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lit

T II E

3Utoes of tt>e faints

REV. S. BARING-GOULD

SIXTEEN VOLUMES

VOLUME THE TENTH

►«-

First Edition published iSjs

Second Edition .... ,, iSqj

New and Revised Edition, 16 vols. ,, 1914

ALTAR-PIECE OF THE SIXTEENTH CENTURY.

Se] t. . Frontispiece.]

THE

3Lttit0 of tjje faints

BY THE

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

With Introduction and Additional Lives of English

Martyrs, Cornish, Scottish, and Welsh Saints,

and a full Index to the Entire Work

New and Revised Edition

ILLUSTRATED BY 473 ENGRAVINGS

VOLUME THE TENTH

EDINBURGH: JOHN GRANT

31 GEORGE IV BRIDGE

1914

4* *

X
lie-
3

Printed )>y Bai.lantym., Hanson & Co.
at the Ballantyne Press, Edinburgh

* *

►.*-

-►<

CONTENTS

ss.

ss.
s

PAGE

Abundius, Abundan

tius, and comp. . 261
Adamnan . . . 358

Adrian, Natalia, and

comp 113

Agapetus I., Pope . 321
Agathoclia . .
Aichard . . .
Aigulf and comp.
Ailbe ....
Alexander . . .
Alkmund and Gil

bert ....
Amatus of Lorraine 192
Amatus, B. of Sens 194
Anastasius . . . 100
Andochius, Thyrsus,

and Felix . . .361
Antoninus ....11

272
249

41
l8o

325
IO9

SS. Asclepiodotus, Max-
imus, and Theo-
dotus .... 247
„ Augustinus and

comp 89

S. Autonomus . . .178

S. Barypsabas
„ Basilissa .
SS. Beata . .
S. Bega or Bee
„ Bertellin .
,, Bertin . .

SS. Boris and Gleb

147
35
89
92

139
7i
75

S. Cagnoald ... 90
SS. Callistratus and
comp 385

-n

Contents

PACK

S. Catharine of Genoa 252
SS. Censurinus, Quiri-

acus, and comp. . 67
S. Ceolfrid .... 378
,, Cleophas .... 374
„ Clodoald . . . .104
„ Columba .... 279
SS. Concordius, Zeno,

and others ... 12

S. Corbinian . . . .120

„ Cornelius, Pope . . 196

SS. CosmasandDamian 397

,, Crescentianus and

comp 228

S. Crescentius . . . 229
Cross, The Exaltation of

the 233

S. Cuthbert, Transla-
tion of .... 50
„ Cyprian .... 203
SS. Cyprian and Justina 386

SS. David and Romanus

„ Digna and Emerita

„ Donatian and comp.

„ Dorotheus and Gor-

gonius ....

328

131

S. Edith of Polesworth 267
„ Edith of Wilton . . 269
„ Elzcar 402

SS. Emilias and Jere-

mias 251

„ Emerita and Digna 328
S. Emmeram, . . . 33S

SS. Eudoxius, Zeno, and

comp 68

S. Eulogius . . . .189
„ Euphemia . . . . 257
S. Eupsychius ... 96

SS. Eusebius, Nestabo,

and comp. . . .118
,, Eustathius and

comp 319

S. Eustochium . . .411
,, Eustorgius . . . 292
Exaltation of the Cross,

The 233

S. Exuperius .... 410

S. Faustus, B. of Riez 413
SS. Felix, Andochius,

and Thyrsus . . 361
„ Felix, Nemesianus,

and comp.
„ Felix and Regula
S. Ferreolus . . .
„ Finbar ....
„ Firminus . .
„ Firminus, Martyr

144
169
289
377
4
375

SS. Gaiane, Rhipsime,

and others . . . 437
„ Geminianus and

Lucia .... 259
S. Genebald of Laon . 70
„ Geremar .... 362

„ Gerulf 326

SS. Gilbert and Alk-

mund .... 109

S. Giles 8

SS. Gordian, Macrobius,

and comp. . . .185
„ Gorgonius and Do-
rotheus . . . .131

S. Grata 48

„ Gregory the Illumi-
nator .... 442
„ Guido 181

Contents

S. Hermione . .
„ Hilarus, Pope
„ Hildegard . .
„ Honorius, Abp.
Canterbury

PASE

43
157
279

464

SS. Hyacinth and Protus 166

S. Ida . .
B. Irmgard

5°
51

SS. Januariusandcomp. 301
„ Jeremias and Emi-
lias . . . „ .251
S. Jerome 450

SS. John, Abundius, and

comp 261

S. John of" Nicomedia 97
„ John Mark . . . 395
„ Joseph of Cupertino 292
„ Julian 185

SS. Justina and Cyprian 386

S. Kieran of Clonmac-

nois 132

SS. Lastus, Donatian,

and others ... 89
„ Lsetus and Vincent 4
S. Lambert .... 274
„ Laurence Justiniani 76
„ Liberius, Pope . -351
„ Linus, Pope . . . 349
„ Lioba 417

» Lo 337

„ Lolan 340

SS. Lucia and Gemini-
anus 259

PAGE

S. Ludmilla .... 265
„ Lupus, Abp. of Sens 5

SS.

S.
SS.

SS.

11
SS.

SS.

Macedonius, Theo-
dulus, and Tatian

Macniss ....

Macrobius, dordian,
and comp.

Madelberta

Magnoald .

Mansuetus

Marcellus .

Marcian, Abundius,
and comp.

179
36

185

109

261

329
186

247

Margaret of Louvain 17
Marinus, Deac. . . 46
Maternus, B. of

Treves . . . .230
Matthew, Ap.Evang. 323
Maurice and comp.
Maurilius . . .
Maximus, Theodo

tus, and Asclepio

dotus . . .
Memorius and comp. 103
Menodora, Metro-

dora, and Nym-

phodora . . . 145
Methodius . . . 291
Michael and All

Angels .... 428
Modoc ..... 108
Monessa .... 47

SS. Natalia, Adrian, and

comp 113

Nativity of the B. Virgin no
SS. Nemesianus, Felix,

and comp. . . . 144
„ Nestabo, Eusebius,

and comp. . . .118

VI 11

Contents

PAGE

SS. Nestor, Eusebius,

and comp. . . .118
S. NicetasofNicomedia 176
,, Nicetas the Goth . 248
„ Nicolas Tolentini . 160

„ Nilus 389

„ Nicomede .... 246

„ Ninian 262

„ Nivard, Abp. of

Rheims .... 8

„ Nonnosus .... 13

„ Nothburga . • • 240

SS. Nymphodora, Me-

nodora, and Met-

rodora . . • .145

S. Omer
SS. Onesiphorus
Porphyry

and

135
87

S. Paphnutius . . . 169
SS. Paphnutius and

comp 362

S. Phocas the Gardener 327

„ Phcebe 34

„ Philip 184

SS. Porphyry and On-
esiphorus ... 87
S. Principius, Bp. of

Soissons . . . 376

„ Priscus 1

SS. Protusand Hyacinth 166
S. Pulcheria, Empss. . 148

SS. Quiriacus, Censuri-

nus, and comp. . . 67

PAGE

S. Regina i°i

„ Regula 169

„ Remade . . • • 3°
S. Rhais ... -7°

SS. Rhipsime, Gaiane,

and others . . -437
S. Robert of Knares-

borough . . • 364

SS. Romanus and David 75
S. Romulus .... 67
„ Rosa .... 57

,, Rosalia 53

>)
SS.

SS.

Salaberga . ... 339
Salvius . . . . 158

Sanctianus, Augus-

tinus, and Beata. 89
Satyrius .... 273
Seraphina . . .127

Sergius I., Pope . 137
Sergius, Ab. . . 381
Serverian . . . .132
Socrates and Stephen 272

Sozon 98

Sperandea. . . .174
Stephen, K. . . . 19
Susanna ... 320

SS. Tatian,Macedonius,

and Theodulus . 179

S. Thecla 350

„ Theodard . . . .159
„ Theodora of Alex-
andria . . . .172
„ Theodore, Abp. of

Canterbury . . 303
SS. Theodotus, Maxi-
mus, and Ascle-
piodotus . . . 247

►fr

Contents

PAGE

SS. Theodulus, Mace-

donius,andTatian 179
S. Theophanes . . .130
„ Thomas of Villanova 341
SS. Thyrsus, Andochius,

and Felix . . . 361
Translation of S. Cuth-

bert 50

SS. Twelve Brethren . 2

U
SS. Ursus and Victor . 441

S. Verena 2

SS. Victor and Ursus . 441
S. Victorinus .... 66

PAGE

SS. Vincent and Laetus. 4
B. Virgin, Nativity of

the 1 10

S. Wenceslas . . .421
,, Wilfreda . . . .140
„ William, B. of Ros-

kilde. .... 13

S. Zenas 397

SS. Zeno, Eusebius, and

comp 118

„ Zeno, Concordius,

and others ... 12
„ Zeno, Eudoxius, and

comp 68

LIST OF ILLUSTRATIONS

Altar-piece of the Sixteenth Century

Frontispiece

S. Verena

to face p. 2

S. Giles .

After Cahier.

S. Agricola of Avignon

to face p. 12

After Cahier.

n 24

After Cahier.

Cathedral of Notre Dame, Paris, as it

was in the Twelfth and Thirteenth

Centuries. View of the principal

FACADE BEFORE THE RESTORATION BY

MM. Lassus and Viollet-le-Duc

• on p. 33

S. Rosalia

to face p. 54

After Cahier.

» 72

After Cahier.

* *

L ist of Illustrations

I'.. Virgin and Child

From the I Henna Missal.

Nativity of the Virgin ....

After the Fresco by Domenico del Ghirlandajc
in the Choir of Sta. Maria Novella at
Florence.

Marriage of the Virgin .

After the Fresco by Domenico del Ghirlandajo
in the Choir of Sta. Maria Novella at
Florence.

S. Paul, Ap. . . .

Chair of S. Kieran {seep. 132) .
S. Nicolas Tolentini ....

After Cahier.

Tailpiece

Tailpiece „

S. Cornelius ......

After Cahier.

S. Bartholomew, Ap. {see Aug. 24///) .

Tailpiece

S. Edith of Wilton .

to face p. 1 10

112

114

. on p. 129

» *43

to face p. 100

. on p. 175

• n 195

to face p. 200

. on p. 245

„ 256

to face p< 268

Tailpiece .
Tailpiece .

0 • , on p. 271

3, 30O

>■*

List of Illustrations

xin

S. Matthew

The Calling of S. Matthew

After the Painting by Over beck.

S. James the Less (see May is/) .

S. Peter, Ap. (see Feb. 22nd) ....

cosmas and damian, patrons of the
Guild of Bareer Surgeons

9 face p.

323

. on p.

324

>■>

384

394

The Saintly Brothers, Cosmas and
Damian, visiting and relieving the
Sick to face p.

After a Picture by FRANCESCO PESELLI in the
Gallery of the Louvre.

Holy Angels „

After the Painting by Schraudolf.

Work of the Angels „

El Gran Padre Sn. Geronimo ... „

S. Jerome in the Desert .... „

After a Picture of the School of Andrea del
Sarto in the Gallery of the Louvre.

S. Jerome explaining the Scriptures to

S. Paula, and to Eustochium, her

Daughter „ 460

From a Bible -written for Charles the Bald,
in the Abbey of S. Martin, at Tours.

The Last Communion of S. Jerome. . „ 462

After the Picture by DOMENICHINO in the Vatican.

396

400

430

432
450
456

►:-•-

Lives of the Saints

September 1.

Joshua, Leader of the Israelites, in Palestine; circ. 1450 B.C.

Gideon, Judge 0/ Israel, in Palestine; circ. 1210 B.C.

