount Ararat. Among the martyrs were one duke,
four chief captains, five counts, nine tribunes, eleven
princes, two pioneers (campiductores), and twenty trum-
peters. All these were rapidly instructed in the Christian
faith before they were executed. And as they were
crucified, they prayed that whosoever should keep the
memorial of their martyrdom in silence and fasting,
should obtain health of body and vigour of soul, and
prosperity in their business. On this account the
martyrs are called the Holy Assisters, Sancti Adjutores.^

The bodies of the martyrs were taken down and
buried by angels each in a separate grave.

The relics of these fabulous martyrs are preserved in
the church of S. Vitus at Prague, at Vienne, Scutari in

' Giry and Guerin say in the i'les des Saints : — "The Church has always recog-
nized and honoured these admirable solJiers of Christ; and, indeed, formerly at
Rome the anniversary of their martyrdom was one of those festivals on which no
law suits were carried on. Radulph, dean of Tongres, in his book on the ob-
servance of the canons finds several diflficulties in the history of these blessed
martyrs, and declares that he could hardly believe it if it were not supported by
ecclesiastical authority. That authority existed in his day as in ours, for the
Roman Martyrology, and Greek Menology mention the ten thousand martyrs cruci-
fied on Ararat. As to the difficulties, Cardinal Baronius has so perfectly met them,
that they need no longer embarrass any one." livery sentence in this passage
contains a deliberate falsehood. The Church did not recognize these martyrs till
Baronius drew up the modern Roman Martyrology, in the i6th cent. What
Kadulph of Tongres says is not what Giry and Guerin put into his inouth ; he
says that the stoiy is fabulous, and that he found no mention of the nine tiiousand
in any authentic martyrology, even at Rome. The Greek Menoloay makes no
mention of these martyrs. Baronius was misled in saying that it did so, and
as for the arguments of Baronius, Papebroeck has completely demolished them
in his introduction to the Acts, in the Acta Sanctorum. That Giry and Guerin
should dare to make these statements with the commentary of the Bollandist
before their eyes, shows a reckless indifference to truth as shocking as it is
surprising.

>j<- 1^

304 Lives of the SaUltS. Qaneaa.

Sicily, at Avila and Cuenca in Spain, at Lisbon and
Coimbra in Portugal. The Spaniards, on the authority
of the notorious forgery, the chronicle of Flavins Dexter,
have made these martyrs into Spaniards, and in some
of their Breviaries the lections for the festival are taken
from the apocryphal acts. The Compostella Breviary
says that ten thousand were baptized by S. Hermolaus,
bishop of Toledo. Tamayus Salazar turns the angel into
S. Hermolaus, and makes Audentius, bishop of Toledo,
go into Armenia and bring thence the relics. Nothing
was heard of these relics till the 15th or i6th century.

S. PAULINUS, B. OF NOLA.

(A.D. 431.)

[Roman and almost all Latin Martyrologies. Authority : — Mention in
the letters ot S. Paulinus himself, and of his master Ausonius, mention by
Sulpicius Severus, S. Ambrose, S. Augustine, S. Jerome, Pope S. Anastasius
and S. Eucherius. Also an account of his death in an epistle of Uranius,
priest 01 Nola, at the time.]

S. Paulinus, the son of Pontius Paulinus, pretorian
prefect in Gaul, was born about the year 353, at Bordeaux,
or Embrau, four leagues from Bordeaux. The family
was noble, of consular and patrician rank, and was a
branch of the illustrious Anician family. Paulinus
studied with the poet Ausonius, and under his tuition
became accomplished as an orator and a poet. He
married Tharasia, a Spanish lady of great virtue. The
prudence and rank of Paulinus led the emperor Valen-
tinian the Elder to appoint him to be prefect of Rome.
Public and private business kept him for fifteen years
incessantly occupied, and led him to visit Spain and
Gaul repeatedly. On one of his journeys he met S.
Ambrose of Milan, who conceived a great respect for

Ju">--22.] ^. Paulinus. 305

him. His wife bore him one son, after many years of
sterility, but the child died almost directly, to the great
grief of his father, whose ambition it was to have a son
to inherit his name and fortune. On a visit to Nola
where he had possessions, Paulinus was struck with
certain miracles he saw performed at the tomb of S.
Felix, and resolved to devote himself to a Christian
liie. As yet he was not baptized, and it was not till
fifteen years after, at the age of thirty-eight, that he
received the washing of regeneration from the hands of
Delphinus, bishop of Bordeaux. He then retired into
Spain to Barcelona, where his wife had lands, and there
ths clergy and people forced him to receive priests'
orders from the hands of Lampius, the bishop. He re-
mained four years in Spain, sold his possessions there
and distributed the proceeds among the poor, and then
went to Milan, where he was warmly received by S.
Ambrose, who retained him at Milan for a while. After
the death of S. Ambrose, Paulinus went to Rome,
where he met with an icy reception from the clergy and
pope, Siricius, perhaps from his having been in friendly
relation with S. Jerome, whom the clergy of Rome
detested, and who had been a candidate for the papal
throne in opposition to Siricius. Finding his presence
occasioned bickerings and annoyance in Rome, Paulinus
withdrew to Nola with his wife Tharasia, and there both
retired into separate cells and lived as hermits. This
proceeding caused universal surprise, and some indigna-
tion. Many of his friends remonstrated, among the
number was Ausonius, at his burying his splendid
talents in an obscure country town, and withdrawing
his abilities from the direction of public and ecclesiastical
affairs. But in spite of evil report and good report,
Paulinus continued to live as a recluse till, on the death

VOL VI. ::o

* ^

«<-

3o6 Lives of the Saints. t jure a,.

of their bishop, the people of Nola elected him to be
their chief pastor. He governed his see with prudence.

He died on June 22nd, in the year 431 ; and after his
death appeared in vision to John, bishop of Naples, his
garments white, sprinkled over with stars, and holding
a honeycomb in his hand.

The poems of S. Paulinus contain one of the earliest
descriptions of Christian painting, in the church of S.
Felix at Nola. In the colonnades of that church were
painted scenes from the Old Testament : among them
were the Passage of the Red Sea, Joshua and the Ark,
Ruth and her sister-in-law, one deserting, the other
following Naomi in fond fidelity ; an emblem, the
poet suggests, of mankind — part deserting, part adhering
to the true faith.

S. Gregory the Great relates a story of a Paulinus,
bishop of Nola, which has found its way into the
Breviary as the lesson for the festival of this S. Paulinus.
But there were three bishops of Nola of the same name,
and the story related by S. Gregory belongs to Paulinus
HI. It is to the effect that the Vandals devastated
Italy and pillaged Nola, carrying off half the inhabitants
captive. Paulinus gave himself up as slave in the place
of a widow's son. The Vandal incursion did not take
place till long after the death of S. Paulinus, the subject
of this notice.

Ij, — >J<

June ,3.1 S. Felix. 307

June 23.

S. Felix, P.M. at Sutri in Tuscany^ A.D. 257.

S. Agrippina, V.M. at Rotne, circ. A.D 258.

SS. Zeno and Zenas, MM. at Philadelphia in Arabia, a.d. 304.

S. John, P.M. at Roiiie, a.d. 362.

SS. Martyrs, at Nicoiitedia, a,th cent.

S. Leodegar, p. at Pertes in Chaynpagne, ^th or 6th cent.

S. Etheldreda, Q.V. Abss. 0/ Ely, a.d. 629 (see Oct. ijtA).

S. Jacob, B. of Toul in Lorraine, Zth cent.

S. LiETBERT, B. of Cambrai and Arras, a.d. 1076.

S. Walhere, P.m. near Hastiere »n the Meuse in Belgium,

B. Mary d'Oignies, nea.r Nivelles, a.d. 1213.

S. FELIX, P.M.

(A.D. 257.)

[Roman and many Ancient Martyrologies. Authority : — Mention in the
Martyrologies.]

HIS saint, a priest, at Sutri, in Tuscany, is
said to have been arrested and brought before
the praefect Turcius. He confessed Christ
with great boldness, and declared his joy in
being called to witness by his death to the truths he
had taught. Turcius asked him why he urged the
people to despise the religion of the Roman common-
wealth and the ordinances of the emperor.

"Our joy is in preaching Jesus Christ, and in bringing
men to eternal life," answered the intrepid priest.
" What sort of life is that ? " asked the prefect.
" It consists in fearing and worshipping God the
Father, our Lord Jesus Christ, and the Holy Spirit."

Turcius ordered him to be beaten on the mouth with
a boulder, and the blows were continued till his whole

Tfel

08 Lives of the Saints. ijunezj.

face was smashed in, and he died. His deacon Trenaeus
buried him at Sutri.

Baronius supposed the date of this martyrdom to have
been 273, but the Bollandists give good reason for sup-
posing that it took place in 257.

Relics at Sutri.

S. AGRIPPINA, V.M.

(about a.d. 258.)

[Greek Menology and Menaea and Roman Martyrology, Russian
Kalendar. Greatly venerated in Sicily. Authority :— The account in the
Menasa and Menology. The .^cts are late and are amplifications of the
original.]

This blessed martyr was a virgin at Rome, who, for
the faith of Christ, was stripped by the inhuman magis-
trate and scourged to death. Her body was carried to
Sicily, and thence to Constantinople.

SS. ZENO AND ZENAS, MM.
(a.d. 304.)

[Greek Meneea and the Menology of the Emperor B.isil. Introduced
thence into the Roman Martyrology by Baronius. Authority : — The
account in the Menology and the Greek Acts.]

Zeno, a soldier in Arabia, believed in Christ, and
feeling a vehement desire for martyrdom, freed all his
slaves and presented himself before the magistrate and
confessed Christ. He was beaten and imprisoned.
Zenas, a Christian servant, followed him, and kissed his
chains, whereupon he was apprehended, and master and
servant were executed together next day.

,J<_ _ ^

jun<:2j.i 6^6'. Johi & Jacob. 309

S. JOHN, P.M.

(a.d. 362.)

[Usuardus, Ado, Nolkt^r, &c. Roman Martyrology. The ancient Acts
existed in the 9th cent., but are now lost.]

This day, the vigil of S. John the Baptist, saw the
martyrdom of a priest named John, at Rome, under the
Emperor JuHan. His head was struck off. The head
was preserved in the church of S. Sylvester, at Rome,
whence that church derived its name of Ad Caput, and
the head was exhibited on this day. In course of time
it was supposed that this was the head of S. John the
Baptist, a mistake which Pope Martin IV. fell into, for
he ordered a magnificent reliquary to be made for the
head of " the precursor of the Lord," and Boniface VII.
had inscribed thereon, " Caput Sancti Joannis Baptistae."

S. JACOB, B. OF TOUL.
(8th cent.)

[GaUican Martyrologies. .Authority : — The lections in the Breviary of
Langres.J

S. Jacob governed the church of Toul in the 8th
century, with singular discretion, being a burning and
a shining light to his people. He subscribed the
canons of the council of Compiegne in 757. Towards
the close of his days, finding himself no longer able to
discharge the duties of his office, he resigned his
bishopric and retired into a monastery. He made a pil-
grimage to Rome in his old age. and on his way back,
worn out with the exertion, he rested at Dijon. There
he visited the tomb of S. Benignus, and whilst kneeling
in prayer there, his soul fled, and he was laid beside the

^ -^

^o Lives of the Samts. [juncaj.

saint His sister, Liliosa, who was wealthy, gave the
monks of S. Benignus a farm at Bertignacourt, in ac-
knowledgment of their hospitality shewn to the old
bishop.

S. LIETBERT, B. OF CAMBRAI.
(a.d. 1076.)

[Belgian and Gallican Martyrologies. Authority : —The Gesta Episco-
porum Cameracensium, continued from 1051 to 1C76 by Balderic, in Pertz,
Mon. Ger. VII., p. 489-599. There is a life by Rodolph, monk of S. Sepul-
chre at Cambrai, written about the year 1290, but it is a mere amplification
of the life in Baldric's supplement to the Gesta Episcop. Cameracensium.]

S. LiETBERT, or Liebert, as he is often called, was
closely related to Gerard I. de Florines, bishop of Cam-
brai and Arras, and was probably his sister's son. He
was educated in the bishop's house and under his eye.
On completing his studies, Lietbert taught at Cambrai,
and his school was frequented by numerous scholars.
His uncle ordained him deacon, and called him from his
work of instruction to attend to his house, and exercise
such duties as the prelate was unable to discharge, on
account of his advanced age. The bishop made him
archdeacon of Cambrai and provost of the chapter, two
offices requiring a man of spirit and resolution to fill
them, on account of the continuous encroachments ot
the castellans, vogts, or voues of the diocese. It was
the custom for bishops and abbots in these troublous
times to appoint nobles to be the voues or vogts, that
is, protectors of the Church lands. These officers under-
took to defend the Church property from invasion and
robbery, and in return were given certain privileges and
fees. But these officers in many cases became intoler-
able tyrants, robbing and oppressing the retainers of the
Church instead of defending them from foreign assault.

»J<— ^

June J3.] vS". Lietbert. 3 1 1

Cambrai was at that time suffering from sucli a castellan,
named Watier ; but his violence and rapacity brought
him to a tragic end, and his widow marrying John,
Voue of Arras, transferred to him, without consulting
the diocese, the rights of her former husband. This
Lietbert resented on behalf of his uncle and the re-
tainers of the see, and he made himself master of Hugh,
the son of the late castellan, who was a child, and
placed him under tutelage approved by himself, hoping
thereby to train up a future defender of the Church
lands of Cambrai in docility to the clergy and with
respect to the liberties of the people.

The old Bishop Gerard expired in the arms of his
nephew on the 14th March, 1051, and Lietbert was
immediately elected in his room by the people and
clergy of Cambrai. The Emperor Henry TIL, who was
then at Cologne, immediately ratified the election, and
invested Lietbert with the temporalities of the see.
This took place on Easter Day, March 31st, in the same
year, 1051. The bishop-elect at once returned to Cam-
brai, but on approaching the town, found that John of
Arras, profiting by the vacancy of the see for three weeks,
had installed himself and his wife in the palace, had
driven the clergy out of the church of Notre Dame, and
had plundered the treasury. The town was occupied
by his soldiers, who held the people in subjection, and
committed grave disorders. Lietbert retired to the
castle of Chateau Cambresis, where he remained till
Baldwin V., count of Flanders, at his request, compelled
John of Arras to allow the bishop-elect to enter his
episcopal city, and occupy his palace there.

After S. Lietbert had repaired the damages done by
the voue and his soldiers, he set out to Rheims to
receive holy unction from the hands of his metropolitan.

i . »i(

3T2 Lives of the Saints. [june23

But on his way he visited Chalons-sur-Marne, where he
was ordained priest by the bishop, Roger II. The
emotion of S. Lietbert, on receiving the sacred com-
mission, was very great. When the words, " Receive
the Holy Ghost, whose sins you remit they are re-
mitted," were uttered, he trembled violently, and his
cheeks were bathed in tears.

From Chalons he betook himself to Rheims, where all
the bishops of the province were assembled at the sum-
mons of the archbishop. Henry I., king of France, who
had just espoused the daughter of the grand duke of
Russia, was present with his youthful queen. At his
request, the new bishop blessed his bride and placed the
royal crown on her head.

On his return to Cambrai, Lietbert went at once to
the great church of Our Lady to olfer his thanks to God
and the Virgin Mother, and then turning to the people,
exhorted them to lead godly and virtuous lives. The
life of the bishop was one offering a striking contrast to
that of most other prelates of his time, who lived in
splendour and luxury. His biographer says : " He was
an example to his flock. He avoided all luxury in dress,
all devotion to frivolous pastimes, long sleep and in-
activity. He had a horror of jealousy, detraction, envy,
and pride. Avarice he regarded as poison. Everything
he did was done gravely, without bustle, but also with-
out dilatoriness. He avoided all quarrels, and endured
hostility with great composure, labouring to soften it by
every means in his power. He never had recourse to
force, but always tried persuasion and counsel . . . He
was gentle, affable, diligent in discharge of his duties,
full of kindness to his people, listening with indulgence
to the complaints of the oppressed, and showing himself
considerate towards all, giving to the poor and indigent

^ — f

June 23.] ^. Lietbert. 313

all that he could spare, and acting with holy boldness
and evangelical liberty towards the great and mighty of
this world. Often he addressed the soundest advice to
his people, visited them in their homes, patched up their
quarrels, reconciled differences, and studied to please all
that he might win them to Jesus Christ."

The churches of Cambrai and Arras had been in the
enjoyment of rest for some years under the good and
firm government of S. Lietbert, when the desire to
make a pilgrimage to the Holy Land came upon him.
He therefore created Hugh, son of Watier, castellan or
voue of Cambrai, and placed him under the tutelage of
Anselm, a good knight of high moral character. He
took with him Walcher his archdeacon, Hugh his chap-
lain, Erlembold the city judge, and Erlembold the Red,
and at the head of three thousand pilgrims started for
the Holy Land across Germany, in the spring of 1054.

As long as they were on German soil, the pilgrims
fared well enough, but on reaching Bulgaria, they found
none but men who inhabited the forests and subsisted
upon plunder.

To shorten their voyage, the immense train crossed
the Danube, and entered Pannonia. The king of
Hungary, uneasy at the invasion of such a swarm, and
uncertain of their purposes, ordered a party of the
crusaders to appear before him. Lietbert headed the
deputation, bearing the cross on his breast. The king,
touched by the dignity of the prelate, invited him to sit
down near him, and inform him of the object of his
journey. He was incredulous when the real motive
which had actuated this great swarm Avas disclosed to
him, and he ordered armed men to watch the pilgrims
through his territories, and with great courtesy provided
them with the necessaries of life. From Hungary the

^ ^»j<

>^-

314 Lives of the Saints. [June 23.

crusaders passed into Bulgaria, where the barbarian
inhabitants fell on a marauding band of pilgrims, and
killed and wounded many of them. The prelate, on
hearing of the onslaught, exhorted his followers to
advance in faith, and not to be discouraged at the dangers
which beset their path. For the next seven days they
were unmolested, but on the eighth they saw men on
horseback, half naked, their heads adorned with floating
ribands, armed with bows and arrows, and wearing long
cloaks and high boots, emerge from the forest. The
pilgrims fled in dismay, but the prelate encouraged
them, and leading the way, was allowed to pass unmo-
lested, and the barbarians even acted as guides to them,
indicating their road. After a while the pilgrims reached
Laodicea, where they embarked, and were cast on the
coast of Cyprus by a tempest. The bishop had now
seen the greater part of his companions in this ill-judged
expedition perish from disease and famine in Bulgaria,
or swallowed up in the sea near Cyprus. Those who sur-
vived were sinking under their various miseries, and
were morally and physically disorganized.

Returning to Laodicea, they learnt that still greater
dangers awaited them on the route to Jerusalem. The
bishop of Cambrai felt his courage abandon him, and
believed that God himself was opposed to his pilgrimage.
Perhaps his conscience reproached him for his fool-hardy
enthusiasm, which had cost over two thousand poor
Picards rnd Flemings their lives. His crusade had been
more destructive to life, and conducive to misery, than
many a war of his time. He returned through a
thousand dangers to his diocese, where he built a church
in honour of the Holy Sepulchre, which he had never
seen.

Shortly after his return, the emperor restored the

June 33.1 kS. Lietbert. 315

castellanship to John of Arras, but the bishop succeeded
in withdrawing the city again from his dangerous pro-
tection, and consigning it to the young Hugh, who was
under the guardianship of his own creature, the knight
Anselm. The advantage to the city became speedily
apparent. " The inhabitants," says the biographer,
" who had for long been exposed to degradation, and
were reduced to poverty, recovered a new life under the
blessings of peace, and seemed like men escaping from
their tomb. Thanks to the care and solicitude of their
pastor, in the town of Cambrai and in its neighbourhood,
mercy and truth met together, justice and peace kissed
each other.

*' All the gates were open, no robbers, no ravishers, no
one who sought to defraud his neighbour, was to be
found. The clerks abundantly provided for, sang the
praises of God, and the laity exercised their trades in all
tranquillity. Happy are the people that are in such a
case, but more happy the pontiff who procured them
these advantages."

But this time of prosperity drew to a close. The
young Hugh turned out like his father, and only awaited
an opportunity to shake off the fetters that had been
placed on him, and use his liberty to harass and despoil
the unfortunate people of Cambrai. That opportunity
speedily presented itself. The bishop had been sum-
moned to assist at the consecration of Philip I., son of
Henry I., at Rheims, on May 23rd, io6g, together with
twenty-three other prelates. The archbishop Gervase
had the highest respect for his suffragan of Cambrai, and
he was pleased to give token of his regard in a signal
manner.

On Holy Thursday, the metropolitan, in his pontifical
habits, was advancing to the altar to celebrate the divine

>i< ^

1 6 Lives oj the Saints. [June 23.

mysteries, when he perceived S. Lietbert : he at once
divested himself of his sacred ornaments, laid them
upon S. Lietbert, and insisted on his chanting the
solemn offices of the day in presence of all the people,
and in the place of the archbishop.

On his return to the city of Cambrai, the venerable
Lietbert found that young Hugh had asserted his
independence, and held Cambrai against him. The
bishop was driven from Cambrai, from Porgival, from
Inchy and other places, and Hugh overran the country,
exacting fines, spreading disorder, and allowing his
followers to pillage the citizens and peasants.

Thereupon the bishop excommunicated Hugh, and the
sentence worked among his followers, so that the
castellan was obliged to come to terms with the prelate.
He was the more inclined so to do, that he desired to
marry the niece of Richildis, countess of Mons, and he
knew that this was not possible till the ban was re-
moved. But his submission was only feigned. Shortly
after, hearing that S. Lietbert was at the village of
Buricellum,'^ to dedicate a church, and to confirm children.
Huo-h gathering around him some of his most deter-
mined partizans, surrounded the house by night in which
the bishop was sleeping, broke into it, killed those who
opposed him, drew the old prelate from his bed, and
carried him off to Oisy, his castle, where he threw him
into a dungeon.

The news spread, and aroused general indignation.
Arnold, count of Flanders, and his mother Richildis,
countess of Mons, united their troops and marched to
Oisy, where they forced Hugh to restore the bishop to
liberty and to his cathedral. S. Lietbert shortly after

I Boiri-Bcgucsil, Boiri-Su-Rictrude or Boiri-St-Martin, or Bourlon; it is not
known whicli of the lour.

>ii- 1^

June 23.1 S. Lietbert 317

assembled his troops and the citizens who adhered to his
party, and drove the turbulent castellan out of the
country, and destroyed his castle.

One weird story told by his biographer must not be
omitted. S. Lietbert was wont at night to visit the
churches of Cambrai, and pray in them for the welfare
of his flock. He made these rounds barefoot, accom-
panied by his chaplains. One night — it was Easter eve —
the prelate, after having visited all the churches and
oratories of his episcopal city, came to the little chapel
of the Holy Sepulchre adjoining a large grave-yard. The
Easter moon shone ghostly in at the windows of the
circular chapel and over the cemetery without. It was
the night on which Christ's body lay in the tomb, but
his spirit preached to the spirits in prison, and Lietbert,
in harmony with the occasion, thought of the dead, and
uttered a solemn prayer for those who lay in the church-
yard outside, and whose bones mouldered under the flag-
stones of the chapel in which he knelt. When the
prayer was ended, his chaplains, with curdling blood,
heard, or in their alarm fancied they heard, the dead
respond Amen from their tombs and graves.

Under the prudent and peaceable government of the
bishop, the city again recovered its prosperity. " The
town," says the historian, "formerly ill-fated through
troubles and wars which desolated it so frequently, by
degrees became populous and flourishing."

But the tranquillity was again threatened in the old
age of S. Lietbert. Robert the Frisian, having taken
possession of the county of Flanders after the death of
his nephew Arnold, killed in the battle of Cassel, marched
towards Cambrai to dissever it and the whole of the
Cambresis from the empire of Germany. His troops,
dispersed over the country, caused great misery. The

♦j,- . ^

1 8 Lives of tke Saints. (juneaj.

bishop, broken by age and sickness, had sent to Robert a
deputation of the most honourable citizens of Cambrai,
to entreat him to desist, but Robert had replied that
unless the bishop surrendered the city, he would destroy
it with fire and sword.

On hearing this, the dauntless old man ordered his
litter to be got ready, and in spite of his sickness, ordered
his servants to carry him into the hostile camp.

On arriving in the presence of Count Robert, he re-
proached him, and ordered him to leave the lands of
his mistress and lady, S. Mary. The count scornfully
refused.

Then the old bishop with painful effort raised himself
on his litter, and bidding his clerks give him a stole, and
his pastoral staff, he excommunicated the count and the
whole army, till they should make satisfaction for the
wrong done.

Robert was struck with dismay. The firmness of the
old man, the respect he inspired, and the consciousness
of wrong worked on the fears of the count, and that day
he gave orders for the army to withdraw.

Thus the city was delivered from a serious peril which
menaced it, by the courage of its holy bishop.

He died not long after, after a pontificate of twenty-
six years.

S. WALHERE, P.M.
(date uncertain.)

[Belgian Martyrologies, the Gallican Martyrology of Saussaye, &c.
His history is traditional.]

S. Walhere, called in the Walloon country S. Vohi,
was born at Bouvignes, once a large town famous for its
copper workers, now a small village nearly opposite

^ — )J<

June 23.] B. Mary U Oignies. 319

Dinant, on the Meuse, commanded by the crumbhng
castle of Creve-coeur. He was ordained priest, and be-
came archdeacon of Onhaye. He was universally
respected for his piety.

One day he visited his nephew, the parish priest of
Hastiere, to remonstrate with him for his dissolute
conduct, which caused general scandal. His remon-
strances so exasperated the young priest, that as he was
rowing his uncle down the Meuse, he beat out his
brains with the scull of the boat. The body of the
archdeacon fell into the river, and was washed down to
Bouvignes ; whence it was conveyed to Onhaye and there
buried. His tomb there is an object of pilgrimage on
this day from all parts of Walloon Belgium. Some
portions of his relics are at Dinant and at Bourges.

B. MARY D'OIGNIES.

(a.d. 1 2 13.)

[Modern Belgian Martyrologies. Authority : — A life, the two first
books of which were by ]acques de Vitry, Bishop of Acre and Frriscati ; he had
been canon at Oignies at the time that Marie lived there. He was her con-
fessor, and had often familiarly conversed with her. She bequeathed to
him a handle rchief which had often been moistened by her tears, and he,
in his will, requested to be buried at Oignies, A.D. 1244. The third book
of this life, containing anecdotes of the saint, was added by her con-
temporary Thomas de Chantiprd.]

Marie D'Oignies led one of those distressing lives
which are rather subjects for wonder than for imitation.

She was born at Nivelles in the diocese of Liege, of
rich parents. From earliest childhood she exhibited a
capricious love of self-torture and poverty which aston-
ished and annoyed her parents. Her childish enthusiasm
was directed towards the religious life, and when she

^ »i(

saw a nun in the road, she would run after her and put
her little feet in the places where the religious had trod.

At the age of fourteen, she was married to a young
nobleman of honour and virtue. She was active in the
discharge of her domestic duties, but spent a great part
of the night in prayer, and when she slept lay on
planks, which she introduced into the bed, much
to the inconvenience of her husband. He good-
naturedly submitted to her eccentricities, and being
of a pliant nature, and finding, perhaps, after a
struggle, that it was impossible for his weaker will to
dominate her resolution, he allowed Mary to have her
own way.

Her conduct in other circumstances would have
driven her husband into dissipation, but the young man
to whom she was united was fortunately of too phleg-
matic and pliable a disposition to be goaded into
infidelity, and he placidly submitted to conform his life
to hers, allowed her to dispose of his property, and
distribute it with indiscriminate charity among the
poor.

Their relations on both sides were highly exasperated,
they remonstrated, scolded, scoffed. The husband
turned to his wife, and Marie was supremely indiflFerent
to all but the concerns of her soul. She was rewarded,
v/e are told, by Jacques de Vitry, by an extraordinary
gift of tears, so that she could not speak or think of
any religious subject without her eyes overflowing, and
the sight of a crucifix, an object which must have en-
countered her eyes at every turn in so Catholic a
country, threw her into transports of weeping.

One day in Lent her sobbing during mass was so
distracting to both priest and congregation, that the
former was obliged to request her to moderate her feel-

^ ■ -»J,

June 23 J B. Mary D Oignies. 321

ings, and being quite unable to do so, she was forced to
leave the church. According to the story, she then
besought God to let the priest understand that this
troublesome gift of tears was not subject to control.
Accordingly shortly after, when the priest was saying
mass, his tears burst forth in spite of all his efforts to
restrain them, and soaked his chasuble and the altar
linen.

Marie and her husband lived at Wilenbroeck, near
Nivelles, and undertook the charge of lepers, to whom
they ministered with their own hands. Her various
acts of self-torture are too painful to be here detailed.
She ate only the hardest and coarsest black bread, and
ate only once a day. Sometimes she spent eight or nine
days without food, and once extended her total fast to
thirty-five days ; or at least, her friends believed that she
did. What is perhaps more remarkable, is that she
sometimes spent several months in succession without
speaking.

At length, with the easily obtained consent of her
husband, Marie left him and her home to take up her
abode at Oignies, where she lived the rest of her days in
a cell near the church.

She died there, at the age of 36. Her relics were
enshrined by order of Pope Paul V. in 1609. Portions
are still in the church of Oignies, and her shift, which
women expecting confinement put on, believing it will
ensure them an easy delivery.

In Belgium she is invoked by women in child-birth,
and also in fever.

What became of her husband after she left him is
not known, whether he continued ministering to lepers,
or whether he accommodated himself to altered circum-
stances, and returned to his former course of life.

VOL VI. 21

ij, _ — _ qt

322

Lives of the Saints.

[June 23.

The Blessed Marie d'Oignies is represented with an
angel at her side, as she is said to have been always con-
scious of the presence of the guardian angel, and at table
to have conversed familiarly with angels. Also prostrate
at the foot of a crucifix. She is said to have obtained
by her prayers the conversion of a sinner, and when
she learned that he had relapsed, she cast herself before
the crucifix and would not desist from prayer and rise,
till she was satisfied that her prayer for his restoration
was granted. She is also represented with the Blessed
Virgin spreading her mantle over her head to protect
her from rain, in accordance with one of de Vitry's
stories.

Kativity of S John the Baptist (j'vme S4th).

June 24] Nativity of S. yohn the Baptist. 323

June 24.

The Nativity of S. Juhn the Baptist.

SS. Martyrs at Rome, under Nero, a d. 64.

S. SiMPLicius, B. of Autun, jth cent.

SS. AoOARD AND AoiLBERT, MM. at Creil, near Parit.

S. Ivan, H. in Hohemia, (jih cent.

S. Bartholomew, H. in the island of Fame, a.d. 11S2.

THE NATIVITY OF S. JOHN THE BAPTIST.

[Both by Greeks and Latins. Ancient Carthaginian Kalendar. The
Sacramentaries of S. Leo, and Gelasius, the Ambrosian Missal, Coptic,
Arabic, Russian Kalendar ; all Latin Kalendars and Martyrologies, after
the 5th cent., but not before. Modern Anglican Relormed Kalendar.
Other festivals of S. John are observed. Feb. 24th, the Invention of the
Head of the Baptist at Jerusalem. Aug. 29th, the Decollation of S. John.
Sept. 24th, the Conception of S. John. Jan. 7th, in the Greek and
Russian Church, a Memorial of S. John Baptist. May 25th, The Inven-
tion of the Head of the Baptist at Comana ; this latter in the Greek and
Russian Kalendar, and Arabic Synaxarium. Authority : — The account in
the Gospels. For convenience, the whole history of S. John Baptist is here
given, instead of breaking it into two portions, giving his nativity here and
his death on Aug. 29th.]

fAINT JOHN THE BAPTIST belonged to the

priestly race by both his parents, for his father

Zacharias was himself a priest of the course

of Abijah/ offering incense at the very time

when a son was promised to him ; and Elizabeth was of

the daughters of Aaron.

The divine mission of the Baptist was the subject of
prophecy many centuries before his birth. That birth, not
according to the ordinary laws of nature, but through the
miraculous interposition of God, was foretold by an angel,
who proclaimed the character nnd office of this wonderful

' I Chron. xxiv. 10,
*- ^

U<-

324 Lives 0/ t/ie Saints. Uune 24.

child. "Fear not, Zacharias ; for thy prayer is heard;
and thy wife EHzabeth shall bear thee a son, and thou
shalt call his name John. And thou shalt have joy and
gladness ; and many shall rejoice at his birth. For he
shall be great in the sight of the Lord, and shall drink
neither wine nor strong drink ; and he shall be filled with
the Holy Ghost, even from his mother's womb. And
many of the children of Israel shall he turn to the Lord
their God. And he shall go before him in the spirit and
power of Elias, to turn the hearts of the fathers to the
children, and the disobedient to the wisdom of the just;
to make ready a people prepared for the Lord."

Zacharias said to the angel, " Whereby shall I know
this ? for I am an old man, and my wife well stricken in
years." Then the angel answering, said to him, " I am
Gabriel, that stand in the presence of God ; and am sent
to speak unto thee, and to show thee these glad tidings.
And behold thou shalt be dumb until the day that these
things shall be performed, because thou believest not my
words, which shall be fulfilled in their season."^

And now the Lord's gracious promise tarried not ;
Elizabeth, for greater privacy, retired into the hill-country,
whither she was soon after followed by her kinswoman
Mary.

And it came to pass that, when Elizabeth heard the
salutation of Mary, the babe leaped in her womb; and
EHzabeth was filled with the Holy Ghost ; and spake out
with a loud voice, and said, ** Blessed art thou among
women, and blessed is the fruit of thy womb ; and whence
is this to me, that the mother of my Lord should come to
me? for, lo ! as soon as the voice of thy salutation sounded
in mine ears, the babe leaped in my womb for joy ; and
blessed is she that believed ; for there shall be a per-

> I.uke i. ?, 25.

ZACHARIAS WRITING THE NAME OP JOHN— John D. GhuTandago.

S. JOHN BIDDING FAREWELL TO HIS PARENTS.— Fra Filippo Lippi.

[June 24.

^ ^

June 24.] Nativity of S. John the Baptist. 325

formance of those things which were told her from the
Lord."i

Three months after this, and while Mary still remained
with her, Elizabeth was delivered of a son. The birth of
John preceded by six months that of our Blessed Lord,

On the eighth day the child of promise was brought to
the priest for circumcision, in conformity with the law of
Moses.2 As the performance of this rite was the accus-
tomed time for naming a child, the friends of the family
proposed to call him Zacharias, after the name of his
father. The mother, however, required that he should
be called John ; a decision which Zacharias, still speech-
less, confirmed by writing on a tablet, " His name is John."

The judgment on the father's want of faith was at once
withdrawn. " His mouth was opened immediately, and his
tongue loosed, and he spake, and praised God."

God's wonderful interposition in the birth of S. John
had impressed the minds of many with a certain solemn
awe and expectation.^ A single verse in S. Luke's
Gospel contains all that we know of S. John's history for
the space of thirty years ; the whole period which elapsed,
before we next hear of him. "The child grew and waxed
strong in spirit, and was in the deserts till the day of
his showing forth unto Israel."^ S. John was ordained
to be a Nazarite from his birth. ^ A Nazarite was one
who by a vow of a peculiar kind, was set apart from otheis
for the service of God, and under the Jewish dispen-
sation corresponded to the religious, — the anchorite,
hermit, monk, or nun, — of the Christian dispensation.
A Nazarite undertook his obligations either for a defi-
nite time, or for life. During the time of his conse-
cration he was bound to abstain from every production of

' Ver. 41, 45. * Lev. xii. 3. ^ Luke iii. ij.

* Luke i. So. ^ \er. 13.

^ —^

326 Lives oj the Saints. (junea^.

the vine, was forbidden to cut the hair of his head, or to
approach any dead body; but, if we may quote the case of
Samson, was allowed to live in the married estate. Ac-
cording to the Mishna, the vow of the Nazarite lasted
usually thirty days, but double vows for sixty days, and
treble vows for a hundred days were sometimes made. Of
Nazarites for life three are mentioned in Scripture, Samson,
Samuel, and S. John the Baptist.

S, John, dwelling by himself in the wild and thinly
peopled region westward of the Dead Sea, prepared himself
by self-discipline, and by constant communion with God,
for the wonderful office to which he had been divinely
called. The very appearance of the holy Baptist was of
itself a lesson to his countrymen ; his dress was that of the
old prophets — a garment of camel's hair,^ attached to his
body by a leathern girdle. His food was such as the
desert afforded — locusts^ and wild honey, ^

And now the long-secluded hermit came forth to the
discharge of his office. His supernatural birth, his hard
ascetic life, his reputation for extraordinary sanctity, and
the generally prevailing expectation that some great one
was about to appear — these causes, without the aid of
miraculous power, for "John did no miracle,"* were sufficient
to attract to him a great multitude from "every quarter."^
Brief and startling was his first exhortation to them,
" Repent ye, for the kingdom of heaven is at hand."

Some score of verses contain all that is recorded of S.
John's preaching, and the sum of it all is repentance ; not
mere legal ablution or expiation, but a change of heart and
life. Many of every class pressed forward to confess their

' 2 Kings i. 8.

* Levit. xi. 22. Locusts are eaten either pounded and mixed with flour in
cakes, or fried in butter, or smoked and boiled or roasted.

• Ps. Ixxxi. 16. ♦ John x. 41. > Matt. iii. 5.

S. JOHN BAPTIST IN THE DESERT.
After Campagnola.

[June 24.

junea-i.j NativUy of S. John the Baptist. 327

sins and to be baptized. The preparatory baptism of S.
John was a visible sign to the people, and a distinct
acknowledgment by them, that a hearty renunciation of
sin and a real amendment of life were necessary for ad-
mission into the kingdom of heaven, which the Baptist
proclaimed to be at hand.

Among the Jews initiation as a proselyte was performed
by circumcision, baptism, and sacrifice. Maimonides says
that circumcision was instituted in Egypt, baptism in the
wilderness on the escape from Egypt, and sacrifice at the
giving of the law.^ As thus iterating a solemn act which
signified initiation into certain privileges and obligations,
the act of S. John drew down on him the jealous suspicion
of the Scribes and Pharisees, and they sent to demand his
authority for baptizing. " Why baptizest thou, if thou be
not the Christ, nor Elias, neither that prophet?"'

His answer was, " I baptize you with water unto re-
pentance : but He that cometh after me is mightier than I,
whose shoes I am not worthy to bear : He shall baptize
you with the Holy Ghost, and witii fiie."^

As a preacher, the Baptist was eminently practical and
discriminating, and his earnestness convinced many. In
the prophetic words of his father Zacharias, " He went
before the face of the Lord to prepare his ways, by giving
knowledge of salvation unto the people for the remission
of their sins."*

To the selfish and covetous he preached charity : " He
that hath two coats, let him impart to him that hath none ;
and he that hath meat, let him do Hkewise." To the tax-
gatherers he preached rectitude : " Exact no more than

' See the important remarks on baptism among the Jews before the time of the
Baptist and the institntion of Christian Baptism in Lightfoot's Horac Hebraic^e
on S. Matt. iii. 6.