S. Anna, Prophetess at Jerusalem; beginning of 1st cent.

S. Priscus, M. at Capua ; \st cent.

SS. Terentianus, B.M., and Flaccus, M. at Todi in Umbria; circ

a.d. 118.
SS. Sixtus and Sinicius, BB. at Rlieims; circ. a.d. 300.
SS. XII. Brothers, MM. at Benevento ; circ. a.d. 303.
S. Verena, V. at Zurzach in Switzerland.
S. Firminus, B. of Amiens; circ. a.d. 390.
SS. Vincent, B.M., and L^tos, P.M. at Tarbes.
S. Victorius, B. of Sens; circ. a.d. 490.
S. Lupus, Abp. of Sens; a.d. 623.
S. Nivard, Abp. of Rheims; circ. a.d. 673.
S. Giles, Ab. in Prot/enct; circ. a.d. 712.

S. PRISCUS, M.

(1ST CENT.)

[Roman Martyrology.]

AINT PRISCUS is said by popular legend to
have been the man in whose house Christ ate
the last Passover, and instituted the Blessed
Sacrament. He followed S. Peter to Rome,
and suffered martyrdom at Capua.

vol. x.

Lives of the Saints. [Sept. ,.

SS. TWELVE BROTHERS, MM.

(CIRC. A.D. 303.)

[Roman Martyrology. In no ancient copies of Usuardus or other early
martyrologies. The Brothers on different days in different Italian cities
which possess their relics. Authority: — The Acts, written before the nth
cent., but not very ancient or trustworthy.]

There were twelve brothers, fearing God, and worshipping
Christ at Carthage, by name Donatus, Felix, Arontius, Hono-
ratus, Fortunatus, Sabinian, Septimius, Januarius, another
Felix, Vitalis, Sator, and Repositus.1 They were captured at
Adrumetium, where they had taken refuge until the tyranny
of persecution had overpassed, and were brought to Carthage,
where they were tortured ; and, because they would not re-
nounce Christ, they were sent to Italy chained together by the
neck. Arontius, Honoratus, Fortunatus, and Sabinian were
decapitated at Potentia on the 27th of August. Next day,
August 28th, Januarius and Felix were executed at Venusia.
On the following day, Vitalis, Sator, and Repositus suffered
at Velinianum. Donatus and Felix were martyred on the
1st of September at Sentianum. The relics of all were
afterwards translated to Beneventum, where they now repose.

S. VERENA, V.
(date uncertain.)

[Roman Martyrology. Some copies of Usuardus, Notker, and Wandel-
bert. The Acts are not trustworthy.]

S. Verena, according to legend, was an Egyptian damsel,
daughter of Chogremon, who came to Milan, when hearing
of the martyrdom of the blessed Maurice and his com-

1 It is improbable that there were two brothers of the same name, Felix. Probably
these martyrs were brothers in the Faith and not in blood.

*_ __ ^

•/.

'Si

sept, i.] & Verena.

panions at Agaunum, she crossed the Alps to visit the spot
watered by their blood, and to collect relics.

She wandered north into Solothurn, and settled in a grotto
in the face of a rock. The cave became afterwards the
favourite resort of hermits, a chapel was built there in 1426,
and renovated in 1555 and 1575. The spot is not one of
the least impressive in Switzerland. It lies at the end of
a pretty valley, hemmed in by rocks of gneiss embowered
in trees, about two miles north-east of Solothurn. It is
reached by paths, originally formed by the French emigres,
who, at the outbreak of the French Revolution, sought an
asylum here. The valley abounds in caves and grottoes,
partly natural, partly artificial, and at its further extremity,
within a natural shelf of over-arching cliff, stands the little
chapel of S. Verena. Behind the altar a small cave has
been cut in the rock, and now contains a representation of
the Holy Sepulchre. In this cave the pious maiden lived,
spending her time in prayer and in ministering to the clean-
liness of soul and body of the peasantry of the neighbour-
hood. Being possessed of a comb, she visited their cottages,
and paid a not unnecessary attention to their heads. In
commemoration of this a Latin inscription was cut on the

rock : —

" Pectore dum Christo, dum pectine servit egenis,
Hoc latuit quondam Sancta Verena cavo."

The devil, enraged at the transformation wrought by her
solicitude in the heads and hearts of the peasants, tried to
drag her away from the cave and dash her over the rocks ;
but she saved herself by clinging fast to the stone, and the
holes made by her finger-nails are shown to this day.

After awhile Verena resumed her pilgrim's staff and
journeyed to Coblenz, and from thence to Zurzach in
Canton Aargau, where she died. The body lies in an
ancient crypt under the collegiate church of Zurzach. Ove*

■?— *

4 Lives of the Saints. [Sept ,,

it is erected a monument representing the saint lying with
her comb in one hand and a porringer in the other ; and a
wreath of roses round her head.

It is probable that S. Verena lived much later than the
date generally attributed to her, and that her visit to Agaunum
has led to her having been supposed a contemporary of
S. Maurice.

S. FIRMINUS, B. OF AMIENS.
(about a.d. 390.)

[Gallican Martyrology. The Acts are late and full of anachronisms.]

S. Firminus was the third bishop of Amiens. His father,
Faustinian, prefect of Gaul, had been baptized by the martyr
Firminus (September 25th), and in honour of his spiritual
father gave this name to his son. Eulogius, second Bishop
of Amiens, died about a.d. 350, and Firminus was elected
in his room. He administered the diocese with prudence
during the forty years that he directed it. He was buried
in the church now called S. Acheuil, which he is said to
have built. But his body was translated to the cathedral
in the seventh century by S. Salvius.

SS. VINCENT AND L^ETUS, MM.
(date uncertain.)

[Roman Martyrology ; also the Spanish Martyrologies. The only autho-
rity for the Acts of these saints is popular tradition.]

Vincent, a priest, and Lsetus his companion, are regarded
at Tarbes as the apostles of that part of France, and martyrs
for the faith. But they are also venerated in Spain, at
Libisosa, where they are said to have suffered.

* ^

Sept. i.]

S. Lupus.

S. LUPUS, ABP. OF

SENS.

(a.d. 623.)

[Roman and Gallican Martyrologies. Ado

Usuardus

Notker,

and

Wandelbert,

Peter de Natalibus, Molanus, Can

isius, &c.

The '

'Life

" is

very ancient,

probably of the 7th cent., and is trustworthy.]

S. Lupus, in French Leu, was born in a.d. 573, near
Orleans, and was the son of a prince named Betto, and
Austregild, who was of royal blood. The brothers of
Austregild were Austrenius, Bishop of Orleans, and Aunarius,
Bishop of Auxerre. Contrary to the custom of the time,
Austregild nourished her child at her own breast, instead of
confiding him to a foster-mother. When the child grew to
the age when he could discern good from evil, she com-
mitted him to the care of his uncles. It is said that his
boyish voice was so sweet and soft, that when he sang in the
churches men doubted if an angel were not chanting.
Having manifested from childhood a desire to serve God at
the altar, no opposition was offered to his inclination, and
he retired to learn perfection into the holy isle of Lerins,
the nursery of saints. On the death of S. Arthemius,
Bishop of Sens, in a.d. 609, with the consent of the king,
Lupus was elected to the vacant seat.

The piety, gentleness, and zeal of the bishop became
renowned ; but among the coarse-minded courtiers of King
Theoderic II. and Brunehaut, many a scandalous jest or
slanderous tale circulated relative to the great churchmen of
the day, and Lupus was not spared. Verosa, the daughter
of the late bishop, was always about with Lupus, and the
bishop seemed very fond of her. Folkar, a noble, godson
of Betto, the bishop's father, full of indignation, hastened to
Sens, and told Lupus what was said of him.

The bishop smiled, and summoned the young girl into

► «-

Lives of the Saints. [Sept. %.

his presence before Folkar j then, laying his hands on her
shoulders, he stooped and kissed her pure brow.

" The ugly words of men matter nothing, when the
conscience is white," said Lupus; "I love the maiden
dearly, but purely, in Jesus Christ my King."

On the death of Theoderic, Clothair II., son of Chilperic,
and King of Neustria, invaded Austrasia and Burgundy.
His officer, Blidebod, laid siege to Sens, and took it by
storm ; the troops bursting in began to cut down and spear
every one they met, when Lupus, flying to the church,
caught the bell-rope and pulled it. The clang of the
bell arrested the soldiers, panic fell on them, and they
retired.

Burgundy having fallen under the power of Clothair, the
king exiled Lupus to Neustria, which was still in part
Pagan : and the saintly prelate spent his time, whilst in
banishment, preaching to and baptizing the idolaters.

The chief accuser of Lupus had been Medegisl, Abbot of
S. Remi, who hoped to obtain the archbishopric when
Lupus was removed ; but the people, infuriated at his
conduct, burst into the church of S. Remi, and tore the
abbot to pieces. At this time S. Winebald was abbot at
Troyes, a man of great sanctity and generally esteemed. At
the request of the Archdeacon of Sens, he sought Clothair,
and entreated him to restore Lupus to his afflicted flock.
The abbot wrung consent from the king, and then hast-
ened into Neustria to find the bishop and bring him back
to Sens.

The return of Lupus to his diocese was a triumph,
miracles and enthusiastic crowds attested his sanctity and
popularity.

One day, we are told, Lupus was saying mass, when a
jewel suddenly dropped into the chalice. This was regarded
as miraculous, though it had probably become detached

from his mitre or other vestments ; and it was preserved in
the treasury as a relic.

Clothair sent for the bell of S. Stephen's, which had
wrought such a panic among his soldiers, and had arrested
the massacre of the Senonese, and it was taken to Paris,
but as it did not seem to him very remarkable, he sent it
back again, and it was received with pomp of banners and
procession by the people.

Lupus died in a.d. 623, in the village of Brinon, and was
buried under the eaves of the church of S. Columba at
Sens, according to his dying wish. The story is told of
him, that when exiled from Sens, he cast his ring into the
moat. Shortly before his return, a fisherman caught a
barbel at Melun, in whose belly he found the ring, which
was taken back to the cathedral, where it is still preserved.

The story is told also of S. Kentigern, S. Atilal of
Zamora, S. Arnald, Bishop of Metz ; S. Mauritius, S. Benno,
and S. Egwin, Bishop of Worcester, who are said in like
manner to have thrown away the keys of their churches,
and to have found them again in fishes.

But the story is a very common and ancient one ; it is told
of Solomon, who lost his ring and with it his power ; he then
became captive, and not till it was found in a fish's stomach
and returned to his finger, did he recover his throne and
power.1 The story is found also in the " Arabian Nights "
(Night 495), and is the same as the Indian legend of
Sakontala. It is found among Aleutian tales, but in this
case it is a golden bowl which is swallowed.'

1 Tendlau, Judischer Legende, Nr. 39.

3 Radloff, Volkslitteratur d. Tiirkischen Stamme Siid Sibiriens, Petersb. I.
p. 115, 868—902. Compare also Pauli, Schimpf u. Ernst, No. 635, Jubinal, Nouveau
Recueil. i. p. 1, Heidelberger Jahrbucher, Nr. 1867. p. 78.

8 Lives of the Saints. [Sept. t

S. NIVARD, ABP. OF RHEIMS.
(about a.d. 673.)

[Gallican and Roman Martyrologies. Authority: — A Life by Almann,
monk of Altvillars, in the 9th cent.]

S. Nivard or Nivon belonged to the family of the Kings
of Austrasia. The name of his four brothers were Bavo,
Theoderam, S. Gundebert, and Baldwin ; his brother-in-
law, Childeric, had a daughter, who married S. Regulus
(Reuil), afterwards Archbishop of Rheims.

S. Nivard was elected about the year 649 to the arch-
bishopric of Rheims. No particulars of any interest have
been related concerning him.

S. GILES, AB.
(about a.d. 712.)

[Roman Martyrology ; some of the additions to Bede's Martyrology.
Not Usuardus. Gallican Martyrologies. York, Sarum, and modern
Anglican Kalendars. The Lives of S. Giles are all later than the 8th cent.;
full of anachronisms and marvels. They make Giles son of a Greek king,
who came to S. Caesarius, B. of Aries, and met Flavius, King of the Goths ;
then, by orders of Charles Martel, King of the Franks, he went to Orleans.
S. Csesarius died A.D. 542, Charles Martel in a.d. 741. Mabillon "unum
illud pro certo enuntiat, Acta S. ^Egidii nullius pene esse momenti ; adeoque
idonea non esse ad factum aliquod historicum stabiliendum. Huic censurae,"
says the Bollandist father, " libenter subscribo cum eruditis omnibus."]

All the earlier part of the legend of S. Giles is purely
fabulous. It relates that he was a Greek of Athens, son of
Theodore and Pelagia, who sailed to Marseilles and became
acquainted with S. Caesarius of Aries. This must be cast
aside as utterly legendary, and we come to what appears to
be history.

Sept., p. 8.1

S. GILES. After Cahier.

[Sept. i.

sept, i.] S. Giles. 9

One day Childebert, King of the Franks, according to
some; according to others, Wamba, King of the Goths,1
was following the chase in the forests on the side of the
Rhone where it flows into the Mediterranean, when a doe
was started, and pursued by the hunters, fled for refuge
to a cave, and penetrated into it ; an arrow was shot after
it. The hunters entered the grotto, and found a white-
haired hermit sheltering the doe, with the arrow in his
shoulder. For the old man had lived long in this solitary
place, nourished by the milk of the doe.

The king, touched, as these wild but simple natures almost
always were, by the sight of this grand old man, almost
naked, caused the wound to be dressed, returned often to
see him, and at last made him consent to the erection of a
monastery upon the site of his grotto, of which he became
abbot

The fame of the venerable Giles reached the ears of
Charles Martel, and he sent for him to Orleans. The
abbot made the journey, saw and conversed with the iron
hero. On his return to Provence, he was greeted with the
news that two cedar doors had been washed up on the
strand. They were at once, by his orders, removed and fitted
to entrances of the church of his abbey. Such was the origin
of that celebrated and powerful abbey of S. Giles, which
became one of the great pilgrim shrines of the Middle Ages,
and gave birth to a town, the capital of a district whose
name was borne with pride by one of the most powerful
feudal races, and which retains still a venerable church,
classed amongst the most remarkable monuments of sculp-
ture and architecture.

S. Giles is represented in art in monastic habit with his

' The Lives say King Flavian ; no such name is known among the Visigothic
kings. Wamba reigned from 672 to 680.

-M

Lives of the Saints.

[Sept i.

hind at his side, his hand resting on its head and pierced
with an arrow.

The relics of S. Giles are preserved at S. Sernin in Tou-
louse. S. Giles is reckoned in Germany as one of the
Vierzehn Noth-helfer. On his day at Valencia, it is the
custom to bless a sprig of fenneL

► <

>■*-

Sept. 2.]

6*. Antoninus.

1 1

September 2.

S. Antoninus, M. at Apamaa in Syria.

SS. Zeno, Concordius, and Others, MM. at Nicomedia ; a.d. 36a.

S. Justus, B. of Lyons; circ. a.d. 390.

S. Elpidius, Ab. in the Marches of Ancona ; 5th cent.

S. Nonnosus, Ab. on Mount Soracte in Italy ; 6th cent.

S. Agricola, B. of Avignon; circ. a.d. 700.

S. William, B. of Roskilde, in Denmark ; a.d. 1076.

S. Stephen, A", of Hungary, at S tuhhveissenburg ; a.d. 1038.

B. Margaret, V.M. at Louvain; a.d. 1220.

S. ANTONINUS, M.
(date uncertain.)

[Roman Martyrology. Ado, Usuardus, &c. His veneration in Syria can
be traced to the 6th cent., as may be seen from a passage in a book quoted
at the Council of Constantinople in 536; see Labbaeus, v. 243. The
Greek Menology in Nov. 9. Authorities : — Mentioned in the Menaea and
Menology.]

AINT ANTONINUS was a stone-cutter in Syria,
who, entering an idol temple, rebuked the people
for worshipping images of stone. Then he went
away, and for two years lived with a hermit
named Theotimus, among the rocks. At the end of this
time he returned to the city and temple, and, in a fit of zeal,
struck and felled the image of the god in it. He was
hustled out, and threatened, but was not injured. It is
therefore probable that the period was late, not earlier than
the reign of Constantine, or Constantius. He went to
Apamaea, where the bishop employed him to build a church
to the Holy Trinity. He was killed by the people in a riot,
for they were incensed at the erection of a church, and pro-
pably at the compulsory closing of the temples.

By a curious mistake, the people of Pamiers in the south

12 Lives of the Saints. [Sept. 2.

of France, have thought that Apamsea meant their city, and
have, therefore, constituted S. Antoninus their patron.
They have composed for him a harrowing martyrdom, and
have succeeded in discovering his bones at Pamiers. The
body is now at Palencia, translated thither from Pamiers.

SS. ZENO, CONCORDIUS, AND OTHERS, MM.

(a.d. 362.)

[Roman Martyrology. Authorities :— The purely fabulous Acts.]

Zeno and his two sons, Concordius and Theodore, Pater-
nus, a tribune, and his wife Theodota, sixty-eight soldiers,
a mother and her two little children, Serapion and seventy-
two soldiers, Cusconus, Menalippus and Joseph, are said
by the apocryphal acts to have suffered at Nicomedia, under
the apostate Julian. As Julian did not persecute the Church,
such martyrdoms could not have taken place under him.
The Greeks know nothing of the story. A certain Zeno
is said by them to have been killed in boiling lead, but
there is no reason for supposing him to have been the same
as the Zeno who, it is fabled, suffered under Julian. A
Melanippus is also commemorated, but where he suffered is
not stated. In the acts Zeno is executed with the sword.

Sept., p. 12.]

S. AGRICOLA OF AVIGNON. After Cahier.

[Sept.

Sept. a.)

S. Nonnosus. 13

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

[Modern Roman Martyrology, inserted by Baronius. Authority : — Men-
tioned in the Dialogues of S. Gregory the Great, Lib. i. c. 7.]

S. Nonnosus was abbot of a monastery which had been
founded on Mount Soracte by Carloman. He is said by
S. Gregory the Great to have prayed that a huge stone
which encumbered the garden of the monastery might be
removed, and the rock at once rolled from the spot down
the mountain-side.

The body of S. Nonnosus is now at Friesingen, in
Bavaria.

S. WILLIAM, B. OF ROSKILDE.
(a.d. 1076.)

[Danish Kalendars. Authorities : — Saxo Grammaticus Hist. Den. lib. xi.]

S. William of Roskilde was an English priest, chaplain
to King Canute. In a voyage to Denmark which he made
with the king, William was so moved with compassion at
the sight of the barbarism and superstition of the Danes,
that he resolved to tarry in Denmark, and preach there the
Gospel. He was elevated to the episcopal throne of
Roskilde in 1044 on the death of Aage, the second bishop,
by King Swend Estrithson. At this time he was at the
court of that magnificent prelate Adalbert of Bremen, who
aspired to the patriarchate of the North of Europe. He
was brought from Bremen to the isle of Seeland, and there
consecrated Bishop of Roskilde. At this time another
English bishop, Eilbert, occupied the see of Funen.

Swend was warmly attached to William, and the bishop

■*

* *

14 Lives of the Saints. [Sept a

reciprocated his affection with no less ardour. Yet William
was not disposed to let his attachment interfere with what
he believed to be his duty.

On the death of his wife, Gunhild, Swend married his
step-daughter, Guda, daughter of Gunhild by her first
husband, King Anund of Sweden. Such a marriage offended
public decency as well as church law. William and Egino,
Bishop of Dalbye, rebuked the king, and when he would
not listen to their remonstrances, they appealed to Adalbert
of Bremen. The archbishop wrote to Swend, threatening
him with excommunication. " Let the haughty prelate
beware," said the king, "or I will tear down his church,
and translate the archbishopric from Bremen to Ham-
burg."

Adalbert appealed to Rome. Pope Victor II. and the
Emperor Henry IV. both wrote to Swend, and this, together
with the repeated injunctions of S. William, induced the
king to separate from Guda in 1055. After this he remained
unmarried.

The conduct of Adalbert irritated Swend so greatly, that
he expressed his wish to have an archbishopric erected in
his own domains. He had S. William undoubtedly in view,
and had he succeeded, Roskilde would have been consti-
tuted the metropolitan see of the North. But the powerful
opposition of Adalbert presented the execution of his design,
and half a century later, Lund instead of Roskilde was
elevated to this dignity.

One New Year's Eve there was much drunkenness at the
royal board ; and during the feast some of those at table
whispered words concerning the king which were not compli-
mentary. Their words were repeated. The revellers staggered
in the early morning, before dawn, to the church of the
Holy Trinity, to hear matins ; and the furious Swend
detached some of his body-guard to kill the jesters in the

Sept 2.]

•5*. William. 15

church. Swend himself proceeded in state to the house of
God somewhat later to hear mass ; but S. William came
forth in his pontificals, and barred the way against the king
with his pastoral staff. " Stand back, executioner !" The
body-guard drew their swords, still stained with blood shed
on the holy floor, and threatened the bishop. His coun-
tenance was unmoved, and he did not swerve from his post

Swend turned round, and walked gloomily back to his
palace. The fumes of wine wore off ; conscience spoke ;
and, feeling how guilty he had been, in an access of remorse,
he stripped off his royal robes, and barefoot he sought
the church, flung himself before the door, and kissed the
earth.

In the meantime the bishop had begun mass. But when
he heard that the king was at the door, he arrested the
chanting, went to the gates, absolved Swend, embraced him,
and bade him re-apparel himself in his royal robes. Two
days Swend remained shut up in his palace ; on the third
he went to the church in state, ascended to the high altar,
and before all the people, confessed his crime, praised the
mercy of the bishop, who had given him absolution so
readily, and endowed the church of Roskilde, in expiation,
with large estates in Seeland. The year in which this took
place is not stated, but Suhm thinks it was in 107 1, shortly
before Swend's abortive attempt on England.

The king's affection for S. William was not shaken by
these acts ; he manifested the warmest love both for the
bishop and his church.

After a reign of thirty years, King Swend Estrithson
died in Jutland at the end of April, 1076, so beloved by his
people that he was allowed in the last parliament of his
bonders that he held to nominate his successor; a right
which no King of Denmark possessed without their consent,
as the crown was elective. He made his bonders promise

that he should be buried in Roskilde cathedral, which
Bishop William had erected, and which he had endowed.

His body was afterwards brought to Seeland, and placed
at Ringsted, till the cathedral was completed, and ready to
receive it. When the church was ready, S. William ordered
two graves to be made side by side, assuring the clergy that
he had often prayed God not to part him from his monarch
and best friend, and that he knew he would be laid beside
him.

Then he rode to meet the funeral convoy ; and when he
came to a forest which lies between Roskilde and Ringsted,
he bade his attendants hew down branches, and fashion a
bier, which was to be borne after him.

And now in the distance was seen, winding through the
fern, under the beech leaves, browning with the first
autumnal tints, the black procession, and the wailing chant
of the priests reached the bishop's ear.

He descended from his horse, drew off his coat, and laid
himself on the sward, lifting his hands and eyes to the sky
that twinkled through the shifting network of leaves, and
prayed God to join him to his dear king. So, thus lying
on the bilberries and sweet grass, whilst nearer and louder
waxed the advancing " De profundis," his spirit sweetly
sped. " They were lovely and pleasant in tneir lives, and in
death they were not divided."

When the convoy bearing the dead king came to the
spot, the servants of the bishop had laid their dead master
on his leafy bier, and the two parties united in one sad wail
of sorrow for both the holy dead.

In process of time the church was enlarged by a succeed-
ing bishop ; and when the new building was well-nigh
finished, the tomb of Bishop William was removed to make
room for the columns of the choir. That night, so runs
the legend, the saintly prelate appeared to the sacristan,

► *-

-T.

Sept. ».) B. Margaret of Louvain. iy

who slept within the building. " Why," said he, " have I
been parted from my friend ?" then he struck the walls with
his crozier, and down they fell about the ears of the alarmed
sacristan, who, however, escaped scathless from among the
ruins.