•S.John 1.4. » S. Matt. iii. II. ♦ S. Lulce i. 76, 77.

that which is appointed you." To the soldiers, moderation
and contentment, "Do violence to no man, neither accuse
any falsely ; and be content with your wages." To all he
preached repentance : "O generation of vipers, who hath
warned you to flee from the wrath to come? Bring forth
therefore fruits worthy of repentance, and begin not to say
within yourselves, we have Abraham to our father ; for I
say unto you, that God is able of these stones to raise up
children unto Abraham." But always his exhortations to
repentance were joined to a prophecy that Christ was
coming to set up His kingdom; and that He would test
their works and sift them, and judge His people aright ;
"whose fan is in His hand, and He will throughly purge
His floor, and gather the wheat into His garner ; but the
chaff He will burn with fire unquenchable."^

When the time for our Blessed Lord's ministry to begin
had arrived, Christ came to John to Jordan to be baptized
of him. "But John forbade Him, saying, I have need to
be baptized of Thee, and comest Thou to me? And
Jesus answering said unto him, Suffer it to be so now;
for thus it becometh us to fulfil all righteousness. Then
he suffered him. And Jesus, when He was baptized, went
up straightway out of the water ; and lo, the heavens were
opened unto Him, and He saw the Spirit of God descend-
ing like a dove, and lighting upon Him ; and lo, a voice
from heaven, saying. This is My Beloved Son, in whom I
am well pleased.""

After this S. John seeing Jesus coming towards him,
pointed Him out to those around him, saying, "Behold
the Lamb of God, which taketh away the sins of the world.
This is He of whom I said, After me cometh a man which
is preferred before me, for He was before me. And 1
knew llim not; but that He should be made manifest to

' S. LuVe iii. 7,17, = S. Matt. iii. 13, il.

'ii-

S. JOHN BAPTIZING JESUS.
From a Fresco.

June 24.

iuue2ii Nativity of S. yohn the Baptist. 329

Israel, therefore I come baptizing with water." And John
bare record, saying, " I saw the Spirit descending from
heaven Hke a dove, and it abode upon him. And I knew Him
not : but He that sent me to baptize with water, the same
said unto me, Upon whom thou shalt see the Spirit de-
scending, and remaining upon him, the same is He which
baptizeth with the Holy Ghost. And I saw and bare
record that this is the Son of God."^

There is a serious discrepancy here between the accounts
of the two Gospels, which it is difficult to reconcile. How
is S. John's acknowledgment of Jesus at the moment of
His presenting Himself to baptism compatible with his
subsequent assertion that he knew Him not till the descent
of the Holy Ghost? It must be borne in mind that their
places of residence were at two extremities of the country,
and it is quite possible that the Saviour and the Baptist
had never before met; in that case the hesitation of S.
John at baptizing our Lord must have been on account of
some supernatural awe falling upon him which he could
not account for, in the presence of the God-Man, snd the
words were uttered in unconscious prophecy.

With the baptism of Jesus, S. John's more especial office
ceased. He still continued, however, to present himself
to his countrymen in the capacity of witness to Jesus.
Two days after the remarkable scene recorded by S. John
the Evangelist, John stood, and two of his disciples with
him, when Jesus walked past. Then again he exclaimed,
"Behold the Lamb of God!" Thereupon the two dis-
ciples, of whom one was S. Andrew, followed Christ.

From incidental notices in Scripture we learn that S.
John and his disciples continued to baptize for some time
after our Lord entered upon his ministry.* We gather
also that S. John instructed his disciples in certain moral

• S. jolm i. 29, 34, » .S. John iii. 23 ; iv. i ; Acts xix. 3.
►J(- ^ i

>J«-

330 Lives of the Saints. [June 34.

and religious duties, as fasting,^ and prayer.- But shortly
after he had given this testimony to the Messiah, John's
pubhc ministry was brought to a close.

In daring disregard of the divine laws, Herod Antipas
had taken to himself the wife of his half-brother Philip.
Herod Antipas was the son of Herod the Great by
Malthace, a Samaritan. His father had originally destined
him as his successor in the kingdom, but by the last change
of his will appointed him tetrarch of Galilee and Peraea.
He had married a daughter of Aretas, king of Arabia
Petraea, but becoming enamoured of Herodias, the wife
of his half-brother, he deserted his wife, received the
infamous woman to his court and installed her as his
queen. Aretas, indignant at the insult offered to his
daughter, found a pretext for invading the territory of
Herod, and defeated him with great loss. This defeat,
however, did not occur till after the murder of S. John the
Baptist.

At a later time the ambition of Herodias proved the
cause of her paramour's ruin. She urged him to go to
Rome to gain the title of king ; but was opposed at the
court of Caligula by the emissaries of Agrippa, and con-
demned to perpetual banishment at Lugdunun, a.d. 39.
Herodias voluntarily shared his punishment, and he died
in exile. It was to this Herod Antipas that Christ was
sent by Pilate for trial, when Herod had come to Jerusalem
to celebrate the Passover.'*

S. John the Baptist boldly reproved Herod for the
scandal he gave by his connection with his brother Philip's
wife, and for his other sins.'* Herod thereupon cast him
into prison.

The place of his confinement was the castle of Ma-
chaerus, a fortress on the eastern shore of the Dead Sea.

* S. Matt, ix. 14; S.Luke V. 33. ^S.Lukexi.i. ^S. Luke xxiii.6, 12. * S. Lukeiii. g.

BEHaADINO. OF S. JOHN THE BAPTIST.

June 24.

* ^ >J«

June 34] Nativity of S. John the Baptist. 331

It was here that reports reached him of the miracles which
our Lord was working in Judaea. With a view, therefore,
to overcome the scruples of his disciples, the Baptist sent
two of them to Jesus himself to ask the question, "Art
thou He that should come, or are we to look for another?"
They were answered by a series of miracles wrought before
their eyes ; and while Jesus bade the two messengers
carry back to S. John the report of what they had seen
and heard, as His only answer, He took occasion to guard
the multitude who surrounded him from supposuig that the
Baptist himself was shaken in mind, by making a direct
appeal to their knowledge of his character and life. Jesus
further proceeded to declare that John was, according to
the true meaning of the prophecy, the Elijah of the new
covenant, foretold by Malachi.^ The event indeed proved
that John was to Herod what Elijah had been to Ahab. No-
thing but the death of the Baptist would satisfy the resent-
ment of Herodias. A court festival was kept at Machaerus
in honour of the king's birthday. After supper the daughter
of Herodias came in and danced before the company, and
so charmed was the king by her grace, that he promised
with an oath to give her whatsoever she would ask.

Salome, prompted by her abandoned mother, demanded
the head of John the Baptist. Herod gave instructions to
an officer of his guard, who went and executed John in
the prison, and his head was brought in a charger to the
damsel that she might take it to her mother, and the
adultress might glut her vengeful spirit by the bloody
spectacle.

His death is supposed to have occurred just before the
third Passover, in the course of our Lord's ministry,
A.D. 30.

The festival of the nativity of S. John has been cele-

1 Mai. iii.4.

332 Lives of the Saints. [June a,.

brated by the Church from a remote age. S. Augustine^
says in the 5th cent : " This day of the nativity is handed
down to us, and is this day celebrated. We have received
this by tradition from our forefathers, and we transmit it
to our descendants to be celebrated with like devotion."
He observes that the Church usually celebrates the
festivals of saints on the days of their deaths, but that
the feast of S. John the Baptist is excepted from this
rule, because this saint was sanctified in his mother's
womb.

A mystical signification may have attached to the posi-
tion of this day in the kalendar. Foi* in the months of
June and December are the solstices, — -with the first, the
day's decrease, with the latter they increase. In connectio:!
with this the words of the Baptist, " He must increase,
but I must decrease,"- acquire a new and fanciful signifi-
cance. S. Augustine says : " At the nativity of Christ the
days increase in length, on that of John they decrease.
When the Saviour of the world is born, the days lengthen ;
but when the last prophet comes into the world, the days
sufier curtailment."

The fathers of the council of Agde in the year 506
reckon this festival as one of the chief in the wholi year;
but it is not found in the kalendar of Bucherius, which is
assigned to the middle of the 4th cent., nor to the list of
festivals in the Apostolic Constitutions.^ The first notice
of it is in the Carthaginian Kalendar, and it was probably
first observed in the African Church, and thence intro-
duced into the West. In the 5th cent, it was everywhere
observed, as is evident from the sacramentaries of S. Leo
and Gelasius and all martyrologies and kalendars.

In the ancient Carthaginian Kalendar, and in the old
Gotho-Gallican Missal, the festival was without a vigil.

' Serm. 292, in Natali Johannis Bapt. • John iii. 30. ^ Lib. yiii., cap. 33.

^. ^

June 34.] Nativity of S. John the Baptist. 333

But we find the vigil in the sacramentary of S. Leo, and in
the Ambrosian Liturgy.

The festival was observed by the reciting of three
masses. Alcuin gives the following reasons — one was said
on the vigil in honour of him as the forerunner, preparing
the way of the Lord ; the second was said on the morning
in honour of his ministry as Baptist ; the third later is the
day in honour of his having been a Nazarite from his
mother's womb.' Another observance consisted in a pro-
cession to the fonts. In the sacramentary of S. Leo is a
" missa ad fontem."

The observance of the vigil was often associated with
customs of pagan origin, some of which were condemned
by ecclesiastical councils.

S. Augustine forbids the inhabitants of Libya bathing on
this day, as a pagan custom.' Petrarch, in a letter addressed
to Cardinal Colonna, describes how in 1330 the women of
Cologne were wont at sunset on the eve of S. John to
wash their arms and feet in the Rhine, thinking thereby
that they washed off all the ills that might befall them in
the year to come. This custom still prevails in the Walloon
country.

S. Eligius in his pastoral allocutions forbids those whom
he had converted in Gaul to celebrate S. John's eve with
round dances and other pagan customs, and the 4th canon
of the council of Leptines or Lestines, in 743, forbids the
pagan custom of on that day making the need-fire by
rubbing two sticks together. The usage of making
Beltane fires, a heathen custom, has continued to the pre-

1 See also Amalarius, lib. iii., cap. 3S.

' "Natali Johannis de solemnitate siiperstitiosa pagana Cliristiani ad mare
veniebant et se baptizabant," and "ne uUus in festivitate S. Joliannis in fontibus
aut paludibus aut in fluminibus, nocturnis aut matutinis horis se lavare
prxsumat, quia haec inlelix conbuludo adhuc de Paganorum observatione
Tcmansit."

334 Lives of the Saints. uune34.

sent day, and is observed on Midsummer eve nearly all
through Europe, and is justified by the text, " He was a
burning and shining light," words used by our Lord to
qualify the Baptist.

S. John is regarded as patron against convulsions and
epilepsy, which are called in France and Belgium, "Le
mal Saint Jean."

Some observations on his relics will be made on the day
of his decollation, Aug. 29th.

S. John Baptist is depicted with long hair and beard
(usually rough and uncombed in the Greek paintings) ; he
is clad in a tunic of camel's hair with a leathern girdle, and
over this a mantle ; his feet are usually bare, but are some-
times shod with sandals. The Greek Church translates
literally those words of S. Mark, "Behold I send My
Angel (messenger) before Thy face ;" and its artists con-
stantly attach wings to the shoulders of the Baptist. In
the earlier figures S. John holds in one hand an Agnus
Dei, to which he points with the other in allusion to the
testimony of the holy Precursor, " Behold the Lamb of
God," &c. In later representations he holds a staff sur-
mounted by a cross, from which streams a vexillum or
pennon inscribed '■'■ Ecce Agnus Dei."

SS. MARTYRS UNDER NERO.
(a.d. 64.)

[Modern Roman Maityrology. Authority : — Tacitus, Ann. Lib. xv.]

The city of Rome caught fire on July 19th, a,d. 64, on
the same day that it had been burnt by the Gauls four
hundred and fifty years before. The fire is said to have
broken out in all fourteen quarters of the city, and to have
burnt for six days and seven nights, with fierce intensity.

^ ^

June 24.] .S'^'. Martyrs under Nero. 335

It only died out when deprived of aliment, after having
ravaged the city from the grand circus at the foot of the
Palatine hill to the extremity of the Esquiline quarter,
where it was arrested by the destruction of a large number
of houses, so as to produce a chasm which the flames
could not overleap.

The fire was first observed in the gardens of Tigellinus,
prefect of the pretorian guard ; this circumstance aroused
vague suspicion, which was heightened by slaves of the
imperial household being reported to have been seen
spreading the flames. The Emperor Nero was at Antium
when the conflagration broke out ; he remained there
till the third day, receiving message alter message, and
giving no orders. But when the disaster had reached its
extremity, a savage gleam of curiosity lit up his troubled
spirit, and he hastened to the tower of Maecenas, whence
he could view the blaze. There, in his theatrical costume,
lyre in hand, he thought it becoming to recite Homer's
account of the destruction of Troy. His eager antici-
pations of being the new founder of Rome, lent a colour
to the spreading rumour that he was himself the author of the
conflagration, and it was hinted that he had ordered Rome
to be fired, that he might enjoy the glory of rebuilding it.
It is extremely improbable that such was the case. Mis
boasting of what he should do perhaps originated the
suspicion. But the suspicion assumed a sufficiently threat-
ening character to make it expedient for the emperor to
divert it from himself He declared the Christians to be
guilty of the burning of Rome, and turned upon their
innocent heads the rage of the people.

Inventive cruelty sought out new ways of torturing
these victims of popular hatred and imperial injustice.
The calm and serene patience with which they were
armed by their religion against the most excruciating

>j< _ _^

n^-

336 Lwes of the Saints. ijunc24.

sufferings may have irritated still further their ruthless
persecutors. The sewing up men in the skins of beasts,
and setting dogs to tear them to pieces, may find prece-
dents in the annals of human barbarity; but the covering
them over with a kind of dress smeared with wax, pitch,
or other combustible matter, with a stake under the chin
to keep them upright, and then placing them to be slowly
consumed, like torches, in the public gardens of popular
amusement, — this seems to have been an invention of
Nero's refined barbarity ; and, from the manner in which
it is mentioned by the Roman writers, as the most horrible
torture known, appears to have made a profound im-
pression on the general mind. Even a people habituated
to gladiatorial shows, and to the horrible scenes of whole-
sale execution which were of daily occurrence during the
reign of Tiberius, Caligula, and Nero, must yet have been
in an unusual state of exasperation to endure, or rather to
take pleasure in, the sight of these unparallelled barbari-
t"es. Thus, the gentle, the peaceful religion of Christ was
welcomed upon earth by new applications of man's inven-
tive faculties, lo inflict suffering, and to satiate revenge.

S. SIMPLICIUS, B. OF AUTUN.

(5TH CENT.)

f Roman and Gallican Martyrologies. Authorities : — Mentioned by
Gregory of Tours.]

S. SiMPLicius succeeded Hegemonius in the episcopal
see of Autun. S. Athanasius mentions a Simplicius as one
of those who subscribed to the decrees of the council of
Sardica, but does not say of what see he was bishop. It is
a strange anachronism of the Autun Breviary to make
Simplicius to have been bishop then. Gregory of Tours

^1^0 2,.] ,9. /van. 337

tells us that he was elected, beiag only a laynaaa. His
wife would not leave him, and this having occasioned a
certain amount of scandal, Simplicius took a pan of red-hot
charcoal from a girl, and poured thj embers into the lap of
his mantle, which remained unsinged. The people were
satisfied by this miracle that there was no occasion for
their being offended.

The pagans of Autun were wont once in a year to draw
forth the wagon of Berecynth. Simplicius by the sign of
the cross arrested the car, and overthrew the idol.

S. IVAN, H.
(a.d. 845.)

[Bohemian Kalendar. Authority : — A life by Ralbinus, fonnded on the
Lections of the Prague Breviary ]

BoRZivoi, duke of Bohemia, was hunting in the forest
one day, when he started a doe, which the dogs pursued.
The duke galloped after them, and the dogs brought the
doe down near a rock and fountain, in the deepest solitude
of the forest. He leaped from his horse and speared the
doe. To his surprise he saw an old man approach with
long snowy beard, in a threadbare garh His attendants en-
treated the duke to withdraw, as this was a wood-spirit, but
Borzivoi called to the old man, and asked his name. " I
am called Ivan, and I come from Dalmatia," said the
apparition ; "I have served God in solitude for forty- two
years."

"And where dost thou live?" "In a narrow cave."
"And what is thy food?" "That deer thou hast killed
fed me with her milk." Borzivoi was filled with regret,
and he urged the old man to mount his horse and come to
the castle. The hermit reluctantly complied. In the

VOL. VI. Z''

->J»

►!■<-

33^ Lives oj the Samls. [June 24.

palace of the duke all was strange to him, — the bustle, the
splendour, the delicate meats. He was weary of it all,
almost as soon as he was there, and in the night he fled
away to seek out his dear woodland solitudes. But some
rustics, thinking him a wild man, pelted him with stones,
and cut open his head 3 then he crawled under the shade
of the green trees, and lay down, faint and weary. And
presently the chaplain of Ludmila, the duke's saintly wife,
came in quest of him, and found the old man dying. So
he ministered to him the last sacraments, and buried him
under the oak leaves.

S. BARTHOLOMEW OF FARNE, H.
(a.d. 1 182.)

[Anglican Martyrology of Wilson. The Bollandists. Authority : — A
life by a contemporary monk, with the initial G. Thi name not given in
full, probably Galtredus, the author of the lite of S. Godrick.]

Bartholomew was a native of Yorkshire, and was born
at Whitby. He was called by his parents Tosti, but as
his comrades made jokes about this name, which offended
his self-respect, he changed it to William. His youth was
spent in amusements and thoughtless gaiety, but he was
called to a more serious life by a vision he had, in which
he saw Paradise, with Jesus m the midst, and Mary and
the Apostles surrounding Him. In his vision he saw
the Blessed Virgin beckon to him to join the company
of the holy ones in light. He then crossed over into Nor-
way, where he was first ordained deacon, and then priest,
by the bishop of Nidaros or Trondhjem. Shortly afterwards
he was urged to marry a young Norwegian lady, as clerical
celibacy never prevailed in the Scandinavian Church.
The parents and the damsel herself did all in their power

jnne24.] S. Bavtholoiueiv of Fame. 339

to induce him to marry, but he refused, and returnine
to England, became a monk at Durham, and assumed the
name of Bartholomew. Afterwards having seen S. Cuth-
bert in a vision, he felt a strong desire to spend the rest of
his days in the lonely isle of Fame, off the Northumbrian
coast. The contemporary biographer gives a graphic
account of the island, its rocks, and its birds, and de-
scribes the position and remains of S, Cuthbert's cell. In
this island Bartholomew took up his abode, dressed in
ram's skin coat and trousers, which once put on were
never taken off again, or suffered to be washed, till, as his
biographer informs us, with sweat and dirt, the skins were
black. And when remonstrated with for this somewhat
offensive disregard of common cleanliness, his curt reply
was, "The dirtier the body the cleaner the soul." On
Fame he found another hermit named Ebwin, who was
highly incensed with Bartholomew for having invaded his
privacy, and was filled with envy, which made him try
every kind of annoyance to drive Bartholomew away.
One evening a monk of Durham was with the hermit
Bartholomew, when a great stone came crashing down on
the roof. The monk jumped up alarmed, and turned pale.
"It is only a trick of the old enemy," said Bartholomew.
The visitor was by no means re-assured by this announce-
ment, for he supposed the devil was outside. But
Bartholomew, no doubt, meant Ebwin.

After a while Thomas, prior of Durham, resigned, and
went to Fame, and took up his abode with Bartholomew.
They did not agree together at all, either in the matter of
food or length of prayers, and at last Bartholomew left
Fame and came to Durham, but the remonstrances of the
brethren, the regrets of Thomas, and finally the orders of
the bishop, sent him back to the island. After that the
iwo kept peace with each other till Bartholomew was

340

Lives of the Saints

[June a |.

relieved of the irksom: presence of the prior by the death
of the latter.

Before he died, the monks of Lindisfarne and Colding-
ham came to visit him. He was asked where he would
like to be buried, and he replied that he wished to lie
in that wild, wave-beaten islet. A few days before his
end, there was a sound in the ante-room of his cell "as of
mice dancing," and on the roof " as of sparrows creeping
about with their beaks and claws." Something black fell
down behind the monk who was nursing the sick hermit,
so that he nearly fainted with terror. He died after he
had spent more than forty-two years in the island, which
he rendered fragrant with his virtues.

The Blinding of 8. Solomon (June 25th).

>J, Ijl

June 25.] 6'S. Sosipater and Jason. 341

June 25.

SS. Sosipater and Jason, Disciples of S. Paul, zsi cent.

S. Mnaason, 0/ Cyprus, Disciple of Christ, ist cent, (see July x'iih).

SS. LuCEjA, V.M., AND Aucejas, K.M. at Rome, a.d. 301.

S. Fedronia, V.M. in Mesopotamia, circ. a.d. 304.

S. Gallic ANUS, M. in Egypt, a.d. 362.

S. Antidius, B. of Besaitcon, circ. A.n. 411.

S. Maximus, B. of Turin, circ. a.d. 466.

S. Prosper, of Aquitain, C. at Ricz, a.d. 455.

S. Prosper, B. of Reggio in ISIodena, about $th cent.

S. Tygris, V. at S. fean-de-Maurienne, 6th cent,

S. MoLACH, B. in Ross, jtk cent.

S. jEmilian, M.B. of Nantes, circ. a.d. 726.

SS. Peter and Febronia, Prince and Princess, aftenvaids

religious, in Russia.^
S. Adalbert, D. at Egmond in Holland, Wi ant.
S. William, of Monte Virgine, Ab. in Italy, a.d. 1142.
B. Henry Zdek, B. of Olmutz in Moravia, a.d. 1151.
S. Solomon, K.I\I. in Brittany, a.d. 874.
B. John of Spain, Prior in Savoy, a.d. 1160.
Ven. Bertha, Reel, at Utrecht, a.d. 1514.

SS. SOSIPATER AND JASON.

(iST CENT.)

[Greek Menology and Menaea ; Roman Martyrology, S. Sosipater of
Beroea alone, Ado, Usuardus, Notker names S. Sosipater only. But t^.
Jason in the Roman Martyrology on July 12th. Authority : — The accounts
in the Menology and Menoea.J

AINTS SOSIPATER and Jason are mentioned

by S. Paul in his Epistle to the Romans, xvi.

21, as his kinsmen, and Jason is spoken of in

the Acts of the Apostles, xvii. 4. When S.

Paul was preaching in Thessalonica, a tumult arose, and

the multitude surrounded the house of Jason, where they

believed S. Paul had taken refuge ; and when they could

not find him, they drew Jason before the magistrates,

1 In the Rnssian Kalendar, date uncertain.

342 Lives oj the Saints. [lunea;.

Jason is said by the Menology of the emperor Basil to have
been a native of Tarsus, and in after years to have become
the bishop of that city, but Sosipater, born in Achaia,
became bishop of Iconium. After a while both resigned
their sees and went to the West, but were driven on the
island of Corcyra, when CercyHnus, the king, ordered them
to be apprehended and cast into prison. There they con-
verted seven robbers with whom they shared their dungeon,
and the jailer Autonius. The king hearing this, ordered
the execution of Autonius. Then fire fell from heaven,
and consumed the wife and two sons of the king, and dis-
solved the chains of the saints. They were forthwith
allowed to depart in peace, but not before they had con-
verted Cercyra, the daughter of the king. She was pierced
with arrows, stoned to death, and the seven robbers were
thrown into vessels of boiling oil and pitch. It is not
necessary to add that this story is purely fabulous.^

SS. LUCEJA, V.M., AND AUCEJAS, K.M.
(a.d. 301.)

[Roman Martyrology, and Ado, Usuardus, Hrabanus, and Notkcr
But Galesinius, Maurolycus, Felicius, and Ferrarius on July ist. By the
Greeks on Ju'y 6th. The Acts are perhaps founded on fact. The date
of the martyrdom is fixed by the name of the prefect of the city, .(Eiius,
This may have been ^lius Dionysius, in 301.]

In one of the barbarian incursions into Italy, a young,
damsel named Luceja was carried off from the surburbs of
Rome in 271, by Aucej s, a king of the Alemanni. He
was, no doubt, a chief of a marauding party belonging to
the main army, which in that year made an irruption into
Italy tha' ended fatally in the decisive battles of Fano
and the Pesaro. The prince was inflamed with passion for

1 Other versions are far more preposterously absurd.

jxneij.j S. Febronia 343

his young and beautiful captive, but when she announced
to him that she was a Christian, and a virgin dedicated to
Christ, his sentiments were changed to awe-struck and re-
verend devotion. He erected for her a tent in which she
could live alone and unseen, served by maidens of his
tribe. He consulted her as a prophetess, regarding her as
the ancient Goths and Germans did their female priestesses.
When he went to battle, he asked her prayers and her
benediction. Thus passed twenty years, in which she was
reverenced as the oracle of the tribe. At the end of that
lime Luceja desired to return to Rome. She asked per
mission to depart, it was regretfully accorded, and the king
accompanied her to Rome, forgetful of his wife and family,
and resolved to be guided by Luceja, even to death. Im-
mediately on their arrival in Rome, they were arrested by
order of ^milius, the prefect of the city, and were decap-
itated.

S. FEBRONIA, V.Al

(aBOIIT A.D. 304.)

f^Todern Roman Martyrology and later Latin Martyrologists. Greek
Nfemea and Menology on 15th or 24111 June. On the latter day also the
Coptic and Abyssinian Hagiologies. Authority : — An account of the Life
and Passion of Febronia by a nun of the same convent, and an eye-witness
ol her martyrdom, named Thomais. The account is so fresh and full of
natural touches, so circumstantial, that its authenticity can hardly be
doub.ed. The only reason for hesitation in accepting it, is that in the
reign of Diocletian we should not have expected monastic life to have been
as fully developed as it is here represented. However, there are othei
indicati ns of such having been the case trom an early period, and as
th'j Church had enjoyed peace for some time, it is by 110 means improbable
that such institutions were flourishing in the Eas', when ihe persecutio^ 4'*
Diocletian broke out.]

Of all the histories of virgin martyrdom, there is scarcely
one more touching and beautiful than that of Febronia, as

>J*-

344 Lives of the Saiiits. u^nejs-

there is none described more fully than hers by a friend
and witness of the sufferings.

During the persecution of Diocletian, there was at
Sibapte in Syria, a convent of fifty virgins. One of them,
Febronia, aged eighteen, was a niece of the abbess, Bryene.
She was wondrously fair of face and graceful of form, and
the old sisters seem to have regarded her with a reverential
awe on account of her marvellous loveliness of body and
purity of soul. Nourished from infancy among the sisters,
reading the Holy Scriptures, fasting, praying, chanting
psalms with them, Febronia became full of heavenly
thoughts, and her understanding in divine things was much
wondered at Women of the world came to hear her
interpret Scripture in the convent ; but so as not to
distract the thoughts of her charge and expose her to the
vulgar gaze, Bryene drew a curtain between her and the
ladies who visited her, so that they never saw her face.
And one day there came a young heathen woman, in the
first grief at the loss of her husband, to whom she had
been married seven months. She had found no consolation
in the religion of her parents, and falling at the feet of
Bryene, besought her to suffer her to see and converse with
Febronia, that perhaps she might from her lips hear words
which would be balm to her wounded spirit. The abbess
hesitated, but moved at last by the tears of the young
woman, she consented, and admitted her to the presence
of the young nun. They passed the night in reading the
Gospel and conferring upon Christian doctrine. Embracing
each other, they wept together, and the widow left the
convent converted to the faith of Christianity. " Who then,"
asked Febronia, " was that travelling nun, who wept as if she
had never heard the holy Scriptures explained before?"

"It was Hieria," answered the nun Thomais. " Hieria
the widow of a senator."

fb-

June 25.] 6^. Febronia. 345

" Ah !" said Febronia, ' ' why did you not tell me her
rank? I spoke to her as to a sister." The noble widow
became in truth the sister and friend of the nun , she re-
mained with her during a serious illness, which confined
Febronia to the narrow plank of wood on which she took
her repose. She was convalescent when Selenus, the
minister of imperial cruelty, arrived at Sabapte, charged
with the execution of the decrees against the Christians.
He was accompanied by his nephews, Lysimachus and
Primus, the former of whom was suspected by the emperor
of having a leaning towards Christianity, his mother
having been a Christian, and therefore Selenus deemed it
expedient to execute the decrees with extraordinary zeal
and cruelty, and to associate his nephew Lysimachus with
him in the hearing and sentencing of the Christians, so as
to dispel the suspicion in the imperial mind.

Primus, a youth akin to Lysimaclms on his mother's
side, shared the disgust felt by Lysimachus for the cruelty
of Selenus, but all the two young men could do was to
send warning to the Christians to escape, before their
uncle visited any town. As soon as the bishop and clergy
of Sibapte heard that the governor was about to visit that
place, they dispersed, and secreted themselves The nuns
in great agitation waited on their abbess, and entreated
permission to escape for their lives. Bryene bade them be
without alarm, as the danger only threatened, and was not
yet at their doors. She was distracted by anxiety, as
Febronia was not strong enough to be removed, and she
was unwilling to leave her. The sisters took counsel
together, and electing one named ^theria as their spoke-
woman, made a second remonstrance, and complained,
"We know the real objection to our escaping is your
solicitude for Febronia ; but are we so much better than
the bishop and clergy, who have already placed themselves

^ . . — tj*

^ -^

346 Lives of the Saints. [June 25-

in security ? Remember that there are dangers which
threaten us worse than death and torture, and therefore
we ought to have taken flight before the clergy escaped.
Let us take Febronia with us, and carry her away."

Febronia however could not be moved, and the abbess
was obliged to dismiss the nuns, who all deserted the
convent, except Thomais, the writer of the history, and
Procla, a nun who attended on Febronia, and the abbess
Bryene.

Almost immediately after, news arrived of the entrance
of the governor. Febronia heard Bryene sobbing. She
looked to Thomais, and asked, " I pray you, mother, what
is the Great Mistress (for this was the title of the abbess)
crying so bitterly for ? "

" My child," answered the old nun, " she is anxious at
heart about you. We are old and ugly, and all that can
befall us is death ; but you are young and fair, and there
are things we fear for you of which you know nothing.
We need not say more to you, dear child, than bid you be
very careful how you accept any offers of the governor,
however innocent they may seem — ease, riches, happiness
— a danger is hidden beneath them you little dream of."

The night passed in anxious conversation and mutual
encouragement. Next morning Selenus sent soldiers to
the convent, who broke open the door, and would have
cut down Bryene, had not Febronia started from the bench
on which she lay, and casting herself at the feet of the
soldiers, implored them to kill her rather than her old
aunt. Primus arrived at this juncture, rebuked the soldiers
for their violence, and bade them leave the house. Then
turning to Bryene, asked her why they had not escaped
from the place. "You had plenty of warning; and even
now I will withdraw the soldiers. Take the chance, and
fly." Primus then withdrew, and perhaps his advice would

* ^

June 35.] S. Febronia. 347

have been followed, had not Selenus prevented it, by
almost immediately sending the soldiers back to the
convent with order that Febronia should be secured and
brought before him.

Next day Selenus ascended the tribunal, accompanied
by his nephew, whom he forced to attend. Bryene and
Thomais also appeared, each holding a hand of the young
girl, and begging to be tried and condemned with her.

" They are old and ugly, dismiss them," said Selenus ;
and the two nuns were separated from their charge.
Bryene, unable to endure the sight of her beloved niece's
sufferings, returned to the convent, and begged that word
might be sent her how the contest proceeded. " Mother,"
said Febronia ; " I trust in God that as I have been ever
obedient to thee in the monastery, so I may be faithful to
thy exhortation here before all the people. Go then and
pray for me, but first give me thy benediction." Then
Bryene stretched her hands to heaven and cried, " Lord
Jesus Christ, who didst appear to thy hand-maiden Thecla
in her agony to comfort her, stand by this lowly one in
her great contest." So saying she fell on the neck of
Febronia, and they kissed and wept and clung to one
another, till parted by the soldiers. Hieria, in the mean
time, had heard of the arrest of Febronia, and wild with
grief she rushed to the place of judgm.ent to witness the
death of her friend and guide. She found the great area
of the court crowded with people, mostly women, agitated,
indignant and muttering. There was a space where stood
the accused before the tribunal, and at one side were
various instruments of torture, and a great stake driven
into the soil furnished with rings and ropes. On the
judgment seat were Selenus and Lysimachus. Selenus
turned to his nephew and said, " Do you begin the ex-
amination."

>J< ^

348 Lives of the Saints. Uune aj.

The young man with difficulty controlled his emotion,
and began, "Tell me, young maiden, what is thy con-
dition ?"

"I am a servant," answered Febronia.

' ' Whose servant ?" asked Lysimachus.

"I am the servant of Christ."

" And tell me thy name, I pray thee."

" I am a humble Christian," answered Febronia.

"May I ask thee thy name, maiden?"

" The good mother always calls me Febronia."

Then Selenus broke in : " We shall not have done if we
proceed in this fashion ; to the point at once. Febronia,
I swear by the gods that I have no wish to hurt thee. Here
is a gallant young man, my nephew ; take him as thy hus-
band, and forget thy false religion. I had other views for
him, but that matters not, never have I seen a sweeter face
than thine, and I am ready to accept thee as a niece. I
am a man of few words, accept my offer, or by the living
gods, I shall make thee rue the refusal."

Then Febronia answered, " I have a Bridegroom in the
heavens, eternal, with all celestial glory as his dower."

Selenus burst forth with, "Strip the girl, soldiers." He
was obeyed. They only clothed her with a tattered cloak.
Calm, without a sign of being discomposed, Febronia
bore the outrage. " How now ! impudent hussey !"
scoffed Selenus ; " where is your maiden modesty, that you
blush not, nor struggle?"

" God Almighty knows, O Judge, that till this day I
never remember to have seen a man, for I was taken
when a babe of two years old into the convent of my
aunt, and there I spent my life, seeing only the good
sisters. Do I seem lost to shame ? Nay ! but I am
stripped as a wrestler in the games to strive for victory.
I fear thee not." " Stretch her face downward over a slow

* — ^

-.J.

jun«25. 6^. Febronia. 349

fire, binding her hands and feet to four stakes and then
scourge her," said Selenus. It was done, and the red
blood trickled over her white skin at every stroke of the
lash, and hissed in the red-hot charcoal. The multitude
could not bear the sight, and with one voice entreated the
judge to pity the girl and spare her. But their interces-
sion only exasperated him to greater fury, and he ordered
the blows to be redoubled. Thomais could endure no more,
she fell fainting at the feet of Hieria, who uttered a cry of
" Febronia ! my sister ! Thomais is dying."

The poor sufferer turned her head, and asked the
soldiers to throw some water over her face, and begged to
be allowed to speak to Hieria. But the judge interfered
to forbid this indulgence, and ordered Febronia to be
taken off, and attached to the rack. "Well, girl' how
like yoa this tirst taste of justice ?" " Learn from the
manner in which I have borne it, that my resolution is
invincible," answered Febronia.

On the rack her sides were torn with iron combs. She
prayed incessantly, " O Lord, make haste to help me, leave
me not, leave me not in this hour of anguish !"

"Cut out her tongue," ordered the judge. Febronia
was detached from the rack and tied up to the post in the
centre of the arena. But when the multitude saw what the
executioner was about to do, the excitement and indig-
nation became so menacing, that the judge thought it
prudent not to insist on the execution of his order. In-
stead of which he bade the surgeon in attendance extract
her teeth. "When he had drawn seventeen, Selenus bade
him desist. "Cut off her breas s." This atrocious order
caused an uproar. The physician hesitated. But Selenus
was fairly roused. " Coward, go on, cut !" he shouted, and
the surgeon with a sweep of the razor sliced off her right
breast. Febronia cried as she felt the cold steel gash her,

— .j.

^ — ^

350 Lives of the Saints. rj'meaj.

" My Lord ! My God ! see what I suffer, and receive my
soul into Thy hands." These were the last words she
spoke.

" Cut off the other breast, and put fire to the wound,"
said Selenus. He was obeyed. The mob swayed and
quivered with indignation, and with a roar broke forth in
execration, " Cursed be Diocletian and all his gods !"

Then Hieria and Thomais sent a girl running to the
convent to Bryene to tell her all. And the old abbess
flung herself on the ground sobbing, " Bra ! bra ! bra !
Febronia, my child !" then raising her arms and straining
eyes to heaven she cried, " Lord, regard thy humble hand-
maiden, Febronia, and may my aged eyes see the work
accomplished, the battle fought, and my child numbered
with the martyrs.

In the meantime Selenus had ordered the cords to be
removed which bound Febronia to the stake. Then she
fell in a heap on the sand, and her long hair flowed over,
and clothed her bleeding body.

Primus said under his breath to Lysimachus, " The poor
young girl is dead." " She has died to bring light and
conviction to many hearls, perhaps to mine," said
Lysimachus aloud. "Would that it had been in my
power to have saved her. Now let her finish her con-
flict and enter into her rest."

Then Hieria bursting into the arena stood wild with in-
dignation and anguish before the judge, and shrieked as
she shook her hands at him, "Oh, monster of cruelty,
shame on thee, shame ! Thou born of a woman hast
forgotten thy obligation to honour womanhood, and hast
insulted and outraged thy mother in the person of this
poor girl. God the Judge above judges will make a swift
work with thee, and cut it short, and root thee out of the
land of the living."

ij, — >i(

June as.] 6". Febvoma. 351

Selenus, stung with these words, exasperated with the
ill-concealed abhorrence of the mob, and finding that he
had fairly roused his nephews into defiance of his au-
thority, shouted to the soldiers to bind the widow, and
rack her.

But at this point some of the authorities of the town
interfered, and warned the judge that he was proceeding to
dangerous lengths. Hieria was well-connected, popular,
and if she were tortured, half the city would rush into
court, and insist on being tried and martyred also, "for
they will all confess Christ."

Selenus reluctantly gave orders for the release of
Kieria, who was enthusiastically preparing to ascend the
rack ; and directed the current of his rage on Febronia,
now unconscious. He ordered first her hands, then her
feet, and finally her head to be struck off, and when all
was finished, rose from his seat, turned to Lysimachus, and
saw that his face was bathed in tears. He hastily with-
drew to supper, angry with himself, his nephews, and the
mob. Lysimachus would neither speak nor eat, and with-
drew to his chamber, deaf to the commands of his uncle.
Selenus in a paroxysm of rage sprang from table, and
paced the room storming. His foot tripped, and he fell
head foremost against a pillar. The blow caused his death,
for he never spoke again, and next day was dead.

Lysimachus then gave orders that the body of Febronia
should be taken with all reverence in the house of Bryene.
Almost the whole city crowded to see the body of the fair
young girl who had suffered so heroically; the bishop and
clergy returned, and Lysimachus and Primus, standing by
the mangled body, vowed to renounce the gods of Dio-
cletian, and to worship the God and believe the faitli of the
martyr Febronia. They were both baptized, and when
Constantine became emperor, both retired into solitude^
nnd embraced the religious life.

;52 Lzves of the Saints. ciunc^s.

S. ANTIDIUS, B. OF BESANCON, M.

(about A.D. 411.)

[Roman Martyrology. Bssancoa Breviary on June 17th. Authority : -
A life based on popular tradition, or at all events containing such tra-
ditions, adopted into the history, written apparently in the nth cent.]

S. Antidius, bishop of Besangon, is popularly reported
to have made a journey to Rome,^ moved by rumours of
the pope having fallen into the sin of fornication. He
arrived at the Lateran as the pope was about to say mass
on Maundy Thursday. The bishop called him aside, and
charged him with his sin. The pope trembled, burst into
tears, and confessed all. Then Antidius bade him remain
where he was, whilst he took his place at the altar, and in
the ceremonies of the day. The people were confounded
to see a strange bishop on such a day officiating in the
room of the pope. Antidius, at the close of the function,
made the Holy Father confess to him, gave him absolution,
and departed.

It is a satisfaction to know that this story rests on
popular tradition only, and is unsubstantiated by history.
In the irruption of the Vandals into Gaul, Antidius suffered.
Besangon fell a prey to Crocus, a Vandal chief, who put
him to death in the castle of Rufec. When Count Ray-
mund, in the 12th century, marched to the assistance of
Alphonso VI., king of Castile and Leon, against the Moors,
he had a fioiure of this saint borne betore him on his
standard. This image has remained in the chapel of
S. Vincent, near Lisbon, where it is held in high veneration.

^According to the legend he was carried thither on the back of a devil.

June 25. J 5*. MaxintMS. 353

S. MAXIMUS, B. OF TURIN.
(about a.d. 466.)

[Roman Martyrology. Authorities ; — Mention by Gennadius, in his
Book of Ecclesiastical Writers, a contemporary writer. There is a life
written very late, by a monk of Novalese ; but it is of no value.]

S. Maximus, bishop of Turin, born probably at Vercelli,
governed his church with great reputation under the
emperors Honorius and Theodosius the Younger. By
some he is thought to have died in 423 ; but as a bishop
of his name from Turin was present at the council of
Milan in 451, and in that of Rome in 465, it is supposed
by others that this was the same Maximus. He left
seventy-three homilies, some of which have found their
way into the collections of sermons attributed to S. Augus-
tine and S. Ambrose.

S. PROSPER OF AQUITAIN, C.

(a.d. 455.)

[Roman Martyrology. Authorities : — The letters of S. Augustine, and
his own writings.]

S. John Cassian, in order to instruct and discipline the
army of monks he had assembled in his monastery of
S. Victor, at Marseilles, wrote his " Institutions " and
" Conferences," the latter on account of the practical
teaching of the chief Egyptian abbots. One of these,
named Chaeremon, appears to have taught a doctrine
much like Semi-Pelagianism, that man's resolve to do good
must precede grace; and the perusal of S. Augustine's
work " On Correction and Grace," led Cassian, S. Hilary
of Aries, and other leading churchmen at Marseilles, and
throughout the South of Gaul, to take serious exception to
VOL. VI. 23
^ ifi

354 Lives of the Saints. [jime25.

Augustine's predestinariau rigour, and to make a stand
for the freedom of the human will, which Augustine
seemed inclined to ignore, or reduce to nothing, before the
constraining force of grace.

Prosper, a layman of Riez, in Aquitain, or rather
Provence, took up his pen against Cassian, and the
supporters of free will. He entered into correspondence
witii S. Augustine, as did another Hilary, not the bishop
of Aries, and their letters drew torth from S. Augustine his
letters on the Predestination of the Saints, which contain
the germs of that daigerous teaching afterwards embodied
by Luther in his " De servo arbitrio," and by Calvin in
his " Institutes. "1

S. Augustine in his first letter showed that man was
placed in a state of salvation by a pure unmerited gift
of grace, and in a second letter "On Perseverance," he
contended that man's condition, after having been so placed,
is not of man's making or marring, but is simply and solely
the work of God. The Semi-Pelagians had with reason
objected that to teach this doctrine would be disastrous to
Christian morality. Augustine admits that caution must
be used in declaring it, nevertheless he insists on it as true,
not seeing that this admission condemned his doctrine as

' S. Augustine illustrates his teaching of predestination by the case of a
mother who has twins. Each of these is a " lump of perdition." She overlies one
and it perishes unhaptized, to enter an eternity of misery; the other is baptized
and is saved. This teaching is identical with that of Mahomet, which is thus
summed up by Mr. Palgrave : — "It is God's singular satisfaction to let created
beings continually feel that they are nothing else than his slaves, his tools, and
contemptible tools also, that thus they may the better acknowledge his superiority
and now bis power to he above thtir power, bis cunning above their cunning, his
will above their will, his pride above their pride; or rather, that there is no
power, cunninL', will, or pride, sav: his own." Aiahia i., p. 360. God took clay,
at the creation, and broke it in half, one half he made into men and cast into
heaven, saying, "And what care I ?" The other he made into men and cast into
hell, and said, "And what care I?" This doctrine is also identical with
♦he predeitinarianism of Calrin.

Ij, — _>J<

June 25.] 6". Prosper of Aquitain. 355

not divine; for what is Gospel-truth is lit for all to hear
and all to put in practice.

Prosper and Hilary, not content with having elicited
these treatises from S. Augustine, went to Rome, in 431,
and complained of those in Southern Gaul who refused to
receive his doctrine on grace. The Semi-Pelagians had
laid themselves open to attack on one vulnerable point,
they had denied that grace was necessary first to stir the
human will into activity; in this they were decidedly wrong.

Pope S. Celestine, influenced by Prosper and Hilary,
wrote a letter addressed to Venerius, bishop of Marseilles,
Leontius, bishop of Frejus, and to the other bishops of
Gaul, requiring them to forbid the teaching of what was
erroneous in their churches. " As for Augustine," he said,
" a man of holy memory," — he had died the previous year,
430, — "he was always in our communion, and has never
been charged with the slightest suspicion of false teaching ;
his science was such, that my predecessors regarded him
as a chief teacher. He was loved and honoured by all the
world, therefore I exhort you to resist those who venture
to attack his memory, and to impose silence upon them."
To this letter S. Celestine added nine articles on grace,
to the following effect: — i. By the Fall man has lost the
natural power to rise, and his free-will is powerless to raise
him to the condition man was in previous to the Fall
without the assistance of grace. 2. No man is perfect.
Goodness must be communicated by Him who is All-good.
3. Not even the baptized can overcome daily temptation
without the assistance of grace. 4. None can use free-will
aright, except by the help of grace through Jesus Christ.

5. All the desires, works, and merits of the saints are to be
regarded as appertaining to the glory of God, for none are
able to please Him save by the assistance of His grace.

6. God works in the hearts of men, stimulating the free

^ — ^

356 Lives of the Saints. [june2s.

will, the holy desire, and the good intent. 7. Grace not
only remits sin, but strengthens to resist sin. 8. Prayers
for the heathen that they may be given faith, for schis-
matics, that they may be given faith, are not vain forms,
but signify that we require God to work on the heathen
and the schismatic to bring them to the knowledge of the
truth. 9. The ceremony of exorcism before baptism
proves that the Church believes in the unbaptized being
under bondage to Satan. Therefore it is to be believed
that the grace of God " prevents," that is, goes before the
merits of man. It does not destroy the Uberty of free
will, but emancipates it, illumines and directs it. It is
God who wills that we should use his gifts aright ; but his
gifts must be co-operated with by us.^

The temperate and cautious language of the Pope was
equally opposed to the extravagance of Augustinarian
predestinarianism, and Semi-Pelagian denial of preve-
nience of grace.

S. Vincent of Lerins had drawn up sixteen propositions
from the writings of S. Augustine, logical results of his
teaching, as he asserted, which amounted to this — that God
willed not the salvation of all men, that He has deliber-
ately made the majority of men that He might damn them
eternally, that to those who are predestined to damnation,
salvation is impossible, and therefore that God is the
author of their sins. These logical results of the teach-
ing of Augustine were indeed arrived at by Calvin in
after ages. S. Prosper undertook to refute these charges,
together with fifteen articles drawn up by the Gaulish
bishops and doctors against Augustinian predestinarian-
ism. They were much the same in substance as those
of S. Vincent, viz., predestination imposes on men a

' One passage in these articles has passed into a proverb, "ut legem credendi
cz staiuat supplicanili."

* ^

jun=»^] S. Prosper of Aqmtain. 357

fatal necessity to sin. Free-will does not exist, men are
governed by fatal necessity. God wills not the salvation
of all men, for if He wills it, and rules absolutely, why
does He not save all. His will, not man's co-operation,
rules man's fate, and therefore if man is lost, it is not
through his fault, but by the deliberate will of God. If
men are fatally predestined to life or death, what was the
use of Jesus Christ dying for us ?

S. Prosper wrote a work to answer, or deaden, the force
of these rigid and logical conclusions.

But the principal work of S. Prosper was a defence of
S. Augustine against the work of S. John Cassian, already
mentioned. He wrote it in the year 432. Cassian had
advanced that (i) man can sometimes attain to a state of
grace without the co-operation of God ; that (2) Adam by
his sin had not lost all faculty of good, all knowledge of
what is good ; (3) that all the merits of the saints are not
solely due to God's preventing grace, or if so, we are
to attribute to nature nothing but what is evil, and this is
Manicheism ; (4) that every human soul has naturally in it
the seeds of virtues, which it is the province of grace to
make to grow and blossom ; (5) that some are saved by
God, others are only aided by him.

One of these propositions, the first, is of more than
questionable orthodoxy ; the second has been approved in
effect by the Church in the catechism and decrees of the
council of Trent.^ The fourth is also true, if Cassian
admitted, as there can be no doubt he did, that the germ
of life in these seeds was of Divine gift. The fifth propo-
sition is true if we understand its drift aright, that God
gives his grace to all, and that some refusing to use it or
profit by it, are lost by deliberately neglecting to co-

' Sec Mohler's Symbolik, Bk. I., c. i., i i ; c. ii., S $•

^ .^

358 Lives of the Saints. [junoj.

operate with grace, whereas others utilising grace, are
thereby saved.

S. Prosper pretended that by these statements Cassian

favoured the Pelagians, and contradicted himself. He

closed his work with an appeal to S. Sixtus, the pope,

to drive out all concealed Pelagians, as his predecessors had

expelled those who were manifest. The pope wisely refrained

from acting on this bigoted advice, and S. John Cassian

remained to the last in the Church, uncensured, and has

been numbered with the saints both by the Eastern and

Western Churches (July 23rd), as the champion of the

freedom of man's will. S. Prosper composed a poem

entitled, " De Ingratis," in the bitterness of his hostility

to those who refuse to see in divine grace a power

destructive to human liberty. He also wrote a Chronicle

of the history of the world from the Creation to the year

455, which is probably that of his death. He had been

secretary to S. Leo the Great, and some authors suppose

that he wrote the letters attributed to S. Leo, against the

errors of Eutyches. He was also the writer of a book

" On Grace and Free Will," and of a collection of maxims

taken from S. Augustine. Some suppose that he wrote a

work "On the Vocation of the Gentiles," usually found

among the writings of Pope S. Leo.

S. PROSPER, B. OF REGGIO.

(5TH CENT.)

[This saint is often confounded with S. Prosper of Riez, and also with
S. Prosper, bishop of Riez. Prosper of Aquitain, or of Riez, was the lay-
man secretary to S. Leo. The bishop of his name was bishop of Riez
before S. Maximinus. Riez and Reggio are both Regium-Lepidum in
Latin, and thence the confusion. In their lives, the same confusion reigns.
They are all three made secretaries to Pops S. Leo, and all theological
writers. There was also a S. Prosper, Bishop of Orleans, at the same period,

^ _ ^

June .J.] 6". Tygris, 359

who subscribed the decrees of the councils ot Vaison and Carpentras,
about A-D. 640. There is little reliable ancient information in the life of
Prosper of Reggie]

S. Prosper, bishop of Reggio, is said to have sold all
his possessions on hearing read in the Gospel the words of
our Lord, " If thou wilt be perfect, go, sell all that thou
hast, and give to the poor, and come and follow me."

He administered his diocese with great care for the poor,
and for the spread of true religion. After having occupied
the episcopal throne for twenty-two years, he died on June
25th, about the year 466, and was buried in the church of
S. Apollinaris, which he had erected outside the walls of
Reggio.

S. TYGRIS, V.
(6th cent.)

[Venerated in the Maurienne. Authority : — A curious old legendary
life in the archives of S. Jean de Maurienne.]

In the reign of Gun tram, king of Burgundy, a pious
woman named Tygris, in the long valley of Maurienne,
situated amidst the Cottian Alps, was told by a pilgrim a
strmge story of the discovery of the relics of S. John the
Baptist, and how one of his hands was preserved in
Alexandria. Then the woman resolved to possess herself
of these relics to enrich therewith her native valley. Ac-
cordingly she went to Rome and took ship to Alexandria^
and found out the church of the Baptist, and asked in vain
for some of the relics it contained. For two years did she
remain, persisting in her petition. At the end of that
time she was one day in the church alone, when she took
the opportunity of no one being present, to possess her-
self of the thumb and one of the fingers of the Baptist. Then
she ran away. The sacrilege caused general excitement,

^ ^

60 Lives of the Saints. Cjuneas.

and she was pursued. But her woman's wit proved a
match for the Alexandrians. She made an incision under
her breast and secreted the thumb and finger of the Baptist
in the cavity for milk. She was asked where the relics
were, and she protested that for her sins they had
miraculously fled away. Her baggage, her clothes, were
searched ; no thumb and forefinger were to be found, and
she was dismissed. She made her way to her native
mountain valley, and gave the relics to the church there.
In their honour Gunthram founded the cathedral of S.
John, and they were solemnly enshrined. There they
remain, and are to this day exhibited along with the arm
of S. Tygris. It is popularly believed that the thumb and
forefinger are the very ones which touched our Lord, when
S. John baptize! him. Tygris retired to a cell where she
was sorely troubled by the chattering of sparrows, and
therefore banned them. They departed, and we are told
no sparrows are to this day seen at Tegle, where was her
place of retreat. She died on the morrow of S. John the
Baptist's Day.

S. iEMILIAN, B. OF NANTES.
(about a.d. 726.)

[At Nantes on this day, but at Autun on the following day. The
Bollandists on June 26th, the Gallican Martyrologies on June 27th.
Authority : — The lections of the church of Autun. J

When the Saracens invaded Gaul in the 8th century,
they laid siege to Autun, which held out heroically against
them. At this time the church of Nantes was governed
by Emilian, or Emiland, a man of noble Breton race,
stately in appearance, and remarkable for his abilities.
Hearing of the distress of Autun, the bishop gathered an
army of Bretons, armed and disciplined them, and marched

iune.5.] 6^. Adalbert. 361

to the relief of Autun. The Saracens met him at S.
Ferreol, then at S. Pierre-Ldtrier, and afterwards on the
hill of Auxy, and were thrice defeated by him, and he
pursued them to Conches ; but the main army detached a
large body of men to reinforce their routed outposts, and
falling suddenly and unexpectedly upon the bishop and his
army, routed them completely with the loss of neatly all
his men. The bishop fell pierced with arrows, and was
buried where he fell, which was at S. Jean de Luze, near
Conches. In the nth century his bones was taken up and
enshrined, and a church was built over them, which goes
by his name, and still attracts pilgrims.

S. ADALBERT, D.

(about a.d. 740.)

[Roman Martyrology ; German, Galilean, and Belgian Martyrologies ;
the Anglic in Martyrology of Wilson. Authority ; — A life written in the
10th cent, by the monks of Laach.]

S. Adalbert was a Northumbrian, of royal blood, a
disciple of S. Egbert (April 24th), and when that saint was
prevented from going into Frieslan d to convert the heathen
Adalbert departed in his place and joined S. Willibrord in
his apostolic labours. He was ordained deacon, but seems
never to have received priests' orders. He died at Eg-
mund, where in after years a monastery was founded, and
his tomb was an object of pious pilgrimage.

* i^

362 Lives of the Saints. ciuneas.

S. WILLIAM, AB. OF MONTE VIRGINE.

(a.d. 1 142.)

[Roman Martyrology. Authority : — A life by John of Nursia, his dis-
ciple.]

This saint was bom at Veicelli, and was left an orphan
in early childhood, but was brought up by a relative with
much care. At the age of fourteen he started on a pil-
grimage to Compostella. One night he halted, weary and
hungry, before a blacksmith's forge, and the man kindly
invited him into his house to rest the night. The black-
smith was so struck with the piety of the boy, who rose in
the night to pray, that he besought him to remain in his
house ; but William refused, urging his resolve to make a
pilgrimage first to Compostella, and then to the Holy
Land. He persuaded the smith to make him two iron
rings, and to forge them round his body, so that he could
not take them off. And then he set forward on his journey.

On his return home, he prepared to start for the Holy
Sepulchre, but changed his mind, and sought out a her-
mitage on Monte Virgine, between Nola and Benevento,
where he dressed himself in a coat of mail next to his skin,
and led a life of the most rigorous austerity. Near his cell
was a little spring, whence William supplied liimself with
water. One night a bear came to it, trampled it and made
it muddy, so that William was unable to drink the water.
He spent the day in mending his little fountain, but again
the bear spoiled his work. This happened repeatedly ; at
last, one day, William found the bear in the act of drink-
ing. He rushed on the animal, his armour clanking, and
shouted, " Away beast ! why dost thou trample on and
defile the spring I have laboured at so long?" Then the
bear, scared away, fled and returned no more. Several
priests having placed themselves under the direction of S.

»J.-

June as.] S. WtlHam, 363

William, he formed them into a congregation, with rules ;
but after a while, finding that they could not endure the
severity of the rule, and sought relaxation, he left them,
and retired first to one place and then to another. He
settled for a while on Monte Laceno, but the height and
consequent cold was so great that a few of the more
zealous who had followed him now left him, and William
himself, after enduring the rigours of the place a little
longer, fired his hut, and deserted the mountains for a
more congenial spot among the rocks of Serra Cognati,
where he erected huts and was joined by some of his dis-
ciples. It was a wild spot in a remote solitude, only
invaded by hunters. There he made a garden, but was
annoyed by a wild boar which broke down the hedge and
trampled on his young plants. "Who will defend my
garden?" cried the saint, and two wolves came out of the
forest and drove the boar away.

John of Nursia was sent by the community on Monte
Virgine with a message to S. William. Having found him,
the saint insisted on John spending the night in his cabin.
Now the cabin had an ante-room with an opening in the
roof through which the light streamed, and which also
served as a chimney when a fire was lighted. At night
William retired into the inner chamber and left John to
sleep or watch in the outer room. It was a moonlight
night, and a silvery ray descended through the gap over-
head and streaked the floor. About the third hour of the
night, John, who was awake and musing, saw two white
owls flitting over the house, and all at once they descended
through the gap, and flashed to and fro in the silver beam,
casting luminous reflections about the little cell from their
white wings. " They are angels come to visit William,''
said John to himself, and he slept not another wink that
night. On his return to Monte Virgine, he told what he

Ij, .^

364 Lives of the Saints. [June 25.

had seen. "Yes," said the hermits there, "they were
certainly angels." Roger I., king of Naples, having heard
of his virtue, sent for him, and built him a house at
Salerno, opposite his own castle, so that he could often
consult him.

Before long he became the object of slander, and those
who disliked his influence said to the king, " He is an
impostor, a hypocrite." And the admiral whispered, " Eve
seduced Adam and lost him Paradise, and Solomon the
Wise fell into folly through his wives. Try this young
ascetic with the fascination of a pair of black eyes." The
king laughed, and said, "As you list." Nor was it long
before a young woman of light and wanton life was found
who undertook to lead the saint into transgression. She
sought him in conversation, and he guilelessly listened to
her, and she gradually unfolded her toils before him.
" Let us meet alone. I will come and see thee after night-
fall." " Come, in God's name." Now when the sun went
down in the sea, William said to his disciples, "Light a
great fire on the hearth." So they kindled one. " Heap
on more wood." And the fire roared up the chimney in a
sheet of flame illumining every cranny of the room.
" Go !" So they went out, and left the saint alone.
Presently he approached the fire, when the flame had
abated, and throwing back his serge sleeves, with bare
hands and arms, he parted the fire in the midst, and then
stood up, for the door opened, and the woman entered.

William took his cloak and threw it between the heaps
of glowing embers, and then laid himself down between
them, and shook the sparks over him, and turning his
face, kindled by the fire-glow, on the harlot, said " Come
and share my bed." She shuddered and cried, and the
king and the admiral rushed in, and drew William from
his fiery couch. But the woman stood abashed, and

^ 4,

'""'25.] S. Wzllmm. 365

suddenly, she tore off her gay head-dress, and piled-up
towers of artificial hair, and broke the bracelets off her
arms, and dashed them all down, and clasped her hands
over her eyes, and fell weeping at the feet of the man of
God.^ The woman became a sincere penitent, and having
placed all her possessions at the disposal of S. William, he
founded a convent at Venossa, into which she entered,
and after a long probation became abbess, and is num-
bered with the blessed penitents, with Magdalene, and
Margaret of Cortona, and Pelagia, under the name of the
Blessed Agnes of Venossa.

The king thoroughly convinced of the sincerity of the
saint, endowed Monte Virgine, and accorded privileges to
several monasteries founded by S. William. Feeling his
end approaching, the saint retired to a monastery he had
erected at Guglieto, near Norcia, to prepare for death. He
was carried into the church and laid on the earth, and
there breathed his last, on or about the 25th June, 1142.
The congregation which he founded, having no written
rule, was incorporated by Alexander III. with that of S.
Benedict.

S. William is generally represented kneeling before an
image of the Blessed Virgin, to recall Monte Virgine his
principal foundation.

1 The same story is told of S. Peter Gonzales (April 15th,) but the story is no
doubt adapted to Gonzales from that of S. William, for there is no early or
trustworthy history of Peter onzales, whereas that of S. William was written by
bis own disciple.

■^

66 Lives of the Saints. Onne:

June 26.

SS. John and Paul, MM. at Rome, a.d. 362,

S. ViGiLius, M.B. of Trent, circ. a.d. 405.

S. Maxentius, Ab. in Poitou, circ. a.d. 515.

S. Perseveranda, V. in Poitou, 6th cent.

S. David, H. at Thessalonica, circ. A.D. 650.

S. Babolen, Ab. of S. Maur-des-Fosses, on the Marne, near Paris.

jth cent.'^
S. CoRBlCAN, C. in the Low Countries, Zth cent.
S. John, B. of the Goths, circ. a.d. 800.
S. Salvius, B.M. at Valenciennes, Zth cent.
S. Pelagius, M. at Cordova, a.d. 925.
S. Anthelm, B. of Bellay, in France, a.d. 1177.
S. DiONYSlus, Archb. of Bulgaria, a.d. 1180.

SS. JOHN AND PAUL, MM.

(a.d. 362.)

[Roman Martyrology. That attributed to S. Jerome, and Latin
Martyrologies. Authority : — The Acts which are certainly ancient, but
not at all trustworthy. They pretend to have been written from the
account of Terrentianus himself. But there are so many gross chronologi-
cal blunders that this cannot be admitted. Gallicanus is said in the Acts
to have been consul of Rome. In the consular lists appear Ovinius
GaUicanus, and Septimius Bassus, in 318 ; and in 330, Gallicanus and
Symmachus. The former is probably not the same as Ovinius. In
the Life of S. Silvester, by Anastasius Bibliothecarius, we are told
that GaUicanus gave to the church of SS. Peter and Paul, and S. John the
Baptist at Ostia, which had been erected by Constantine, various costly
gifts. So far the Acts can be confirmed ; but no writer who was con-
temporary by a century, at least, would have made such blunders as the
following : — He asserts that the Emperor Constantius was the nephew
of Constantine the Great, and the successor of Constantine II. and
Constans, whereas he was the son of Constantine the Great, and he
divided the empire with his brothers Constantine II. and Constans. The
Emperor Julian is represented as being at Rome, where he held a dis-
cussion with SS. John and Paul, whereas Julian, as emperor, was never
at Rome at all. Gallicanus is said to have gone to the Scythian war as

1 His relics are preserved at S. Maur-des-Fosses over the high ahar. His acts
are fabulous.

* *

(nue26.] ^6^. yohn and Paul. 367

general of Constantine the Great, who is represented as reigning in Rome,
wliereas Constantine was only twice in Rome after his de eat ol Maxentius,
and then only for a very brief period. The author, who makes such
mistakes, cannot be trusted when he says of S. Constantia, the daughter
of Constantine : " We heard Constantia herself relate this, and indeed
have seen it in h^r own writing, how Attica and Artemia (the daughters of
Gallicanus) were converted." Higuera converted th se saints and S.
Gallicanus into Spanish saints in his forged Chronicle of Dexter, and was
1 oUowed by Tamayus Salazar. But the Portuguese Martyrologist, Cardosus,
appropriates them to Portugal.]

j'HE following story must not be regarded as
history, though possibly it is based on some
tradition of events which realiy took place.
The story, as it comes to us, is a deliberate
forgery, pretending to be written by Terrentianus, or on his
authority, whereas it cannot have been composed till long
subsequent, and is repugnant to true history in many
points.

When, says the story, the daughter of Constantine, the
pious Constantia (Feb. i8th) set up an establishment for
herself at Rome, the emperor gave her John and Paul,
two brothers, to be her household officers. John was
steward, and Paul the master of the palace. Their virtue
rendered them dear to their mistress, who had daily proof
of their integrity.

The Persians having made an inroad into Syria in the
reign of Constantine, his general, Gallicanus, marched
against them and totally routed them,^ and on his return,
asked the emperor as his reward, the hand of Constantia,
his daughter. 2 Constantine hesitated; when an irruption

U am at a loss to know when this took place. The Persians threatened, but
there was no serious war, and no such victory in the reign ol Constantine I.

''As it happens, this virgin saint, Constantia, was married to Haniiibalianus,
and afterwards to Gallus Csesar, and was so wicked that she was popularly tailed
Megera, Ammianus Marcellinus, Lib. xiv. It is, however, just possible that; there
may have been another daughter of the same name j but it is not probable.
Marcellinus tells us that the wicked, licentious Constantia was buried at Rome,
so was the virgin saint, Constantia, a suspicious coincidence

►J<-

368 Lives of the Saints. [juneae.

of Scythians into Thrace alarmed him, and he sent Galli-
canus at the head of an army against them, and promised
him, should he be victorious, that he would confer on him
the honour of the consulate, and with it the hand of
Constantia. John and Paul accompanied Gallicanus to
the war, and in their places were left Attica and Artemia,
the daughters of the widowed Gallicanus. The example
and influence of the princess converted the sisters, and
they were baptized, and renounced idols.

Their father also was brought to the truth by means of
John and Paul, who, when the Roman army was almost
defeated, assured the general that if he were to make a
vow to become a Christian, the fortune of the day would
change. He immediately made the requisite vow, and a
legion of angels having visibly interfered to protect the
menaced flank of the Roman army, fortune declared for
Gallicanus, and the barbarians fled.

On the return of the general to Rome, he was received
with rapture by the emperor, and Gallicanus presented to
him the king of the Scythians and his two sons, whom he
had taken captive, and announced to him the entire sub-
jugation of the whole Scythian race, and the liberation of
Thrace from all apprehension of future inroads.^ Helena
and her daughter Constantia^ met Gallicanus at the palace
gates, and it was a mutual surprise and gratification for the
father and daughters to learn that they had respectively
embraced Christianity.

Gallicanus now learned that Constantia, to whose hand

1 It is true that the Sarmatians and Goths infested the neighbourhood of the
Danube in this reign, but had this victory taken place, the panegyrists of Con-
stantine would not have omitted to notice it.

" Another blunder of the author. Helena was the mother, not the wife of
Constantine. Her daughter Constantia, the wife of Licinius, was an Arian. By
his first wife, Minervina, Constantine had one son only, Crispus. By Fausta, the
daughter of Maximian, he had three daughters, of whom Constantia was one,
and three sons.

J ""=3^1 S. JoJdl ami Paul. 369

he iiad aspired, had been greatly afflicted with scrofula, but
having been cured at the tomb of S. Agnes, had resolved
to dedicate her virginity to God, Gallicanus contented
himself with the consulship, which he enjoyed in the year
330, and then retired to Ostia, where he liberally enriched
a church^ built there by the emperor Constantine. There
he resided till Julian had been made Caesar by Constantius,
and when Julian published a decree forbidding Christians
to retain any possessions,^ the lands of Gallicanus were
delivered over to pagans. But every pagan who put foot
inside the boundaries, was seized with a devil, and every
one who took the title-deeds became a leper. This
astonishing fatality having been related to Julian, i:e
consulted the oracle at Rome,^ and learned that if Gallicanus
could be induced to sacrifice to the idols, the phenomenon
would be at an end. Julian ordered Gallicanus ti> sacri-
fice, or to leave Italy. GalUcanus chose exile, and retired
to Alexandria, where, as he refused to acquiesce in the
restoration of idolatry, he was killed by the 'Count'
Rautianus, and with him suflfered a faithful companionj
named Hilarinus.

Julian next tried to bend John and Paul to apostasy, by
depriving them of their wealth bequeathed to them by
Constantia. The emperor summoned them before him,
and having in vain tried persuasion and threats, he ordered
them to be executed with the sword during the night, and
spread a report that they had been sent into exile. But
the son of Terentianus, the captain of the guard, who had
been charged with the execution, was seized by a devil,
and Terentianus, having been converted by the prodigy,

• This is almost the only well authenticated tact in his history. He gave to the
Church a silver crown "with dolphins," ■weighirg soltis.

' Julian never issued any decree ot the sorU

• He never was at Rome when emperor.

VOL. VI. 24

-fb

*=-

-*•

370 Lives of the Samts. [iunea6.

was baptized, and suffered martyrdom for his faith the
following year, after having given full information to the
author of the acts of all the incidents of the martyrdom
of John and Paul. The emperor Jovian built a church
on the site of the house of the martyred brothers, and the
fame which they acquired is evidence that such a martyr-
dom really did take place ; though the narrative which we
have of the circumstances, is utterly devoid of historical
value. The church of SS. John and Paul at Rome gives
a title to a cardinal. The relics of the saints are preserved
in it

SS. John and Paul are represented in military costume
with palm and sword.

S. VIGILIUS, B.M.

(a.d. 405.)

[Roman Martyrology. Floras of Lyons in his additions to Bede's
Martyrology, Usuardus, &c. Authority : — A late recension of the ancient
Acts, trustworthy, but not of great antiquity in its present form.]

S. ViGiLius, a native of Trent, of honourable family,
was educated at Athens. On his return to Trent, at the
age of twenty, he was elected bishop, in the room of
Abundantius, just deceased. Though considerably under
the canonical age, he was consecrated by the bishop of
Aquileia, outside the walls of the city. He founded in
Trent the church of SS. Gervase and Protasius, and
received from S. Ambrose of Milan some relics of those
saints to place in it. Vigilius preached diligently in all
parts of his mountainous diocese, and fell a victim to his
zeal in the remote Alpine valley of Redena, at Mortaso,
overhung by the icy spires of the Card-alto. There he
broke down an altar to Saturn, whom the mountaineers

>J< — -^— _____ — ^

[one 26.] . S. Maxentms. 371

venerated, and in their rage, the idolaters stoned him to
death. His body was removed to Trent, and in the 15th
century was translated to Milan.

S. MAXENTIUS, AB.

(about A.D. 515.)

[Roman, Galilean, and Benedictine Martyrologies. Authority : — A life
by a contemporary.]

S. Maxentius, also called S. Adjutor, and in France,
S. Maixent, was born at Agde, in Gallia Narbonensis, of a
noble family, and was committed by his parents to the
holy abbot Severus, to be brought up by him in the way of
perfection.

His advance inspired some with admiration, and others
with jealousy; and finding that his actions and conduct
were misconstrued, he left the monastery, and retired into
a solitary place for two years. After that he returned, and
he seemed to restore abundance to a land which for two
years had suffered from drought; the plentiful showers
which accompanied his return, convinced the most preju-
diced that he was favoured by God, and obliged them to
stifle their jealousy.

When the renown of his sanctity spread, he again left
his country, this time to avoid the honour given to him,
and took refuge in Poitou. After having visited the tomb
of S. Hilary, he sought the venerable priest Agapitus, on
the banks of the Seve, and asked to be admitted among
his disciples. In order the more effectually to conceal
himself, he changed his name of Adjutor into Maxentius.
But his light could not be hid. His master Agapitus, and
all the brethren under that holy man, saw the brilliancy of
his virtues, and chose him to be their abbot.

— ^

372 Lives of the Saiiits, ijuncab.

He ate only barley bread, and drank water, and prayed
so incessantly that his back became bent, and his knees
callous. During the war waged by Clovis, king of the
Franks, against Alaric, king of the Visigoths, a troop of
soldiers approached his monastery. The monks, in their
alarm, implored the holy abbot to fly from their swords,
and not expose his life to danger.

Maxentius, undeterred, advanced to meet the soldiers.
His mildness, and the angelic sweetness of his face,
arrested the sword of a barbarian, when it was already
raised to hew him down, and the man flinging himself at
the feet of the abbot, implored his pardon.

Maxentius received many benefits from King Clovis,
and died at tlie age of seventy, in the monastery that bears
his name.

He is called in France S. Maixent, or S. Maissent.

In art he is represented with birds perched on his
shoulders, or caressing with one hand a bird resting on the
other j as his gentleness is said to have attracted the forest
songsters about him when he walked, and when he sat in
his cell.

S. DAVID, H.

(about a.d. 650.)

[Roman Martyrology and Greek Meniea.]

S. David, a hermit at Thessalonica, was so illustrious in
the seventh century for his virtues that he became an object
of pubhc veneration, and was visited from all quaiters.
His words were listened to with the greatest attention, he
was thought to prophesy, and to work miracles of healing.
His powerful appeals to sinners caused the conversion of
great numbers.

* *

* i^

iineab.j S. BaboUn. 2iTh

& BABOLEN, AB.

(7TH CENT.)

[Roman, Galilean, and Benedictine Martyrologies. Authority : — An
account of his life and miracles in Mabillion.]

S. Babolen, abbot of S. Maur-des-Fossds, was first monk
of Luxeuil, then abbot of S. Pierre, and afterwards of
S. Maur-des-Fosses. This monastery was founded in 638.
by Blidegisl, archdeacon of Paris, and was situated in a
peninsula formed by the Marne, about two leagues from
Paris. There Babolen ruled over a large community.
He joined S. Fursy at Lagny, and rendered great services
to the diocese of Paris, by founding in it many churches
and hospitals, assisted by the zeal and liberality of bishop
Andebert and S. Landri, his successor.

Having attained a very advanced age, he resigned his
charge, and closed his days in a hermitage. He died in
the seventh century, about the year 671.

S. CORBICAN, C.

(8th cent.)

[Belgian and Galilean Martyrologies.J

This saint is believed to have been an Irishman who
came over into the Low Countries, where he lived as a
solitary, on roots and herbs, instructing the rude peasantry
in the Word of God, afflicted with cramps and agues till he
died. Little is known of him, and few traditions of any
importance relate to him.

iff .1^

374 Lives of the Saints. [june^b.

S. JOHN, B. OF THE GOTHS.

(about A.D. 800.)

[Venerated by the Greeks. Authority : — The life in Greek written, if
not by a contemporary, at least very shortly after the time of the saint.]

S. John was a native of the Kertch promontory of the
Crimea. His parents Leo and Photina were pious people,
who dedicated their son to God from early childhood.
The bishop of the Goths of Tauro-Scythia having sub-
scribed the decree against the use of sacred images
formulated by the council of Constantinople in 754,
under Constantiue Copronymus, was appointed, as a
reward for his compliance with imperial prejudice, to
the less remote and more lucrative bishopric of Heraclea,
in Thrace. The faithful Goths in the Chersonese
refusing to acknowledge the decree of the council, chose
John to be their bishop. John went to Jerusalem, and
on his return was consecrated by a Catholic bishop. He
wrote a defence of the use of holy images, and sent it to
the patriarch of Jerusalem, and on the death of Leo IV.,
in 780, he sent it to Paul, patriarch of Constantinople,
and followed it up by visiting Constantinople, where he
found that Paul, through real or assumed penitence for his
having acquiesced in the condemnation of images, had
vacated the patriarchal see and retired into a monastery.
John assisted at the second council of Nicsea, and then
returned to his flock to find them a prey to the incur-
sions of the barbarians ; having escaped from the Chazars
who had captured him, he took refuge at Amasea, where
he died.

* «

^ .*

J'lneae.J ^. SalviUS. 37^

S. SALVIUS, B.M.
(8th cent.)

[Roman, Gallican and Belgian Martyrology. Authority : — A contem-
porary life, j

Salvius a bishop,^ of what see is not known, arrived in
the neighbourhood of Valenciennes with a deacon. He
went to the church of S. Martin, preached to the people, and
next morning said mass and preached again, and was
invited by a certain man named G^nard to breakfast at
his house. The bishop went in full pontificals, with a
girdle encrusted with gold and richly studded with dia-
monds and pearls.^ We are surprised to learn that his
motive for this display was eagerness for martyrdom.
This eagerness promised to be gratified, for the osten-
ation of wealth dazzled and aroused to covetousness the
son of his host, a needy and unscrupulous yonng man,
named Winegard.

Next day the bishop was waylaid by Winegard and a
party of armed servants at Brenne. " Whither away, sir
bishop?" "I am on my way to Condd, to the monastery
of Our Lady." " Stay and follow me. I have a church on
my property which I wish to see dedicated." "Mad-

1 The Roman Martyrology following other Martyrologles makes him bishop of
Angouleme,and modern hagiologists have depicted in lively colours the zeal of Sal-
vius, insatiable within the narrow limits of his diocese, which forced him to go into
Flanders and spread the Gospel. They even tell us where he was born, and how he
passed his youtli. All this is purely the work of lively but common-place imagi-
nations. No Salvius appears in the list of the Bishops of Angouleme, and
absolutely nothing Is told us, by the ancient writer, of his life previous to the
arrival at Valenciennes.

' " Habebatautem S. Salvius ministeriale aureum Ecclesiasticum, vestimenta
ex auro ct gemmis ornata, nee non et cingulum aureum micantibus gemmis et
margaritis intextum. Ferebat enim hcec omnia vir sanctus coram omnibus.
Hoc autem faciebat, quia cupiebat instant! animoad palmam martyrii pervenire."
It was surely hardly seemly, even with this motive, to have sat down in his ponti-
fical vestments to breakfast after mass, but this he did, according to his biographer.

376 Lives of the Saints. [juneae

man ! " exclaimed the bishop, " I must obey God rather
than man." "Why call you me mad?" asked Winegard.
" And how must you obey God in not complying with my
request ? " "I purpose visiting the relics of a great many
saints, and I seek them all as intercessors." Then the
servants of the young chief arrested Salvius, and carried
him to his castle at Brdvitic. Winegard went before his
father, and told him what he had done. The cool discus-
sion between father and son as given by the chronicler
opens up to us the state of feeling when life was of little
regard in Europe. " I do not altogether approve of what
you have done," said the father; "however, the responsi-
bility is yours." "What is to be done with the bishop,
now I have got him ; shall I kill him or let him go ? "
"To kill so good a man is not right, indeed, I do not
recommend it, for he is a very good man ; yet if you let
him go, you will get into trouble. I really do not know
what advice to offer."

So the young man gave orders for the execution of the
bishop and his attendant. The bishop remonstrated, the
jailor hesitated, but Winegard insisted. Accordingly the
jailor struck the bishop on the head with an axe, as he
sat on a three - legged stool, and then despatched his
attendant.

The bodies of the two martyrs were buried in a stable ;
three years afterwards they were discovered and trans-
ported to the church of S. Martin at Brenne, which thence-
forth assumed the name of S. Sauve (Salvius).