In the sixteenth century Bishop Urn caused his bones to
be disinterred and placed in a pewter coffin in a hole of a
pillar of the choir, over which his portrait was painted in
fresco ; and there they remain to this day undisturbed.

B. MARGARET OF LOUVAIN, V.M.
(a.d. i 220.)

[Roman and Belgian Martyrologies. The cultus of Margaret began im-
mediately upon her death, as we learn from Csesarius of Heisterbach, a
contemporary, in his Dialogue, vi. 34, who has given there her history.
Caesarius at the time was Prior of Villars, only a few miles distant. His
Dialogus Miraculorum was written in 1222. In addition to the account of
Ceesarius, there is a larger account by an anonymous writer of the same
date.]

At the beginning of the thirteenth century there lived in
Louvain a citizen and his wife, worthy people, keeping a
tavern, who had a kinswoman, named Margaret, a pious,
modest girl, as their servant It was the intention of the
good folks to go to Villars, on the 2nd of September, 1220,
and there to renounce the world and enter the Cistercian
Order. They had disposed of their goods, and had all
their money in the house, intending to take it with them.
On the eve of the expedition, after it was dark, some
ruffians, knowing the intention of Amandus and his wife,
entered the house, under the pretence that they had come to
bid them good-bye. The worthy man at once sent forth
Margaret to buy some wine that he might regale his visitors.
No sooner was she gone, than the ruffians fell on him and
his wife, murdered them, and seized on their money.
vol. x. 2

*■■*-

Margaret unhappily returned before they left, and they
ordered her to follow them.

They hasted from the house, and took their way out of
the town, the gates of which were not yet closed, and did
not tarry till they had reached a little tavern. There they
halted, and called for wine ; Margaret they roughly ordered
to sit down, they had threatened her before with instant
death should she open her mouth. The poor girl remained
silent; but with streaming eyes. Her evident distress
excited the sympathy of the hostess, and when the men
left the house, she followed at a distance.

The robbers were now uncertain what should be done
with Margaret. It was impossible to take her further,
her feet lagged with fear. One of them offered to make her
his wife, but the rest refused to permit it ; she had been a
witness to their crime, and her voice must be silenced.
Thereupon one with his dagger slit her throat, then stabbed
her in the side, and flung her into the sluggish Dyle.

Next morning the murder of Amandus and his wife
set all Louvain in excitement. Search was made for
Margaret, and the hostess of the tavern told what she had
seen and overheard. But in the meantime the body of the girl
had been found by two fishermen, who, fearing lest suspicion
should attach to them if they produced the corpse, hastily
buried it in the bank. That night lights shone and danced
over the spot. Attention was drawn to it. The corpse was
extricated and transported nearer to Louvain, and a chapel
built over it by the side of the river.

Popular tradition has somewhat improved on the story,
and tells that the body swam against the stream to the gates
of Louvain, accompanied by a choir of angels, whereas the
body was in reality dug out of the bank where the fisher-
men had laid it and transported by road, accompanied by
the choir of the collegiate church of S. Peter.

-►«

Sept. b.]

kS*. Stephen.

On the finding of the body, a woman who had been at
work in the fields ran up with her pot of porridge in her
hand, and when she heard people exclaim that the body
was that of a saint, she said, " It is no more that of a saint
than my porridge is boiling !" whereon suddenly the oatmeal
began to bubble and steam.

The murderers were afterwards caught and executed.

S. STEPHEN, K.C.
(a.d. 1038.)

[Roman Martyrology. Authorities : — The Vita S. Stephani (major),
written not long after the king's death ; the Vita minor, written after 1083,
also by an anonymous writer. Another Life by Hartwig the Bishop (13th
cent.), a compilation from the above. Chronicon Posoniense (a.d. 997 —
1203), the Chronicon Hungarorum mixtum (A.D. 1220), and other early
Hungarian writers.]

During the last decade of the ninth century the Magyars,
a Tartar race from the shores of the Caspian, invaded and
conquered Hungary. They marched under a chief, Arpad,
who planted his banner on Mount Pannonius, the birth-
place of S. Martin, and claimed for himself a district, of
which Alba Regia, or Stuhlweissenburg, was the centre, and
extended his domains as far as the Neusiedler Lake. Six
other clans with their chiefs had invaded Hungary at the
same time, and settled on other portions of the vast plain.
They owed a rough capricious allegiance to Arpad. In
907 Arpad died, and was succeeded by his son Zoltan, who
led the Magyars through the Alps against the Venetians.

The progress of the Magyars westward was finally checked
in the great battle of Augsburg, where they were defeated
by the Emperor Otho the Great, as related in the life of
S. Ulric (July 4th).

Geza, who became chief of the Magyars in 972, sur-

20 Lives of the Saints. [Sept. a

rendered the province of Austria to Leopold, Duke of
Suabia, and made peace with the emperor.

Geza was a shrewd ruler. He saw that the Magyars
contrasted unfavourably with the civilized nations that sur-
rounded them. They were a wandering race, impatient of
settled habits, and therefore impossible to civilize till brought
to a different frame of mind. Geza was aware that the only
influence that could alter the character of this nomad
people was Christianity, and he invited Christian monks
and priests to labour in Hungary for the conversion of his
people. At the same time he encouraged the settlement
of German colonies in his territories, hoping that the dili-
gence and thrift of these foreigners would teach a lesson
to the haughty, reckless Magyars.

Geza himself never, probably, was baptized ; religion was
with him a matter of politics more than of conscience. " I
am rich enough to serve any and all gods," he said, con-
temptuously. But he caused his son to be brought up a
Christian. Geza had married Sarolta, daughter of Gyula,
Prince of Transylvania, a Christian. She is said to have
had a dream, in which she saw the first martyr Stephen,
who informed her that her son would convert his people to
the faith of Christ, and should be called after him, Stephen.
In due course of time a son was born, named by his father,
Vaik, and his education was entrusted to two Benedictine
monks ; but his baptism did not take place till he was
sixteen years old, when he received the name of Istvan
(Stephen). His father, fearing that the heathen Magyars
would rebel against the changes which he foresaw his
son would introduce, took the precaution to obtain from
them oaths of allegiance to Stephen during his own life-
time.

Geza died in a.d. 997, and Stephen was only twenty
years old when he became chief of the restless horde of

* 4<

sept. a.] ■5'- Stephen.

Hungarians, which it was his mission to scourge into sub-
mission and Christianity.

A general suspicion prevailed among the Magyars that
the prince meant to use the foreigners whom his father had
introduced and planted throughout the country, as means
for gaining absolute mastery over his Magyar subjects.
The Germans had built villages and walled towns, and
occupied places of vantage within reach of one another,
throwing a chain over the whole country; the Hungarian
rambled freely over the wild plains, driving his cattle before
him, or spending his time in hunting. The Germans, whom
the politic Geza had introduced, looked to the prince as
their support, for their prosperity depended on the main-
tenance of peace, and peace was abhorrent to the Magyars.
Consequently the king could always fall back on the Germans
when menaced by the turbulence of his own people. Stephen
continued the good policy of his father. Where the sus-
picions of the people must be disarmed, and yet a strong-
hold be established to overawe them, he endowed a mo-
nastery, and walled it round like a fortress. Thence, in
tranquil times the monks could disseminate lessons of
peace and submission to authority and diligence, and there-
into in times of danger he could throw an armed force.

The discontent and mistrust ripened daily, and finally
broke out in open revolt. Kupa, Prince of Somagy, a grand-
son of Arpad, put himself at the head of a formidable body
of insurgents, and Stephen was forced to take up arms in
self-defence. Kupa proclaimed himself a champion of the
ancient faith, but his religious zeal covered designs of private
ambition. He saw no reason why he should not supplant
Stephen, and become chief of the Magyars. To advance
his scheme, he had asked in marriage Adelheid, Geza's
widow, but had been rejected. Religious zeal, ambition,
and mortification urged him on; and round his banner

► «-

22 Lives of the Saints. tsept.

rallied large swarms of discontented Hungarians. Stephen,
on the other hand, was supported by the Magyars of his
own clan or tribe, and by all the German colonists scattered
throughout the country, shut in behind their walls, or
issuing to harass and cut off the flying companies of the
Magyars. Stephen pitched his camp on a plain near the river
Gran, and sent messengers to Kupa, offering terms of peace.
Meanwhile, to inspire his men with enthusiasm, he held a
solemn festival, in the course of which he was invested, after
the German fashion, with the baldric and sword of a knight.
Thus armed, Stephen made a vow, in the presence of all the
magnates, to devote a third of the spoils of the enemy to the
abbey of S. Martin on Mount Pannonius. Two consecrated
banners blazing with the forms of S. Martin and S. George
were borne before the armys that now broke up its camp
and advanced to the relief of Veszprem, which was invested
by the insurgents.

There a decisive battle was fought ; Kupa flung himself
at the head of a body of Magyar horsemen against the centre
of the Christian host, but was unable to break the iron wall
of mailed Germans. Kupa's horse fell under him ; before
the prince could rise, his head was hacked off, and held
aloft on the point of a spear. The bravest of the Magyars,
now fighting with desperation, died in heaps on the spot
under the battle-axes of the Germans, the rest threw down
their arms and surrendered.

The victory was stained by no acts of cruelty. A third
of the spoil went to endow the splendid monastery of S. Mar-
tin, called thenceforth the Abbey of the Holy Hill, which
was subjected immediately to the apostolic throne.

The body of Kupa was quartered and nailed to the gates
of the four capitals, Raab, Veszprem, Gran, and Weissenburg
in Transylvania. Then Stephen gave orders for the com-
plete, unsparing extirpation of the ancient religion of his

Sept a.]

6". Stephen. 23

people. The altars were overthrown, and the priceless old
heroic and mythologic poems, the heirlooms of the nation
from remote ages, were ruthlessly destroyed. Stephen would
not only Christianize but Germanize Hungary by force.
Every Magyar found worshipping under the sacred oaks, by
fountains, or before lichened rocks, was ordered to be put
to death by drowning. These barbarous laws were inflicted
on the whole trembling land, and the Magyar groaned under
the iron despotism of a prince of his own race, who scourged
him with the arm of an alien whom he abhorred.

But it was not enough to forcibly extinguish paganism,
the blank must be filled, and Stephen invited hosts of clergy
to enter his realm and give a faith to the hearts he forbade
to believe in their old religion. And to make it worth the
while of clergy to come to this arduous field, he proceeded
to richly endow the Church in Hungary. He founded an arch-
bishopric at Kalocsa, and divided the land into ten dioceses.

Stephen was resolved to give himself and his dynasty a
firmer position than that of elected Vaivod of Hungary, he
determined to constitute himself king in name as well as in
fact, when he broke the power of his unruly nation. He
therefore sent Anastasius, Abbot of Pecsvarad, whom he had
nominated to the archbishopric of Kalocsa, on a mission to
the Pope, to obtain from him a consecrated crown and
sceptre.

Meanwhile, the same idea seems to have struck Duke
Boleslas I. of Poland, who sent an embassy to Rome on the
same mission. The Poles reached Rome before the Hun-
garians, and the Pope at once ordered the manufacture by
a skilful goldsmith of a hemispherical crown, crossed by two
arches, and surmounted by ball and cross. In front of the
crown, over the brow, was an enamel figure of the Saviour
set in pearls, and the border was adorned with precious
stones and figures of the apostles.

* . _ -4,

24 Lives of the Saints. [Sept. «.

Otho III. of Germany was then in Rome ; it accorded
with his wishes that Stephen, rather than Boleslas, should
enjoy the title of king. He urged the prior claims of the
Hungarian, about to be married to Gisela, sister of Henry
of Bavaria ; and Pope Sylvester, pretending that an angel
had appeared to him in sleep, and forbidden him to give
the crown to Boleslas, conferred it on Stephen.