*- ^

June 26.] 5. Pelagius. ^yj

S. PELAGIUS, M.
(a.d. 925.)

[Roman and Spanish Martyrologies. Authority : — An account of his
Passion by Raguel, priest of Cordova, a contemporary, apparently, for he
does not mention the legation of King Sancho, which took place only 35
years later for the recovery of the martyr's body. About the time of this
legation lived Hroswitha of Gandersheim, and she wrote an account of
the passion of the martyr. It is instructive to compare the two narratives,
and see how completely the facts had been altered in oral transmission
from Spain to Germany, and in a space of less than half a century.
Hroswitha says that Pelagius was shot by a balista across the river
and over the city walls, and the body was found uninjured and entire,
then was decapitated and thrown into the river ; the body was afterwards
washed ashore, and the head was found elsewhere.]

In the contest between the Moors and Christians in
Gallicia, it happened that the Christians having been on one
occasion routed, a bishop named Hermoygius fell into the
power of Abdulrahman, and was carried in chains to Cordova.
The bishop, soon weary of his confinement, offered his
cousin, a lad of ten years, named Pelagius, to be hostage in
his place, whilst he went among the Christians, and raised
the sum necessary for his ransom, or negotiated an ex-
change of prisoners.

The unfortunate boy languished for three years in
prison, and was then drawn forth before Abdulrahman on
the report of his great beauty, that he might serve as page
to that Moorish king.

The king made flattering offers to the young boy, if he
would renounce his religion, and threatened him with a
terrible death should he refuse, as Abdulrahman was in-
censed at what he considered the bad faith of the bishop
in having escaped, and left a child in his place, without
having effected the proposed ransom, or in lieu of it, re-
turning to imprisonment

The boy resolutely refused to listen to the offers made

S7^ Lives of the Sai?Us. tjuneaa.

by the king, and answered dauntlessly, "I am a Chris-
tian and believe in Christ ! Christ I will never deny."

Pelagius was suspended to an iron gallows by the
wrists, but testified no disposition to yield. Accordingly
the king ordered him to be taken down, and his legs and
arms to be cut off, and cast into the river.

This was done, and the brave boy entered into his rest
His relics were translated to Leon, where they now rest, in
967, on November 28th, and portions to Oviedo in 975.

S. ANTHELM, B. OF BELLAY.

(a.d. 1 1 77.)

[Roman and Galilean Martyrologies. Authority :— A life by a friend,
a contemporary, whose name is not known.]

S. Anthelm was born of noble parents, in Savoy ; his
father was Andwin de Chignins, and he devoted his son to
the Church from an early age, expecting that his rank and
talents would advance him to honourable and lucrative
offices therein. Anthelm was almost at once made provost
of Geneva, and his methodical habits increased the revenues
of that church. Whilst executing his charge, Anthelm paid
a visit to the Carthusian monastery of Portes, now Cartruses
in the Jura, near S. Rambert-de-Joux. The solemn still-
ness of this Alpine valley, hemmed in between limestone
precipices and pines, attracted his attention and awoke a
longing in his heart for something better than looking after
the accounts and gathering the rents of the church o
Geneva. The rule of the order specially attracted him.
A sketch by a modern writer of a visit to the Grande
Chartreuse will explain the spell thrown on Anthelm.

"The Carthusians — or, at least, those among them who
are in orders — combine the hermit's solitary life with the

juneab.j 6". Autkelm. 379

common life of monks. They are hermits in that they
pass all their time, with slight exceptions, in the detached
houses assigned to them round the cloister, where they
work, pray, and even take their scanty meals in absolute
solitude. For, to avoid communication with their fellow-
beings, their food is conveyed to them through an opening
in the wall fitted with a wooden shutter ; these tiny mural
apertures at the side of every doorway forming a singular
feature in Carthusian cloisters. To ensure, moreover, a
yet greater measure of solitude, the monks say most of the
Church offices privately, each in his own cell.

" But With the life of hermits, the Carthusians unite, to
some degree, the more social life of monks. Thus, on
Sundays and holy days, they dine in company, the choir-
brothers occupying an inner and larger hall, the lay-brothers
a lesser apartment, constituting a sort of ante-chamber to
the other. On the days they dine together a brief period
of relaxation follows, when they enjoy the advantage of
each other's society and conversation. It has ever, too,
been an established Carthusian custom for the monks to
leave their cells once in every week, and to proceed in a
body to seek fresh air and exercise among the more retired
walks in the vicinity of their convent.

" Three things chiefly imprinted themselves on my
memory. These typical scenes were — first, the vast tomb-
like cloister, surrounded by its three dozen hermitages,
within each of which, though seemingly lifeless, is buried
a living hermit ; secondly, the dramatic incidents connected
with the midnight ofifice ; and lastly, the pleasing picture
presented by the Carthusians in the act of quitting their
normal solitude for the weekly walk peculiar to this order.
Let me describe the midnight office as it appeared to the
eye of a stranger present at it for the first time.

When three-(;uarters of an hour are yet wanting to mid-

•i^

380 Lives of the Saints. cjuneae.

oight, the convent bell tolls slowly and solemnly through
the rocky wilderness, to arouse the brotherhood from their
early slumber. At this signal they recite privately a series
of prescribed prayers preparatory to the public office. As
the clock strikes twelve, the belfry again vibrates with the
monotonous note of the monastery bell awaking every
slumberer alike, be he monk or citizen of the world. Its
earliest echoes have scarce died away, before the priory
church begins to fill with white-clad Carthusians, who, with
cowl drawn over the head, and each carrying a lighted
lantern in his hand, enter their respective stalls, there
awaiting in silence the commencement of divine service.
Lay brethren occupy the stunted nave, and any visitors
present sit in either of two galleries at the western end of
the church.

In a spacious, but dimly-lit choir, with stalls on either
side, stand the cowled Carthusians — their uniformly white
figures brought out into strong relief by the dark tint of
the wooden screen, or wainscot, behind them. Their
chant is slow and lugubrious, and as the office proceeds,
the monks conceal their lanterns beneath the reading-desk,
in front of them, or exhibit them to view according, pre-
sumably, to whether the portion of matins being sung at
the time is read from a book, or recited by rote. This
sudden lighting up of the choir, alternating with the no
less sudden casting of it into shade — thus rendering the
sepulchral forms of the white-robed monks now distinctly
visible, and in the next moment throwing them into com-
parative obscurity — has a singular effect in itself, and yet
more so when taken in connection with the place, the
hour, and the unearthly-looking beings before one's eyes.
It is, indeed, the feeling that those thirty or forty figures,
draped in white, from the monkish hood enveloping the
head, and partly shrouding the face, down to the ample

iunea6.] S. Antkelm.

skirt of their monastic frock, have but just emerged from
the cells encircling the vast and desolate cloister ; and the
knowledge that, the office ended, these men, beneath
whose mortified exterior human hearts still beat, will
return to the same dreary solitude; and, moreover, that
unless you are fortunate enough to get a glimpse of them
during their one weekly walk, you cannot expect to be
brought face to face with any tenant of those three dozen
claustral hermitages. It is feelings such as these, coupled
with the notorious fact that the monks installed in the
choir fronting you have bidden adieu to the world for ever,
that lie at the root of the impression produced upon most
people who have been spectators of the midnight service
in a Carthusian house.

" A more cheerful scene is exhibited to the view of any
traveller who has the luck to get a glimpse of the fraternity
as they sally forth from the monastery every Monday
morning, after a frugal and lonely meal, for their " spaci-
ment" or pedestrian exercise. Taking up a position in the
forenoon, near the convent, on the watch for the brother-
hood, he may see a company of perhaps two score hermits
habited in white, and with hood covering the head, issue
from the monastery, walking in couples, each person carry-
ing a staff to help him mount the steep rocky paths. Far
from keeping silence, or marked gravity of countenance
and demeanour, no sooner does each successive pair pass
under the portal, than with faces turned towards one
another, they enter at once into lively conversation, greet-
ing their brethren with smiling looks and friendly words,
and maintaining a thread of animated discourse. In as-
cending the rising ground, they will now cast their eyes
downwards to guide their footsteps and plant their staves
in the soil, or now glance, with cheerful expression, and
not inactive tongue, towards the companion at their side.

382 Lives of the Saints. [jiine2o.

We were a good deal struck by this spectacle, s mple
though it was ; for where one might have expected to find
demure countenances and measured steps, we saw only
gaiety of manner, liveliness of speech, and activity of
movement. The Carthusians leaving the monastery for
their weekly excursion would make an effective subject for
a painting in the hands of any one capable of quickly
seizing varied expression of countenance, and gifted with
artistic skill to transfer it to canvas."^

Anthelm was returning from the Chartreuse of Portes when
he halted at the lower house of the order at the foot of the
mountains. There he spent a night, and there he made his
resolve to become a Carthusian. He was warmly received by
the prior, and was sent at once to the Grande Chartreuse in
the Dauphin^ Alps, for his noviciate. Days, months, and
years glided away in one unvarying round. When he had
been long in the Order, he was made head of the house of
Portes, where he had first been awakened to a desire of
the religious life. There he was not shut out from all
sounds of the turmoil of the world and the conflicts in the
Church. Alexander III. and Victor IV. were rival popes,
Alexander had been chosen by a majority of the college of
cardinals, but Victor was supported by the whole of the
Roman clergy, the assent of almost all the senators, and of
all the nobles of Rome. Alexander was consecrated by
the bishop of Ostia, Victor by the cardinal bishop of
Tusculum, and both appealed to the whole Church to
acknowledge their rival claims.

The religious orders threw all their weight to support
Alexander, and as he received general recognition, Victor
was declared anti-pope. Anthelm zealously maintained
the claims of Alexander, and was accordingly excom-
municated by Victor. The church of Bellay suffered from

' Algernon Taylor: "Scenes in French Monasteries," London, 1866.

*■

!nnea6.] kS". Allthelvi. 38;

animosities and intrigues, the result of a contested
election to the see vacated by the death of the bishop,
Ponce de Thoine (d. 1162). One party chose a youth of
noble blood, the other a monk, and an appeal was made
to the pope to settle the controversy by his authority.
Alexander rejected both the claimants, and ordered a new
election to be proceeded with. Anthelm answered the
requirements of both parties, — he was a noble by birth,
and by choice was a monk. He was elected unani-
mously, and the pope gladly ratified the appointment.
But nothing could exceed the dismay and distress of
Anthelm when he learned that he was again to be plunged
into the whirl of strife, and to be torn from the solitude
and tranquil circle of services in the Carthusian church.
He refused, struggled, implored with tears that he might
be forgotten; but in vain. Pope Alexander stepped in
with his authority, and Anthelm was forced to bow his
neck to the yoke. Directly on his appointment he began
to carry out an active correction of abuses, one of the
chief of which he considered to be the marriage of the
clergy. He forced the priests in his diocese to put away
their wives, and those who stubbornly refused, he de-
prived of their charges. Nor was he less rigorous towards
the laity who offended. Humbert III., duke of Savoy,
having infringed the liberties of the see of Bellay, by im-
prisoning a priest of that diocese, accused of some grievous
crime ; Anthelm sent William, bishop of S. Jean de Mauri-
enne, to liberate the priest forcibly. The duke again arrested
the priest, and had him executed.

Anthelm at once fulminated excommunication against
him. The duke appealed to the pope, who ordered Anthelm
to withdraw the excommunication. The bishop refused.
'• He who is justly bound must not be loosed," said he ;
" unless for the wrong due pen;mce has been made. The

384 Lives 0/ the Saints. fjunc 2;,.

power to release those who ought not to be released was
never given ev^n to S. Peter, far less to his successors."

Alexander, hearing that S. Anthelm would not listen to
remonstraace, himself removed the sentence of excom.
munication. Anthelm was so incensed at this breach of
discipline that he resigned his office, and retired to the
monastery of Les Portes,^ and could only be induced to
return by the urgent entreaties of the pope, and the
promises of the duke to make amends for what he
had done. Humbert III. delayed making restitution, and
A-ithelm refused to admit him to be otherwise than ex-
communicate, till he had made compensation for the
wrong done by him to the see of Bellay. Even when
Anthelm was ill with fever and dying, and was urged to
remove the ban from the duke, he refused. Humbert
hearing that the bishop was dying, came himself to visit
him, and expressed to him his sincere regret for the execution
of the priest. Then only did Anthelm relent, and raising
his hand over the duke, gave him his benediction. He
died shortly after, at the age of seventy-two, and was
buried under the great rood at the entrance to the choir.
We are told that at the moment when the body was being
lowered into the tomb, one of the great lamps before the
crucifix, which was only lighted on great festivals, kindled
of its own accord.

The relics of S. Anthelm were preserved at the Revo-
lution, and are in the chapel of S. Anthelm, attached to
the cathedral of Bellay, whither they were translated on
June 3olh, 1829. On June 27th, every year, little children
are brought into the cathedral, to be blessed by the bishop,
with great solemnity, and dedicated to S. Anthelm.

' " Sed Dnminus Papa eum absoWt ; mandans Episcopo, auctoritate Apo-
stolica comitem absolutum. Motus igitur atiimo vir fortis in Christo, ac
moleste ferens tantam injuriam contra indemnitatem Ecclesiasticam impunltam
pertransire, relicta cath?dra crllse dilectam requiem repetivit."

June 26.]

kS*. Dionysms.

385

The saint is represented in Carthusian habit, the mitre
at his feet, above his head a lamp with the Divine Hand
pointing to the flame, or perhaps kindling it with a touch.

S. DIONYSIUS, ABP.
(a.d. 1 1 80.)

[Russian Kalendar and the Bollandists.]

S. DiONYSius, archbishop of Sugdsea, in Bulgaria,
probably driven from his see in some commotion or
invasion, arrived at Nijni Novgorod, in Russia, and built
Lhere a monastery called the Peischericon. He died at
Kiefif, and was buried in that, the sacred city of Russia,
where his name and tonxb are held in high honour.

Sarapaou. Sc: j

VOL. VI.

»J«-

386 Lives 0/ tke Saints. u^nea?.

June 27.

S. Crescens, Disciple of S. Pau!, arc. a.d. 100.
SS. ZoiLus AND CoMP., MM. at Cordo-va, ^th cent.
t S. Anectus, M. at Ctesarea, in Cappadocia, circ. A.n, 310.

S. Deodatus, B. fif Nola, in Italy, a.d. 473.
S. Sampson Xenodochus, P. at Constantinople, A.n. f^o■
S.John of Chinon, P.C. in Touraine, 6th cent.
SS. Ariald and Herlembald, mm. at Milan, a.d. 1066 and 1075,
S. Ladislas, K. of Hungary, a.d. 1096.

S. CRESCENS.

(about A.D. 100.)

[By the Greeks on July 30th, together with Silvanus, Silas, Andronicus,
and Epsenetus. But on this day in the Roman Martyrology.]

jjRESCENS, disciple of S. Paul, mentioned in
the Second Epistle to Timothy, as having gone
into Galatia, is said in the Synopsis of Doro
theus, to have been bishop of Chalcedon, but
of this there is no evidence. The early Latin martyrolo-
gists took Galatia for Gaul ; and say that he preached and
converted many in that country, and founded the church
of Vienne, to which he ordained his disciple Zacharias.
They add that the relics of S. Crescens were given to the
church of Vienne by Pope John VII. However Mainz
also claimed to possess the tomb of S. Crescens, who is
supposed to have been the first bishop of that see ; but it
is probable that Crescens, the first bishop of Mainz, if
there ever was such a person — and this is more than
doubtful — was quite a different person from the disciple of
S. Paul

^ —

June 27.] SS. Zoilus and Comp. 387

SS. ZOILUS AND COMR, MM.

(4TH CENT.)

[Roman and Spanish Martyrologies. Authority ;— Mention in the
Martyrologies and Acts, which are late and spurious.]

Zoilus, martyr of Cordova, in Spain, was arrested in the
persecution of Diocletian. After liaving endured various
tortures, he was decapitated with twenty-nine others. A
church was built at Cordova in his honour, and his rehcs
are there preserved. Seven of the company suspiciously
enou h bear th-e names of tlie seven sons of S. Symphorosa,
and in the same order.

S. ANECTUS, M.
(about a. d. 310.)

[Roman and Latin Martjrrologies. Authority : — Mention in the Mar-
tyrologies.]

Anectus, martyr at Csesarea, in Cappadocia, in the
persecution of Diocletian, was arrested by order of Urban,
governor of the province, because he exhorted other
Christians to martyrdom, and because he had overthrown
several idols in the excess of his zeal. He was condemned
to be beaten by ten soldiers, and then to have his hands
and feet and head cut off. The date of his martyrdom
cannot be fixed exactly.

S. SAMPSON XENODOCHUS, P.
(a.d. 530.)

[Gref>k Menrea and Menology. Syrinc and Arabico-Egyptian Martyr-
ologies. Authority :— A Greek life given by Metaphrastes.]

S. Sampson was born of honourable parents, related to
the emperor, at Rome. He however lived in Constanti*

88 hives of the Saints. [june27.

nople, where he devoted himself to the care of the sick,
for whose accommodation he opened a hospital. Justinian,
the emperor, being aflBicted with a distressmg disorder,
which the physicians were unablt- to cure, appUed to
Sampson, who by his touch entirely removed the disease.
The emperor in his gratitude would have lavished <iii him
great gifts, but Sampson would accept nothing except a
large and commodious building for conversion into a

hospital.

S. JOHN OF CHINON, P.C.
(6th cent.)

[Roman and Gallican Martyrologies. Authority :-- The Lections ir
the Breviary of Tours, j

S. John was a Breton by birth. Be received priest's
orders, but exercised no cure of souls, retiring into a
hermitage at some distance from the church of Chinon, in
Touraine. His cell was surrounded by a little garden,
which he cultivated, in which he planted laurels, under the
shade of which he read and wrote.

S. Radegund, fearing lest her husband Clothaiv should
tear her by force from the monastic retreat she liad chosen,
sent to the venerable John an ornament of great value,
asking from him in return his old sack-cloth dress, and his
prayers that she might be preserved from being forced
back into the world she had deserted.

After a night spent in prayer the priest sent word to her
that she had nothing to fear from the king.

He died, covered with honour, reverenced by all the
neighbourhood, at an advanced age, and was buried in his
oratory, near the church of S. Maximus.

* *

june27j 6'kS'. Ariald and Herlembald. 389

SS. ARIALD AND HERLEMBALD, MM.

(a.D. 1066 AND 1075.}
[Ariald is included in some Italian Martyrologies. Herlembild was
canonized by Pope Urban II., but both have been excluded from the
Modern Roman Martyrology. Authorities : — A life of Ariald by Andrew
of Strumi, disciple first of S. John Gualberto (see July 12th), and after-
wards of Ariald. For further details of the strife in which he and Herlem-
bald were engaged, see the chronicles of the contemporary Arnulf of
Milan, d. 1085, and Landulf the Elder, who wrote a history of Milan
from 380 to 1085 ; and Landulf the Younger, 1095 — 1137.J

In the nth century nearly all the clergy in the North of
Italy were married.^ It was the same in Sicily, and it had
been the same in Rome,^ but there the presence and
authority of the popes had stamped out clerical marriage,
and had nearly eradicated secret concubinage. In Milan
the clergy boldly, defiantly claimed their right to be
married, as a privilege sanctioned by immemorial tradition,
and in Milan, by the great Ambrose himself. Married
bishops had been common, and saintly married prelates
not unknown. S. Severus of Ravenna had a wife and daugh-
ter, and S. Heribert of Milan had been a married man.

The priests were married legally with notarial deeds,
and with religious ceremonial, priestly benediction, and
exchange of rings. This, which was elsewhere esteemed
as immoral, was in Milan, by the bold assertion of its
lawfulness, esteemed a damnable heresy.^

In Florence S. John Gualberto successfully appealed

' "Cuncti fere cum publicis uxoribus .... ducebant vitam:" "et ipsi ut
cernitis sicut laici, palam uxores tlucunt." yit, Arialdi.

'^ "Coeperunt ipsi presbyteri et diacones laicorum more uxores ducere suscep-
tosque tilios hsreJes relinquerc. NonnuUi etiam episcoporum verecundia omii.
contempta, cum uxoribus domo simul in una habitare." Victor Papa, in Dia'.og
And in Florence, " Quis clericorum non esset uxoratus vel concubinarius ?"
^nd. Strum, in fit. S. Joan. Gualberti.

3 " Nec vos terreat," writes S. Peter Damiani to the wives of the priests, "quod
forte vos, non dicam fidei, sed perfidia: vos annulus subarrhavit; quod rata et
monimenta dotalia notarius quasi matrimonii jure conscripserit ; quod jura-
I mentum ad contirmandum quomodo conjugii copulam utrinque processit."

* _ ^

to the people against their bishop, whom he thought to be
guilty of simony. It was in vain for the popes to appeal
to the secular arm. It was in vain to appeal to the
bishops. To carry through the reform on which they were
bent, to utterly abolish the marriage of the clergy, the
appeal must be made to the people.

In Mrlan this was practicable, for the laity — at least the
lower orders — bore a grudge against the clergy.

Patarinism had been an obstinate heresy in Lom-
bardy, which the sword and the stake had not extin-
guished. The clergy had been the foremost in bringing
the luckless heretics to the flames and the rack. And one
of the most cherished doctrines of the Patarines was the
unlawfulness of marriage. What if this anti-connubial
prejudice could be enlisted in the cause of the Church,
and its fury turned upon the clergy who refused the
exhortations of the Holy Father to put away their wives,
and absolutely prohibit a priest from contracting a lawful
union with a woman ?

Ariald, a native of a village near Milan, in deacon's
orders, was chosen for this dangerous experiment. He
was a woman-hater from infancy, and we are told that even
as a little boy, the sight of his sisters was odious to him.

He began to preach in Milan in 1057, and the populace
was at once set on fire by his vehemence in denouncing
clerical marriage. He bade them regard and treat married
priests as no longer priests, but as " the enemies of God,
and the deceivers of souls."

Then uprose from among the mob a clerk named
Landulf, a man of loud voice and vehement gesture, and
offered to join Ariald in his crusade. A layman of fortune
opened his house to the missionary. Tumults broke out.
The whole city was in an uproar, and married clergy were
maltreated by the mob.

*—

^ _ ^

jui,c27-j kSkS. Ariald mid Herlcmbaui. 391

Guido, the archbishop, was obliged to interfere. He
summoned Ariald and Laadulf before iiim, and remon-
strated : " It is unseemly for a priest to denounce priests.
It is impolitic for him to stir up tumult against his brethren.
Let not brother condemn brother, for whom Christ died."
Then turning to Landulf: "Why do you not return to
your wife and children, and live with them as before, and
set an example of order and peace ? Cast the beam out
of your own eye before plucking out th-e motes that are in
the eyes of your brethren. If they have done wrong,
reprove them privately, but do not storm against them
before all the people." He concluded by affirming the
lawfulness of clerical marriage,^ and insisted on the
cessation of the contest.

Ariald obstinately refused to desist. *' Private expostu-
lation is vain. As for an obstinate disorder you apply
tire and steel, so for this abuse, we must have recourse to
desperate remedies."

He left the archbishop, and appealed to Anselm de
Badagio, bishop of Lucca, who encouraged him to pursue
his crusade. In the meantime the priests and their
wives were exposed to every sort of violence, of indignity,
and "a great horror fell on the Ambrosian clergy."

Landulf was sent to Rome to report progress, but was
fallen upon on the way, beaten, and driven back to Milan.
Ariald then started, and eluding his adversaries, arrived
safely in Rome, and presented himself before Pope
Stephen IX., who received him with favour, and gave his
apostolic sanction to his mission. Ariald returned to
Milan, and re-commenced his appeals. The populace
burst into tumult Dissension was fast ripening into civil
war. Ariald at the head of a mob swept all the clergy

' " Haee cum Wido placitle dixisset; eo finem orationis dixerit, ut sacerdotibus
fas esset dicere uxores ducere." AlUatus, Fit, Arialdi.

^ •*

392 Lives of the Saints. tj""e27.

together into the choir of one of the churches, and pre-
sented them with a paper, which bound all the ecclesiastics
to put away their wives. He compelled their subscription.
A priest struck Ariald. This was the signal for a general
tumult. The alarm bell pealed; the word was passed to
sack the houses of the clergy, to hunt them and their wives
out of the town.

The nobles, over-awed, dared not interfere. Ariald and
his adherents spread over the neighbouring country raising
the peasants against their priests, and enforcing subscrip-
tion to his document

When all were expelled, Ariald turned his energies
against another abuse, that of simony. It was to be put
down in a similar manner. " Cursed be he that withholdeth
his hand from blood !" he cried.

"What shall we do?" asked a large party in Milan.
" Ariald tells us that if we receive the Sacrament from
married, or simoniacal priests, we eat our damnation. We
cannot live without sacraments, and he has driven all the
clergy out of Milan."

Pope Nicolas II. now sent a deputation to Milan to
support Ariald (1059.) It consisted of the famous S. Peter
Damiani and Anselm of Lucca. They were received with
respect, but when Damiani, as legate, took the first place
in the church, with Anselm on his right, and the arch-
bishop seated on a footstool on his left, the fickle people
were furious. Milan assembled at the ringing of the bells
in all the churches, and the braying of an enormous brazen
trumpet through the streets. The cry was loud that the
church of S. Ambrose would never endure to be trampled
on by the Roman pontiff. The clergy who had been
hitherto regarded as outlaws were now honoured as
defenders of the liberties of Milan.

But Damian was not a man to shrink from his task

before a mob. With unmoved voice, he denounced
clerical marriage and simony from the cathedral pulpit,
and afterwards extorted from the archbishop a reluctant
oath against simony and the marriage of priests.

Ariald and Landulf worked on the people, who again
veered round, and the clergy, deserted by their bishop and
by the laity, had no resource save submission. It was
made grudgingly, with no real intention to obey.

Guido attended a council held in Rome in 1059, and
was vehemently assailed by Ariald ; he was defended by
his suffragans. Nicolas interfered, and allayed the strife.

Guido, perhaps hence, was again supposed to have
espoused the cause of the married clergy ; he rose, there-
fore, with them into high popularity. Though the council
denounced both simony and concubinage, the Lombard
bishops dared not publish the decrees in their cities.
Adalmann of Brescia alone ventured to do this ; he
hardly escaped being torn to pieces by the rabble. In
Cremona and Piacenza the populace split into two
parties — those who adhered to, and those who refused
communion, with the married clergy.

Anselm de Badagio, bishop of Lucca, was summoned at
the death of Nicolas to occupy the throne of S. Peter,
under the title of Alexander II., but his election was
contested, and an anti-pope was chosen by the council of
German and Lombard prelates assembled at Basle.

The contests which ensued between the rival pontiffs
and their adherents, distracted attention from the struggle
at Milan, and the clergy recalled their wives. The voice
of Landulf was silenced, a horrible cancer had consumed
his tongue, which had stirred the people to riot and
rapine, and he died, his death leaving Ariald for a while
unsupported.

But his room was speedily filled by a more miplacable

* -ijj

394 Lives q/ the Saints. [June 37.

enemy to the married clergy, his brother Herlembald, a
stern, zealous soldier. He was just returned from a
pilgrimage to Jerusalem. He visited Rome, where he was
well received by Alexander II., who in a public consistory
created him " Defender of the Church," gave him the
banner of S. Peter, and bade him go to Milan to prose-
cute with his sword the great contest which his brother
Ariald was waging with his tongue.

On reaching Milan, Herlembald placed himself at the
head of the rabble, and at the head of an armed, tumul-
tuous body, proceeded to assail the married priests. The
services of the Church, the celebration of the sacraments,
were altogether suspended in Milan, or were administered
only by permission of Herlembald. He imposed an oath
on the clergy that they never had been married, and
neither were, nor would be, and confiscated the property of
all who refused the oath, to pay the mercenaries who
crowded under his sacred banner. The lowest rabble,
poor artisans, and ass-drivers, furtively placed female^orna-
ments in the chambers of priests, and then, attacking their
houses, dragged them out, and plundered their property.

Herlembald, at the head of his hired soldiers and the
mob, defied every power in Milan, the nobles and the
archbishop ; the authority of the latter he disputed or
denied. At length Guido, after nearly nine years of
strife, determined on an attempt to shake off the yoke of
the self-constituted dictator. The churches of Milan were
for the most part without priests. The married clergy had
been expelled, and there were none to take their place.

A synod at Novara (1065), summoned Herlembald and
Ariald to render an account of their proceedings. Their
answer was silent contempt. At length the sentence of
excommunication was pronounced against them. They
a,ppealed from it to Rome.

lih *

lunezj.] SS, Ariald and Heflembald, 395

But a large party in Milan had long resented the des-
potism of the brothers, and an effort was made to shake it.
A large body of the citizens rose, " headed," says Andrew
of Strumi, " by the sons of the priests," and attacked the
church and house of Ariald. Herlembald swept down on
them at the head of his mercenaries, surrounded them,
and hewed them down to the last man, "Uke the vilest
cattle."

Guido, the archbishop, now acted with resolution.
Having heard that two priests of Novara had turned their
wives out of their houses, he arrested and imprisoned them.
The whole party of Ariald flew to arms, marched against
the archbishop under the consecrated banner of S. Peter,
and forced him to release the imprisoned priests. Ariald
at the head of the people met the two priests outside the
gates, received them, crying, " Behold the valiant martyrs of
Christ !" kissed them, and led them into a church, where
they intoned a triumphant Te Deum.

Herlembald obtained a bull of excommunication from
the pope against the archbishop. Guido immediately
summoned all the people to assemble in the cathedral on
the vigil of the Pentecost. Neither Herlembald nor
Ariald seem to have been prepared for what was to follow ;
but when they saw the church filled with the substantial
citizens and nobles, Herlembald was alarmed, and took
refuge in the choir. The archbishop mounted the pulpit
with the bull of excommunication in his hand. "See!"
he exclaimed, "this is the result of the turbulence of these
demagogues, Ariald and Herlembald. This city, out of
reverence to S. Ambrose, has never obeyed the Roman
Church. Shall we now be crushed ? Take away out of this
land of the living these disturbers of the public peace, who
labour day and night to rob us of our ancient liberties."
He was interrupted by a cry of " Let them be killed !"

>J(. ->i«

396 Lives of the Saints. [junea7.

Gu'do paused, and then cried out, "All who honour and
adhere to S. Ambrose leave the church, that we may see
our enemies."

Instantly from the doors poured a dense crowd, leaving
only twelve men who siood to the cause of Ariald.

Ariald had, in the meantime, leaped over the chancel
rails, and taken refuge beside his brother. The partisans
of Guido rushed upon them ; the clergy selected Ariald,
the laity Herlembald, for their victim, Ariald was dragged
out of the church sorely wounded. Herlembald using his
truncheon, beat off his assailants, and climbed to a place
of vantage, where he was beyond their reach.

As night fell, the party of Herlembald gathered, stormed
and pillaged the palace of the archbishop, and bursting
into the church, liberated Herlembald. Guido hardly
escaped on horseback. His adherents fled " like smoke
before the tempest" Ariald was found bleeding and
faint.

Herlembald silenced the roaring mob. "Speak, Ariald,
whose house is to be first given up to sack?" Then
Ariald earnestly dissuaded flirther violence, and entreated
the vehement dictator to spare the lives and property of
their enemies.

The party of the archbishop rallied, and Ariald was
hurried out of the town to the village of S. Victor. There
he was joined by Herlembald with a party of mercenaries.
Thence they made their way to Pavia and to Padua, where
they hoped to obtain a boat, and escape to Rome ; so
sudden and complete had been the downfall of their
power after the last success. But Ariald was caught and
carried off to a castle on the Lago Maggiore, belonging
to Olivia, niece of Archbishop Guido. She demanded
whether he would acknowledge Guido as archbishop.
" As long as my tongue can speak," he rephed, " I will

lj( _ ^

June 37.] SS. Ariald and Herlembald. 397

not acknowledge him. The servants of Olivia tore out his
tongue, cut oft" his right hand, ears and nose, and cast him
into the placid lalce. His disciple and biographer, Andrew,
followed in his tiaces, and hovered round the castle. A
peasant confided to him the horrible details of the murder
of the great demagogue. He died June 27th, 1065.^

The strife was not allajred by the death of Ariald, nor
by the appearance of two papal legates in Milan, who
proclaimed strong decrees against simony and clerical
marriage. Heriembald, relying on their support, re-
appeared in Milan, regained his power as rapidly as before
it had melted away, and re-organized his despotism.

Guido, as he advanced in years, became more con-
sciously incapable ot rule He had oeen archbishop
twenty-seven years, the last ten of civil war. He deter-
mined to vacate the see ; he burdened it with a pension to
himself, and then made it over to a certain Godtrey, to
whom he resigned the pastoral staff and ring.

Godfrey crossed the Alps, took the oath of allegiance to
the emperor, and promised to use his utmost endeavours
to exterminate the Patarines — by that name includino- the
party of Herlembald, and indeed of the pope, take
Herlembald alive, and send him in chains into Germany.

But Herlembald was too strong for Godfrey. He
expelled him from Milan (a.d. 107 i), devastated the
country with fire and sword wherever Godfrey v.as ac-
knowledged, and caused such havoc that "not a day
in all that season of Lent elapsed without a profusion of
blood being shed," and finally he drove the archbishop
to take refuge within the walls of Castiglione.

Guido, not receiving his pension, annulled his resig-
nation, and resumed his state as archbishop. But he

1 Andrew of Stniini says 1066, but he followed the Florentine custom which
made 1066 begin on March 15th.

»J« — ^

198 Lives o/ the Saints. cjune 27.

unvv-isely trusted himself to the good faith of Herlembald
and was seized, " gloriously deceived," as Arnulf says, and
shut up 'in a monastery till his death.

On March 14th a terrible conflagration broke out in
Milan ; which consumed a large part of the city, and
several of the stateliest churches. Whilst the army of
Herlembald was agitated with the report of the fire,
Godfrey burst out of Castiglione, and almost routed the
besiegers.

Before the death of Guido, Herlembald set up a certain
Atto, nominated by himself, \^ith the sanction of the papal
legate, to be archbishop, but without consulting the
electors of Milan or the emperor. Atto was but a youth,
just admitted into holy orders. The people were furious,
and attacked the archbishop's palace, tore Atto from his
refuge in a loft, dragged him by his legs and arms into the
church, and there compelled him to renounce his dignity.
The papal legate hardly escaped with his robes torn.

The suffragan bishops of the arch-diocese of Milan now
assembled at Novara, and consecrated Godfrey as their
archbishop. But Hildebrand, archdeacon of Rome, was
now pope, under the title of Gregory VII. Hildebrand
had been the firm and vehement opponent of the simoniacs
and married clergy, when adviser of the popes. He had
encouraged S. John Gualberto and his Vallombrosian
monks in their appeal to the people of Florence against
their bishop ; he was not likely to reverse his policy when
pope. Herlembald had now a stern and determined
supporter. Gregory VII. wrote to him a letter encour-
aging him to his work.

Atto took refuge in Rome. Herlembald refused to
permit Godfrey to maintain himself in Milan ; he gave
over the houses of his adherents to the flames, and their
bodies to death. Fires and butchery were daily, nightly

June 37.] SS. Ariald and Herlembald, 399

occurrences in the city. Any one who had a grudge
against, or coveted the goods of another, denounced him
as a partisan of Guido, and quenched his resentment in his
blood, or gratified his avarice with his goods. The city
was without a bishop, and suffered accordingly. On the
feast of Whitsunday Herlembald forbad the performance
of Baptism, and when one of the suffragan bishops sent
chrism into Milan, Herlembald poured it out on the ground,
and stamped on it, because it had been consecrated by an
excommunicated prelate.

In March, 1075, another conflagration broke out in the
city, which raged with greater fury than the disastrous fire
of 107 1.

But the citizens were becoming weary of the riots,
murders, and burnings of this endless contest. Little was
wanting to make them shake off the intolerable burden. A
slight act exaspeiated them to expel Herlembald for ever
from their walls. Easter came, and there could be no
baptisms, because there was no chrism for the conseaation
of the fonts. Then Luitprand, a partisan of Herlembald,
a priest, assumed the office hitherto regarded as belonging
to the bishop alone, and began to consecrate the holy oil.^
This invasion of traditional custom caused a general
commotion. Luitprand was taken and mutilated, his ears
and nose were cut off. The standard of S. Peter was
trampled in the dust, and Herlembald fell with it, cut
down by the sword of a noble named Arnold de Rauda.

Pope Urban IL, regarding rather the results achieved
by the man than his character, which deserves the severest
condemnation, incautiously canonized him, and enrolled
him among the saints ; but Baronius judiciously struck him
out of the Roman Martyrology. Miracles are thought to
have been performed at his tomb.

' Luitprand is enrolled in some Martyrologies as a saint. He was afterwards
guilty of stirring up fresli riots in Milan. He died in 1113.

S. LADISLAS, K.
(a.d. 1096.)

[Roman Martyrology. Greatly venerated in Hungary. Authority : —
A life in the Hungarian Annals of Antonius Bonfinus.]

Geiza and Ladislas were the sons of Bela, son of
Ladislas the Bald, son and successor of S. Stephen the first
Christian king of Hungary. The elder brother of Bela was
Andrew, who mounted the throne in 1047. As Andrew
was childless, he invited Bela to his court, gave him the
title of duke, invested him with the government of a third
part of Hungary, and declared his son Geiza his successor.
But having married the daughter of the prince of Russia,
Andrew became the father of a son, named Solomon,
whereupon he cancelled his nomination of Geiza to the
succession. Thereupon Bela appealed to the Poles, and, at
the head of a Polish army, invaded the territories of his
brother, and defeated him, and ascended the throne in
1056. At the same time Andrew died, and his son
Solomon fled for safety to the court of the emperor Henry
IV., whose daughter Sophia he had married. Bela died
in 1065, and Solomon at once advanced into Hungary
with the support of the emperor, to claim the throne.
Civil war was prevented by the interposition of some of
the bishops and magnates, and Geiza was persuaded to
resign his claims to the rightful heir to the throne, and to
crown him solemnly on the following Easter at Fiinfkirchen.
The Huns shortly after broke into the kingdom, and
fortified themselves on the steep hill of Cherkel. Geiza,
Ladislas, and the young king, marched against them,
stormed the fort and routed the invading army. Ladislas
cut down four men who stood in his way, and in hewing
down a fifth was grievously wounded. However he
maintained his seat on horseback, and seeing a Hun

^ _^

j"ne27.] .S'. Ladislas. 401

escaping with a maiden of singular beauty whom he was
carrying off, and who is said to have been the daughter of
the bishop of Waradin, Ladislas gave chase, but finding
that, on account of his wound, he was unable to overtake
the Hun, he shouted to the girl to drag her captor off his
horse. The maiden accordingly threw her arms round the
Hun, and precipitated herself and him to the ground.
Ladislas came up, and disdaining to smite a fallen foe,
bade him rise and defend himself. He might have fallen
a victim to his chivalry, had not the damsel armed herself
v/ith the battle-axe of the Hun, and cloven the head of her
captor from behind, whilst he was hard-pressing the wounded
prince. The number of captives was so great, that they
took advantage of an unguarded moment to rise and make
an attempt to recover their liberty. This attempt was re-
venged by a general massacre, and not a single Hun
escaped to tell the tale.

A festival was instituted to commemorate this happy
delivery of Hungary from the inroad of the barbarians.
Three years after, dissension broke out between the king
and his cousins. Geiza, dissatisfied with the share of
booty accorded him after a war with the Bulgarians, took
up arms against the king, but was defeated, and fled.
In the meantime Ladislas had been in Russia, and then in
Bohemia, endeavouring to obtain succours against the
king, and having persuaded Otto, king of Bohemia, to
espouse his cause, he marched at the head of an army to
the support of his brother. Geiza received the succours
with a burst of tears, and was sharply reproved by Ladislas
for despondent weeping when he ought to be actively
engaged in collecting an army. The Bohemians waited
for the Hungarian army at the outskirts of a forest. Just
before the battle began, Ladislas exclaimed, " See ! my
brother, I behold an angel descend from heaven bearing

VOL. VI. 26 I

^_ ^

402 Lives of the Saints. [June 27.

a crown, which he places on your head." The report of
the vision, having been diffused through the army, excited
enthusiasm. Another incident still further stimulated
their ardour. Ladislas, as he was riding before the troops
and haranguing them, swung his lance about, and the
point touched a briar, and dislodged a white weasel, which
ran along the lance, and took refuge in his bosom.
" Behold !" exclaimed the prince, with happy promptitude,
"an earnest of divine protection."

Fearing for his brother Geiza, Ladislas changed banners
with him, and had to bear the stress of the battle, for
Solomon poured his forces against the wing marching
under the banner of Geiza. When Solomon found out his
mistake, he wheeled round to fall on the centre, Ladislas
seized the opportunity to fold round the enemy and
attack him in rear, whilst engaged with Geiza's centre. The
rout of Solomon's army was complete, and the king
escaped with a handful of men from the bloody field.
Ladislas, we are told, wept as he walked over the battle-
ground and saw how fearful had been the carnage,
knowing that all who were slain were Christians. " And
after he had cried sufficiently, he saw to the slain being
decently buried," says the historian. Among the dead he
found Erni, a nobleman, noted for his love of peace, and
labours to establish tranquillity in the realm. Ladislas
sprang from his horse, kissed the dead man, and ex-
claimed, " Here thou liest, Erni, lover of peace ! one who
strove hard to make brotherly concord reign for the public
good. Well, the peace thou couldst not find in this life,
thou wilt find in the next"

After this victory, Geiza and Ladislas pushed on to Alba
Regia, where the estates of the realm were convoked, and
Geiza was elected king. Solomon only retained Presburg
and a fragment of Hungary, and he was left in possession

«-

* _ qt

June 27.] vS. Ladislas. 403

of it for a while, till Geiza, hearing that he was intriguing
with Henry IV., and Leopold, duke of Austria, marched
against him and besieged him, " not to drive his brother to
extremities, but to reduce him, unwilling, to fraternal
charity," causticly observes the historian. The siege was
in progress when the feast of Christ's Nativity arrived, and
king Geiza went to observe the festival with great pomp at
Saxard, when Dionysius, archbishop of Gran, with all his
suffragans and a large party of the magnates, took the
opportunity of urging him to peace and good- will. The
moment for this exhortation was well chosen. Geiza was
hearing mass, the Christmas bells had been ringing,
Christmas hymns had been resounding in the sacred
edifice, when suddenly the archbishop turned at the altar
and addressed the king. Geiza, softened, humbled, bent
his head, and promised reconciliation ; nay, he even
offered to resign his crown into the hands of Solomon, and
retain as his own only that portion of Hungary which had
been conferred with the title of duke on his father. The
offer was accepted by the nobles with gladness, and mes-
sengers were sent to Solomon. But the enthusiasm of the
king cooled down on reflection, and nothing came of the
offer except interminable correspondence.

He died (a.d. 1077) after a brief reign of three years,
and Ladislas, his brother, was immediately elected in his
room. His handsome face, gallant carriage, frank man-
ners, and general integrity had won the hearts of the
Hungarians, and he was preferred to Solomon, who had a
more legitimate claim to the throne. Ladislas, though he
did not refuse the proffered power, declined to wear the
crown, whilst Solomon lived. Zelomir, king of Dalmatia,
having died, left the kingdom to his wife, the sister of S.
Ladislas, and she, unable to maintain herself on the throne
without assistance, appealed to her brother for aid. He

^ ^

^ _ ^

404 Lives of the Saints. [lunea;.

marchtid into Croatia and Dalmatia and pacified the country.
She named him her heir. Thus these provinces were
united to the Hungarian crown.

As Solomon was constantly engaged in fomenting
intestine discord, and endeavouring to attach to his cause
various foreign princes, the magnates and prelates of
Hungary endeavoured to obtain a pacific settlement by
granting him a liberal pension, and wresting from
him a resignation of his claims. Ladislas offered to
partition the kingdom between them, but to this the estates
would not consent; they saw that this would enable
Solomon to buy an army, and that Hungary would be-
come a prey to civil war. Solomon reluctantly acceded
to the terms, and invited Ladislas to meet him on the
Moschotz for conclusion of the agreement. Ladislas was
on his way to the proposed meeting, when he received, or
pretended to receive, information that Solomon meditated
treachery. He therefore advanced armed to the place
of meeting, took his adversary prisoner, and locked him
up in the strong fortress of Wissigrad.

Shortly after, the king resolved on the solemn translation
of the body of S. Stephen, the first Christian king of Hun-
gary ; but the stone which lay on his tomb being
unmoveable, Ladislas consulted a wise virgin of ascetic
life, and she informed him that the immobility of the
stone was a t.^ken of the indignation felt by S. Stephen as
the strife which was rending Hungary. Ladislas at once
broke the chains of Solomon, and suffered him to go free.
Solomon immediately took refuge among the Huns, and
urged them to invade the kingdom. They required but
little persuasion, and suddenly poured their hordes upon
Hungary. Ladislas summoned troops, and placing him-
self at their head, arrested and defeated the barbarians.
Solomon and the remainder of the horde escaped into

}^ _ ^

ju"'--27.] 6". Ladislas. 405

Bulgaria, where they were attacked and defeated by the
Greeks, and Solomon disappeared in a forest into which he
escaped after the battle. What became of him is not
known. Some say that he perished in the forest, others
that he spent many years there as a hermit, and finally
appeared at Pola in the reign of king Colman, where he is
regarded as a saint, and has received public veneration on
Sept. 26th.

Another horde of Huns burst into Transylvania, which
they devastated, and were returning laden with booty and
captives, when they were overtaken by S. Ladislas. A
furious battle was waged. The fortune of the day was
turned by the Christian captives, men and women, who
loosed one another's bands, and snatching up any weapons
they could lay hands on, assailed the Huns in the rear, as
they were engaging Ladislas and the Hungarian army.

A third invasion of Hungary ensued, Ladislas again
marched against the Huns, killed their king, and having
routed them, Hungary was thenceforth freed from their
assaults. The Hunnish war was succeeded by a Russian
war, for the defeated Huns had stirred up the Russians to
attack Hungary. Ladislas reduced the Russians, and then
turned his arms against the Poles, who had also invaded
his territories. He defeated them, and captured Cracow
after a siege of three months, by an ingenious artifice.
Learning that the citizens were suffering from famine, one
night he employed his soldiers in making a mound of
earth, in a conspicuous place, which he dusted over with
flour. The starving citizens, seeing such abundance
reign in the camp of the besiegers, opened their gates.
From Poland he marched into Bohemia, and having
chastised that kingdom, which had in some way offended
him, he returned covered with honour into Hungary.

Peter the Hermit having preached a crusaie for the re-

'It — >i<

4o6

Lives of the Saints.

[June 37.

covery of the Holy Sepulchre, S. Ladislas was nominated
chief of the crusaders, and was preparing to assume
the command, when he died on July the 30th, 1095, and
was buried at Waradin, in a church he had there erected.
It is not easy to see the legitimate grounds on which
Ladislas has received canonization. He was a gallant,
dauntless soldier, less of a barbarian than those with whom
he associated, not dissolute in morals, but respectful to
religion and its ministers. But it must not be forgotten that
he seized a throne to which he had no legitimate claim.

S, LadiBlas.

June 28.

S. Irsn«us, M.B. of Lyons, A.n. 203.

S. Lupekculus, M. at Eau%e, in Gascony, yd cent.

SS. Plutarch, Serenius, HeraCLIDEs, and Comp., MM. at yllexandria,

A.D. 302.
SS. PoTAMi«NA, y.M., AND Basilides, M. at Alexandria, A.D. aoa.
S. Pappian, M. at Mylas, in Sicily.
S. Theodehilda, y. at Sens, (>th cent.
S. Leo II., Pope of Rome, a.d. 684.
S. Paul I., Pope of Rome, a.d. 767.
S. HeiMerad, p. in Hesse, a.d. lOtg.

S. IREN^US, M.B. OF LYONS.
(a.d. 202.)

[Roman Martyrology, and almost all Latin Martyrologies. But by the
Greeks on August 23rd. Authorities: — His own writings, Eusebius and
Theodoret.]

jAINT IREN^US was a Greek, as his name
indicates, of Ionia, where he was instructed in
Christianity by S. Polycarp, the disciple of S.
John the Evangehst. In a passage in which
Irenaeus speaks of his having received instructions from S.
Polycarp, he mentions also the bishop Papias with great
respect, as one from whom he had learned many things.
In his youth Irenaeus had received an excellent education
in the writings of the Greek philosophers and poets.
Plato and Homer seem to have been his favourite authors.
We do not know what was the motive which led him into
Gaul, where he was ordained priest by Photinus, bishop of
Lyons. The Montanist heresy having troubled the Church
in the south of Gaul, Irenaeus was sent to Rome with a
letter to Pope Eleutherius. During his absence, persecu-
tion fell on the Church of Lyons, and Pothinus suffered

4C>S i.ives of the Sainls. cjunezs.

martyrdom. On the return of Iren^us he was elected to fill
the place of the martyr, as bishop of Lyons, and was conse-
crated in 178. Not long after his appointment to the bishop-
ric, he began his great v/ork in five books, entitled, "A Refu-
tation of Knowledge falsely so called." It was intended
to expose the whole system of the Gnostics, particularly of
Valentinus.

The controversy about the celebration of Easter had
continued to divide some parts of the Eastern and Western
Churches ever since S. Polycarp and S. Anicetus had dis-
cussed the question at Rome in 158. The two parties,
however, had not conducted themselves with the mildness
of those bishops, and the dispute was running high at thi?
period. Polycrates, bishop of Ephesus, an aged prelate of
sixty years, took the lead in maintaining the Eastern usage.
He had been in communication with several bishops upon
this question, and Victor, pope of Rome, had requested
him to call a meeting of the bishops who agreed with him.
This was done, and a letter was written in their name by
Polycrates to Victor and the Roman Church, in which they
speak in a firm tone of adhering to the custom which had
been followed by their ancestors. They defended them-
selves by the authority of the apostles John and Philip,
and by the more recent example of S. Polycarp and other
martyrs. Polycrates speaks of seven relations of his own,
who had held the station of bishops, all of whom had kept
the Paschal festival on the fourteenth day. This declara-
tion of the Asiatic bishops was met in a different tone by
Victor, bishop of Rome. He first endeavoured to per-
suade all other Churches to exclude those of Asia Minor
from their communion, but his proposal was rejected by
all;. He then wrote letters in the name of his own church,
annpuncing that it would hold no communion with any of
the^ Churches of Asia Minor, till they submitted to the

*- — (i

June 28.] 6^. Irencsus. 409

Western usage of observing Ecister. This summary pro-
ceeding called forth strong remonstrances from several
bishops in communion with Rome. Among the rest S.
Irenseus wrote to Pope Victor, whom he had perhaps
known when he visited Rome in the time of Eleutherius,
and the letter is a beautiful specimen of that spirit of peace
and concord which should mark the conduct of a Christian
bishop. It is said to have had the effect of reconciling all
the parties, and there is the most satisfactory evidence
that the unity of the Catholic Church was not broken by
this temporary disagreement,

S. Irenseus is believed to have suffered in the persecu-
tion of Septimius Severus. No particulars of his martyrdom
are known. If the account could be believed, which speaks
of the emperor himself being present when Irenasus was
put to death, we might conclude that it did not happen
till the year 208, wheM Severus set out with his two sons to
repress an insurrection in Britain, and it is not improbable
that they passed through Lyons ; but the fact cannot be
stated with certainty, and the evidence of Irenseus having
suffered martyrdom at all is not conclusive. According to
a legend S. Irenseus was placed betwixt a cross and an
idol, and told to choose which he preferred. He had the
consolation to die on a cross like his Master. His relics
were scattered by the Huguenots in 1562, some of the
bones were thrown into the Rhone, others into the mud.
His head was kicked about the streets, till rescued by a
pious surgeon, who preserved it till the restoration of
tranquillity.

4IO Lives of the Saints. Uunejs.

S. LUPERCULUS, B.M.

(3RD CENT.)
[Gallican Martyrologies. But at Tarbes on March 5th.]

LuPERCULUS, or Lupercus, is popularly believed to have
been a bishop and martyr at Eauze, in France, in the reign
of the Emperor Decius, and he is regarded as one of the
patrons of the diocese of Tarbes. Nevertheless, some
think that in fact he is not to be distinguished from Luper-
culus, martyr at Saragossa, with eighteen companions,
praised by Prudentius, who was decapitated by order of
Dacian the governor, in the reign of Diocletian, a.d. 304.
In 1389 the relics of S. Luperculus were found by revela-
tion in the church of S. Massa, beside those of S. Engratia,
with an inscription which described him as the uncle of
that saint. Luperculus of Saragossa is venerated in Spain
on April i6th. Eauze was anciently Elusa, city of the
Elusates, and the bishop of Auch was suffragan of the
bishop of Eauze. That ancient city, situated on the Gelise,
is no longer inhabited ; its site is marked by ruins. There
is no evidence that there was any bishop there prior to the
6th cent. Probably S. Luperculus preached there, and
thence travelled into Spain, where he suffered.

SS. PLUTARCH, POTAMI^NA, AND OTHERS, MM.
(a.d. 202.)

[Roman Martyrology. Those of S. Jerome, Usuardus, Ado, Notker,
&c. Authority :— Eusebius, Hist. Eccles. Lib. VI., c. 3, 4, 5.]

The school of Origen at Alexandria furnished many
martyrs for the faith in the persecution of Severus, which
raged from the year 202 to 211, when that emperor died.

The first of those to suffer was Plutarch, brother of
Heraclas, afterwards bishop of Alexandria on the death
of S. Demetrius. When Plutarch was thrown into prison,
Origen visited him ; the Alexandrian mob was so incensed
against Origen for having converted Plutarch, and thereby-
brought him to death, that they set upon Origen and
nearly killed him. How Plutarch suffered we are not told.
After him Serenus, another scholar of Origen, was called
to confess Christ by martyrdom. He was burned alive.
Two others, Heraclides, a catechumen, and Hero, lately
baptized, were executed with the sword. Severus, a fifth,
after many tortures, was beheaded. Herais, who was yet
a catechumen, received her baptism by fire. Basilides, and
a slave woman named Potamisena, were next called to
their crown. " Concerning Potamiaena," says Eusebius,
"many traditions are still circulated among the Alex-
andrians of the innumerable conflicts she endured for the
preservation of her purity and chastity, for with the charms
of an accomplished mind she possessed a most attractive
l>erson." With her, her mother Macella was sentenced to
execution. The judge Aquila applied the most horrible
tortures to every part of her body, and then ordered an
officer, Basilides, to lead her away to execution. Basilides
with firmness kept off the crowd which sought to assault her,
and which heaped abusive language upon her as she went to
her death. Potamiaena, moved by the kindness of the
officer, and his evident distress at having to be accessory
to her execution, spoke to him, urged him to embrace the
Christian faith, and promised to intercede with God for
him, when she had gained her crown, and obtain for him
faith as a reward for h'n compassion. Then, having
reached the place of execution, boiling pitch was slowly
poured over her body, beginning with the feet, and so
gradually upwards to the crown of her head. Under this

412 Lives of the Saints. [junezs.

she expired. Not long afterwards Basilides, being urged
by his fellow soldiers to swear, replied that it was not right
for a Christian so to do. At first his comrades thought he
was jesting; but when he gravely assured them that he
was a Christian, they conducted him to the judge, who
committed him to prison. There he was visited by some
of the faithful, who inquired into the cause of his sudden
conversion. He replied that three nights after her mar-
tyrdom, Potamisena appeared to him holding a glorious
crown, which she placed on his brows, and said, "This
have I obtained for thee by my prayers." On hearing this,
the Christians baptized Basilides, and he was led forth and
executed with the sword. Eusebius adds, " Many others
also at Alexandria are recorded to have become Christians,
because Potamisena appeared to them in dreams, and ex-
horted them to embrace the Divine truth."

S. PAPPIAN, M.

(3RD CENT.)

[Greek Men^a, Modern Roman Maityrology. Authority :— The
account in the Mensea.]

S. Pappianus, or Pappius, is said to have suffered at
Mylas, in Sicily, in the persecution of Diocletian. He was
stretched between four posts and beaten, and then cast
into a vessel of boiling oil. The account in the Menaea is
so untrustworthy, and full of evident exaggeration, that it
is advisable to say no more on the subject of the sufferings
of this martyr.

^. __ ^

June 28.] S. Theodehilda. 413

S. THEODEHILDA, V.

(6th cent.)

[Gallican Martyrology. Authority : — A charter of Clovis, and various
brief notices from various sources collected by the Bollandists.]

Little or nothing is known of this saint, except that
she was a daughter of Clovis, king of the Franks ; and that
she obtained from him a grant of lands at Sens, where she
founded the convent of S. Pierre-le-Vif, into which she
retired, and where she died.

S. LEO IL, POPE.
(a.d 684.)

[Roman Martyrology. This day is properly that of the translation of
S. Leo. Authority : — A life by Anastasius the Librarian, and his own
letters.]

The Emperor Constantine Pogonatus resolved to re-
unite the Church torn by the contests about the wills in
Christ. The Monothelites declared that Christ's human
will was entirely crushed and annihilated before the Divine
Will, or rather that the place of the human will, in Him, was
supplied by the Divine Will. This heresy touched the
reality of His manhood. If it was true, Christ took not on
him the perfection of man's nature, but only a human body
and passionless soul. This heresy prevailed in the East.
The patriarchs of Antioch and Constantinople had adopted
it ; Honorius, pope of Rome, had sanctioned it. Con-
stantine summoned a council to meet at Constantinople,
in 680, to decide this question. The council met in a hall
of the imperial palace. The emperor presided, by
twelve of his chief ministers. Of the great patriarchs,
George of Constantinople, and Macarius of Antioch, were
present. Pope Agatho of Rome was represented by

414 Lives of the Saints. u^neas.

deputies. Two monks appeared on behalf of the patriarchs
of Jerusalem and Alexandria.

During one of the sessions George, patriarch of Con-
stantinople, rose and declared that, having examined the
testimonies from Holy Scripture and from the fathers cited
by the Westerns, and by Macarius of Antioch, he was
convinced that orthodoxy lay with the Romans ; "to them
I offer my adhesion, there is my confession and behef "
The example of George was followed by a crowd of
Eastern bishops. Macarius stood alone in open and con-
tumacious resistance to the doctrine of the two wills. He
was solemnly degraded from his office. A strange episode
followed. A monk, Polychronius, vehement in his asser-
tion of their being but one will in Christ, challenged the
Council to bring the doctrine to the test of a miracle.
''Let me lay my testimony on the breast of a dead man,
and it will revive him."

The challenge was accepted. A corpse was sought,
found, and introduced into the assembly. Polychronius
laid his confession sealed on the breast of the dead man,
and crouched, muttering at his ear. The bishops sat round
in grave expectancy. Hours passed, and the dead man
moved not. They declared that the test had been found
wanting. Polychronius asked for more time. It was re-
fused. He would not accept the failure of his attempt,
and was anathematized, and degraded from all his functions.

The council proceeded with its anathema. George of
Constantinople endeavoured to save his predecessors from
being denounced by name; the council rejected his
motion, and one cry broke forth, " Anathema against the
heretic Theodore of Pharan ! Anathema against the
heretic Sergius (patriarch of Constantinople) ! Anathema
against the heretic Honorius (pope of Rome) ! Anathema
against Peter, Macarius, and Polychronius !" At the close

* . ^

June a8.] S. LcO II. 4 I 5

of the proceedings of this, the Sixth General Council, a
creed was framed distinctly asserting the co-existence of
the two wills in Christ, and then to conclude, were
again recited the names of the anathematized heretics,
commencing with Nestorius, and ending with Sergius of
Constantinople, and Honorius of Rome.

Pope Agatho died during the sitting of the council, and
was succeeded by Leo II., a Sicilian by birth, a man of
piety, munificent to the poor and to churches, accomplished
in Latin and Greek literature, and with a taste for music
and sacred poetry.

He received and ratified the decrees of the Sixth General
Council, and announced them to the churches of the West.
To the bishops and the king of Spain he recapitulated the
names of the anathematized heretics, among the rest his
predecessor Honorius, who, instead of quenching the flame
of heresy, had fanned it by his negligence ; who had per-
mitted the immaculate rule of faith, handed down by his
predecessors, to suffer defilement.^

The condemned Monothehtes of the East were banished
to Rome, as the place in which they were most likely to
be converted from their errors; and there two of them,
Anastasius the priest, and Leontius, deacon of the church of
Constantinople, together with others, perhaps convinced by
the arguments of the orthodox, perhaps weary of confine-
ment in the monasteries to which they were consigned,
recanted their errors, and were set at liberty.

By means of a rescript of the emperor, Leo II. was able
to break through the inveterate custom of the church of
Ravenna to regard itself as acephalous and independent

' "Quiflammam hcaeretici dogmatis, non, ut decuit apostolicam aiictoritatem
incipientum extinxit, scd neglii^endo conlovit." Ad Kpiscop. Hispan., Labbe
p. 1246. "Honorius Romanus qui immaculatam apostolica; traditionis regiilam
quam a praedecessoribus suis accepit macular! consensit." Ad Ervig. Reg-
Hispan. p. ia;2.

* — ii

4i6 Lives of the Samis. Ljuneas

of Rome , the emperor ordered that in future the bishop-
elect of Ravenna should be consecrated in Rome and
receive the pall from the pope.

Leo reigned ten months and seventeen days.

His relics are preserved at Feirara.

S. PAUL L, POPE.
(a.d. 767.)

[Roman Martyrology. Authority : — His life in the Pontifical of Anas-
tasius, the librarian, probably by a contemporary, and his own letters.]

Paul, a Roman by birth, and his brother Stephen, were
ordained deacons by Pope Zacharias. Stephen was elected
to the papal throne in 752. During the later years of his
pontificate, a strong faction in Rome had designated his
brother Paul as successor to the see. Another party,
opposed perhaps to this family transmission of the papacy,
as a dangerous precedent, set up the claims of the Arch-
deacon Theophylact. On the vacancy the partisans of
Paul prevailed, and the brother of Stephen was raised to
the throne of S. Peter. He was a mild and peace-loving
pontiff, ever ready to forgive injuries, and full of sympathy
with the afflicted. He loved to wander by night among
the hovels of the poor, to seek out the sick and the infirm,
and relieve their necessities, to penetrate into the prisons,
and redeem the debtors languishing therein.

Rome had long suffered from the dangerous proximity
of the Lombards. Stephen had invoked the aid of Pepin,
the Frank king, against them, and had invested Pepin with
the title of Patrician of Rome. Pepin in return had given
to the Holy See the whole district of Ravenna, which he
had wrested from Astolph, king of the Lombards. On
the death of Astolph, Desiderius became king, but not

June 2S.]

S. Heimerad. 4 1 /

without difficulty, owing to the brother of Astolph asserting
his rival claims. Till he had secured his seat on the
throne, Desiderius maintained peace with the pope ; but
when all causes of anxiety were removed, the old irrecon-
cilable hostility broke out again between the Lombard
king and the Holy See, and only the fear of incurring a
descent of the Frankish host prevented Desiderius from
resuming the government of the exarchate of Ravenna.

After a reign of a year and a month, Paul died of ex-
cessive summer heat, in the church of S. Paul at Rome, on
June 28th, 767.

S. HEIMERAD, P.
(a.d. 10T9.)

[German Martyrologies. Authority : — A life by Egbert, monk of
Hersfeld, written by order of Abbot Hartwig, about 1070. J

Heimerad was born in Swabia on the estate of a lady,
whose serf he was. He was ordained priest, but could not
leave her service till he had gained her consent, which was
iccorded him with some readiness when she had procured
another chaplain, as his eccentric and dirty habits made him
anything but acceptable to his noble mistress. He made a
pilgrimage to Rome, and thence to Jerusalem. On his
return to Germany, finding that "a prophet is without
honour in his own country," he did not return to his native
village, but led a vagabond life in Germany. He settled
himself for some time in the abbey of Hersfeld, in Hesse,
and lived on the bounty of the monks. But the abbot,
heartily tired of his presence and offensive habits, bade
him become a monk, so as to be under rule, or depart.
Heimerad refused to join the Order, and was accordingly
thrust out of the monastery. He did not go far, but
VOL. VI. 27

41 8 Lives of the Samts. [june28.

lounging against the stable door muttered to himself, " This
is pretty treatment for the emperor's brother to endure !
Little know the monks what is my rank, when they turn
me out of doors." His words were overheard, and the
abbot ordered him to be well beaten. After this Heimerad
thought advisable to depart, and he presented himself
before the Empress Cunegunda, who is numbered with the
saints. She treated him as an impostor, and ordered him
a sound whipping. Then he went to Bishop Meinwerk of
Paderborn. "Who is that devil?" asked the holy bishop.
" Ha ! the vagabond Heimerad. A hypocrite and a de-
ceiver of the people. Let him be well cudgelled."

Heimerad then rambled off into Westphalia, and ob-
tained a dilapidated church at Kirchberg, But when his
wild ways, ghastly face and fiery eloquence attracted all
the congregation from the parish church, and the offerings
of the faithful poured into the lap of the wandering mad
priest instead of into that of the incumbent, the latter
would not endure it, and drove Heimerad away.

He died at Hasungen, and received popular canoniza-
tion, but has not been included in the Roman Martyrology.
There can be little doubt that the man was deranged.

'r^fr^.'^.

S. PETER.

LJune 29.

^ .^

June 39.] S. Peter. 419

June 29.

S3. Peter and Paul, Afp, MM. at Rome, a.d. 65.

S. Mary, the mother of John Mark, Matr. at Jerusalem, iit cent,

SS. MaRCellus and Anastasius, MM. at Argenton, in France.

S. Cyrus, B. of Genoa, circ. a.d. 334.

SS. Salome, A'.R., AND Jud\th, tV.R. at AUeich in Ba'varia,<)th cent.

S. Emma, ly. at Gurk in Caritithia, a.d. 1045.

S. PETER, AP. M.
(A.D. 65.)

[Roman Martyrology, Bede, Florus, Ado, Hrabanus, Notker, Wandel-
bert, &c., commemorate S. Peter and S. Paul on this day. By the Greeks
on the same day, also the ancient Carthaginian Church, also the Syriac
Kalendar. S. Paul is usually commemorated on the morrow, June 30th,
lor convenience. Portions of the following life are from Smith's Diction-
ary of the Bible.]

[|HE great prince of the Apostles was born at
Bethsaida. The particular time of his birth can-
not be ascertained, but he was probably at least
ten years older than his Divine Master. His
original name was Simon. He was the son of a man named
Jonas,^ and was brought up in his father's occupation, a
fisherman on the sea of Tiberias. He and his brother
Andrew were partners of SS. James and John, the sons of
Zebedee, who had hired servants; and from various indica-
tions in the sacred narrative, we are led to the conclusion
that their social position brought them into contact with
men of education. The apostle did not live as a mere
labouring man, in a hut by the sea-side, but first at
Bethsaida, and afterwards in a house at Capernaum,
belonging to himself or to his mother-in-law. That he
was an affectionate husband, married in early life to a
wife who accompanied him in his apostolic journeys,

> Matt. XVI. 17 ; John i. 43 ; .\xi. 16.
lit — ^

^_ . *

420 Lwes of the Saints. [june29.

are facts inferred from Scripture, while very ancient
traditions, recorded by S. Clement of Alexandria and
by other earlier, but less trustworthy writers, inform us
that her name was Perpetua, that she bore him a
daughter, named Petronilla, and perhaps other children.
Petronilla is numbered among the saints (May 31st.)
S. Peter was probably about the age of thirty-five or
forty at the date of his call. That call was preceded
by a special preparation. He and his brother Andrew,
together with their partners SS. James and John, were
disciples of S. John the Baptist,^ and were in attendance
upon him when they were first summoned by Christ.
This first call led to no immediate change in S. Peter's
external position. He and his fellow disciples do not
seem to have immediately followed Christ as His regular
disciples. They returned to Capernaum, where they
pursued their usual business, waiting for a further inti-
mation of the will of God. The second call is recorded
by SS. Matthew, Mark, and Luke ; the first call only by
S. John.

It took place on the see of Galilee, near Capernaum,
where the four disciples, SS. Peter, Andrew, James and
John, were fishing. SS. Peter and Andrew were first
called.

Our Lord then entered Simon Peter's boat and ad-
dressed the multitude on the shore. Immediately after
that call. Our Lord went to the house of S. Peter, where
He wrought the miracle of healing on the step-mother of
the apostle, who was lying sick of fever. S. Peter then
followed Christ closely, and was in constant attendance
on Him in Galilee, Decapolis, Peraea and Judaea. The
special designation of S. Peter and the rest of the
apostles took place some time afterwards.^ They appear

' John 1.35. ' Matt. x. 2-4 ; Mark iii. 13-9 ; Luke vi. 13.
*

Ij. .J.

Junejp.] .S. Peter. 421

then first to have received formally the name of Apostles,
and from that time Simon bore publicly, and as it
would seem all but exclusively, the name Peter which
had hitherto been used rather as a characteristic appel-
lation than as a proper name. From this time S. Peter
held the chief place among the twelve. The prece-
dence did not depend on priority of call, it seems
hardly probable that it depended on seniority. Some
special designation by Christ alone accounts in a satis-
factory way for the facts, that he is named first in every
list of the apostles, is generally addressed by our Lord
as their representative, and on the most solemn occa-
sions speaks in their name.

The distinction S. Peter thus received seems to have
brought out a natural impetuosity, and tendency to
presumption, calling down on him the strongest reproof
ever addressed to a disciple by our Lord.^

Towards the close of our Lord's ministry, S. Peter's
characteristics became especially prominent. At the
last supper, S. Peter seems to have been particularly
earnest in the request that the traitor might be pointed
out. After the supper his words drew out the meaning
of the significant, sacramental act of our Lord in wash-
ing His disciples' feet. Then too it was that he made
those repeated protestations of unalterable fidelity, so
soon to be falsified by his miserable fall. On the morn-
ing of the Resurrection we have proof that S. Peter,
though humble, was not crushed by his fall. He and
S. John were the first to visit the sepulchre ; he was
the first who entered it. We are told by S. Luke and
by S. Paul that Christ appeared to him first among the
apostles. It is observable, however, that on that
occasion he is called by his original name Simon, not

' Matt. xvi. 23 ; Mark viii. 33.

422 Lives of the Saints. [juneag.

Peter ; the higher designation was not restored until he
had been pubhcly re-instituted, so to speak, by his
master. That re-institution took place at the sea of
Galilee,^ an event of the very highest import. Slower
than S. John to recognize their Lord, S. Peter was the
first to reach him ; he brought the net to land. The
thrice repeated questions of Christ, referring doubtless to
the three protestations and denials, were thrice met by
answers full of love and faith. He then received the
formal commission to feed Christ's sheep, as one who
had forfeited his place, and could not resume it without
such an authorization. Then followed the prediction of
his martyrdom in which he was to find the fulfilment of
his request to be permitted to follow the Lord. With
this event closes the first part of S. Peter's history.
Henceforth, he with his colleagues were to establish and
govern the Church founded by their Lord, without the
support of His presence. The first part of the Acts of
the Apostles is occupied by the record of transactions, in
nearly all of which S. Peter stands forth as the recog-
nized leader of the apostles. S. Peter is the most
prominent person in the greatest event after the
resurrection, Avhen on the day of Pentecost the Church
was first invested with the plentitude of gifts and
powers. The first miracle after Pentecost was wrought
by him.^ This first miracle of healing was soon fol-
lowed by the first miracle of judgment. S. Peter was
the minister in that transaction. He is not especially
named in connection with the appointment of deacons,
an important step in the organization of the Church ;
but when the Gospel was first preached beyond the
precincts of Judea, he and S. John were at once sent by
the apostles to confirm the converts at Samaria.

' S. |ohn xxi. ' Acts iii.
ij, — ^

Jiinesg.] 6". Pcter. 423

Henceforth he remains prominent, but not exclusively
prominent, among the propagators of the gospel. At
Samaria he was confronted with Simon Magus the first
teacher of heresy. About three years later we have
two accounts of the first meeting of S. Peter and S.
Paul.^ This interview was followed by other events
marking S. Peter's position — a general apostolic tour of
visitation to the churches hitherto established- in the
course of which two great miracles on ^neas and
Tabitha were wrought, and his connection with the
most signal event after the day of Pentecost — the
baptism of Cornelius. That was the crown and con-
summation of S. Peter's ministry. The establishment
of a Church in great part of Gentile origin at Antioch,
and the mission of S. Barnabas, between whose family
and S. Peter there were the bonds of near intimacy, set
the seal upon the work thus inaugurated by S. Peter.
This transaction was soon followed by the imprisonment
of our apostle. His miraculous deliverance marks the
close of this second great period of his ministry.

He left Jerusalem, but it is not said where he went.
Six years later we find him once more at Jerusalem,
when the apostles and elders came together to consider
the question whether converts should be circumcised.
S. Peter took the lead in that discussion, and urged
with remarkable cogency the principles settled in
the case of Cornelius. His arguments, adopted and
enforced by S. James, decided that question at once and
for ever. It is a disputed point whether the meeting
between S. Paul and S. Peter, of which we have an
account in the Galatians (ii. i-io), took place at this
time. The great majority of critics believe that it did,
and this hypothesis, though not without difficulties,

1 Acts ix. 26 ; Gal. i. 17, 18. ' Acts ix. 3a.

■*

•J. *

424 Lives of the Saints. cjunej?.

seems more probable than any other which has been
suggested. The only point of real importance was cer-
tainly determined before the apostles separated, the work
of converting the Gentiles being henceforth specially
entrusted to S. Paul and S. Barnabas, Avhile the charge
of preaching to the circumcision was assigned to the
elder apostles, and more particularly to S. Peter. ^

This arrangement cannot, however, have been an
exclusive one. S. Paul always addressed himself first to
the Jews in every city. S. Peter and his old colleagues
admitted and sought to make converts among the
Gentiles. It may have been in full force only when the
old and new apostles resided in the same city. Such at
least was the case at Antioch, where S. Peter went soon
afterwards. There a painful collision took place be-
tween the two apostles. From this time until the date
of his first Epistle, we have no distinct notices in
Scripture of S. Peter's abode or work.

S. Peter was probably employed for the most part in
building up, and completing the organization o\
Christian communities in Palestine and the adjoining
districts. There is, however, strong reason to believe
that he visited Corinth at an early period. The name
of S. Peter as founder, or joint founder, is not associated
with any local Church, save those of Corinth, Antioch
and Rome, by early ecclesiastical tradition. That oi
Alexandria may have been established by S. Mark after
S. Peter's death. That S. Peter preached the Gospel in
the countries of Asia, mentioned in his first Epistle,
appear from Origen's own words to be a mere con-
jecture. From that Epistle, however, it is inferred by
some that towards the end of his life, S. Peter visited,
or resided for some time at Babylon, which at that time,
iGaUii. 7.

June 29.] 6*. Peter, 425

and for some hundreds of years afterwards, was a chief
seat of Jewish culture. S. Peter is, however, said to
have founded the Church in Rome about the second
year of the emperor Claudius. At his first arrival, he
devoted himself chiefly to the Jews, his countrymen ;
who, ever since the time of Augustus, had dwelt in the
region beyond the Tiber. But when afterwards he began
to preach to the Gentiles, tradition says that he changed
his lodging, and was taken into the house of one
Pudens, a senator, lately converted to the faith. Here
he is said to have met with the celebrated Jew Philo,
who had lately come on his second embassy to Rome, on
behalf of his countrymen at Alexandria; and to have
contracted an intimate friendship and acquaintance
with him.

After S. Peter had been several years at Rome, the
emperor Claudius, taking advantage of some seditions
and tumults raised by the Jews, by a public edict
banished them out of Rome. But the evidence in
favour of this first visit to Rome is not altogether satis-
factory.

It is related that towards the latter end of the reign
of the emperor Nero, S. Peter returned to Rome, where
he found the minds of the people strangely bewitched
and hardened against embracing Christianity, by the
subtleties and magical arts of Simon Magus, whom he
had formerly confounded at Samaria, when that
wretched man sought to purchase the gifts of the Holy
Ghost with money, as is related in the Acts of the
Apostles. This Simon was born at Gitton, a village of
Samaria, was bred up in the arts of sorcery and divi-
nation, and it is pretended succeeded in performing
many marvels ; insomuch that he was generally
regarded by the Samaritans as some great deity

^ 4,

come down from heaven. But on his discovery and
discomfiture by S. Peter at Samaria, he left the East,
and fled to Rome. There, according to a tradition pre-
served by Eusebius, by means of witchcraft and sorceries,
he insinuated himself into the favour of the people, and
at last became very acceptable to the emperors them-
selves, insomuch that the highest honour and veneration
was paid him. Justin Martyr asserts that he was
honoured as a Divinity ; that a statue was erected to
him in the Insula Tiberina, between two bridges, with
this inscription : " Simoni Deo Sancto " — " to Simon
the holy God ;" and that the Samaritans generally, and
very many of other nations, did own and worship him
as their principal Deity. But this incident will not
bear close investigation. The statue was one of the
Sabine god Simo Sancus, so that the inscription meant
merely " to the god Simo Sancus." Under this title
the Sabines, Umbrians, and Romans, adored the God of
Light. He had a temple in the Quirinal, and another on
that island in the Tiber where the statue was, which Justin
Martyr supposed was the image of Simon Magus.'^

The following legend of the encounter of S. Peter
with Simon, may interest those who care for stories
purely apocryphal : —

Simon is said to have been highly in favour with
Nero, who was a great patron of magicians and all who
maintained secret ways of commerce with the infernal
powers. With him S. Peter thought fit in the first
place to encounter ; and to undeceive the people, by
discovering the impostures wrought by this miserable
man. There was at that time a young man of eminence
and a kinsman of the emperor lately dead. The fame
of the power of S. Peter for raising persons to life

1 Preller, Les Dieux de I'Ancienne Rome, anded. Paris, p. 424, et seq.

June 29.] S. Peter. 427

persuaded the friends of the youth to call for the Apostle ;
others contrived that Simon Magus should be fetched.
Simon, glad of the opportunity to magnify himself
before the people, proposed to S. Peter that if he
(Simon) raised the nobleman to life, then Peter, who
had so injudiciously provoked the "great power of God "
(as he styled himself), should lose his life ; but, if S.
Peter prevailed, he himself would submit to the same
fate and sentence. S. Peter accepted the terms, and
Simon began his charms and incantations ; whereupon
the dead young man seemed to move his hand. The
people that stood by then exclaimed that he was alive,
and that he talked with Simon, and began to attack S.
Peter for daring to oppose himself to so great a power.
The Apostle entreated their patience, told them that this
Avas but a delusion of their senses, and that if Simon were
but taken from the bed-side, his appearance of revival
would disappear ; and when Simon was accordingly
removed, the corpse remained without the least sign of
motion. S. Peter then, standing at a good distance
from the bed, silently made his address to God, and
then, before them all, commanded the young man in the
Name of the Lord Jesus to arise ; he immediately did
so, spoke, walked, and ate, and was, by S. Peter restored
to his mother. The people who saw this, suddenly
changed their opinion, and fell upon the magician with
intent to stone him. But S. Peter begged his life,
and told them that it would be a sufficient punishment
to him to live and see that, in despite of all his power and
malice, the kingdom of Christ would increase and flourish.
The magician was maddened by this defeat; and vexed to
see the triumph of the Apostle, mustered up all his powers,
summoned the people, told them that he was offended at
the Galileans, whose protector and guardian he had been.