The enthusiastic eloquence of Anastasius, head of the
Hungarian embassy, no doubt conduced largely to this favour-
able change of design. When he spoke to the Pope of the
virtues of Stephen, and how he had converted his unbelieving
people, stubborn against renouncing the religion of their
ancestors for a new one of which they knew nothing but the
name, of how he laboured with voice and arm in the mission
field, persuading some, and compelling those who were deaf
to persuasion, Sylvester exclaimed — " I am called apostolic,
but your prince is truly an apostle." The title of Apostolic
has ever since been borne by the Kings of Hungary.

Sylvester confirmed all the ecclesiastical arrangements
made by Stephen, and granted to him and his successors
the right of regulating the affairs of the Hungarian Church.
Then, further to insure its independence of other countries,
he consecrated three bishops, Anastasius, Dominicus, a
monk who accompanied the embassy from Hungary, and
also the legate whom he intended to send to the Hungarian
king. These, then, on their arrival, proceeded to the con-
secration of the other bishops appointed by Stephen to the
ten dioceses into which he had divided the kingdom. The
Pope gave the king a patriarchal cross of two cross-pieces,
to be borne before him in battle. S. Stephen went to meet
his ambassadors, on their return, listened standing to the
Pope's letter of greeting, and bent his knee whenever the
name of Sylvester was pronounced as though it were the
name of Jesus.

Sept., p. 24. j

S. STEPHEN. After Cahier.

[Sept. 2.

Sept. a.)

■S". Stephen.

The coronation of Stephen took place at Pressburg, in
a.d. iooo. The ancient ceremony is observed to this day
whenever an Emperor of Austria receives the crown of
Hungary. The Archbishop of Kalocsa placed the gold
crown given by the Pope on Stephen's head, after which the
king mounted his white horse, and rode to the summit of
the mound in the market place of Pressburg, and there,
after swearing to uphold the constitution, and respect the
rights of the people, he waved his huge sword north, south,
east, and west, to signify his determination to defend his
country from all enemies, from whichever quarter they might
arise. After the coronation the crown, sceptre, ball, shoes,
and mantle were taken, first to Stuhlweissenburg, then to
Veszprem, and lastly to the royal Castle of Pressburg, where
they were guarded with the greatest care and reverence.

Shortly after his coronation, Stephen celebrated his
marriage to Gisela, sister of the Emperor, Henry the Second,
to whom he had been betrothed for six years.

We do not hear much of her, except that she was a good,
quiet, colourless lady, with a special devotion to needlework.
One monument of her industry still remains, in the blue
satin mantle embroidered with figures of the Blessed Virgin
Saints, which has been worn for centuries by every Hun-
garian king at his coronation.

But Stephen's new title did not bring him rest or peace ;
he was the pioneer of civilization, and that a compulsory
one. The Magyars had no wish for change in their habits,
government, or religion. The use of Latin in the religious
services of the Church proved a great obstacle to their
acceptance of Christianity ; for the Magyars were passion-
ately attached to their native tongue, and regarded every
attempt to supersede it as an attack on that nationality
which every Magyar upheld as tenaciously and proudly
then as he does at the present day.

26 Lives of the Saints. [Sept. 3.

One of the places to which Kupa's quartered body had
been sent was Weissenburg, capital of Transylvania. It
arrived just as they were burying Gyula, Prince ot Transyl-
vania, the father of Stephen's mother. Gyula himself had
been baptized and had embraced the faith of the Greek
Church, but his son Gyula was an avowed Pagan. Kupa's
mutilated body announced that Transylvania was to submit
to Christianity and the sovereign supremacy of the new
king ; and rather than do this Transylvania rose in arms,
under the leadership of Gyula the younger. Stephen led
his army in person, and his battle-cry was "God and the
Blessed Virgin !" The battle ended in the complete rout
of Gyula, who was taken along with his wife and children.
Stephen flung the Prince into chains, and ordered that he
should be kept imprisoned till he should consent to be
baptized. The saintly king had a high opinion of the virtue
of compulsion in making Christians. But Gyula grew grey
and died in prison rather than accept a religion in which he
could not believe.

With the spoils of the Transylvanian chiefs Stephen built
a splendid church at Stuhlweissenburg, which he intended
for the royal city. But there was no blessing on the treasure
of Gyula, as the chronicle says, for the building was after-
wards destroyed by fire. Stephen himself laid the founda-
tion stone of the church, whose costly marble walls, alabaster
altars, and gold and silver ornaments, made it one of the
most magnificent edifices of the time.

Stephen now turned his attention especially to the political
reorganization of his people. He did away with the old
divisions into tribes, and divided Hungary into counties, each
governed by its count, assisted by his palatine, and the orders
of the Burg-graf, and the Hof-graf, were executed by a host of
subordinate magistrates, stewards, and judges. The knights
and nobles were made vassals of the crown ; the people

>r 4*

»4-

Sept a.]

■S*. Stephen.

were not subjected to feudal bondage to the nobles, but
were required to render them certain services ; and through-
out the country there were serfs who belonged to the crown.
This system, which was found eminently serviceable for the
civilization of Hungary, was thought by the Magyars in after
times to have been directly inspired by heaven.

In the year 1004 Otto, Doge of Venice, who had heard of
the fame of Stephen, came in person to Hungary, to ask the
hand of his sister Gisela. In the same year also, to the
joy of the king and people, a son was born to Stephen, and
named Imer or Emeric. The care of his education was
entrusted to monks, who imbued him with religious prin-
ciples, but fitted him rather for the cloister than for the
duties of his station.

Meantime, Stephen was again obliged to engage in war to
suppress a new revolt which broke out under Achtum,
margrave of a district lying on the borders of Transylvania,
between the Maro, Theiss, and the Danube. Achtum was a
member of the Greek Church, and was disposed to acknow-
ledge the Byzantine Emperor as his feudal lord, in place of
Stephen, hoping thereby to obtain more independence.

Stephen's army assembled at Kalocsa, and the king was
on the point of crossing the Theiss when Sunnad, the chief
officer of Achtum, came to him, having deserted the rebel
chief. From this man Stephen obtained all the information
he required relative to the extent of the revolt and the force
of the enemy. Sunnad was rewarded by being elevated
to the position of Count of Maros.

About the same time an attack of the Petschenegen
Tartars was successfully repulsed. Shortly afterwards sixty
of the richest families of the tribe came to Hungary with
all their treasure, wishing to settle there ; but on the
boundary they were attacked and plundered by the
Magyars. Stephen's displeasure was great when the news

Lives of the Saints.

[Sept a.

reached his ears. The robbers were, by his order, hanged
in couples on the frontier, as a warning to the Magyars
not to maltreat foreigners and would-be settlers amongst
them.

S. Stephen is said by a public act to have placed all his
dominions under the special patronage of the Virgin Mary.
Finding that the morals of his subjects were not quite
what they should be, he peremptorily ordered every man in
his kingdom to be married, excepting only infants and
ecclesiastics, and idolators, to the latter of whom marriage
was strictly forbidden, lest they should propagate their
obstmctive and unbelieving prejudices by becoming fathers
of families. Stephen was easy of access to people of all
ranks, and listened to every one's complaints without
distinction. He was specially considerate to widows and
orphans, and throughout the kingdom made provision for
their support out of the royal funds.

He was accustomed daily to distribute large alms to
swarms of beggars, who lived round the palace in penury,
idleness, and dirt. One day that he was scattering his
charities amongst this ragged crew, the swarm, in their
jealousy of one another and eagerness to get close to the
king, came to blows, and in the confusion S. Stephen was
thrown down, and in their rage with one another, and in the
general scuffle for the money, they belaboured him with
their crutches and staves, pulled his hair and beard, tore his
clothes, and one sturdy beggar made off with his purse-
The stately Magyar magnates looked on, twirling their
moustaches, with scorn and ridicule, till the pile of wriggling,
screeching, fighting mendicants had dissolved, and exposed
the battered person of the king beneath ; then they lifted
him up with ironical politeness. But the king esteemed
himself happy in thus suffering, if we may believe his
biographers, and raising his hands to heaven, he thus

Sept. a.)

6*. Stephen. 29

addressed the Blessed Virgin : " See, O Queen of Heaven !
in what manner I am requited by these members of thy
Son ! But, as they are His friends, I receive their ill-treat-
ment with joy of heart."

But the expression on the faces of his nobles who had
viewed this indecent scene, convinced him that if he wished
to retain their respect he must not again expose himself to
such treatment ; and after this he gave his charities through
the hands of an almoner. He was particularly anxious to
wash the dirty feet of poor men and cripples in public, but
found the attempt dangerous. The haughty nobles were
unable to appreciate the virtue of such an act, and before
their sneers and suppressed laughter he was obliged to
retreat, and perform the operation in private.

He lost no time in vain amusements; but divided his
day between the duties of religion and those which belonged
to his station. To the former he regularly allotted many
hours every day ; and the latter he sanctified by doing
all to the glory of God and the advancement of true
religion.

Among the many benefactions of S. Stephen may be
mentioned the monastery of SS. Peter and Paul built by
him at Buda, a church of S. Stephen, a monastery for
twelve canons erected by him at Rome on the Coelian hill,
a hostel for Hungarian pilgrims on the Vatican hill, a hostel
at Constantinople, and another, with church and convent
dedicated to S. George, at Jerusalem, for the entertain-
ment, at the king's cost, of Hungarian pilgrims to the Holy
Land.

While thus occupied in his own country, Stephen heard
of the death of his brother-in-law, Henry II., Emperor of
Germany, and of the election of Conrad II. to the impe-
rial throne. The late Emperor had founded the bishopric
of Bamberg, and endowed it with the greater part of his

3o Lives of the Saints. fSepL %

hereditary possessions. This was viewed with no favour-
able eye by his brothers, Bruno, Bishop of Augsburg, and
Conrad II., who resolved on dividing and appropriating the
estates Henry had given to the see ; and Bruno proposed,
as he was without heir, to constitute Emeric, the son of
S. Stephen, his successor in the share of the estate which
fell to his lot ; but S. Stephen refused to be a party to this
scheme, and begged the bishop to persuade the Emperor to
spare the bishopric. Shortly after, the Emperor Conrad
sent the Bishop of Strasburg on a mission to the court of
Constantinople ; but S. Stephen refused to allow the prelate
to pass through his domains, fearing lest the pomp of the
German bishop should fill his newly-converted Hungarians
with disgust.

The Emperor was aggrieved. Various other causes led
to a rupture. The Bavarians and Hungarians had bickered
over their borders. Complaining of incursions by the
Bavarians, the Hungarians, at the command of S. Stephen,
rose in arms to chastise them. This was an attack on the
Empire, and Conrad at once marched to repel it (a.d. 1031).
His army reached the Raab ; but Henry, son of the
Emperor Conrad, succeeded in negotiating terms of agree-
ment, and Conrad withdrew the German army without
striking a blow, but built the castle of Steyer to watch the
frontier of the Hungarians, and left Count Ottocar in the
fortress of Enns to protect the lands of the Empire against
incursions.

Having thus secured peace, Stephen resolved to lay
aside the principal cares of government, and entrust them
to his son, then in his twenty-fourth year. The young
prince Emeric was dearly loved by his father, and had
obtained the respect, if not the affection, of the people by
his virtues, whilst the clergy, who expected great things
from his piety and gratitude, regarded him with the liveliest

Sept a.)

61 Stephen. 31

hopes. Great preparations were made for his coronation,
which was to take place at Stuhhveissenburg, in the
stately church erected by his father, when the messengers
who had been sent to conduct him to the ceremony returned
with news of his death. He died just six days before that
appointed for his coronation, leaving behind him the reputa-
tion of a pure and blameless life.

" God loved him, and therefore took him away early,"
exclaimed the poor, heart-broken father when the news
reached him. He never thoroughly recovered the shock,
which ruined the ambition of his life. He was obliged to
look beyond his family for a successor, and was very doubt-
ful whether he should find one who would carry out his
policy.