^ ,j,

428 Lives of the Saints. Quneag.

and therefore promised that on a certain day they should
see him fly up to heaven. At the time appointed he
went up the mount of the Capitol, and, throwing
himself from the top of the rock, began his flight. This
sight caused great wonder and amazement among the
people, and they shouted that this must be wrought by the
power of God, and not of man. But S. Peter, standing
in the crowd, prayed to our Lord, that the people might
be undeceived, and that the vanity of the impostor
might be discovered in such a way that he himself might
be sensible of it. Immediately the wings which Simon
had made himself, began to fail him, and he fell to the
ground, miserably bruised and wounded by the fall ;
and having been carried thence to a neighbouring village,
he soon afterwards died. This event no sooner came to
the ears of the emperor, to whom, as has been already
said, Simon had endeared himself by wicked artifices,
than it became an occasion of hastening S. Peter's
destruction. This is all mere fable.

The fact of the imprisonment and death of S. Peter we
have on far higher authority than worthless legend. Euse-
bius, in his Ecclesiastical History, quotes a writer Caius,
born in the time of Zephyrinus, bishop of Rome (202-218)
who says " I can shew the trophies of the apostle. For if
you will go to the Vatican, or to the Ostian road,^ you will
find the trophies of those who have laid the foundation of
this Church." And that both suffered martyrdom about
the same time, we learn from Dionysius, bishop of Corinth
(a.d. 178), who gives the following testimony quoted
by Eusebius, " You Romans, by means of this admonition,
have mingled the flourishing seed that had been planted
by Peter and Paul at Rome and Corinth. For both of
these having planted us at Corinth, likewise instructed

' S. Peter was buried on the Vatican hill, S. Paul beside the Via Ostia.

^ . qt

June 39.] .Sl Peter. 429

us ; and having in like manner taught in Italy, they
suffered martyrdom about the same time." Eusebius
adds that S. Peter was crucified, and S. Paul was be-
headed, under the emperor Nero.

The story of the death of S. Peter is, however, related in
the apocryphal "Acts of S. Peter," falsely attributed to his
disciple, S. Linius, as follows : — Nero ordered S. Peter
and S. Paul to be confined in the Mamertine prison,
where they spent their time in the exercises of religion,
and especially in preaching to the prisoners, and
those who resorted to them, and to baptize whom,
S. Peter elicited water from the prison wall, by strik
ing it.

When the day of their execution approached, the
Christians in Rome urged S. Peter, most earnestly, to
escape. He resisted their importunities for long, but at
length, moved by their tears, he got over the wall of the
prison, and fled. But as he approached the gate of the
city, he met our Blessed Lord, bearing His cross, just
entering. " Lord, whither goest Thou .?" asked the
astonished apostle. "I go to be crucified in Rome
afresh." S. Peter was smitten to the heart, and with
many tears returned and delivered himself into the
hands of his keepers, shewing himself thenceforth
most ready and cheerful to submit to the Divine Will.
The little church of " Domine Quo Vadis .?" is believed
to stand on the spot sanctified by this reported mysterious
meeting. Before his suffering, S. Peter was, doubtless,
scourged, according to the usual custom of the Romans
in dealing with criminals condemned to capital punish-
ment. Having saluted his brethren, and especially
having bidden his last farewell to S. Paul, he was
brought out of the prison, and led to the top of the
Vatican Mount, the place designed for his execution.

ij, >{.

>J«-

430 Lives of the Saints. a-'^ea?.

The death to which he was condemned was crucifixion,
being of all others accounted the most shameful as well
as the most severe and terrible. But he entreated the
favour of the officers that he might not be crucified in
the ordinary way, but might suffer with his head down-
wards and his feet up to heaven, affirming that he was
unworthy to suffer in the same posture wherein his
Lord had suffered before him. " Happy man," says S.
Chrysostom, " to be set in the readiest posture of travel-
ling from earth to heaven." His body, after having been
taken down from the cross, is said to have been embalmed
by Marcellinus the Presbyter, after the Jewish manner,
and was then buried in the Vatican, near the Triumphal
Way. Over his grave a small church was soon after
erected, which, being destroyed by Heliogabalus, his
body was removed to the cemetery in the Appian Way,
two miles from Rome, where it remained till the time of
Cornelius, bishop of Rome, who re-conveyed it to the
Vatican. Here it rested somewhat obscurely until the
reign of Constantine, who, out of the great reverence
which he had for the Christian religion, caused many
churches to be built at Rome, but especially rebuilt and
enlarged the Vatican in honour of S. Peter. In doing
this the emperor himself is said to have dug the first
spade-grafts of the foundation, and to have carried from
the trench twelve baskets of rubbish with his own
hands, in honour of the twelve apostles. He enriched
the church with a great number of gifts and orna-
ments.

The genuine writings of S. Peter are his two
Epistles which make up part of his Sacred Canon ;
besides these there were other writings anciently
ascribed to him, but which have been rejected by the
Fathers as spurious, though some of these are edifying

^ .*

Jane 29] S. Petev. 43 ^

in themselves, and were in early times read publicly in
the churches.

The reputed relics of S. Peter are numerous. The house
of Caiphas was turned into a church by S. Helena, before
it was a broken pillar on which the cock stood which
crowed and called S. Peter to repentance. This pillar
was removed to Rome, and long stood in the Lateran
church, but as this was calculated " rather to produce a
smile than conduce to devotion, especially among here-
tics, it pleased Innocent X., when restoring that basilica
in 1650, to remove it from sight, together with certain
other things." ^

The altar on which S. Peter said mass, in the house
ol S. Pudentiana, is now shown in the church of S.
Peter ad Vincula, at Rome. Another altar in the
Lateran. In the church of SS. Peter and Paul, on the
Via Sacra, is exhibited a stone impressed with the
knees of S. Peter, when praying to confound the arts ol
Simon Magus, and anciently also the stone on which
the sorcerer fell, sprinkled M'ith his blood.

In the little chapel on the spot where Christ met S.
Peter, and the apostle asked, " Domine quo vadis.?" are
shewn the impression on stone of the Saviour's feet.
In the Mamertine prison is also exhibited the stone on
which S. Peter laid his head, and which bears the
impress, and the chink through which the water
gushed for the baptism of his converts. There also is
the pillar to which the apostles were tied to be scourged,
and that to which S. Peter was chained. The chains
are preserved in the church Ad Vincula, and links of
them in a great number of churches throughout Europe.
The wooden chair of S. Peter is in the Vatican. A
chair, said to have been the Antiochian throne of the

' Note by Papebroeck, S J. the Bollandist.

432 Lives of the Saints. i June 29.

apostle, is exhibited at Venice, but the learned Assemain
discovered on it an Arabic inscription, and found that
it was made of the tomb-stone of a Caliph. The sword
of S. Peter, wherewith he cut off the ear of Malchus,
was anciently preserved at Constantinople ; the cap of
S. Peter, covered with elaborate mediaeval embroidery,
is preserved at Namur. Part of the cloak of the prince
of the apostles at Prague, his stick at Treves ; the sword
wherewith S. Paul was decapitated at Toledo. The
bodies of SS. Peter and Paul are in the great church of
S. Peter at Rome.

S. PAUL, AP. M.
(a.d. 66.)

[Roman Martyrology. The commemoration of S. Paul is usually
transferred till the morrow, June 30th.]

S. Paul is known to the time of his going forth as a
preacher of Christ to the Gentiles, by the name of Saul.
This was the Jewish name which he received from his
Jewish parents. He was of the tribe of Benjamin, and
a Pharisee. But though a Hebrew of the Hebrews, he
was born in a Gentile city, at Tarsus in Cilicia, where
he learnt the Greek language and the trade of tent-
maker. There was a goat's-hair cloth called Cilicium,
manufactured in Cilicia, and largely used for tents.
Saul's trade was probably that of making tents of this
hair-cloth. Whilst yet a youth, he was removed to
Jerusalem, where he was brought up according to the
traditions of the law in the school of Gamaliel. He
became zealous against the Christians, and assisted at
the martyrdom of S. Stephen. But the persecutor was
to be converted. Having undertaken to follow up the

»3&-

MARTYRDOM OF SS. PETER AND PAUL.— From a Window m the Cathedral at Boiirges,

S. PETER. S. PAUL.
After Bronzes at the end of the Second or commencement of the Third Centm'y,
in the Christian Museum of the Vatican. [June 29.
i — *

Junes?] 5. Paul. 433

believers " unto strange cities," Saul naturally turned
his thoughts to Damascus. What befell him as he
journeyed thither, is related in detail three times in the
Acts of the Apostles, first by the historian in his own
person, then in two addresses made by S. Paul at Jeru-
salem and before Agrippa. He was struck down to the
earth, blinded, overcome, and after three days' suspense
was restored to sight and baptized (a.d. 35).

From Damascus he retired into Arabia, where he
spent three years in preparation for his coming apostle-
ship. The leading events of this apostleship are so well
known from the Acts of the Apostles and the Epistles,
and are so accessible to all, that it is unnecessary here to
give more than a short chronological sketch of his ministry.

After his three years spent in Arabia, S. Paul seems
to have returned to Damascus, where he proclaimed his
conversion, and thereby exasperated the Jews, who lay
in wait, intending to kill him, and watched the gates of
the city that he might not escape by them. Knowing
this, the disciples took him by night, and let him down
in a basket from the wall. According to S. Paul,^ it
was the ethnarch under Aretas, the king, who desired to
apprehend him. There is no difficulty in reconciling the
two statements (a.d. 38).

Having escaped from Damascus, Saul betoook himself
to Jerusalem, and there endeavoured to join himself to
the Church ; but was shunned by the disciples, who
suspected him of dissimulation, that he might secure
their persons. S. Barnabas, however, was convinced of
his sincerity. They had been schoolfellows together,
apparently at the feet of Gamaliel, and he knew the
straightforward integrity of the character of the impetuous
Saul. This introduction by Barnabas removed all the

* 2 Cor. xi. 32.
VOL. VI. 28

15<-

434 Lives of the Saints. [juneag.

suspicion wherewith he had been regarded, and S. Paul
remained among the apostles, "coming in and going out
at Jerusalem."

His enthusiasm for the faith he had once persecuted
was notable, and it is not to be wondered at that the
former persecutor became an object of murderous hostility
to his former employers. He was therefore again urged
to flee away, and by way of Ceesarea betook himself to
his native city, Tarsus. In the epistle to the Galatians
S. Paul adds certain particulars. His motive for going
up to Jerusalem was chiefly, he tells us, to see S. Peter.
His stay in the city was of only fifteen days; the only
apostles he then saw were S. Peter and S. James, the
Lord's brother.

Whilst he was at Tarsus, a movement was going on
at Antioch, which raised that city into importance
second only to Jerusalem in the early history of the
Chiorch. In Antioch the Gospel had taken root, and
a large community believed. Antioch became a centre
from which evangelical missions started. There came
to Antioch men of Cyprus and Cyrene, at whose
preaching many believed and were baptized. S. Barna-
bas was sent from Jerusalem to consolidate the work
begun there. As the work grew under his supervision,
he felt the necessity for help, and he sought out his
friend Saul at Tarsus, and urged him to assist him
(a.d. 48).

S. Paul at once joined him, and they laboured to-
gether for a whole year, S. Paul acting in subordination
to S. Barnabas, as S. Luke gives us to understand. Many
Gentiles had joined the church there, and on a prophet,
Agabus, foretelling a famine, these new proselytes eagerly

»?<• ^

June 29.) 5". Paul. 435

made contributions for the poorer believers in Jerusalem,
and sent the money to them by the hands of S. Barnabas
and S. Paul (a.d. 49).

Having discharged their errand, SS. Barnabas and
Paul returned to Antioch, bringing with them another
helper, John Mark, sister's son to Barnabas. It would
seem that it was felt advisable in the Christian Church
to have missionaries with roving commissions, like the
delegates sent out from the Jewish Sanhedrim (a.d.

50).

"Separate me, Barnabas and Saul for the work where-
unto I have called them," was the voice of the Holy
Spirit. Thereupon the two missionaries were sent forth,
with the laying on of the hands of their brethren, and they
departed on their first missionary journey. The writer
of the Acts tells us that as soon as Barnabas and Saul
reached Cyprus, they began to "announce the word of
God," at first only in the synagogues of the Jews. But
when they had gone through the island, they were
called upon to explain their doctrine to Sergius Paulus,
the Gentile pro -consul. A Jew named Bar-jesus or
Elymus, a magician and false prophet, had attached
himself to the governor, and had no doubt interested
his mind, for he was an intelligent man, with what he
had told him of the history and hopes of the Jews.
Accordingly, when Sergius Paulus heard of the strange
teachers who were announcing to the Jews the advent
of their Messiah, he sent for them. The impostor, in-
stinctively hating the apostles, did his utmost to with-
stand them, but was struck with blindness, and the
pro-consul dismissed the apostles with expressions of
courtesy.

>i«— ->j(

•^-

43 6 Lives of the Saints. [June 29.

Now the positions of the two apostles were inverted.
Henceforth Saul is called Paul, and he takes precedence
over Barnabas. Though no reason is given for the change
of names, it is thought that the name of Paul may have
been assumed with some reference to this distinguished
convert ; but it is more probable that Saul had among
the Romans previously been called Paul, and that now
he leaves his work in Palestine more especially among
the Jews, and labours among the Gentiles, the writer
uses the name by which he was thenceforth most com-
monly known. In that case he would be Saul among
his own countrymen, but Paul among the Gentiles. The
method adopted by S. Paul throughout his missions was
uniform — to go into the synagogues and preach there.
But in Cyprus the results had been disappointing.

From Paphos " Paul and his company " set sail for
the mainland, and arrived at Perga in Pamphylia. Here
the heart of their companion John Mark failed him, and
he returned to Jerusalem. From Perga they travelled on
to Antioch in Pisidia, where they entered into the syna-
gogue of the Jews, and S. Paul made the address given
in Acts xiii. 16-44. The interest excited among the
Gentiles by the teaching of the apostles alienated the
minds of the Jews, and their envy, once roused, became
a power of deadly hostility to the Gospel. This opposition
brought out new action on the part of the apostles. They
laboured to detach the proselytes from the synagogue.
Paul and Barnabas next visited Iconium, Lystra, and
Derbe. At Lystra the healing of a cripple caused the
pagan inhabitants to regard the apostles as gods, and
they called Barnabas, who was of more imposing ap-
pearance, Zeus, and Paul, who was the chief speaker,
Hermes.

funtjo.] S. Paul. 437

Although the people of Lystra had been so ready to
worship SS. Paul and Barnabas, the repulse of their
idolatrous instincts by the two apostles produced a re-
action, and the pagans, stirred up by the Jews, attacked
S. Paul with stones, and thought they had killed him.
He recovered, however, and went next day with Barna-
bas to Derbe, and so to Iconium and Antioch once more.
In order to establish the churches after their departure,
they solemnly ordained priests in every city. They
then came down to the coast, and from Attalia sailed
home to Antioch in Syria, where they related the
success of this the first missionary journey, and declared
how there had been an opening of the door of faith to
the Gentiles.

Whilst SS. Paul and Barnabas were staying at
Antioch, " certain men from Judaea " came there and
taught that it was necessary for the Gentile converts to
be circumcised. This opinion was vigorously opposed
by the two apostles, and it was determined that the
question should be referred to the apostles and priests at
Jerusalem. SS. Paul and Barnabas themselves, and certain
others, were selected for this mission (a.d. 52).

The apostles, it appears, would have raised no difficul-
ties, but certain believers, who had been Pharisees,
thought fit to maintain the same doctrine which had
caused so much trouble at Antioch. It became neces-
sary, therefore, that a formal decision should be come to
on this matter. The apostles and priests assembled in
council, and there was much disputing. Arguments
would be used on both sides, but when the persons of
highest authority spoke, they appealed to the course of
facts as testifying to the will of God. After they had
done, S. James, as president, with incomparable sim-
plicity and wisdom, bound up the testimony of recent

438 Lives of the Saints, [June 29.

facts with the testimony of ancient prophecy, and gave
judgment upon the question. The judgment was de-
cisive. S. Paul had completely gained his point. The
judgment of the Church was immediately recorded in a
letter addressed to the Gentile converts in Antioch, and
Syria, and Cilicia. It is usual to connect with this
period of the history that rebuke of S. Peter, which
S. Paul records in Gal. ii, 11-14; but it is possible that
it may have taken place before the council, or even later,
when S. Paul had returned to Antioch from his long tour
in Greece.

S. Paul could not forget the hesitation of Mark on
the first journey. He would not associate with himself
in the work that John Mark, who had already shown
a want of constancy ; and a difference of opinion, and
even "strife" which grew up between S. Paul and S.
Barnabas on this point, led to that unhappy estrange-
ment which separated two who had worked together
hitherto for so many years. Silas, or Silvanus, thence-
forth became the companion of the apostle. The two
went together through Syria and Cilicia, visiting the
churches, and so came to Derbe and Lystra. There
they found Timothy, who had become a disciple on the
former visit of the apostle. Him S. Paul took and cir-
cumcised. This was done lest by taking an uncircum-
cised proselyte with them the Jews should close against
them the pulpits of the synagogues. It was done out of
expediency.

S. Luke now passes rapidly over a considerable space
of the apostle's life and labours. "They went through
Phrygia, and the region of Galatia" (xvi. 6). At this
time he had not indulged the ambition of preaching
the Gospel in Europe. His views were limited to the

June 39. J fcS". Paul. 439

peninsula of Asia Minor. Having gone through
Phrygia and Galatia he intended to visit the western
coast ; but " they were forbidden by the Holy Ghost "
to preach there. Then they passed by Mysia, and came
to Troas. S. Paul there saw in vision a man of
Macedonia urging him " to come into Macedonia and
help us." The vision was at once accepted by the
apostle as a heavenly intimation. It is at this point
that the historian speaking of S. Paul's company substi-
tutes " we " for " they." He says nothing of himself, we
can only infer that S. Luke, to whatever country he
belonged, became a companion of S. Paul at Troas.

The party, thus reinforced, immediately set sail and
landed on the continent at Neapolis, whence they jour-
neyed to Philippi. There were a few Jewish women at
Phihppi ; and when the Sabbath came round, the apos-
tolic company joined their countrywomen at the place
by the river -side, where was an oratory in use by the
Jews. The narrative in this part is very graphic (xvi.
13). The first convert in Macedonia was an Asiatic
Jewess, a seller of purple-dyed cloths, then most costly,
and she invited the apostle and his companions to stay
in her house. They could not resist her urgency, and
during their stay at Philippi, they were the guests of
Lydia.

But a proof was given before long that the apostles of
Christ were come to grapple with the powers of the
spiritual world, to which heathenism was then doing
homage.

A female slave, who brought her masters much gain
by her powers of prediction, when in a possessed state,
beset S. Paul and his company. The apostle, vexed by
her cries, addressed the spirit in the girl, and at his
word the demon left her. The girl's masters saw that

i< . ►j.

440 Lives of the Saints. tjunejp.

their hope of gain was gone. Paul and Silas were
dragged before the magistrates on the vague charge of
" troubling the city," and introducing observances at
variance with Roman usage. The praetors of Philippi
yielded without inquiry to the clamour of the accusers,
caused the clothes of Paul and Silas to be torn from
them, and their bodies to be beaten, and then committed
them to prison. But in the night an earthquake shook
the city, and threw open the doors of the prison. The
alarm caused the conversion of their jailor ; and in the
morning, the magistrates having repented of their in-
justice, or having done all they meant to do by way of
pacifying the multitude, sent word to the prison that
the men might be released. But S. Paul denounced
plainly their unlawful acts, informing them, moreover,
that those whom they had beaten and imprisoned, could
claim the privileges of Roman citizens, and call the
magistrates to task for their injustice. The magistrates
in great alarm came in person to the prison, and begged
them to leave the city. Paul and Silas consented to do
so, and departed to Thessalonica, leaving S. Luke, and
perhaps Timothy also, at Philippi.

At Thessalonica the envy of the Jews was excited ;
the mob assaulted the house of Jason, with whom Paul
and Silas were staying as guests, and, not finding them,
dragged Jason himself before the magistrates. Paul and
Silas escaped by night. The Epistles to the Thessa-
lonians were written very soon after the apostle's visit,
and contain more particulars of his work in founding that
Church, than we find in any other Epistle.

When Paul and Silas left Thessalonica they came to
Beroea. Here they gained many converts, both Jews
and Gentiles ; but the Jews of Thessalonica, hearisngof it,
sent emissaries to stir up the people, and it was thought

Juno 29.]

6^ Paul.

441

best that S. Paul should himself leave the city, whilst
Silas and Timothy who had rejoined S. Paul, remained
behind. Some of " the brethren " went with the apostle
as far as Athens, where they left him, carrying back a
request to Silas and Timothy thg.t they would rejoin
him speedily.

At Athens he witnessed the most profuse idolatry
side by side with the most pretentious philosophy. The
philosophers encountered him with a mixture of
curiosity and contempt. But anyone with a novelty in
religious speculation was welcome to them, and they
brought him to the Areopagus, that he might make a
formal exposition of his doctrine to the assembled
audience. Here the apostle delivered that striking
discourse, reported in Acts xvii. 27-31.

He gained but few converts at Athens, and soon
departed for Corinth. Athens was still the intellectual
capital of Greece, but Corinth was the head of its com-
mercial and political life. Here, as at Thessalonica, he
chose to earn his own subsistence by working at his trade
of tent-making. This trade brought him into close con-
nexion with two persons who became distinguished among
the faithful, Aquila and Priscilla (a.d. 53).

Labouring thus on the six days, the apostle went to
the synagogue on the Sabbath, and there expounding
the Scriptures sought to win both Jews and Proselytes
to the faith. Whilst thus engaged Silas and Timothy
came from Macedonia and joined him ; and their arrival
was the occasion of the writing of the first Epistle to the
Thessalonians. What interval of time separated the
second Letter to the Thessalonians from the first, we
have no means of judging, except that the latter one
was certainly written before the departure of S. Paul
from Corinth. These two Epistles are the earliest

442 Lives of the Saints. [June 39.

extant writings of S. Paul. Corinth was the chief city
of the province of Achaia, and the residence of the pro-
consul. During S. Paul's stay, we find the pro-consular
office held by Gallio, a brother of the philosopher Seneca.
Before him the apostle was summoned by his Jewish
enemies, who hoped to bring the Roman authority
to bear upon him as an innovator in religion. But
Gallio perceived at once, before Paul could " open his
mouth " to defend himself, that the movement was due
to Jewish prejudice, and refused to go into the question.

Then a singular scene occurred. The Corinthian
spectators, either favouring S. Paul, or actuated only by
hostility to the Jews, seized on the principal person of
those who had brought the charge, and beat him before
the judgment-seat.^ Gallio left these religious quarrels
to settle themselves. The apostle therefore, was not
allowed to be " hurt," and remained some time longer in
Corinth unmolested.

Having thus founded the Corinthian Church, S. Paul
took his departure for Jerusalem, wishing to attend a
festival there. Before leaving Greece, he cut off his hair
at Cenchraea, in fulfilment of a vow.

When he sailed from the Isthmus, Aquila and Priscilla
accompanied him as far as Ephesus. He visited Caesarea
and from thence went up to Jerusalem and " saluted the
Church." It is argued, from considerations founded on
the suspension of navigation during the winter months,
that the festival was probably Pentecost.

From Jerusalem, almost immediately, the apostle went
down to Antioch, thus returning to the same place from

' His name was Sosthenes. It is curious that " Sosthenes our Brother" sliould
be associated by S. Paul in the sending of the First Epistle to the Corinthians.
Some have supposed that he was the ruler of the Synagogue who was
converted.

June 29.1 .S. Paul. 443

which he had started with Silas. There he remained
"some time." He was able to fill the brethren with joy
at the tidings of the spread of the Gospel (a.d. 55). When
he left Antioch, he " went over all the country of Galatia
and Phrygia in order, strengthening all the disciples,"
and giving orders concerning the collection for the Saints
(i Cor. xvi. i). It is probable that the Epistle to the
Galatians was written soon after this visit, and was in all
probability sent from Ephesus. This was the goal of the
apostle's journeying in Asia Minor. He came down upon
Ephesus from the upper districts of Phrygia. Ephesus
occupied a central position for the spread of the Catholic
Church. It was the meeting-place of Jew, Greek, Roman,
and Oriental.

There the apostle entered upon his usual work. He
went into the synagogne, and for three months he spoke
openly, disputing and persuading concerning " the king-
dom of God." At the end of this time the opposition of
some of the Jews led him to give up frequenting the
synagogue, and he assembled the Church " in the school
of one Tyrannus," probably a Greek teacher of rhetoric.
This continued for two years.

During this time many things occurred of which the
historian of the Acts chooses two examples, the triumph
over magical arts, and the great disturbance raised by
the silversmith, who made shrines for Artemis ; and
amongst which we may note further the writing of the
First Epistle to the Corinthians.

Whilst S. Paul was at Ephesus his communications
with the Church in Achaia were not altogether sus-
pended. There is strong reason to believe that a
personal visit to Corinth was made by him, and a letter
sent, neither of which is mentioned in the Acts. The
visit is inferred from several allusions in the second

•i- * ''

»J( -^

444 Lives of the Saints. [June 39.

Epistle to the Corinthians (2 Cor. xii. 14; xiii. i). The
visit he is contemplating is plainly that mentioned in
Acts XX. 2, which took place when he finally left
Ephesus.

At Ephesus S. Paul found that "a great door and
effectual was opened to him, and there were many adver-
saries ;" but the tumult that broke out occasioned by the
silversmiths thinking their craft in danger through the
spread of Christian doctrine, precipitated his departure,
and he set out for Macedonia, and proceeded first to
Troas.^ But a restless anxiety to obtain tidings con-
cerning the church at Corinth urged him on, and he
advanced into Macedonia, where he met Titus, who
brought him the news for which he was thirsting. The
receipt of this intelligence drew from him the second
epistle to the Corinthians.

After writing this epistle, he travelled through Mace-
donia, perhaps to the borders of Illyricum,2 and then
carried out the intention of which he had so often
spoken, and arrived at Corinth. There is only one
incident which we can connect with this visit to Greece,
but that is a very important one — the writing of another
great epistle, addressed to the church of Rome. The
letter was intended as a substitute for the personal visit
which he had longed " for many years " to pay.

Before his departure from Corinth, S. Paul was re-
joined by S. Luke, as we may infer from the change in
the narrative from the third to the first person.

He had resolved to visit Jerusalem with a special
purpose, and for a limited time. With this view he in-
tended to go by sea to Syria. But he was made aware
of some plot of the Jews for his destruction, to be
carried out on the voyage, and he determined to evade

' 2 Cor. ii. 12. ' Roui. XV. ig.
/* — ^

* ^

Junes}.] 6^. Pmd. 445

their malice by changing his route. Several brethren
were associated with him in this expedition, the bearers,
no doubt, of collections made in all the churches for the
poor at Jerusalem. These were sent on by sea, and
probably the money with them, to Troas, where they
were to await S. Paul. He, accompanied by S. Luke,
went northward through Macedonia. During the stay
at Troas the faithful assembled on the first day of the
week, that is, after sunset on Saturday evening, for an
early communion on the Sunday morning. S. Paul dis-
coursed till midnight, and a youth named Eutychus
sitting in a window, overcome by sleep, fell down into
the street or court, and was taken 'up as dead, but was
recovered by S. Paul, who then returned to the upper
room, and there, after midnight, performed the sacred
mysteries. At daybreak, he departed on his journey to
Assos, where he went on board ship, and coasting by
Mitylene, Chios, Samos and Trogyllium, arrived at
Miletus. At Miletus he met and addressed the priests
of the church of Ephesus, and delivered to them a
characteristic address (Acts xx. 18-35). From Miletus
he sailed to Patara, and from Patara to Tyre. From
Tyre the apostles sailed to Ptolemais, and thence he
journeyed to Caesarea. In this place he became the
guest of Philip the Evangelist. Whilst there, the pro-
phet Agabus warned him of danger threatening him.,
and an effort was made by anxious friends to dissuade S.
Paul from going up to Jerusalem (a.d. 58).

But his resolution was not to be shaken by antici-
pations of " bonds and imprisonments." He came to
Jerusalem expressly to prove himself a faithful Jew,
and thus remove the suspicions which had interfered
with his work among those of his own nation, and re-
move occasion of slander. Even the faithful at Jeru-

^— __ _,j^

446 Lives of the Saints. [juneag.

salem had been alarmed by the prevalent feeling con-
cerning S. Paul. In order to dispel this impression he
was asked to do publicly an act of homage to the law
and its observances. They had four men who were
under the Nazarite vow. The completion of the vow
involved a considerable expense for the offerings to be
presented in the temple;^ and it was a meritorious act
to present these offerings for the poorer Nazarites. S.
Paul was requested to put himself under the vow with
these other four, and to supply the cost of their offer-
ings. He at once accepted the proposal.

It appears that the whole process undertaken by S.
Paul required seven days to complete it. Towards the
end of this time certain Jews from Asia Minor, who had
come up for the Penticostal feast, and who had a
personal knowledge both of S. Paul himself and of his
companion Trophimus, a Gentile from Ephesus, saw S.
Paul in the temple.

They immediately set upon him with the charge
of having brought Greeks into the temple, and so
polluting the holy place, and of teaching men every-
where against the law of Moses.

Neither charges were true; but they served to stir
up the people, and S. Paul would have been killed, had
not the Roman officer commanding a force stationed
in Jerusalem, rescued him, and carried him off into the
castle. On the morrow he was brought before the
Sanhedrim, as an act of courtesy of the governor to the
Jews. But the affair ended in confusion, and with no
semblance of a judicial termination. On the next day
a conspiracy was formed which threatened his life.
Hearing of it, the chief captain sent him under escort
to Caesarea, to Felix, the governor, or procurator of

• Numb, Ti. 13, 21.
* . -^

June 39.] 6*. Paul. 447

Judaea. He was retained by Felix in prison till the
accusers came from Jerusalem. S. Paul was thence-
forth, to the end of this period embraced in the Acts, if
not to the end of his life, in Roman custody. This
custody was in fact a protection to him, without which
he would have fallen a victim to the animosity of the
Jews. He seems to have been treated throughout with
humanity and consideration. The governor before
whom he was to be tried, according to Tacitus and
Josephus, was a mean and dissolute tyrant. The trial
was conducted by him at Csesarea, an orator or counsel
named Tertullus accused him. The apostle's answer
was straightforward and complete. He had not violated
the law of his fathers ; he was a true and loyal Israelite.
Felix made an excuse for postponing his judgment,
and gave orders that the prisoner should be treated
with indulgence, and his friends allowed free access
to him.

S. Paul remained in custody until Felix left the pro-
vince. It was probably at this time, and at the insti-
gation of S. Paul, that Luke drew up his Gospel. Felix
was succeeded by Festus.

Upon his arrival in the province, Festus went up
without delay from Csesarea to Jerusalem, and the lead-
ing Jews took the opportunity of asking that S. Paul
might be brought up there for trial, intending to assassi-
nate him in the way.

But Festus would not comply to this request. He
invited them to follow him on his speedy return to
Coesarea, and a trial took place there, closely resembling
that before Felix. " They had certain questions against
him," Festus says to Agrippa, " of their own religion,
and of one Jesus, who was dead, whom Paul affirmed to

44S Lives of the Sainis. [junesQ.

be alive. And being puzzled for my part as to such
inquiries, I asked him whether he would go to Jerusa-
lem to be tried there." This proposal, not a very likely
one to be accepted, was the occasion of S. Paul's appeal
to Caesar. The appeal having been allowed, Festus
reflected that he must send with the prisoner a report
of " the crimes laid against him." He therefore took
advantage of an opportunity which offered itself in a
few days to seek some help in the matter. The Jewish
prince Agrippa arrived with his sister Bernice on a visit
to the new governor. To him Festus communicated
his perplexity, together with an account of what had
occurred before him in the case. Agrippa expressed a
desire to see him. S. Paul therefore was required to
give an account of himself to Agrippa, which produced
a lively impression on the minds of his hearers.

When it was concluded, Festus and the king and their
companions consulted together, and came to the con-
clusion that the accused was guilty of nothing that
deserved death or imprisonment. And Agrippa's final
ansAver to the inquiry of Festus was, " This man might
have been set at liberty if he had not appealed unto
Caesar."

No formal trial of S. Paul had yet taken place. After
awhile, arrangements were made to carry " Paul, and
certain other prisoners," in the custody of a centurion
named Julius, into Italy ; and amongst the company,
whether by favour, or from some other reason, we find
the historian of the Acts.

The voyage ended in a disastrous shipwreck off
Melita.i The inhabitants of the island received the wet

' Either Malta, or Meleda in the Adriatic. Each boasts a S. Paul's Bay, and
each has immemorial tradition in favour of its claim. The evidence for each is as

follows : —
Malta has been decided by Mr. Howson, in his great work on S. Paul, and by

*— — • -*

Junejy.J S. Paul. 449

and exhausted voyagers with no ordinary kindness, and
lighted a fire to warm them. This particular kindness
is recorded on account of a curious incident connected
with it. The apostle was helping to make the fire,

Mr. Smith of Jordan Hill, in his "Voyage and Shipwreck of S. Paul," to have
been the island on which the apostle was wrecked. And these are their reasons
for so thinking : —

1. We take S. Paul's ship in the condition in which we find her about a day after
leaving Fair Havens (Acts xxvii. 16), laid on the starboard track, and strengthened
with " undergirders," the gale blowinij hard from E.N.E. Assuming that the ship'.-,
drift would be about W- by N., and her rate of drift about a mile and half an
hour, we come to the conclusion, by measuring the distance on the chart, that she
would be brought to the coast of Malta on the thirteenth day (ver. 27 .)

2. A ship drilting in this direction to tlie place traditionally known as S. Paul's
Bay, would come to tliat spot on the coast without touching any other part of the
island previously.

3. On Koura Point, which is the south-easterly extremity of the bay, there must
have been breakers, with the wind blowing from the N.E. Now the alarm was
certainly caused by breakers, for it took place in the night (ver. 27.)

4. Yet the vessel did not strike; and this corresponds with the position of the
point, which would be some little distance on the port side, or to the left, of the
vessel.

t,. Otf this point of this coast the soundings are twenty fathoms (ver. 28), and a
little further in the direction of the supposed drift, they are fifteen fathoms (16.)

6. Though the danger was imminent, we shall find from examining the chart
that there would still be time to anchor (ver. 39), before striking on the rocks
ahead.

7. With bad holding-ground there would have been great risk of the ship
dragging her anchors. The bottom of S. Paul's Bay is remarkably tenacious.

8. The other geological characteristics of the place are in harmony with the
narrative, which describes the bay as having in one place a sandy or muddy beach
(ver. 39), and which states that the bow of the ship was held fast on the shore
while the stern was exposed to the action of the waves (ver. 41.)

9. Another point of local detail is the existence of an island, forming one horn of
S. Paul's Bay, with a channel between it and the mainland, so that " two seas
met," where the ship ran aground.

10. Malta is in the track of ships between Alexandria and Puteoli ; and this
corresponds with the fact that the "Castor and Pollux," an Alexandrian vessel,
which ultimately conveyed S. Paul to Italy, had wintered in the island (Acts
xxxiii. II.) This is the most important piece of evidence in favour of
Malta. No Alexandrian vessel bound for Puteoli would have visited Meleda.
The course pursued in the conclusion of the voyage, first to Syracuse, and then tu
Rhegium, would apply equally well to either.

11. Malta, when S. Paul was there, was a dependency of the Roman province of
Sicily. Its chief otticer under the governor of Sicily appears from inscriptions to
have had the title of Piimus Melitensium, the very title given to him by S. Luke
(xxviii. 7.)

VOL. VI. 2Q

^ -Ij,

ACQ Lavbs of the Saints. [Ju^c 2;.

when a viper came out of the heat, and fastened on his
hand, but without hurting him. This filled the inhabi-
tants with astonishment, and led to his invitation to
stay at the house of the chief man of the island, named
Publius, who entertained S. Paul courteously for three
days. After a three months' stay in Malta the soldiers
and their prisoners left in an Alexandrian ship for Italy.
On their arrival at Rome, the centurion delivered up

But, on the other hand, in behalf of Meleda, off Ragusa, it is urged by Dr.
Neale : —

1. We are told that the ship was driven "up and down in Adria." It is said
that the sea between Malta and Crete was anciently called Adria, but no proof of
this assertion has yet been adduced.

2. There are no serpents in Malta; and they abound in the islet of Meleda; and
the same may be said of wood.

3. The sailors must liave known Malta, which lay in their ordinary track; and
vet we are told of this island that, "when it was day, they knew not the land;" a
statement we can hardly believe, if the place were Malta.

4. Malta was occupied by a Phoenician colony, and it is singular that they
should be called a " barbarous people."

5. There is no creek in Malta such as described. The Maltese hypothesis makes
the sailors take the Salmonetta strait for a creek, in which case they ran the ship
head foremost into the rush of the billows rolling up the strait from the open sea.
If that had been the case, the fore part of the vessel would have been the first
broken. On the other hand, in Meleda, S. Paul's Bay has a creek just answering
to the description.

6. Under the lee of Clauda they had smooth water for some twelve miles, and
employed themselves in making all snug ; that is, after lowering the mainyard,
and perhaps setting up a storm-sail, they hove the ship to a starboard track.
Admiral Penrose says, " To have drifted up the Adriatic, to the island of Meleda,
in the requisite course, and to have passed so many islands, would, humanly speak-
ing, have been impossible. The distance from Clauda to that Meleda \s not less
than 780 geographical miles." It is worth noticing that this criticism is worthless,
as Admiral Penrose, unaware of the tradition attaching to Meleda off Ragusa,
seems to have taken Melada, a little island just north of Isola Grossa, as the one
which, according to one hypothesis, formed the scene of S. Paul's shipwreck.
The distance from Clauda to Meleda is not 780 geographical miles, but only a
ittle more than 620. Again, not one single island would be passed by a ship coming
lup Adria, instead of "s > many," as the Admiral says.

7. It is about 780 miles from Clauda to Malta, and it would involve a curve to
get to it. But suppose that the ship was in 22 degrees East longitude, 35 degrees
North latitude, and the wind shifted, as it so often does, to E. S.E., the course would
be then directly straight to Meleda, with no island intervening, S. Paul's Bay
and Creek exactly answering the description, being the first land they could
make.

his prisoners into the proper custody, that of the
praetorian prefect. S. Paul was at once treated with
special consideration, and was allowed to dwell by him-
self with the soldier who guarded him.

He was now, therefore, free " to preach the Gospel to
them that were at Rorne ;" and proceeded to act upon
his rule — '* to the Jew first." He invited the chief
persons amongst the Jews to come to him, and explained
to them that he had really done nothing disloyal to his
nation or to the law. The reception of his teaching by
the Jews was not favourable. He turned, therefore,
again to the Gentiles, and for two years he dwelt in his
own hired house. These are the last words of the Acts.
But S. Paul's career is not abruptly closed. Before he
himself fades out of our sight in the twilight of ecclesi-
astical tradition, we have letters written by him, which
contribute some particulars to his external biography,
and give us a far more precious insight into his feelings.

To that imprisonment of two years belongs the group
of letters to Philemon, to the Colossians, to the Ephe-
sians, and to the Philippians. The three former of these
were written at one time, and sent by the same mes-
sengers.

In the Epistle to the Philippians S. Paul twice
expresses a confident hope that before long he may be
able to visit the Philippians in person. Indeed it was
impossible but that he would be released as soon as his
case was heard, so frivolous was the charge, and one
so little likely to excite Roman suspicion and resent-
ment.

According to the general opinion, the apostle was
liberated from his imprisonment, and left Rome, soon
after writing this letter, spent some time in visits to
Greece and to Asia Minor, returned again a prisoner

* ■ ■ 1^

AC2 Lives of the Saints. [June 29.

to Rome, now not on any charge connected with the
Jewish "superstition," but with teaching revolt against
the State reUgion. On this accusation he was tried
and put to death. The first Episde to Timothy, and
that to Titus, were evidently written before his second
apprehension. The apostle appears to have been treated
on this second occasion, not as an honourable state
prisoner, but as a felon.^ But he was at least allowed to
write the Second Epistle to his " dearly loved son "
Timothy ; and though he expresses a confident expec-
tation of his speedy death, he yet thought it sufficiently
probable that it might be delayed for some time, to
warrant him in urging Timothy to come to him from
Ephesus. Once already, in this second imprisonment,
he had appeared before the authorities ; and " the Lord
then stood by him, and strengthened him."

For what remains, we have the concurrent testimony
of ecclesiastical antiquity, that he was beheaded at Rome,
about the same time that S. Peter was there crucified.
Dionysius, bishop of Corinth (a.d. 170), says that S.
Peter and S. Paul went to Italy and taught there
together. Eusebius himself entirely adopts the tradition
that S. Paul was beheaded under Nero.-

Several apocryphal legends, to which no sort oi
credence is due, must be mentioned.

Some ancient writers suppose that S. Paul was
engaged with S. Peter in procuring the fall of Simon
Magus, whose story has been already related in the
article on the Prince of the Apostles. And they relate
that this excited the emperor's fury against him.

S. Chrysostom, on the other hand, records that S-

1 2 Tim. ii. 9.

"^ Thissketch of the life and labours of S. Paul is for the most part condensed
from the admirable account in Smitli's " Dictiouary of the Bible."

June 29.] S. Paul. 453

Paul had converted one of Nero's favourite concubines,
and, by inducing her to pursue for the future a life of
chastity, incurred the rage of the emperor, who com-
manded him to be cast into prison, and afterwards to be
put to death. How long he remained in prison is not
certainly known. At last his execution was resolved on:
what his preparatory treatment was, whether scourged
as malefactors were wont to be in order to their death, is
not recorded. As a Roman citizen, by the Valerian and
the Porcian law, he was exempted from scourging ; yet,
by the law of the XII. Tables, notorious malefactors con-
demned by the Comitia Centuriata were first to be
scourged, and then put to death. As he was led to exe-
cution, S. Paul is said 'to have converted three of the
soldiers that were sent to conduct and guard him, who
within a few days after, by the emperor's command, be-
came martyrs for the faith. Being come to the place of
execution, the Aquae Salvise, three miles from Rome,
after some solemn preparation, he cheerfully gave his
neck to the fatal stroke. As a Roman he might not be
crucified — this being accounted a death too infamous for
any but the worst of slaves and malefactors — and there-
fore suffered decapitation, which was considered a more
noble kind of punishment. An idle tradition reports,
that from the veins of S. Paul, flowed milk instead of
blood. S. Paul is said to have suffered in the sixty-
eighth year of his age.

It is uncertain whether S. Paul suffered at the same
time with S. Peter. Dionysius of Corinth does not say
that the martyrdom took place the same day, but only
at the same time ; which may be so understood, as that
there might be an interval of many days between their
sufferings. Prudentius says they were both martyred
on the same day, but not in the same year ; and that

454 ^ ^^^-^ '^f ^^^^ Sam ts. [J » «« 29.

there was a year's space between their deaths. With
Prudentius agrees S. Augustine, in his 28th sermon.
But Simeon Metaphrastes takes these words of Dionysius
as if he said that SS. Peter and Paul were martyred
on the same day together.

"But," says worthy Dr. Cave, who has collected the
narratives of the ancient writers regarding S. Paul and
the other apostles, "certainly if he suffered not at the
very time with S. Peter, it could not be long after, not
above a year, at most. The best is, which of them
soever started first, they both came at last to the same
end of the race : to those palms and crowns which are
reserved for all good men in heaven, but most eminently
for the martyrs of the Christian Faith." S. Paul was
buried ©n the Via Ostiensis, about two miles from Rome;
and over his grave, about the year 318, Constantine the
Great, at the instance of S. Silvester, bishop of Rome,
built a stately church, which he adorned with costly
gifts and enriched with noble endowments. The emperor
Theodosius deeming this church too little for the honour
of so great an apostle, caused it to be taken down, and a
larger and more noble church to be built in its stead.

S. MARY, THE MOTHER OF MARK.

(IST CENT.)

[Roman Martyrology.]

There is a legend related by Alexander the monk, who
wrote a Laudation of S. Barnabas in the 6th century,
that Mary was the aunt of S. Barnabas, who was the
son of her sister. Hearing of the miracles of Christ,
she believed Him to be the Messias, and followed Him,

li. ^

June .,.] SS. Salome and Judith. 455

and invited Him into her house, and urged Him, M'hen-
ever He visited Jerusalem, to lodge there. Her's was
the house where was the upper chamber, where the
Holy Eucharist was celebrated, and where the disciples
assembled after the death of Christ, and where He
appeared to them at His resurrection. It was in this
chamber that they were gathered when the Holy Ghost
fell on them, and here also were they assembled, making
intercession to God for S. Peter, when the angel
delivered him from prison, Acts xii.

SS. SALOME, v., AND JUDITH, W.

(9TH CENT.)

[Asser, and William of Malmesbury's Chronicle, lib. ii., c. 2. For the
latter part of the story, a life of Salome and Judith, by a monk of Altaich,
in Bavaria, almost a contemporary. It is published in the Acta Sanctorum,
June, Tom. v. p. 493, 498; and in Pez Thesaur. Anecdot., T. li.,
p. Ivij.j

Offa, king of Mercia, had a daughter named Eadburg,
who was married to Bertric, king of the West Saxons.
She was a proud and cruel woman, who loved to hold
the power in her own hands. The king, who was
passionately attached to her, fell completely under her
control, and she surrounded him with creatures of her
own. Those nobles whom she dreaded she put to death
by poison, or obtained their condemnation on false
charges.

There was a youth named Worr, of whom the king
was fond, and whose influence Eadburg dreaded. The
story goes that the queen mixed a cup of poison and
gave it to Worr to drink. He did so, but instead of
finishing the cup, gave it to the king, who also drank of

it, not knowing that there was death in the cup, and
both died.

The Anglo-Saxon Chronicle mentions the deaths of
Bertric and Worr in the same year, a.d. 800, as if some
connection subsisted between them, and this so far con-
firms the story told by Asser and Malmesbury.

Then the West Saxons rose against the queen, and
drove her out of Wessex, and passed a law that thence-
forth the wife of the king should not assume the title of
queen, but should be called simply Lady. " The nation
of the West Saxons," says Asser, " do not suffer the
queen to sit beside the king, nor to be entitled queen
but only the king's wife, which stigma the elders of that
land say arose from a certain obstinate and malevolent
queen of the same nation, who did all things so contrary
to her lord, and to all the people, that she not only
earned for herself exclusion from the royal seat, but also
entailed the same stigma upon those who came after
her ; for, in consequence of the wickedness of that
queen, all the nobles of the land swore together that
they would never let any king reign over them, who
should attempt to place a queen on the throne by his
side." Then Asser goes on to tell the story of Eadburg
as he had heard it from the lips of King Alfred, " as he
also had heard it from many men of truth, who have
also in great part recorded the fact."

Eadburg crossed the sea, and went to Charlemagne,
who was crowned that same year. She found him
standing with one of his sons, and after she had offered
him gifts, she asked him to succour her. Charlemagne
said, " Lo, Eadburg, here am I, and here is my son ;
choose which of us twain you will have as hus-
band."

Then Eadburg answered, " O Lord king, thou art old,

^ _ ^

June ag.] SS. Scilome and Judith. 457

and thy son is young. Give me thy son, that he may
be my husband."

Charlemagne laughed and said, " If thou hadst chosen
me who am old, I would have given thee my son ; but
since thou hast chosen my son, thou shalt have neither
of us."

However, he made that provision for her which was
not unfrequent in those days ; he gave her a convent of
virgins, and constituted her abbess over them,' but she
ruled so ill, and behaved so dissolutely, that he drove
her away with only one slave as a companion, and so
she went wandering through the land in search of a
home.

At last she came to Patavium (Pavia), and there
begging her bread, Asser the historian saw her. Such
is the story as told by Asser and Malmesbury. Curiously
enough there is a biography written, not long after, by
a monk of Altaich in Bavaria, of two recluses who
ended their days there in the 9th century, one of whom
was an exiled queen from England. It is possible, per-
haps probable, that this queen was Eadburg.

The story of the Bavarian historian is as follows : — A
maiden, the daughter of the sister of a " king of Eng-
land " was adopted by her uncle as his heiress. But her
heart was set on heaven, and she left her native island,
accompanied by two hand-maidens, to make a pilgrimage
to Jerusalem. Having accomplished her object, she
returned homewards without her servants, who had
died. On her way back she halted at, or near, Regens-
burg. Her beauty attracted the attention of a young
knight, and she had some difficulty in avoiding his
advances. Her sight had been gradually failing, and as

' " But the king, on account of her wickedness and exceeding beauty, gave her a
noble nunnery of women," quaintly says Matthew of Westminster.

^. -*

she was escaping from the pursuit of the enamoured
youth, she fell into the Danube, and would have been
drowned, but for the timely assistance of a couple of
fishermen. In the fishermen's boat she descended to
Passau, where she found shelter in the house of a noble
lady. There she met with an accident. Owing to her
increasing blindness, she stumbled against the dog-
kennel,^ and fell into the trough where their food was
placed.^

The hounds, though she lay between them and their
meat, did not tear her, but barked at a respectful dis-
tance ; and this the biographer thinks was miraculous,
judging from his own experience of hungry dogs.

She remained with the family three years, setting all
an example of great virtue and piety. She attended
matins before dawn every day, even in winter, though her
feet were sadly afflicted with chilblains.^

The good, kind, lady of the house was wont on such
occasions to put the feet and legs of the maiden into
cold water, and " so by cold expel cold."

The fame of her virtue, and compassion for her grow-
ing infirmities, moved the abbot of Altaich, Walter by
name, to offer to provide a habitation for the damsel
Salome, as she called herself. The biographer asserts
that the abbot claimed some kinship to the wandering
princess. She was given a cell near the quire of the
church opening into it through a window, so that the
recluse might join in the offices without entering the
quire.

In the meantime the " king of England," her uncle,
began to wonder what had become of his beloved niece,

• "Oflfendens pedibus canalem canum." ^ "Cantabra mandentium."

' "Plerumque accidit ut sub hyemis tempore immergentibus medullis,
carnique et sanKuini ejus tantum frigoris retulerit, &c."

^ _ if,

jur.e 29.] SS. Salome and Juditli. 459

and on discovering that she had left her costly robes and
jewels behind her, conjectured that she had fled the
world. He consulted his sister Judith, a widow, and
urged her to go in quest of Salome.

After long wanderings Judith came to Passau, heard
of Salome, and was so struck with her manner of life,
that she resolved to finish her days there also. Accord-
ingly the widow was given another cell similar to that
of Salome. Shortly after, Salome died, and was buried
under the pavement of her cell, but Judith remained
there subsisting on the alms of the Benedictine com-
munity. There she led a strange life. In the night
she was scared with horrible sights and sounds. Demons
flouted her, and red-hot eyes glared at her out of the
dark corners of her chamber. Her shrieks in the night
frightened the monks, and they rushed to know what
was happening. They found the old woman beating the
air, quivering, and grey with fear, and could scarcely
calm her with prayer and exorcism.

There was a lad named Adalbert who visited the
recluse in her cell, and to whom she became attached.
She even adopted him as her son, and he was allowed to
run in and out of her chamber many times a day. One
day the boy caught a great grey owl, and bent on a
frolic, he set the bird, solemnly blinking, on his head,
and perhaps wrapping himself in a long cloak, stalked
into the old woman's cell. Judith screamed, declared
she saw the devil, and when the boy burst out laughing,
she made a rush at the owl, seized it and flung it into
the fire. The poor owl fluttered, and dashed the embers
over the floor ; its wings were singed, and its hootings
were horrible. It flew round and round the cell, and at
last dashed out of the door.

"My son, do you smell ?" asked the recluse. "There

^ ^

460 Lives of the Saints. [June 39.

can be no mistake, the odour is certainly that of the
devil."

It is clear, in the narrative of the monk of Altaich
that all the part relating to the previous life of these
two women is untrustworthy, but that he gives a
truthful account of their life in Bavaria. What is true
of their condition is, probably, that one was a widow
and princess from England, and the other a maiden of
royal lineage akin to her. The only Judith we hear of
in England about that time is the wife of Ethelwulf,
king of Wessex, in 855 ; and after his death, of his son
Ethelbald, who reigned till 860.^ She was the daughter
of Charles the Bald. But the Judith of the Bavarian
historian is more likely to have been Eadburg, who
changed her name on entering religion.

Asser says that he saw Eadburg living on alms at
Patavium. The Latin name of Passau, in which dis-
trict Altaich is, is Patavia. And it is quite possible that
a copyist may have altered Patavia (Passau) into
Patavium (Pavia), knowing nothing of the former place.
If Judith w-ere Eadburg, it is not difficult to account for
her dreadful nights of terror, when she had so many
murders on her soul.

Who Salome may have been we do not know.
Salome and Judith are both of local canonization, and
are numbered among the saints in Benedictine and
German Martyrologies.

I He diTorccd her in 8J9 and did penance for having taken to wife his step-
mother, says Matthew of Wesminster,

^ ^

June 29.] 6". Emma. 461

S. EMMA, W.

{A.D. 1045.)

I On account of the nativity to eternal life of S. Emma falling on the
feast of SS. Peter and Paul, S. Emma's commemoration is kept at Gurk
on the following day, June 30th ; but she died on June 29th. The process
of her canonization was instituted by Paul II. at the instigation of the
Emperor Frederick III., in 1464.]

S. Emma, or Hemma, as her biographers are pleased to
spell her name, was the daughter of Count Engelbert of
Peillenstein, and claimed to have royal blood in her
veins. She was married to William, Landgrave of
Friesach and Saltzach, and bore him two sons. The
Landgrave had gold and silver mines among the Dolomite
mountains, and his sons directed the mining operations,
and kept the workmen in discipline. The young men
were virtuous, set a good example to their men, and
were strict in punishing crime. Having hung a man on
a tree who was guilty of adultery, some of the miners
fell on the young counts and murdered them. The
Landgrave at once marched at the head of some armed
retainers to the mines, and executed the murderers. The
grief at losing his sons and heirs broke his heart, and
with his wife's consent he departed to Rome on a
pilgrimage ; he died on his way back, and Emma,
having nothing more to attach her to the world, founded
a double monastery of Benedictines at Gurk in Carinthia
for twenty monks and seventy-two nuns, in which she took
the veil, and died in 1045. In 1073, the Archbishop of
Salzburg, with the consent of Pope Alexander II., and
the Emperor Henry IV., founded a bishopric at Gurk,
and the revenues of the abbey were appropriated to the
maintenance of the bishopric in 1 1 20.

^__ *

>^-

462

Lives of the Saints.

[June 30.

June 30.

Commemoration or S. Paul, Ap. W. at Rome, a.d, 6j.

S. LuciNA, Matr, at Rome, 1st or 4th cent.

S. Martial, B. of Limoges.

S. DoNATUS, M. at Rome, in Munsterei/el to 1652.

S, Peter, Conf. at Aste, tn Lombardy.

S. Erentrude, ^. Abss. at Sal%burg, circ. a.d. (136.

S. Clotsendis, A'. Abss. of Marchiennet, circ. a.d. 700.

S. Theobald, P.H. at vicenza, in Italy, a.d. io56.

B. Arnulf, Mk. at fillars, in Belgium, \.xi. 1228.

B. Raymond Lulli, H.M. in Africa, a.d. 1315-

S. LUCINA, MATR.

(1ST OR 4TH CENT.)

[Roman Martyrology, Usuardus, Ado &c.]

UN the Acts of SS. Processus and Martinian
(July nth), we read that when these saints
had been baptized in the Mamertine prison
by SS. Peter and Paul, " a certain matron
named Lucina ministered to them incessantly." And
when they were led to martyrdom, " the most blessed
Lucina followed them with all her household to the
aqueduct,^ where they were beheaded, and after that she
collected their bodies, and buried them in the sand
quarry in her farm, near the place where they were
decapitated on the Via Aurelia."

Another Lucina lived at Rome in the reign of
Diocletian, and is mentioned in the acts of S. Sebastian,
and in those of Pope S. Marcellus. When Nicostratus
the prsefect was converted with all his family, amongst
the holy women of it who were baptized were Beatrix

' " Jv'.xta formam atquxductus." FormaE are " Canales structiles et arcuati,"
Nov. Ju»tiniaiii, 17.

j"n<:3o.] S. Mar al. 463

and Lucina. S. Sebastian appeared in vision to Lucina
and told her where to find his body. " Thou wilt find
my corpse near the circus in the sewer, hanging on a
grate. "^ S. Lucina went to the spot indicated, raised the
body, carried it away, and buried it. According to the
acts of S. Marcellus, S. Lucina gave her house to be
used as a church in the year 309. But the acts of S.
Marcellus are so utterly untrustworthy, that no reliance
may be placed in anything they assert. Nor are the
acts of SS. Processus and Martinian worthy of more
confidence. They were written certainly later than the
acts of S. Sebastian, and probably the name of Lucina
was adopted into them from the already extant acts of
S. Sebastian.

It is consequently most probable that there was only
one Lucina who lived in the 4th century, but the
Roman Martyrology, as reformed by Baronius, favours
the other opinion, for it asserts, " Lucina, a disciple of
the apostles, who ministered of her substance to the
necessities of the saints, and visited the imprisoned
Christians, and buried the martyrs, was buried near the
martyrs in the catacomb she had herself constructed."

S. MARTIAL, B. OF LIMOGES.

(date uncertain.)

[Roman and Gallicaii Martyrologies. Authority : — The Apocryphal
Acts, The original Acts were lost shortly before 994, the date of the
second translatic n of his relics. The fabulous Acts were forged somewhat
later, and were substituted for them. Ordericus Vitalis (d. 114) has in-
serted the substance of them in the second book of his " Ecclesiastical
History of England and Normandy." The forger pretended to be Aurelian,
the disciple of S. Martial, and his successor in the see, whom he had

' " Pendens in gompho," probably a cage or grate in the sewer.

lie- ^

^—

4^64 Lives of the Saints uuneso

raised from the dead. The anachronisms in this narrative are gross.
Martial is one of the seventy disciples, and is sent by S. Peter into Gaul,
where he is entertained by Arnulf; which name is Teutonic, and no Teutons
were in Gaul till the beginning of the sth cent. At Limoges he is hos-
pitably received by a noble widow named Susanna. This is a Hebrew
name, and it is not probable that a Jewess lived at Limoges then. Duke
Stephen rules the Gascons and Goths in Aquitaine. No Goths were there
till 412, and the province of Novempopulonia was not inhabited by the
Gascons or Vascones till the year 663, when they left Spain, and pouring
over the Pyrenees, invaded Aquitania. We meet, in the narrative, with
other Gothic names, Hildebert and Sigebert. These and other anachronisms
and absurdities make the Acts of S. Alartial quite undeserving of the
smallest reliance. The title of Apostle of Limoges has been confirmed to
S. Martial by Popes John XIX. and Pius IX. The IjuU of Pope John
XIX. alsj sanctions the assertion of the tradition that S. Martial had the
honour of serving our Lord at table when He ate the Paschal Supper, and
instituted the Blessed Sacrament, that he saw Him after His Resurrection,
was present at His Ascension, received the Holy Ghost at Pentecost, and
attached himself to S. Peter, whose kinsman he was. Nevertheless there
can be little doubt that S. Martial was not born till more than a century
later, and that, as Butler has asserted, on the authority of Gregory of
Tours, he came to Graul with S. Dionysius in 250. The early Martyr-
ologists knew nothing about S. Martial being a disciple of S. Peter, and
only entered him in their Martyrologies as Bishop of Limoges. The
Bollandists do not even print the Apocryphal Acts, not deeming them to
deserve insertion in their collection. Nevertheless Giry and Guerin give a
version of them in their contemptible "Vies de Saints," completing the
fable of the forger by several other traditions "believed in the Ages of
Faith," which me.ins, believed by the ignorant and credulous. 'J

The following is the legend of S. Martial, as given in
the Apocryphal Acts, and by Ordericus Vitalis in his
history. There is probably no foundation of truth for
the greater part of the story. That there was such a
bishop as S. Martial, and that he was apostle of Limoges,

' There is a work, utterly worthless as criticism, by M. ArbcUot, entitled
"Documctit inedits sur I'apostolat de ■'^. Martial," Paris i85o, the prolound learn-
ing of which strikes M. Guerin, the editor of Giry's " Vies des Saints," with ad-
miration. As a specimen of the arguments and learning take this: " 1 he
Chronicle composed in the Middle Ages under the name of Dexter, friend and
contemporary of S- Jerome," is quoted as evidence to the fact of S Martial having
been the apostle of Limoges, Cahors, and Toulouse. The Chronicle quoted is a
forgery of the Jesuit Higuera, composed and publislied in 1619.

^ >i<

•^ — ^ ,J,

June 30. j 6'. Martial, 465

is all we can safely conclude. As, however, the story is
still popularly believed, and has in parts received Papal
authorization, it is here given, in the words of the au-
thor. It is a fair specimen on the " pious " frauds
practised in the " Ages of Faith."

Whilst our Lord Jesus Christ was preaching in
Judaea, and great crowds of Jews flocked around Him,
furnishing Him with things necessary for His human
wants, and learning the way of salvation by attentively
listening to His instructions, one of the noblest of the
Jews, of the tribe of Benjamin, whose name was Mar-
cellus, came to him, bringing with him his wife Elizabeth
and his only son Martial, who was then fifteen years of
age. Beholding His marvellous works, and hearing the
saving doctrines He preached, they believed in Christ
with all their hearts, and at His command were baptized
by the blessed apostle S. Peter. When all the others
returned to their own homes, Martial devoted himself
entirely to the Lord Jesus, and became one of His con-
stant disciples.^ In so doing, he closely attached himself
to the apostle Peter, to whom he was nearly related.
He was a spectator of the raising of Lazarus after being
four days in the grave, as well as of many other miracles.
He ministered with Cleophas at the last supper, and
other mystical rites, and was present with other disciples,
at sundry appearances of our Lord after His resurrection,
and at His glorious ascension. He partook of the bless-
ings connected with the descent of the Holy Spirit, and

' S. Thomas Aquinas, Albertus Magnus, Ludolph the Carthusian, and others
say that S. Martial was the little child whom Christ took and set in the midst of
his disciples (Matt, xviii 3) ; others savthat he was the lad who had the five barley
loaves and the two small fishes, wherewith was wrought the miracle of feeding the
hve thousand (John vi. 9). S. Martial is said to have been born at Rama, and
Andrew Thevet. a cosmographer of the i6th cent., pretends that he saw a church
dedicated to S. Martial in the village of Arontia, three leagues from Rama.
VOL. VI. 30
»J< ^

* ^ *

466 Lives of tJie Sai7its. rjuneso

was abundantly endowed with His supernatural gifts,
so that he was well prepared by grace and faith for pro-
secuting vigorously the work of evangelizing.

When the apostles were dispersed, Martial went to
Antioch with his kinsman, S. Peter the Apostle, and
thence, seven years afterwards, to Rome. There Peter
and his companions were hospitably entertained by
Marcellus, the consul, living for some time in his palace,
and preaching publicly to the Romans the saving pre-
cepts of eternal life. At that time the Lord Jesus
appeared to S. Peter, and commanded him to send
Martial to preach in the provinces of Gaul. The apostle
then called Martial to him, and duly informed him of
the divine command, upon hearing which he wept
bitterly, from fear of such distant countries and bar-
barous tribes. But the blessed Peter gently consoled
him, and, reminding him of the divine monitions, sent
him on his errand of preaching the Gospel. Without
delay, therefore. Martial, with tw(j priests, Alpinian and
Austriclinian, set forward on the journey enjoined him.
Austriclinian, however, dying on the road. Martial
returned sorrowfully to Rome, and informed Peter of the
death of his companion. But at the apostle's command
he returned to his deceased brother, and touching his
body with the apostle's staff, he was immediately re-
stored to life, by the merits and intercessions of the saints.
Martial then, prosecuting his journey with his dis-
ciples, arrived at the castle of Tulle,^ where he was
hospitably entertained by a wealthy man named Arnulf,
with whom he remained two months, diligently em-

' M. Lc Prevost, editor of Odericus Vitalis, considers that this is not Tulle in the
Limousin, the Latin name of which was Tutela, but a place called Toulx on Cassenis'
map, on an elevated spot in La Marche, a few leagues north-east of Gueret, wheK
the foundations of a fortitication and many Roman antiquities have been dis-
covereii.

* — — »J<

lune 30.1 S. Martial. 467

ployed in publishing the word of God. Crowds of people
flocked to him daily, hearing thankfully from his lips
the words of salvation, and witnessing miracles before
unknown. During this time the daughter of Arnulf,
who was daily vexed by a devil, was delivered from the
unclean spirit at the command of Martial, and became
as one dead ; but the man of God took her by the hand,
and raising her up, restored her to her father, perfectly
healed. He was holy, benevolent, humble, and constant
in prayer.

The governor of the castle of Tulle, whose name Avas
Nerva, and who was related to the Emperor Nero, had a
son who was strangled by the devil. Upon this the
father and mother of the deceased, with all the crowd
who were present, threw themselves at the feet of
Martial, and placed the youth and corpse before him
with loud cries and lamentations, exclaiming in their
grief, " Man of God, help us." The holy pontiff had
compassion on the sorrow of these people ; indeed, he
himself and his disciples wept with them, and they
joined in prayer to Almighty God for the restoration 01
life to the dead. The prayer being ended, and the holy
prelate having commanded the dead man to arise whole
in the name of the crucified Saviour, he forthwith arose,
and throwing himself at the feet of the holy man, began
to cry out, " Baptize me, thou man of God, and sign me
with the sign of the faith," adding, " Two angels came
to me with great swiftness, saying that I should be
restored to life by the prayers of the blessed Martial.
Hell has no bounds ; there is nothing there but weeping
and bitterness, darkness, wailings and groanings, and deep
sorrow ; the heat and cold are intense and terrible, and
never fail ; there are the gnawings of serpents, and in-
supportable smells, corruption and misery, and the worm

*- . .jt

^ __

468 Lives 0/ the Saints. uunejo,

that never dies ; there are infernal gaolers who torment
the souls they seize with various sufferings." When he
had made this and similar declarations, all the people
began to confess the Lord, and three thousand six
hundred souls of both sexes were baptized on the spot.
Many gifts were offered to the blessed man, all which he
commanded to be given to the poor. After this he went
to the idol images, and broke and reduced to atoms all
their sculptured statues.

The blessed prelate with his disciples came next to the
village of Ahun,i and preached the true faith to the
idolaters, who were deceived by the snares of the devil.
tFpon this the heathen priests assembled, and severely
beat the holy preachers. But they, blessing the Lord,
and patiently bearing their ill-treatment for His sake,
and faithfully supplicating His aid in this imminent
peril, their persecutors were struck blind, and holding
each other by the hand, groped their way to the statue
of Mercury. On their consulting the oracle as usual, it
made no reply, the demon being bound by the angels of
God. Having recourse to another idol they learned that
their god could give them no answer, because he was
chained by the angels of God in fetters of flame.

The priests who had been struck blind came therefore
to S. Martial, and throwing themselves at his feet, im-
plored his pardon, and the holy bishop restored their
sight, and presenting himself with all the people before
the image of Jupiter, he adjured the demon in the Lord's
name to come out and break in pieces the statue in
presence of the multitude, which command was imme-
diately obeyed, and the statue reduced to atoms. Two
thousand six hundred souls were baptized there.

A man who was paralytic, hearing of this miracle,

I Ahun nearGueret.
4, ^

* ^

June 30.1 6". Martial. 469

caused himself to be carried to the man of God. He
was of high family, and rich in gold and silver, and great
possessions. When now the man of God heard his
entreaties and perceived his faith, he took him by the
hand, and, praying for him, healed him. Thus restored
to health, the paralytic glorified God, and offered rewards
to the man of God, which he refused to accept, and
ordered all to be distributed among the people.

While S. Martial dwelt there, the Lord appeared to
him in a vision, saying: "Fear not to go down to
Limoges, for I will glorify thee in that place, and will
be ever with thee." Thereupon the blessed bishop,
having encouraged those he had baptized, commended
them to the Lord, and went to the city with his dis-
ciples. They were hospitably received in the house of a
noble widow named Susanna, and on the morrow began
to preach the Lord in public.

There was a man afflicted with frenzy and bound in
fetters in the house where the man of God was enter-
tained, whom no one dared to unloose. Susanna having
supplicated the bishop to heal him as he had done others
who were sick, he yielded to her entreaties, and, making
the sign of the cross over the diseased man, his chains
fell off, and he was made whole. The noble mother, and
her daughter, Valeria, upon witnessing this miracle,
believed, and were baptized by the holy bishop, with six
hundred of their household.

The priests of the idols, being incensed that the holy
men preached in the theatre, severely scourged them,
and threw them into prison ; but S. Martial and his
companions bore patiently the injuries they received,
giving thanks to God. S. Martial was praying about
the third hour of the day following, when suddenly a
light like that of the bright sun shone in the dungeon,

* i

►J. _

470 Lives oj the Sai?Us. ciune 30.

and the fetters of those who were confined fell to pieces,
and the doors were opened, so that all who witnessed it
entreated to be baptized. The city was shaken with an
earthquake, there were lightnings and thunder, the
heathen seeking in vain the protection of their idols,
for the priests who had scourged the holy men of God
were killed by a thunder-bolt. The citizens, therefore,
were struck with universal terror, and, rushing to the
prison, threw themselves at the bishop's feet, entreating
pardon and help. The bishop and his colleagues offering
their prayers, Aurelian and Andrew^ were restored to
life, and throwing themselves on their knees, sought
forgiveness, confessing the true God, with all the people
who saw with amazement such unheard-of prodigies.
The day following, S. Martial assembled the whole
population, from the least to the eldest, and having
addressed to them a suitable exhortation, baptized them
all. Thus twenty-two thousand believed in the Lord,
and submitted with joy to His saving worship.

The holy bishop then hastened with all the people to
the temple, in which stood the statues of Jupiter, Mer-
cury, Diana, and Venus, and destroying the images,
converted the temple into a church dedicated to the
honour of S. Stephen, the first martyr.

The blessed Susanna died happily in the Lord, and
was buried by S. Martial with great honour. She had
conferred innumerable gifts and possessions on the holy
bishop, and had granted to him the service of a numbei
of her slaves. Moreover, her daughter Valeria devoted
her virginity to the Lord, and full of the Holy Ghost,
shewed herself a model of all good works. Hearing that
duke Stephen, to whom she was betrothed, was on his
road to Limoges, and feeling sure that he would be

' Probably two of the idol-priests so named.
* — J{t

^ «

June 30.] ^. Martial. 471

grievously offended by her vow of chastity, she dis-
tributed to the poor all her wealth in gold, and silver,
and vestments of various kinds, and precious stones.
She had already joined her mother in making over to
the holy bishop all their domains, with their slaves and
serfs, that after his death his holy remains might be
there interred.

Duke Stephen's principality extended from the river
Rhone to the ocean, and he possessed all the country on
this side the Loire, Aquitaine, inhabited by the Gascons
and Goths. He was not called king, because no prince
assumed that title except Nero, who possessed the
Roman empire. On Stephen's reaching Limoges, he
ordered Valeria, his affianced bride, to be conducted to
him, and finding from the conference that he was re-
jected by her, and that it was certain he would never
prevail on her to become his wife, he became so enraged
that he broke off the conversation, and ordered her to
be immediately led out of the city and be beheaded.
Arrived at the place of execution, she foretold the
sudden death of the executioner, and spreading out her
hands in prayer, commended herself with confidence to
the Lord her God. During her prayer a voice was
heard from above, saying : " Fear not, Valeria, thou art
expected in the celestial brightness which never ends."
The virgin rejoiced at hearing these words, and lifting
up her eyes to heaven, said : " Lord, into Thy hands I
commend my spirit." Having thus spoken, she volun-
tarily offered her neck to the executioner, who cut off
her head with a single blow. Many persons saw her
spirit depart from the body, bright as the sun, and
rising to heaven in a globe of fire, with a choir of angels,
singing : " Blessed art thou, Valeria, martyr of Christ,
for thou hast kept the conmiandments of God. Hence-

^ *

472 Lives of the Saints. [June 30.

forth thou shalt be for ever in His sight, in the bright-
ness of the light that knows no end.^"

The squire of Duke Stephen, who had beheaded
Valeria, hearing these words, hastened to his master,
and told him all he had seen and heard. Mentioning
last the virgin's prediction of his own impending death,
he was struck by an angel, and fell at the duke's feet,
and presently expired. Fear and trembling seized the
duke and all the people, and the duke, covering himself
with sackcloth, requested the blessed Martial to come to
him. On his arrival, the duke prostrated himself at his
feet, and said, with many tears : " I have sinned, most
holy man, in that I have shed the blood of the righteous ;
but I pray thee to restore this my squire to life, and
cause me to believe in your God." Then the holy bishop
convoked the whole Christian population, and exhorted
them all to supplicate for the recovery of the dead man.
Silence being then made, he himself prayed with a loud
voice ; and his prayer ended, he approached the body of
the dead, and taking his hand commanded him to rise
in the name of the Lord. And he immediately arose,
and throwing himself at the bishop's feet entreated to
be baptized. Duke Stephen, also, on seeing this miracle,
knelt before the holy bishop, imploring his forgiveness
for the sin he had committed. The blessed prelate,
therefore, enjoined him a penance for putting to death
the virgin and martyr, and baptized him with all his
counts, and officers, and the whole army, and all the
people of both sexes, to the number of fifteen thousand.
The duke of whom we are speaking, gave to Martial^
his master in Christ, large sums of gold and silver, that
he might build churches to the honour of the Lord,

' S. Valeria is venerated as the first martyr of Aquitaine, in the diocese of
Limoges, where her festival is celebrated on Dec. loth as a double.

* ^

June 30] .S". Ma7'tial. 473

He also granted him large domains, with many bene-
ficiary estates, and vineyards, and serfs, in the province
of Limoges, to enable him to embellish the churches he
built, and to supply the wants of the clergy, who were
to serve God in them. He afterwards erected a hospital
for the poor, to the charitable memory of Valeria, in
which he directed three hundred poor persons to be fed
daily. He also founded another, in which he made
provision for refreshment being given daily to a crowd
of the indigent, to the number of six hundred ; and he
also built a church over the tomb of S. Valeria, virgin
and martyr.

Meanwhile Stephen, prince of the Gauls, was sum-
moned to Italy by order of the Emperor Nero, and there
served in the army for six months with four legions of
soldiers. During his military service Stephen did not
forget the divine laws, but so ordered his troops that
every one was satisfied with his own, and if any com-
mitted robbery he suffered death. After the term of
his service was expired, Stephen obtained his leave of
absence ; but he was unwilling to return to his own
estates until he had seen the blessed Peter the Apostle.
He hastened, therefore, with all his troops to Rome, and
entering the city, they found the apostle teaching great
crowds of people in a place called the Vatican.

Approaching the apostle with bare feet and sackcloth
on their loins, they knelt before him and humbly be-
sought his blessing. S. Peter, seeing the flower of the
youth of Gaul, and learning that they had all been
instructed in the Gospel of Christ, and baptized by the
blessed Martial, was filled with joy, and gave blessings
to the Lord. He made many anxious inquiries of the
pious duke concerning the manners and grace and way
of life of the holy bishop, and the duke took pleasure in

^ ,j,

474 Lives of the Saints. [June 30.

recounting many particulars of his goodness and mira-
cles, and the conversion of the people who hastened from
all parts to the font of holy baptism.