Of the elder line of Arpad there lived Basil ; of the
younger, Andrew, and Bela Levente. But besides these,
Stephen had a nephew of his own, named Peter, the son of
his sister Gisela and the Doge of Venice. The Doge having
been driven into exile, had died at Constantinople, and
his wife and son had taken refuge with Stephen. Gisela
was an intriguing woman ; and fearing lest Stephen's
choice might fall upon one of his cousins, plotted against
them.

One night the king was roused from sleep by the fall of a
dagger from the hand of an assassin, who had concealed
himself in his room, and was approaching the bed to murder
him.

" If God be for me, who shall be against me ?" calmly
said the king. The murderer fell on his knees, and declared
that he had been bribed to attempt the life of Stephen by
the king's cousins, Andrew and Bela the wrestler. But there
can be little doubt that the princes were innocent, and that
the attempt at assassination was schemed by Gisela in order
to prejudice the king against his cousins. The princes were

_— ■ *

32 Lives of the Saints. [Sept 3

arrested; but Stephen was so well satisfied of their inno-
cence that he released them. The man who had entered
his room, and dropped the dagger with sufficient noise to
awaken him, Stephen good-humouredly forgave, seeing
through the plot. But Gisela had succeeded already in
taking the representative of the elder line, Duke Basil, and
had blinded him, and poured molten lead into his ears.
When Stephen heard the news, he burst into tears, and
calling the other dukes to him, feebly advised them to fly
Hungary, lest his ferocious sister should succeed in making
away with them also. The latter part of Stephen's reign
exhibits as remarkable weakness as the earlier part
was distinguished by vigour. He fell under the sway
of Gisela, adopted Peter, her son, as his heir, and an-
nounced his intention of leaving to him the crown of
Hungary.

But the crown of Hungary is elective, not hereditary, and
the magnates refused to recognise this right claimed by
Stephen, and though Peter ascended the throne after the
death of his uncle, he was speedily chased from it, and
Samuel Aba, a Magyar noble who had married a sister of
S. Stephen, was elected in his room.

While Stephen was engaged in building a cathedral at
Buda, he was attacked by a fever, and felt that his end drew
nigh. He assembled his magnates, gave them his last in-
structions, commended his kingdom to the patronage of the
Blessed Virgin, and after having received the last sacraments
expired on the Feast of the Assumption, the anniversary of his
coronation, August 15th, 1038, at the age of sixty, after a
reign of forty-one years.

Forty-five years after his death his body was exhumed and
placed in a rich chapel in the great church at Buda. He
was canonized by Benedict IX. Pope Innocent XI. in 1686
appointed his festival to be observed on the 2nd of Sep-

Sept 2.]

S. Stephen.

t 0

tember, with an office for the whole Church, the Emperor
Leopold having on that day recovered Buda out of the
hands of the Turks. In Hungary, his chief festival is ob-
served on the 20th of August, the day of the translation of
his relics.

View of the principal facade of the Cathedral cf Notre Dame, Paris, as it was in the
twelfth and thirteenth centuries,

VOL. X.

34 Lives of the Saints. [Sept> 3

September 3.

S. Phcebe, Deaconess at Cenchrea ; is( cent.

S. Serapia, V.M. at Rome ; a.d. 121.

S. Basilissa, V.M. at Nicomedia; circ. A.D. 309.

S ARISTEON, B.M. at Alexandria in Cilicia.

SS. Zeno and Charito, MM.

S. Mansuetus, B. of Tulle; circ. a.d. 375.

S. Theoctistus, Ab. at Jerusalem; a.d. 467.

The Ordination o/S. Gregory the Great, at Home; a.d. 590.

S. Macniss, B. of Connor ; a.d. 510.

S. Remacle, B. of Maastricht ; circ. a.d. 668.

SS. Aigulf, Ab. and Companions, MM. at Lerins ; a.d. 680.

S. PHCEBE, DEACONESS.

(1ST CENT.)
[Roman Martyrology. Ado and Usuardus. Authority : — Rom. xvi. 1, 2.]

HOEBE is the first, and one of the most important,
of the Christian persons, probably converts of
S. Paul, of whom detailed mention is made in the
last chapter of the Epistle to the Romans. She
was a deaconess of the Church of Cenchrea, and when she
went to Rome on private business, was commended to the
Roman Christians by the great apostle of the Gentiles, as
having "been a succourer of many, and of myself also."
S. Paul calls her " a sister," and some have thought that she
was his wife, but this is most improbable. From other
passages in his Epistles it is clear that S. Paul was not
married.1 On the other hand, S. Ignatius (d. 108), in his
Epistle to the Philadelphians, speaks of both S. Peter and
S. Paul as having been married.

1 1 Cor. vii. 7, 8.

«s-

Sept. 3.]

S. Basilissa.

S. BASILISSA, V.M.
(about a.d. 309.)

[Roman Martyrology, adopted from the Greek Menasa and Menology, by
Baronius. Authority : — Mention in the Menaea.]

S. Basilissa was a little Christian child at Nicomedia, of
nine years old, who was beaten, and then thrown to lions in
the amphitheatre ; as the beasts would not touch the child,
she was* taken away, the executioners carried her out of the
city, and when she implored to be allowed to rest awhile,
they placed her on a stone ; she struggled to her feet, spread
out her little arms in prayer, and her innocent spirit fled.

The judge who had sentenced her, Alexander by name,
is said to have been so shaken by the resolution and faith
of the child, that he became a Christian and suffered martyr-
dom. But this is probably a late addition to the story, it is
only found in the later and amplified narratives.

S. MANSUETUS, B.

(ABOUT A.D. 375.)

[Roman and Gallican Martyrologies. In Dempster's Scottish Menology
on March 19 and Sept. 3. Authorities : — Two Lives, both long posterior,
the second an amplification of the first, full of legendary matter, by Adso,
Abbot of Moutier-en-Der, in the 10th cent.]

Mansuetus of Toul was the first bishop of that see. It
is pretended by his biographer, trusting to popular tradition,
that he was consecrated and sent into Gaul by S. Peter.
But what seems more probable is that he was long posterior.
He is said to have been an Irishman (Scotus), and Dempster
supposing that Scotus meant Scotchman, introduced him
into his Scottish menology. If he were one of the many

•4

* . — *

36 Lives of the Saints. (Sept.*

Irish missionaries who carried the light of the Gospel into
Gaul and Germany and Switzerland, his date is later. The
fables related of Mansuetus are many. The son of the
prince of Toul fell into the river and was drowned : Man-
suetus prayed, the boy came to the surface of the Moselle
and revived, after having been under water a night and

a day.

Nor were his miracles of restoring to life confined to
boys. A native of Ireland (Scotus) lost his pig, which
thieves had carried off, killed and eaten. He invoked
S. Mansuetus, and made a pilgrimage to Toul to deplore
the loss of his pig over the tomb of the saint. Great was
his delight to find a pig on his way back, which he could
appropriate and drive home to Ireland, under the assurance
that it was his own pig.

In 1790 the relics of S. Mansuetus were divided among
the canons of the church of Toul, that they might be pre-
served from the fury of the revolutionists. Many of the
fragments have been restored, and the cathedral of Toul
now possesses a shoulder, the church of S. Gengolf the
head, that of S. Nicholas-de-Port a rib.

The old crypt in which was the tomb ot S. Mansuetus (in
French Mansuy) is now private property. On the tomb he
is represented trampling on paganism, with the resuscitated
prince at his side.

S. MACNISS, B. OF CONNOR.
(a.d. 510.)

[Irish Martyrologies. Authority :— A late Life, full of fable.]

^ngus Macniss, or son of Nissa, is said to have been
baptized by S. Patrick, and educated by S. Olcan (Feb. 5).
One day when a boy he was set to watch cattle and went

IH-

Sept. 3.]

S. Macniss. 37

to sleep. For his neglect the mother of S. Olcan took him
up and slapped him as children are wont to be slapped.
But the prospective virtue of Macniss resented the indignity,
and the lady's arm became rigid.

When grown a man he went a pilgrimage to Jerusalem,
and brought away with him, as relics, some of the hair of
the Blessed Virgin and the dresses of the apostles, and one
of the chalices " from the great altar at Jerusalem."

A man who had murdered his own father was condemned
by his kinsmen to lose his son. Macniss interfered, and
implored that the child might not be despatched till he
had reached a cairn at the top of a hill some short way
off. Macniss ran, and on ascending the cairn threw apart
his arms in prayer. At the same moment the Irishmen,
in execution of their rough justice, flung the child into
the air, to receive him on the points of their spears, but
a current of wind wafted him into the open arms of
Macniss, who adopted the child, called him Colman, and
he grew up to be bishop of Kill-ruaidh.

^ngus Macniss is said to have held the Scriptures in such
high reverence, that when he was on his way from one
monastery to another, he would not strap the volume to his
back, but laid it between his shoulders and walked on all
fours, balancing it in its place with scrupulous care.

The Annals of Innisfallen say that Macniss died in 506
(i.e. 507), but the Annals of the Four Masters say 513 (i.e.
514).

►P

gl *

38 Lives of the Saints. [Sept 3>

& REMACLE, B.
(about a.d. 668.)

[Roman Martyrology. Ado, Wandelbert, Hrabanus, and Notker, addi-
tions to Usuardus, Belgian, Gallican, and Benedictine Martyrologies.
Authority : — A Life by a monk of Stavelot, later as appears from the passage,
"Quod ad nostrum usque tempus inconvulsum durare videtur." If the
writer wrote also the first book of miracles of S. Remade, as is probable, he
lived in the 9th cent. He wrote from tradition handed on in the monastery.
This, " Libellum de vita Remacli," was afterwards enlarged by Notker of
Liege (d. 1008).]

The father of Remade was Albutius, a man of noble
birth. The child was given to S. Eligius to be educated by
him, and when he reached a suitable age was consecrated
regionary bishop ; and afterwards, in 650, on the death of
S. Amandus, Bishop of Maestricht

Trudo, or Trond, a boy, the son of a noble of the country,
felt that craving for knowledge which characterized so many
in that age, and led them into the religious life. The boy,
unable to find rest in his father's halls, among the fighting
men and those whose only thoughts and pleasures were the
sports of the forest and field, ran away, and through bush
and brake pushed his road to Maestricht, where he made
himself known to the saintly bishop, and implored him to
give him refuge, and put him in the way of acquiring know-
ledge. S. Remade kissed the eager boy, and committed
him to his servants, ordering them to treat Trond with
respect,

" Dirty little brat !" said the domestics, when their
master's back was turned, " what does the bishop mean by
bidding us minister to such a ragged urchin ?"

S. Remade put his head back into the room, and ordered
prompt obedience. " Judge not by the countenance," said
he, " nor by the coat, but by the heart and mind, which
God regards."

Sept. 3.]

S. Remade.

The bishop, in traversing his vast diocese, found that the
Ardennes was Christianized only in name ; he therefore
sought King Sigebert of Burgundy, and entreated him to
found two monasteries in that wild, forest-covered region of
hills and vales. The king at once acceded to his request,
and bade him seek suitable sites. Remade chose Malmedy
and Stavelot, the latter a glade in the midst of dense forests
haunted by wolves and boars, where the peasants stabled
their cattle. The sunny spot, set in the midst of dark
woods, fascinated at once the mind of Remade, and he
fixed on it as the site of a monastery. Its foundation was
laid in a.d. 651.

When old age broke Remade, and he was no longer fit
to carry on the work of his diocese, he resigned the pastoral
work into the hands of Theodard, and retired to sunny
Stavelot, to end his days in that solitude where the only
sounds were the cooing of wood-pigeons, and the hoot of
owls, with, in winter, the dreary howl of the wolf. There
he passed to the Lord in, or about, the year 668.

Stavelot is now a town of 4000 inhabitants. In its church
is preserved the very interesting shrine of S. Remade.
It is 6ft. long, of copper plates, gilt and enamelled ; the sides
flanked by fourteen canopied niches, containing silver-gilt
statuettes of the twelve Apostles of S. Remade and S. Lam-
bert. At the ends, under the gables, are seated figures of
Our Lord, the Virgin and Child. The sloping roof is divided
into panels of reliefs in repoussee work, containing subjects
from the life of Our Lord, the sides, cornices, gables, &c,
are encrusted with precious stones, beryl, opal, turquoise,
&c. During the French Revolution the shrine, still con-
taining the saint's bones, was placed in a large cask and sunk
under water. It is probably a work of the 14th century.