When the duke had received absolution from the
apostle for having shed the blood of the innocent
Valeria, he offered him the two hundred pounds of gold
which he had just received as a donation from the
Emperor Nero, but the apostle directed him to take the
gold to the holy bishop, that he might employ it in
erecting churches or relieving the poor. Having, there-
fore, received the apostolic benediction, Stephen and his
soldiers returned to Gaul, and at the duke's suggestion
they visited their common father before they returnt J
to their own homes. Arriving at a certain royal palace
called S. Junien, they pitched their tents and pavilions
on the bank of the river Vienne.^ The heat of the
weather drove them to the river for refreshment, both
from the dust and from the sun's rays, when Hildebert,
son of Arcadius, count of Poitou, was drowned by the
devil at a place called Garri, and died on the spot, nor
could his body be found, although the whole army
searched for it. Arcadius and all the soldiers were over-
whelmed with grief, and hastening with lamentations to
Limoges, he humbly implored the aid of Martial on his
son's behalf. Great crowds of Goths and Saxons, and
people of other provinces, had now flocked to Limoges,
desiring to hear the word of salvation from the holy
man. Arcadius, therefore, and all the people, threw
themselves at Martial's feet, beseeching him with much
lamentation on behalf of the young man drowned in the
river. The holy man wept with them, and came to the
place clothed in sackcloth, and with naked feet. All

1 There is a commum- still called du I'alais on the banks of the Vienne, about
one Ita^ue from Limuges.

^ . — ^

present joining in prayer, the man of God adjured the
demons, who lurked in a hollow of the channel, that
they should render themselves visible to the people, and
bring the corpse of the young man to the river-bank.
Immediately the body was cast ashore at the distance of
about six furlongs, the demons appearing in the shape
of swine. At length, the demons making deprecatory
prayers, and the bishop adjuring, they rushed violently
from the river, and came and lay down at the feet of S.
Martial. They were like the Ethiopians, black as soot,
their feet enormous, their eyes terrible and bloody, their
whole body was covered with bristly hair, and from
their mouths and nostrils they breathed sulphurous
flames. Their speech resembled the croakings of the
raven, and when the bishop demanded their names one
of them answered, " I am called Thousand-craft, because
I have a thousand arts of deceiving the human race."
Another said, "I am called Neptune, because I have
dragged numbers of men into this hole, and plunged
them into the torments of hell." The holy bishop in-
quired, " Why do you wear rings of fire in your snouts .?"
The demons replied, " When we have seduced the
souls of men, it is by chains attached to these that we
drag them to our master." The bishop asking their
master's name, they replied, " Strife, for he never ceases
to stir up quarrels, and his rage and passion are without
end." The demons then entreating the bishop that he
would talk no more with them in Latin, and would not
send them into the abyss or boundless ocean, he com-
manded them, in the Hebrew tongue, to depart into a
desert place, and to hurt no living creature to the day
of judgment. The demons then flying through the air
appeared no more. And now the duke with the whole
crowd of people, and all the army collected from different

* ^

47^ L,ives of the Saints. [.j"n= 33-

provinces, and present at this extraordinary spectacle,
threw themselves at the feet of the holy bishop, pitifully
imploring him to restore life to the young man who
then lay dead. The bishop, moved at their distress,
commanded all with one heart to make intercession to
the Lord, and taking the hand of the deceased, said :
"In the name of our Lord Jesus Christ, Hildebert,
arise ; " and he immediately arose and lived piously
twenty-six years afterwards. While all who witnessed
so glorious a miracle were praising God, S. Martial
called Hildebert and made enquiry of him, for the
edification of the hearers, what he saw while he was
dead. With some hesitation, he related as follows: —

" Bathed in sweat from the intense heat of the sun, I
was washing myself in the river, when suddenly the
demons plunged me into a deep hole and drowned me.
But when they attempted to bind me in chains of fire,
an angel of the Lord stood by me, and delivered me out
of their hands. We had begun to take the road to the
east, when two bands of demons opposed our progress,
throwing at us fiery darts. One of these bands attacked
us in front, while the other assaulted us in the rear.
For my part I was terribly frightened, but the angel,
my companion, encouraged me, beginning to sing with
a melodious voice and sweet expression : * Bless the
Lord, O my soul ; and all that is within me, praise His
holy name, Who forgiveth all thy iniquities and re-
deemeth thy life from the pit.' At length we reached
the purgatorial fire, where Christians are punished for
such of their daily transgressions as are not aggravated
to mortal sins. Purgatory is a river of fire, with a
bridge across, over which the angel of the Lord con-
ducted me and then stood still, and taking my hand, said ;
' Here you will remain until, being cleansed from all your

* — 1^

^ . — i^

jnne3o.] 6^. MavHal. 477

sins, you are fit to be a partaker of the heavenly king-
dom.' After this we arrived at the gate of Paradise,
near which we found a crowd of demons assembled,
whose rage and whose slanders I horribly feared. But
at that moment a voice was heard from heaven, saying :
* Let the soul of the young man return to his body, and
let him live twenty-six years.' The angel who con-
ducted me was of incredible beauty, his whole aspect
surpassing the human race. To my inquiries concerning
our teacher, S. Martial, he replied : ' His merit in heaven
is great because he has continued in celibacy, and is and
means to be free from the love of women. From his
youth he began to serve the Lord, and attach himself to
the blessed Peter, never returning to his father's house.
As he is known to be free from the concupiscence of the
flesh, so he will be delivered from the pains of death.
Twelve angels are commissioned by the Lord to attend
him constantly, who do not suffer him to be weary, nor
to hunger or thirst, but preserve him from all evil, and
shield him from every touch of sorrow.' "

While Hildebert was relating these things and others
similar to them, the hearts of the bishops and the duke,
and all the assembled people, were gladdened, and they
offered thanksgivings to the Lord for all the benefits
conferred upon them. Hildebert observing the angel's
admonitions, shaved his head, and attaching himself to
the blessed prelate, devoted himself to the service of the
Lord, and neither drank wine nor ate flesh. He went
barefoot, and was satisfied with bread and water for
food, and sackcloth for raiment. He gave himself up to
constant prayers, and frequent fastings, and the con-
tinual performance of good works. All that he inherited
from his parents he distributed to the poor, and reserved
nothing for himself on the morrow. Multitudes fol-

^ ^ ^

J^ _

478 Lives of the Saints. [June 3c.

lowed his example, and renouncing their own wills,
hastened to Christ by the narrow way.

Duke Stephen published an ordinance directing that
through all the nations which were subject to his
dominions, the temples and idols should be broken
down and burnt with fire, and that they should worship
the one only God, whom they should strive to obey.
He himself, as he had learnt from his master, observed a
life of religion towards God. He was liberal in alms,
just in his judgments, careful for the poor, docile, and
devoted to the priests and all the ministers of God ; he
was the wise father of the Christians, but a fierce perse-
cutor of the pagans. From the day of his baptism till
the day of his death he lived in perfect chastity, and
controlled all his appetites, like a true Christian.

There was in the city of Bordeaux a count named
Sigebert, who for six years was grievously afflicted with
paralysis. Hearing the miracles which were wrought
by the blessed Martial, he directed his wife Benedicta
to go with all haste to the man of God, and taking with
her twenty-six pounds of gold and a sufificient sum in
silver, implore the favour of God through the inter-
cession of His friend. She used the utmost despatch in
preparing what was commanded, and hastened to the
man of God with an escort of two thousand eight
hundred horsemen. On her arrival she earnestly
petitioned the man of God for her husband's health,
which he, rejoicing in her faith, promised to restore.
He therefore delivered his staff to the matron, com-
manding her to lay it on her husband and he would be
healed. He refused to accept the gold and silver, but
according to the Lord's commandment conferred the
spiritual benefits gratuitously. He baptized the noble
Benedicta and all the companions of her journey, and

dismissed them to their homes confirmed in the
laith.

Meanwhile when the populace of Bordeaux flocked to
the idol temples, and the priests burnt incense, the
demon said that he would come out at the command of
a certain Hebrew, named Martial, and published with
sorrow the great virtues of the holy bishop and his
honour with God. As the matron was entering the
city on her return, the elders of the people proceeded to
meet her, and told her all that they had heard from
Jupiter. Then the countess sent for the chief pontiff
of the idols, and commanded him that he should go to
all the temples, except those of the unknown God, and
utterly destroy them. She then, with her Christian
companions, implored God's mercy, and coming in His
name to her husband's bed, placed on him the blessed
apostle's staff. Immediately his limbs, which had been
injured by the contraction of the nerves, and dried up
by fever, became instantly as though they had never
lost their power. After the just-named Count Sigeber-
was healed, he went with a great retinue to the holy^
bishop and was regenerated by him, with ail his fol-
lowers, in the water of holy baptism. He returned
abundant offerings of prayers and thanks for the heavenly
benefits conferred upon him, and lived many years after-
wards happily in the service of the Lord.

It happened on a certain occasion that when the city
of Bordeaux was, for the presumption of the inhabitants
in danger of being consumed by fire, the flames threaten-
ing its entire destruction, the pious Benedicta, in full
faith, opposed the staff of the man of God to the fire,
invoking the aid of the Creator, whose omnipotence she
confessed. And the conflagration was immediately ex-
tinguished so that no traces of fire remained.
^ ^

480 Lives of the Saints, [June 30

At that time Martial, the bishop of Christ, moved by
divine inspiration, went to the bank of the river Garonne,
and preached the Gospel to multitudes, who flocked to
him at a place called Mortague, remaining there three
months in the saving work of his divine mission. Nine
demoniacs, brought by their parents in chains from the
city of Bordeaux, were healed by S. Martial, the demons
being expelled. The demons also, who by virtue of
Christian faith were expelled from the city of Bordeaux,
incensed with those whom they had subjugated, took
possession of some miserable idolaters, and entering their
bodies grievously vexed them. Their parents, therefore,
brought them to the man of God, at whose prayers and
commands their malignant enemies issued forth from their
mouths with torrents of blood, and were no more seen.

On one occasion when the blessed S. Martial preached
in Mortague, and crowds of people flocked to hear the
true doctrine. Count Sigebert resolved to join him with
a considerable body of soldiers, and to show his friend-
ship by supplying him with all that was necessary for
meat and drink. Among other things he desired a
quantity of fish, and despatched his servants to the sea
for the purpose of fishing. When at last the fishermen,
bringing with them many kinds of fish, were looking
forward with anxiety to reach the shore, a sudden storm
arose and threatened them with shipwreck and destruc-
tion. The Countess Benedicta, who with a crowd of
people was on the shore waiting, saw the danger, and were
in great alarm. And now the men began to sink with the
boats, when the devout woman, extending her hands
towards heaven, called upon God with a loud voice, and
the storm immediately ceased. The fishermen, with
their boats, and fish, and nets, came safe to the harbour,
and all who saw it glorified God.

*— i

June 30.] kS. Martial. 481

On his return from Mortague the amiable prelate
again visited Limoges, and thence went to a village
called Ansae. It boasted an idol of Jupiter, held in
great veneration by the heathen, which drew together
numbers of sick folk labouring under various infirmities.
On the bishop's arrival, the demon was dumb, but at the
request of the inhabitants the man of God commanded
him to come out of the image, and breaking the statue,
show himself to the people in a visible form. There
forthwith issued from the statue what had the appear-
ance of a negro boy, black as soot, covered with dark
and rough hair from head to foot, and fire flashing from
his mouth, nostrils, and eyes, with a sulphurous smell.
Thus the saint showed the people what sort of god they
had worshipped, and repeated his order to the demon
that he should destroy the image, which he accordingly
reduced to powder, and never again appeared. Then the
venerable bishop assembled round him all the sick, and
making the sign of the cross over them, healed them in
the name of the Lord, baptizing all those who were
natives of that place. Returning afterwards to his own
see, he caused oratories to be built, and decorated them
carefully with rich ornaments. One he dedicated to the
honour of S. Stephen, the first martyr, his own kinsman,
and another to S. Peter the Apostle, his own master.^
The altar was overlaid all round with plates of gold.
When the churches were built, the blessed bishop fixed
a day for the consecration, and Duke Stephen caused
preparations to be made for entertaining all who came
to the holy solemnity. When, however, the holy bishop
was celebrating the mass, Herve, count of Tours, was
carried off by the devil, as well as his Christian wife.

' The cathedral of Limoges is still under the invocation of S. Stephen. The
church here called S. Peter's has been known by the name of S. Martial since the
time that the relics of that apostle of the Limousin were deposited in it.

VOJ-. VI. ^

^ _ *

4^2 Lives of the Saints. [j»ne3o.

But the holy man did not suffer them to be long
tormented, but calling them to him he rebuked the
devil for taking possession of them. But they replied
that it was permitted them on account of the trans-
gressions of the count and his wife. Upon the count and
the people entreating favour for the possessed, the holy
bishop restored them to sound health and vigour, ex-
pelling the demon in the name of the Lord. The church
of S. Peter was consecrated on the sixth of the nones
(2nd) of May, in the reign of the Emperor Nero, when
so dazzling was the light shed in it on the day of dedi-
cation, that it was scarcely possible to distinguish one
person from another.

These ceremonies being duly performed, the blessed
Martial ordained Aurelian to succeed him in the see of
Limoges after his own decease. He also caused Andrew
the priest to preside over the church of S. Peter the
Apostle, settling in it Hildebert, son of Count Archadius,
and thirty-six clerks besides, for whom Duke Stephen
provided out of his own domains an abundant revenue,
to supply food and clothing.

In the year 40, after our Lord's resurrection, when the
blessed Martial was praying, as he was wont, the Lord
Jesus Christ appeared to him in glory with his disciples,
and having graciously saluted him by name, predicted
that the fifteenth day from thence would be the period
of his departure out of this world. The holy man, full
of joy, gave thanks to God, and during two weeks pre-
pared for his end with fasting, and watching, and prayer.
After a short cessation, to rest his wearied limbs, he
rose in the night for prayer at the hour appointed, and
continued his prayers and divine praise to the second
hour of the day. Then he offered the holy sacrifice
to the Lord, for himself and the whole Church, at

^ _ 1^

June 30.] 6". Martial. 483

the second hour, and afterwards preached dihgently
until the evening towards the close of the day.
As night approached, he took the nourishment to
which he rigorously confined himself — viz., bread and
water.

The period of his vocation being near, the holy man
convoked his brethren, and announced to them that the
day of his departure was at hand ; making known the
same also by messengers, he despatched through all the
provinces and districts which he had gained for the
Lord. Great numbers assembled in deep sorrow, viz.,
the people of Poitou, Berry, Auvergne, Gascony, and
Gothia. The day of his death drawing near, at the
request of all he went out of the gate of the city called
the Lime-gate, and there delivered a discourse on the
true faith and the divine operations, and profitably re-
counted the blessed virtues which adorn the Christian
life. At the end of his discourse he gave the benedic-
tion to the people, commending them to God in devout
prayer, and then causing himself to be carried into the
oratory of S. Stephen, and lying there on sackcloth and
ashes waited his end, while, with bended knees and
hands outstretched to heaven, he caused prayers to be
offered to aid him in his last struggle. At the close he
thus addressed the Lord : " Into Thy hands, O Lord, I
commend my spirit ; " and whilst those who stood
around were weeping and praying, he made a sign with
his hands for silence, and said to them : " Be still, hear
ye not the songs of praise proceeding from heaven .?
Surely the Lord cometh, as He promised ; " and imme-
diately a great light shone around, and the voice of the
Lord was heard calling him, and saying : " Blessed
spirit, depart," and instantly he rose to heaven, sur-
rounded by the glorious light, while a concert of angels

^ ^

484 Lives of the Saints. [June ^o.

was heard. On the morrow, at the third hour, a para-
lytic who touched his bier immediately became sound.
When his body was carried forth for burial, at the
moment of the departure towards the church of S.
Stephen, the heavens were opened, and continued open
while the bearers of the holy remains carried them to
the place of interment. Moreover, as a multitude of
infirm persons was collected at the funeral, the blessed
Alpinian, taking the sudarium of the holy bishop, ap-
plied it to the bodies of the sick, and invoking the name
of Christ, all were healed. Among the rest a dropsical
man was brought from Toulouse with six blind persons
and four demoniacs, who, on the day following the death
of the holy bishop, were presented before his tomb, and
healed by the touch of the sacred napkin.

S. DONATUS, M.
(date unknown.)

[Venerated in the diocese of Cologne. The festival is observed at
Munster-Eifel, on the ist Sunday in July.]

In 1652, the Jesuits erected a college of their Order at
Munster-Eifel, in the upland volanic district to the west
of the Rhine. They were given by the pope the body
of a S. Donatus, of whom nothing is known, but who
was probably a martyr, and was found in the catacomb
of S. Agnes. The relics reposed for a while at Win-
garten, and were thence translated with great pomp to
the new monastery. A Calvinist deriding the proces-
sion and the devotion of the people, was brought to his
senses, we are told, by the balustrade of the bridge
yielding, whereupon he was precipitated head over heels
into the mud, and crawled out all over slime, to the

*- *

./une30.] 6". PetC7\ 485

amusement and edification of the faithful. On the day
before the translation, a furious tempest had burst over
Enskirchen, whilst the parish priest was sa\'ing mass.
In his alarm he invoked S. Donatus. Thereupon a
flash of lightning penetrated the church, tearing a stone
from its place, struck, and set fire to the gauze veil of
the image of the Blessed Virgin above the altar, flashed
round the chalice, burnt the altar linen, struck the
celebrant, perforated his sacred vestments, and even
burnt patches in his linen next his skin, shot down
his left leg, tore off the sole of his shoe, and entered
the floor. The priest fell down much hurt, and more
frightened, but not killed, thanks to S. Donatus whom
he had invoked. S. Donatus is represented with a palm
branch, and in the back-ground a church struck with
lightning.

S. PETER, C.

(date unknown.)

[Venerated at Aste. Ferrarius in his Catalogue of Italian Saints. Tne
Acta Sanctorum, &c. Authority : — Popular tradition. J

This saint is traditionally said to have been a labourer
of Aste, whose sanctity was thus manifested. The
Benedictines of S. Seraphia at Aste had erected a
commodious monastery, and then dug a well, but could
find no water. They were in sore perplexity, as it
would be highly inconvenient to have to remove their
monastery elsewhere. As they were in doubt, one
suggested that application should be made to Peter, who
was known to be a man of prayer and power with God.
Accordingly Peter was summoned, he took a spade,
descended into the well, and the first spade graft dis-
closed a spring of limpid water. According to another

^ — *

account he was of noble birth of the Gonzaga family,
and not a peasant. The pictorial representations of him
with a spade, on account of this miracle, have led to the
popular supposition that he was an agricultural labourer.

S. CLOTSENDIS, V. ABSS.

(about a.d. 700.)

[Belgian nnd Benedictine Martyrologies. Aulliority : ■ Mention in the
life o. her mother, S. Rictrudis.]

S. Clotsendis was a daughter of S. Rictrudis, widow
of S. Adalbald, and abbess of Marchiennes. She belonged
to that holy family of saints which produced S. Eusebia
and S. Adalsendis, her sisters, and her brother, S. Mau-
rontius. After her mother's death she became abbess of
Marchiennes.

S. THEOBALD, P.H.
(a.d. 1066.)

fin German Martyrologies on this day, but in some French ones on July
ist, misled by Peter de Natalibus. Authority :— A life written by a con-
temporary.]

S. Theobald, a Frenchman of Provins, near Sens, the
son of noble and wealthy parents, preferred a life of
solitude and poverty to one in the world surrounded
with plenty.

Following the advice of a hermit named Burkhard,
who lived on the banks of the Seine, he left home with
a companion of like mind, a knight Gauthier, or Walter,
in company with a band of horsemen, and well apparelled.
But when they reached Rheims, they left their horses

juneso.] 6^. Tlieobald. 487

and baggage at the hotel, and fled on foot and destitute,
and did not rest till they reached Piltung, in Swabia.
There they worked as day labourers, reaping corn,
mowing grass, and carrying stones for masons, till their
virtues caused them to be regarded as saints, when they
left the place, and made a pilgrimage to Compostella.
One night Theobald stumbled over a man who was
lying across the road. The fellow jumped up, and
disappeared over the hedge, and Theobald was con-
vinced that he had been tripped up by the devil himself.
At Treves he suddenly came across his father, looking
anxious and aged, for the good old noble was troubled
at the disappearance of his son.

Theobald thought proper to leave him in his anxiety,
and retire without making himself known ; doubtless
fearing lest his father should use his parental authority
to force him to return to Provins, and the state of life
to which he had been born. He afterwards made a
pilgrimage to Rome, and settled down in 1056, with his
friend Gauthier, at a solitary place named Salanigo,
near Vicenza, where he found the ruins of a church
dedicated to SS. Hermagoras and Fortunatus.

Sindichar, bishop of Vicenza, ordained Theobald
priest; and the renown of the saint having reached
Provins, his father and mother visited him, and the
latter, unable to part again with a son she dearly loved,
built a cell near his, and spent the remainder of her
days there.

He died at Salanigo, but his body was translated to
Metz. Portions are exhibited at Provins, others in the
parish church of S. Thibault, near Lagny.

He is sometimes represented with a couple of swans,
because the story is told that two fishermen near
Rheims saw one day a flight of wild swans, whereupon

^ ►j,

►J, tin

488 Lives of the Sai7its. [June 30.

one exclaimed, " Would to S. Thibault some of them
would let me catch them !" whereupon two swans
settled down on the water, and he caught them, and
carried them off, one under each arm, to the bishop, and
declared the marvel wrought by the blessed Theobald.

B. ARNULF OF VILLARS, MK.
(a.d. 1228.)

[Belgian Martyrologies. Authority :- -A life written by Goswin Bossu,
prascentor of Villars, shortly after the death of Arnulf.J

This is the ghastly story of a man whose whole life
was spent in self-torture. It is a life to wonder at, and
not to imitate.

He was born of parents of the burgher class at
Brussels, towards the close of the 12th century; and at
an early age renounced the world, and took the habit of
a lay brother in the Cistercian abbey of Villars.

He wound horsehair ropes round his flesh till the
skin was broken, and the wounds bred worms and stank.
He beat himself with holly and brambles, and tore his
breast and back with hedge-hog's skins. He ate his
porridge only when it was in a state of decomposition,
and scourged himself till the blood rolled down, if it
made him sick. The story is filled with repulsive de-
tails.

Towards the end of his life he laughed immoderately,
even in church, during the performance of divine
service. This was hysterical, and caused him and the
rest of the monks great annoyance.

He had many visions. Amongst others, one of the
Blessed Virgin, who revealed to him seven joys in

juueao.] S. Raymuiid Lulli. 489

addition to the seven usually reckoned as the joyful
mysteries. He is called Arnoul de Cornibout, in Bel-
gium, and is venerated at Villars.

B. RAYMUND LULLI, M.

(A.D. I315.)

[Venerated in Majorca as the patron of that island, where his festival
is observed with proper collect, epistle, and gospel, it is said, by permission
of Pope Leo X. The process of his canonization was begun at Rome, but
was never completed. Authorities : — There are various lives of this re-
markable man. The most important and authentic is one written from
his own narration, and with his consent, whilst he was alive. A second
life by Carlo Borillo Samarobrina, in 1511 ; this life contains the traditions
and literary notices extant of the history of Lulli. Another life was written
by Nicolas de Paxy in 15 19.]

Raymund Lulli was born of an illustrious family, in
Majorca, in the year 1235. When that island was taken
from the Saracens by James I., king of Aragon, in 1230,
the father of Raymund, who was originally of Catalonia,
settled there, and received a considerable appointment
from the crown. Raymund married at an early age;
and, being fond of pleasure, he left the seclusion of his
native isle, and passed over with his bride into Spain.
He was made grand seneschal at the court of King
James, and for some years led a gay life. He was much
addicted to music, and composed songs in honour of the
various beauties who captivated his susceptible heart.
According to the life writteii with his consent during
his lifetime, he was one evening sitting with his cithern
on his knees, composing a song in praise of a noble
married lady who had fascinated him, but who was
insensible to his passion, when suddenly, on his right
hand, he saw the Saviour hanging on His cross, the

* *

490 Lives of ike Saints, [junejo.

blood trickling from His hands, and feet, and brow,
looking reproachfully at him. Raymund, conscience-
struck, started up, laid aside his purpose, and retired to
bed. Eight days after he again attempted to finish his
song, and again, as before, the agonized form of the
Man of Sorrows appeared, and the dying eyes of the
Saviour were fixed on him mournfully, pleadingly.
Again he cast his lute aside, and threw himself on his
bed, a prey to remorse. A sermon preached by a
Franciscan friar strengthened his conversion, and he
set himself seriously to bring forth fruits of penitence.

There is a fuller and more romantic version of the
story of the conversion of Raymund Lulli, which may
be true, but it is difficult to reconcile it with the
certainly authentic account taken down from his own
lips. At the same time, it is by no means improbable
that Raymund left untold a circumstance which might
cause pain to the relations and husband of the lady, if
found in the mouths of every one. According to this
second version, the beautiful lady was the Donna
Ambrosia de Castello. She, like her admirer, was
married ; but, unlike him, was faithful to her vows, and
treated all his solicitations with disdain. Raymund was
so enamoured, that repulse only increased his flame. He
pursued her with indecent irreverence, even into the
house of God, and assailed her with his importunities
in the midst of her prayers. One day, whilst watching
under her lattice, the light breeze lifted her black
mantilla, and disclosed her ivory throat and bosom.
The fit of inspiration came over him, and he composed
on the spot a tender chansonette on the fair bosom, a
glimpse of which had been afforded him. Ambrosia
sent her maid down to him, and bade him ascend to the
room. " You have sung the praises of my bosom,"

^ *

June 30.] 5. Raymtuid Lulli. 491

said she sadly ; " now behold that bosom you so ad-
mire!" and she displayed to him her breasts, consumed
by a hideous cancer.

Then she extended her hand to him, and besought
him to lead a better life, and set his affections on the
Creator rather than on the creature.

He returned home confounded and troubled in soul.
Then, in his chamber, Christ appeared to him, extended
on His cross, and said, " Raymund ! follow Me !" He
became an altered man. He threw up his valuable
appointment at court, and made a pilgrimage to Compo-
stella. Then he laboured by prayer and fasting to
discipline himself, and to discover his true vocation, in
his home in the island of Majorca. It was not long
before the conviction took hold of him that a great
work was open to the Church to effect in the conversion
of the Moors of Northern Africa, and he resolved to
devote himself to this work. First, he must acquire a
knowledge of Arabic. He at once began to study it
under a Moorish servant in his house, and with such
success that he became able to read and speak Arabic
with ease. One day his servant having uttered a
horrible blasphemy against Christ, Raymund struck him
on the mouth. The Moor determined on revenge, and
stealing upon him, as Raymund sat reading in his
room, struck at him from behind with a sword, Ray-
mund, however, heard him, turned, and threw the man
down, after having received a severe, though not a
mortal, wound. He bound the man, and consigned him
to prison, and then was in sore perplexity what to do
with him. The fellow had been useful to him, in teach-
ing him Arabic, and consequently Raymund did not
wish to proceed to extremities with him, at the same
time he could not re-admit him into his house. The

^ ^

492 Lives of the Saints. [June 30.

Moor relieved him of his perplexity by strangling him-
self in jail.^

Raymund now retired for quiet meditation and study
from the town to Mount Aranda, near his house, and
there he conceived himself to be favoured with reve-
lations. He composed a metaphysical treatise on the
nature of God, which he hoped would be of use in
solving the difficulties of the Mussulmans in under-
standing and receiving the doctrine of the Trinity.
The king of Majorca sent for him to Montpellier, and
had his doctrines investigated by a friar in whom he
had confidence, and when the decision was satisfactory,
the king dismissed him with respect. Raymund urged
on the king to establish a college for the study of
the Oriental languages, but he could only partially
gain his point ; all that he seems really to have effected
was the partial endowment of a chair of Arabic, out of
his own money, which, however, fell almost immediately
into neglect. Then he went to Rome, and endeavoured
to persuade the pope, Honorius IV., to embrace and en-
courage his scheme ; but was met with chill indifference
and harsh refusal. There can be little question that Ray-
mund was in advance of his age; he saw, what others did
not, the importance of a study of the Oriental tongues, and
what a mine of literature such a study would open to
Western students. From Rome, Raymund travelled to
Paris, where he resided for some time, and made the
acquaintance of the eminent chemist and alchymist,
Arnold de Villeneuve. With him he studied, and was
perhaps infected with the passion of chemists of the
time to discover the secret of the philosopher's stone.
It is certain that he became a proficient in chemistry,

' "Reddidit ergo Raymundus gratias Deo, laetus quod eum a perpkxitate ila
gravi, pro qua paulo ante ipsum anxius exoravit, liberaverat,"

4« ^

* — ^

june3o.j S. Rayiuund Lulli. 493

how far he dabbled in alchymy is uncertain. He is said
to have been invited by Edward, king of England,^ to
settle in his states. It is also related that Lulli gladly
accepted the invitation, and had apartments assigned
for his use in the Tower of London, where he refined
much gold ; superintended the coinage of " rose-nobles,"
and made gold out of iron, quicksilver, lead, and pewter.

Edmund Dickenson, in his work on the " Quintes-
sences of the Philosophers," says that Raymund worked
in Westminster Abbey, where, a long time after his
departure, there was found in the cell which he had
occupied, a great quantity of gold dust, of which the
architects made great profit. John Cremer, abbot of
Westminster, is said to have sought in vain for the
philosopher's stone, when he accidentally met Raymund
in Italy, and endeavoured to induce him to communi-
cate his grand secret. Raymund told him he must first
find it for himself, as all great alchymists had done
before him. Cremer on his return to England, spoke to
Edward in high terms of the wonderful attainments of
the philosopher, and a letter of invitation was forthwith
sent him. Lulli himself, it is pretended, boasted that
he made gold ; for in his " Testamentum," he states
that he converted no less than fifty thousand pounds
weight of quicksilver, lead, and pewter, into that metal. ^
It is possible that the English king, believing in the
extraordinary powers of the alchymist, invited him
to England to make test of them, and that he employed
him in refining gold and in coining.

But the evidence for Raymund Lulli having been in

' Which Edward is not stated, but it must have been Edward II.

' "Convert! unavice inaurum ad L millia pondo argenti vivi, plumbi et stanni."
Lullii T/tstamentum. But it is by no means certain tliat this is a geniune produc-
tion of Raymund Lulli, for it gives as its date of composition 13J0, whereas
Raymund Lulli died in the year 131 j.

^ — ^ — ^

494 Lives of the Saints. [June 30.

England is not satisfactory, and it is probable that the
story of his alchymical labours there have originated in
his having been mistaken for another Raymund, a Jew
of Tarragona. It is certain that in his book " De
Mirabilibus Orbis," (lib. 6, cap. 39), he speaks of the
delusion of alchymists in thinking that they can trans-
form other metals into gold, and he says that what they
produce is not gold, but a metal that has the look only
of gold ; and in another place he laughs at those who
seek their fortune in the crucible, and in the conjunction
of planets, " Better a penny in the pocket, than a pound
in the pot ;"^ and in another work he ridicules the
alchymists for pretending to make gold for others, and
yet to be always out of cash and in rags themselves.

The visit of Raymund to Paris took place in 1287.
In 1289 he came to Montpellier. His chemical studies
had not diverted his attention from the great object of
his life. On the contrary, they had been undertaken
with the purpose of furthering his cause. And now he
saw that the great Military Orders had to some extent lost
their former importance, and were content to enjoy their
great possessions, and do nothing for the furtherance of
the Gospel. He therefore endeavoured to persuade the
pope to unite the Templars and Hospitalers into one
order, and somewhat alter their constitution. His
advice was not listened to. Had it been taken, it would
have saved the Templars from destruction in 131 2.

In the same year, he went to Genoa, with the purpose
of crossing over into Africa. There he laboured at
translating some of his metaphysical treatises into
Arabic, and then, furnished with everything necessary

' It is perhaps worth while quoting another of his pithy sayings: " The hammer
does not produce the nail, but drives it home. So the doctor does not create
health for the patient, but establishes it and rivets it."

i ^ — *

.J,- _»J,

Jane 30] 6". Raymuud LuUi. 495

for his missionary work, he awaited an opportunity of
sailing. But, when the ship was ready, and his baggage
had been conveyed on board, suddenly his courage
failed ; he foresaw martyrdom, and shrank from it, and
the vessel sailed without him. He then felt shame at
his cowardice, and his conscience smote him so inces-
santly that he fell sick, and had no rest till another
vessel set off foi Tunis, and in that he was conveyed to
Africa. He was alone. Pope Celestine V. had sanc-
tioned his expedition, but had shown such lukewarmness
in supporting him, that no other persons were associated
with him in his enterprise. Nor had the pope shown
more sympathy with his proposal that the study of the
Oriental languages should be introduced into all the
monasteries of Europe.

On his arrival at Tunis, Raymund was cordially
received by many Arabian philosophers, who had heard
of his fame as a chemist and a metaphysician. If he had
stuck to chemistry whilst in their country, it would
have been well for him ; but that was not the purpose
for which he had come to Africa. He began to hold
arguments with the philosophers, and even to preach
Christ in the great bazaar of Tunis. Thereupon he was
arrested and thrown into prison. He was shortly after-
wards brought to trial, and sentenced to death. Some
of his philosophic friends interceded hard for him, and
he was pardoned upon condition that he left Africa
immediately, and never set foot in it. If he was found
there again, no matter what his object might be, or
whatever length of time might intervene, his original
sentence would be carried into execution.

Then he was set in a boat bound for Naples, and so
returned to Europe without having accomplished much
by his expedition. On the death of Pope Celestine,

'f^ _ ^

* — ^*

496 Lives of the Saints. [June 30.

Raymund hoping that his successor, Boniface VIIL,
would prove more zealous for advancing the study
of the Eastern tongues, and the reformation and unifi-
cation of the military Orders, went again to Rome
(1294), but finding that he was listened to with in-
difference, he returned to Genoa, after two years vainly
spent at Rome. Thence he went to Montpellier, where he
visited the king of Majorca, and after a brief sojourn,
went on to Paris, where he taught metaphysics, and
wrote several books. He endeavoured, moreover, to
move King Philip to take up the cause of missions to
the Mussulmans, and the cultivation of the Oriental
languages, in the University of Paris, and the monas-
teries and schools of France. But finding all his
efforts unavailing, and perhaps perceiving that the
unscrupulous monarch was meditating, not the reform,
but the wholesale persecution and plunder of tht
Templars, Raymund abruptly left Paris, and betook
himself to Majorca, to labour there for the conversion of
the Moors who remained in the Balearic islands, after
their conquest. But hearing rumours of a great Tartar
invasion of the territories of the Sultan, and hoping that
it might lead to a disruption of the Mussulman domi-
nation in the East, which would afford an oppor-
tunity to the Western princes to recover what had
been lost to Christendom by the conquests of the
Mussulmans, he departed to Cyprus to watch the course
of events, accompanied by a chaplain and a servant.
But finding that rumour had magnified the events in
the East, and that the Ottoman power showed no signs
of falling, he resolved to go into Egypt, and besought
the king of Cyprus to send him there, that he might
preach before the Sultan. His chaplain and servant,
alarmed lest this scheme should be executed, combined

* ij,

^ ^

June 30.] 6'. Rayinund Lulli 497

to poison him ; the drug failed to kill Rayraund ; as he
discovered that he was being poisoned before he had
emptied the glass in which it was given him. He
gently rebuked the two men, and dismissed them from
his service, then took ship, and travelled for a short
while in Armenia. In 1303 he was again in Genoa, on
his way to Paris. In 1304 he was in Montpellier, and
again with James II., king of Aragon, who resided
there. In 1305 he visited Clement V., at Lyons, hoping
to move him to take up his favourite schemes, but
apparently met with as little success as with Celestine V.
and Boniface VIII. He then made a second attempt to
prosecute his mission in Africa ; having failed in all his
attempts to found missionary schools in Europe to
supply a constant stream of apostles for the Mussulmans,
he felt that he must do all that could be done by him-
self alone. But on landing at Bona, in North Africa,
he was taken and thrown into prison, and was only
liberated at the intercession of the Genoese, who con-
veyed him back to Italy. In 1307 he was at Pisa,
writing, endeavouring to move the Council then sitting
there to unite and reform the two great military Orders,
and combine them in an attack on the Saracens for the
recovery of the Holy Land. He offered a large sum,
probably the proceeds of the sale of all his paternal
inheritance in Majorca, to further the cause, but in-
effectually. Then he visited the pope at Avignon, but
was again disappointed in his hopes of getting the Holy
Father to interest himself in his schemes. From Avignon
he went to Paris, where he occupied himself with
writing ; but in 13 10 he was again at Montpellier.

The Council of Vienne assembled in October, 131 1,
and Raymund did not lose the opportunity of attending
it, in the vain hope of prosecuting his cause. But the
I VOL. VI ^2

^ : — _ — ^

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498 Lives of the Saints, [june3o.

Council was occupied with other matters, and does not
seem to have given him even a hearing. Accordingly
he departed for Majorca, to prepare for another attempt
in person to carry the glad news of the Gospel to the
Moors.

It is difficult at first to see the reason for the indiffer-
ence with which the plans of Raymund were invariably
received. But the reasons probably were, that the
popes at this period were too much engaged with the
concerns of the papacy at home, to be able to give
attention to the extension of the Gospel among the
pagans. The saintly Peter Coelestine, bewildered,
stunned, by his sudden election from a hermit's cell
among the mountains to the throne of S. Peter, could
not attend to, probably could not understand, the plans
of Raymund. Boniface VIII. was in full career of
conflict with King Philip the Fair of France, hardly
keeping his seat on a tottering throne, amidst a raging
storm of party strife, which finally swept him away
to Anagni, where he died miserably. Then came the
captivity at Avignon, and Raymund could hardly hope
to be heard by Clement V. in the midst of the excite-
ment of his coronation. The close of the last century
had seen Boniface VIII. advancing higher pretensions,
if not wielding more actual power, than any former
pontiff; the arbiter between the kings of France and
England, claiming and exercising feudal, as well as
spiritual supremacy over many kingdoms, bestowing
crowns, as in Hungary, awarding the empire, and finally
starving at Anagni. The first decade of the new
century is not more than half passed ; Pope Clement V.
is a voluntary prisoner, but not the less a prisoner, in
the realm, or almost within the precincts, of France ;
struggling in vain to escape from the tyranny of his

(j, _ »J«

June 30.] S. Raymund Lulli. 499

inexorable master, and to break or elude the fetters
wound round him by his own solemn engagements.
He is almost forced to condemn his predecessor for
crimes of which he could hardly believe him guilty ; to
accept a niggardly, and perhaps never-furnished, pittance
from men almost murderers of a pope ; to sacrifice, on
evidence which he himself manifestly mistrusted, one of
the great military Orders of Christendom to the hatred
or avarice of Philip. It was no time for thought to be
turned to the conversion of the Mussulman by a syste-
matic spiritual crusade. But it is probable also that
Raymund was in advance of his time, that his philo-
sophy, his metaphysics, were suspected and misunder-
stood by men who were active politicians, but who were
not deep thinkers. Raymund saw that the Oriental
understanding must be instructed, its prejudices must be
met and reasoned away, and its subtle metaphysical
difficulties must be metaphysically demolished, if the
Eastern is to accept the doctrines of the Trinity and the
Incarnation. He had been brought in contact with the
Mussulman in Majorca, and his reading of Arabic
philosophy had taught him how to grapple with the
minds he sought to convince. But the popes whom he
addressed, and it was the same with the rest of those
whom he addressed, understood nothing of this. Ray-
mund was despised as a visionary, and suspected of
heretical tendencies.

Finding every attempt to interest Christendom in his
cause wholly unsuccessful, the noble old man went forth
on his last mission to bear the Gospel to the Moors, and
seal his work with his blood.

He landed at Bona in 13 15, and sought out some of
those to whom he had spoken before. Then he began
to dispute and reason with them, and to show them his

* -^

500 Lives 0/ the Saints. [June 3,.

treatise on the Being of God, turned by him into
Arabic. But when he began to speak of Christ as God,
then there was a tumult, and he was swept by an angry
multitude to the sea-shore, and was stoned and left for
dead on the beach. He was found some hours after by
a party of Genoese merchants, who conveyed him on
board their vessel, and sailed towards Majorca. The
unfortunate man still breathed, but could not articulate.
He lingered in this state for some days, and expired just
as the vessel arrived within sight of his native shores.
His body was conveyed with great pomp to the church
of S. Eulalia, at Palma, where a magnificent funeral was
held.

The writings of Lulli were very numerous, and
include nearly five hundred volumes, upon grammar,
rhetoric, morals, theology, politics, civil and canon law,
physics, metaphysics, astronomy, medicine, and chemis-
try. But among those attributed to him, a large
number are not by his pen ; and the heretical propo-
sitions attributed to him are taken from works, which in
all probability he never wrote, just as his complicity in
the quackery of alchymy is maintained on the authority
of his " Testament," which is a manifest forgery, as it
was composed and dated within five years after his death.

The body of the Blessed Raymund is preserved in a
shrine in the cathedral at Palma, in Majorca. Raymund
Lulli obtained from his writing the title of Doctor
Illuminatus.

END OF VOL. VI.

rrintcd by Ballantvni;, HANSON &■ CO
Edinburgli Sr London

*- ^

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Date Due 1

All library items are subject to recall at any time. H

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