The only remains of the abbey church is part of a
Romanesque tower.

■*

Lives of the Saints.

[Sept 3-

The remembrance of S. Remade cleaves to many places
in his ancient diocese.

Before he was made Bishop of Maestricht he lived at
Cugnon, in a cave. Whilst there he had a cow. It was
the custom for each person who sent cattle to pasture in
turn to pay a small contribution to the cowherd. When
Remacle's turn came, he tied the " mareinde " to the horn
of his cow, and the wise animal took it direct to the herds-
man. The cave is an object of pilgrimage. The "devil's
walls " at Pepinster have also their connexion with the
saint. He had preached in the valley of Pepinster, and
converted the people. The devil was so wroth, that he
built a huge wall as a dam across the river, intending to
arrest the water, and submerge a part of the Marquisate of
Franchimont. The people had recourse to S. Hermes in
prayer, and the saint by a word knocked a hole in the wall,
which released the imprisoned waters. The footprint of
S. Remade is shown not only near Spa, but also on the
banks of the Ambleve near Targon. That of Spa is famous.
The legend goes that S. Remade stood on the rock praying
and fell asleep, when, to punish him, the rock became soft,
and his foot sank in, as though he had been standing on
dough. When he awoke, he prayed that the footprint
might bring relief to barren women. Since then it is a
notable place of pilgrimage for women who are sterile, who
put one foot in the print, and drink a glass of water from
the fountain of Groesbeck.

S. Remade is represented in art with a wolf at his side,
probably to show that he was the apostle of the wolf-haunted
region of the Ardennes.

Sept. 3<] & Alglllf. 41

SS. AIGULF, AB. AND COMR, MM.
(about a.d. 680.)

[Not in early Martyrologies ; but venerated anciently in Provence.
Modern Roman and Galilean Martyrologies. Authorities : — A Life by an
anonymous writer, very ancient ; another by Adrevald of Fleury, in 850.]

S. Aigulf (in French Ayou), born of noble parents at
the court of Dagobert, was brought up at Fleury, and elected
Abbot of Lerins. He found the discipline somewhat re-
laxed after that of Fleury, then in all the ardour of its new
zeal, and he endeavoured to restore to Lerins its pristine
severity of rule. A party of the monks, headed by Arcadius
and Columbus, two of the brethren, resisted the innovations.
A violent altercation took place, but was appeased by the
gentleness of the abbot. Arcadius, however, appealed to
the Bishop of Uzes, near Nice, who sent armed men to
support the refractory monks. Arcadius and Columbus
then rose with all their adherents and delivered the abbot,
and those monks who clave to his reform, into the hands
of the bishop's soldiers, and they transported them by ship
to the island of Capraja, between Corsica and the Italian
coast. There they were shut up in the castle, and at length
put to death. One of the monks managed to escape and
blaze abroad the crime that had been committed. Then
Prigonius, Abbot of Lerins, sent a boat for the relics, and
they were translated with great pains to Lerins.

It will be seen that the story hangs awkwardly together.
Why did the soldiers of Bishop Mummolus of Uzes take
the abbot and his companions such a long voyage in order
to kill them ? And how was it that the succeeding abbot,
who, as the party of Arcadius triumphed, would belong to
those hostile to Aigulf, and guilty of his death, regarded
him as a martyr? Probably Bishop Mummolus had the

* *

Lives of the Saints.

[Sept. >

troublesomely austere monks carried off to Capraja to get
them well out of the way, and left them there. It is not
likely that he would stain his hands with their blood. But
about this time, during the period that Mummolus was
Bishop of Uzes, there was an incursion of Moors into
Provence, and it is probable that some of their ships visited
Capraja, and then, perhaps, the abbot and his companions
suffered, as we know another abbot of Lerins, S. Porcharius,
suffered martyrdom at their hands on a subsequent invasion.
A later abbot recovered their bones, and the confused recol-
lection of the story shaped itself into the martyrdom of the
abbot by the soldiers of the bishop.

sept. 4.J & Hermione.

September 4.

S. Moses, Prophet and Lawgiver, on Mount Nebo ; b.c. 1451.

S. Hermione, daughter of S. Philip, at Ephesus ; circ. a.d. 117.

S. Marcellus, M. at Chalons-sur-Sadne ; circ. a.d. 178.

S. Marinus, D.C. at San Marino in Tuscany; end of 4th cent. (?).

S. Monessa, V. in Ireland; circ. a.d. 456.

S. Grata, V. at Bergamo ; circ. gth cent.

S. Frodoald, B.M. at Mendes ; circ. a.d. 830.

S. Ida, W. at Herzfeldt in Westphalia; circ. a.d. S13.

Translation oj "S. Cuthbert, to Durham ; a.d. 99s.1

B. Irmgard, V. Countess of Zutp/ien ; at Cologne; end of nth cent.

S. Rosalia, V. on Monte Pelegrino above Palermo ; end of 11th cent.

S. Rosa, V. at Viterbo ; circ. a.d. 1252.

S. HERMIONE.

(ABOUT A.D. 117.)

[Greek Menaea and Menologies. Authorities :— Mention in the Meno-
logies and the Greek Acts, which however contain much fable.]

A INT HERMIONE was one of the daughters of
S. Philip, but whether of the apostle or of the
deacon is not clear. The Menology published
by Sirletus says of her, " She was one of the
four daughters of Philip who baptized the eunuch of Can-
dace the Queen. This S. Hermione after having witnessed
a good confession with courageous mind under Trajan the
emperor, enduring torments, having wrought many miracles,
migrated to the Lord." But the menology of the Emperor
Basil does not altogether agree with this. It says, " On this
day (September 4) the conflict of the holy martyr Hermione,
daughter of S. Philip the Apostle. She flourished in the
time of Trajan. She had a sister named Eutyches, and with
her she went to Ephesus to venerate John the Divine ; but

1 York, Saruni, Hereford, and Durham Kalendars.

44 Lives of the Saints. [Sept.*

they found him not, he had been translated. And Trajan
came to Ephesus on his Persian expedition, and heard the
name of Hermoine celebrated, as that of a prophetess.
She was therefore seized to be forced to renounce Christ,
and was smitten on the face. Then the Lord appeared to
her and encouraged her to bear her torments bravely. But
because she prophesied that Trajan should conquer the
Persians, he released her. Hadrian, the successor of Trajan,
had her again taken, and when she would not sacrifice to
idols, ordered her to be decapitated. The executioners'
arms became rigid, and they believed and were also put to
death."

It is clear that the Emperor Basil confounded S. Philip
the Apostle with S. Philip the deacon. Little or no reliance
can be placed on his account.

Whether Hermione was a virgin and a martyr is doubtful.
Clemens Alexandrinus tells us in his Stromata that " Philip
married his daughters to husbands."

According to the longer Mensea, as Hermione was being
led to execution she prayed God to release her, then she
knelt down and gave up her soul with a sigh.

S. MARCELLUS, M.
(about a.d. 178.)

[Gallican and Roman Martyrologies, that of Worms of 1576, Wandel-
bert, Hrabanus, Ado, and Notker. Authority :— The ancient Acts, appa-
rently trustworthy, though not contemporary. Another and later e Jition of
the Acts exists, written apparently in the 6th cent., it is much amplified.]

In the reign of the Emperor Marcus Aurelius, when per-
secution was raging at Lyons, two Christians of that city,
Marcellus and Valerian, having been taken, succeeded in

Sept. 4.]

S. Marcellus. 45

effecting their escape from prison, and fled the town. Va-
lerian took the road to Autun, and Marcellus that of Chalons-
sur-Saone. The latter was kindly lodged by a Latin gentleman
resident in the district. The zeal of Marcellus was aroused
by seeing his host offer incense to some bronze statues of
Mars on horseback, Mercury and Minerva, which stood in
his vestibule, and he spoke to him against idolatry. The
gentleman listened, and Marcellus succeeded in con-
vincing him of his error, and leading him to the true
faith.

After awhile Marcellus, no longer deeming it safe for
himself or for his host that he should remain there,
started on foot for Strasburg. He had not gone far
before he met Priscus the governor of the district, with a
party of servants and soldiers, on their way to the country
villa of the governor. After the courteous, hospitable man-
ner of the times, Priscus invited the wayfarer to rest at his
villa and partake of his food. He was about to offer a
solemn sacrifice.

Then Marcellus, weary of concealment, and shrinking
from giving an evasive or false excuse, declined on the
ground that he was a Christian, and could not partake of
the table of devils.

This led to an outcry among the attendants of the gover-
nor. " Let the fellow be tied by hands and feet to the tops
of two young poplars bent down, and then relax them, and
he will be rent asunder."

Priscus declined to execute judgment in this peremptory
and illegal fashion. He would hear Marcellus in his court,
properly constituted.

Marcellus was led off bound, and on the first opportunity
was brought before the governor and ordered to adore the
images of the Sun and of Saturn, on the banks of the Saone.
The martyr refused with such indignation that Priscus, in a

4.6 Lives of the Saints. [Sept

fit of wrath, ordered him to be buried up to his waist, and
allowed to die of starvation.

The relics of S. Marcellus were saved at the French Re-
volution, and are now preserved in a shrine in the church
of S. Marcel-les-Chalons, near Chalons-sur-Saone, and on
this day are visited by crowds of the faithful.

S. MARINUS, DEAC. C.
(uncertain.)

[Roman Martyrology. Wytford in his Anglican Martyrology. The Acts
are apocryphal.]

According to the " Vita Fabulosa," as the Bollandists
designate the record of the acts of S. Marinus, he was a
stonemason of Dalmatia, who was engaged with a fellow
Christian, Leo, on the rebuilding of the walls of Rimini.
They went for stones to the top of Monte Titano, and finding
a good quarry, spent three years working blocks for the
walls. At the end of that time Leo departed to Monte
Feretri, and there built himself a cell. But Marinus re-
turned to the city, and undertook the construction of an
aqueduct. His diligence astonished those who laboured
with him, he was at work first in the morning, and last at
night. He spent twelve years at Rimini, setting a good
example of an upright pious workman. How much longer
he would have remained there cannot be told, but an unto-
ward event happened which routed him out of the place. A
Dalmatian peasantess came to Rimini, and declared she
was the wife of Marinus, and that she had been hunting for
him high and low, and had now found him. Whether she
was his wife or not, matters little ; at the sight of her Marinus

* — %

*< *

sept. 4.] S- Monessa. 47

ran clean away, and took refuge among the rocks about the
quarry on Monte Titano, where he had worked twelve years
before.

But the good woman went after him • she had not crossed
the sea in search of her husband and found him, only to let
him slip through her fingers again ; and she pursued him up
the rocks and lighted on him in a cave he had hewed out of
the stone. No sooner did Marinus see her face peering
in at the entrance, than he slammed the door, and rolled
stones against it. Marinus remained in a state of siege for
six days, and then ventured forth. His wife, devoid of
provisions, had retired. He seized the opportunity to desert
his cave, and fly further up the mountains, and ensconce
himself on the face of a cliff where no woman could reach
him. There he amused himself with taming a bear to carry
loads for him.

He is said to have been ordained deacon by the Bishop
of Rimini.

The body of S. Marinus was discovered in 1586.

S. Marinus gives his name to a small republic near
Rimini.

The Bollandist gives as his date the latter part of the 4th
century, but it is very doubtful when he lived.

S. MONESSA, V.

(ABOUT A.D. 456).

[Irish Martyrologies. Authority : — Mention by Probus in his Life of S.
Patrick.]

S. Monessa, the beautiful daughter of an Irish chief,
though not a Christian, refused all the offers made for her

48 Lives of the Saints. [Sept 4#

hand. When she heard S. Patrick preach the Faith of the
Virgin-born, she believed with all her heart and was bap-
tized, and straightway as she came out of the regenerating
wave, for joy of heart, her spirit broke its bonds, and en-
tered into celestial joy.

S. GRATA, V.

(ABOUT 9TH CENTURY.)

[Not in any ancient Martyrologies. Venerated at Bergamo from the
beginning of the nth cent. Authority :— Her Life by F. Pinamonte, O.P.,
prior of the Dominican convent at Bergamo in 1266, from the months of
the people, as her acts were lost. Consequently they are purely legendary,
and of no historical value. An office was granted to the Bergamese in 1706
in her honour, and nine lections appointed to be read from this life by
Pinamonte, and the 4th Sept. was appointed by the Sacred Congregation
of Rites to be her festival.]

In the days of S. Marcellus, pope and martyr (a.d. 308-
310) says the biographer of our saint, there lived in Ber-
gamo a man of royal race named Lupus, who was consti-
tuted Duke of Bergamo. He was married to a noble wife,
Aleydis or Adelheid by name, and they had a daughter
whom they called Grata.

Now there was in Germany a mighty king, and he, hearing
of the beauty and virtue of Grata, sent to Bergamo for the
damsel to be married to his son. Her married life was
brief, the prince died early, and Grata, having learnt the
vanity of earthly pleasures, returned to her native place.
At this time there were few Christians at Bergamo, and
Alexander, standard-bearer of the Theban legion, was there
martyred at this time,1 in the place called Plotacius, where

1 See S. Alexander, Aug. 36.

Sept. 4.]

*S*. Grata. 49

Crotacius, grandfather of Grata, had erected a villa and was
buried.

Grata buried the body of the martyr, and built over it a
church ; and then ordered her steward to kill a pig and
roast the flesh, and regale those who had laboured at bury-
ing the martyr. The steward accordingly slaughtered the
pig, and the mourning Christians consoled themselves on a
banquet of pork ; but what was the amazement of the ste-
ward when he returned to the stye, to find the pig,
or one uncommonly like him, grunting there as usual, and
clamorous for his barley meal.

Duke Lupus and the Duchess Aleydis now erected in
Bergamo the church of the Saviour, and on the death of
the duke he was buried in it, and becoming famous for
miracles wrought at his tomb, is regarded as one of the local
saints. His widow Aleydis built two more churches, those of
S. Mary and S. Michael, and died in the odour of sanctity.
S. Grata erected a hospital, and died beloved and admired
by all.

Such is the story. It is impossible to admit that S. Grata
was, as is said, a contemporary with S. Marcellus. Crota-
cius, said to be her grandfather, lived in a.d. 270. But
Aleydis or Adelheid is a Teutonic name, and Lupus is
probably the Latin form of Wolf. Both were apparently
Lombards, perhaps Wolf was the first Duke of Bergamo ;
there certainly were no dukes with local titles in the 4th
century in Italy. The fact of Lupus, Aleydis, and Grata
being regarded as founders of several of the churches in
Bergamo, point to their having lived long subsequent to the
date attributed to them by Pinamonte, probably after the
Lombard invasion in a.d. 568-570.

VOL. x. 4
E, — ►,

— — — ^^—

ives of the Saints.

[Sept. 4.

S. IDA,

(about a.d.

813.)

[German Martyrologies
theim, in the 10th cent.]

Authority :-

- A Life by

U fifing,

monk of Wer-

This saint came of a family as illustrious in the annals of
profane history as in those of the Church. She was the
granddaughter of Count Bernard, son of Charles Martel,
and Gundlindis, daughter of Adelbert, Duke of the Ale-
manni, whose sister was S. Odilia. Her parents were Theo-
doric, Duke of the Ripuarii, and Theodrada, afterwards
Abbess of Soissons. Charles Martel her great-grandfather
was son of Pepin, son of S. Bega and nephew of S. Gertrude,
and grandson of the Blessed Pepin of Landen and of
S. Itta or Iduberga, his wife.1

S. Ida was married to Ecbert, Duke of the Saxons who
inhabited the region between the Rhine and the Weser.
After his death, she spent her widowhood in works of
charity and daily devotion. She had a stone coffin made
for herself, and filled it daily to the brim with food for the
poor. She was buried at Herzfeld.

THE TRANSLATION OF S. CUTHBERT.

(A.D. 995.)

[Sarum, York, and Durham Kalendars. Authorities :— Simeon of Dur-
ham, and the Hist, of the Miracles and Translations of S. Cuthbert in
Mabillon.]

Bede relates, in the life of S. Cuthbert, that the saint
charged his disciples before his death, that rather than ever

» Charles Martel \ Count Bernard-Theodrada-S. Ida

<• King Pepin— Charlemagne — Louis the Pious.

*■

Sept. 4.I

B. Irmgard. 51

fall under the yoke of schismatics or infidels, they should,
when threatened with such a calamity, take with them his
mortal remains, and choose some other dwelling. In the
year 875 the province of Northumberland was so cruelly
infested by Danish pirates, and Lindisfarne was so much
exposed to their continual ravages, that Eardulf the bishop,
Eadred the abbot, and the community of the monks, left
that place, and carrying with them that sacred treasure,
wandered to and fro for seven years. In 882 they rested
with it at Concester (Chester-le-Street), a few miles from the
Roman wall, where the bishop's see continued one hundred
and thirteen years, as Camden remarks. Both King Alfred
and the Danish leader granted peace for a month to all
persons that fled to the saint's shrine, and Alfred gave to this
church all the land that lies between the Tyne and the Tees.
In 995, in the fresh inroads of the Danes, Bishop Aldune
retired with the saint's body to Ripon, and four months
after to Durham, a place strong by its natural situation, but
not habitable, till the people of the country, on this occa-
sion, cut down the wood, and raised a small church, and
cells for the monks.

B. IRMGARD, V.

(END Of IITH CENT.)

[German Martyrologies. Venerated at Cologne on Sept. 4, and Nov. 10.
Greven, Molanus, Canisius, and the Acta Sanctorum. Authority : — A Life
in German, by an anonymous writer of the 14th cent.]

The Blessed Irmgard, daughter of the Count of Zutphen
in Guelders, leaving her father's castle, spent her time in a
lonely spot at Suchtelen. Thence she visited Cologne,
where she collected some of the earth in which the eleven

x — __ £,

52 Lives of the Saints. isepi.4,

thousand virgins had been laid, and with it made a pilgrim-
age to Rome. And as she entered the city, all the bells
in all the towers rang out joyously as for a festival. Then
all men knew that a great saint bearing a holy burden had
come to Rome,and she was escorted to the Pope. And she
produced the earth and offered it into his hands, and lo ! the
earth melted into blood, and ran red over his fingers.

In gratitude for this miraculous gift, the Pope presented
S. Ida with half the head of one of his predecessors, S.
Sylvester, and this she brought back with her to Cologne.

Thrice did Ida make a pilgrimage to Rome, and on the
third time, she went one day into the basilica of S. Paolo,
and there she found a crucifix of the same length, material,
and form as that which is erected before the sacristy of S.
Peter's at Cologne. Scarce had she kneeled down, and
begun to pray, before these words issued from the mouth of
the image : " My chosen daughter, Irmgard, I beg you,
when you go back to Cologne, and enter the metropolitan
Church of St. Peter, and see the image like me placed on
the altar before the Sacristy, that you will give it my greet-
ing." S. Irmgard was much astonished at these words, but
she replied that she would do so willingly, since she was
found worthy to bear the message. And when she had said
this, she saw the image loose its hand from the cross, and
bless her with it. Then she hasted back to Cologne, and on
reaching the cathedral church, she flew to the crucifix
before the sacristy, and cried to it, " O blessed, most
holy cross ! Your image in the basilica of S. Paul at
Rome ordered me to bear you its kind greeting." Then
the Cologne image bowed its head, and said, " Thank you,
my daughter."

And when what Irmgard had heard was noised abroad,
the clergy of the church bored a hole in the head that had
nodded, put into the hole a sacred Host, and closed it up

— *

* *

Sept. 4.] & Rosalia. 53

again ; and thenceforth the image was regarded as miracu-
lous, and attracted crowds of the faithful.

Irmgard made her will, and left to the churches of S.
Peter and S. Pantaleon at Cologne all her lands, the Castle
of Aspel, and the estate of Suchtelen. She built a hospital
at Hachtforch, and entering into it died on one of its pallets
prepared for the poor.

Herman, her brother, was Abbot of S. Pantaleon, and
died in 11 20. Irmgard probably died earlier, at the end of
the nth cent, or the beginning of the 12th.

S. ROSALIA, V.

(END OF I2TH CENT.)

[Modern Roman Martyrology :— Venerated greatly at Palermo, especially
since 1624, when the Invention of her relics took place. No ancient mar-
tyrologies mention her, and there are no accounts of her earlier than
Valerius Rossi, who wrote about a.d. 1590. Churches dedicated to her
date, however, from 1237. Her history is founded on popular legend.
"Gesta Sanctas haurienda fuerunt ex traditione, inscriptionibus et pictis
tabulis, quae sola supersunt monumenta," says J. Stilling the Bollandist.]

Rosalia of Palermo was the daughter of Sinibald, a
knight of noble blood, attached to the court of Roger,
King of Sicily.

At the age of fourteen, the pious maiden resolved to leave
the temptations and distractions of courtly life, and take
refuge in solitude among the rocks. She ascended Monte
Quisquina, a rugged mountain, and finding a cavern hid
herself in it. There she spent some time ; how long cannot
be told, for tradition in three centuries cannot be relied on.
On the rock, she amused herself with engraving the words,
" Ego Rosalia Sinibaldi Quisquine et Rosarum domini filia
amore Domini mei Jesu Christi in hoc antro habitare

* *

54 Lives of the Saints. [Sept, «.

decrevi."1 Lower down is 12, apparently the Arabic
numerals to indicate her age at the time, or perhaps the
beginning of another line of inscription which she never
terminated. This inscription, of undoubted genuineness, is
a very touching monument of the solitary life of the young
girl. Thus, perhaps, she occupied her cold fingers when the
snows lay on Monte Quisquina, before the purple soldanella
and the white crocus thrust through the turf with the
returning sun of spring.

A wooden crucifix with another inscription cut on it in
bad Greek is preserved in the Monastery of S. Salvatore at
Palermo. It is to this effect : " I, sister Rosalia (daughter)
of Sinibald place this wood of my Lord which I have ever
followed, in this monastery." The genuineness of this in-
scription has been questioned. It has been thought to have
been suggested by that on the rock, and forged, in order to
attract pilgrims to the monastery where it is shown. But it
is by no means improbable that the fingers which cut on the
stone carved also on the wood. It mast be remembered
that a base Greek lingered on in Sicily as a patois till much
more recently. If the inscription be a forgery, it is curious
that it should not have been better done, and that the
name should not have been given correctly, Rosalia instead
of PocroXta. But if this was the vulgar pronunciation of her
name in the Greek patois then spoken, the discrepancy
is easily explained.

S. Rosalia is said in legend to have been led to her cave
by two angel guides.

After awhile, disturbed in her retreat, she took her staff,

1 Exactly thus-

EGO ROSALIA
SINIBALrfl QVISQVI
NE ETROSARVM
DOMINI FILIA AMORE
dm MEIIESV

cRISTI

INI hoc

ANTROHAMTA
RI aTICREVI.

Sept., p. 54.]

S. ROSALIA. After Cahier.

[Sept. 4.

Sept. 4.]

S. Rosalia.

and went up Monte Pellegrino, again led by angels. Not
far from the summit she found a grotto, to which entrance
was only obtained by a narrow opening. Within, long
stalactites hung white as alabaster from the roof, and mounds
of stalagmite were heaped on the damp floor. Rosalia
sought a dry corner of this cavern, and there formed her
bed of fern and heather. It was a ghastly spot. From
without a feeble light entered, and made the white draped
stalactites into ghostly figures, standing in the midst of
gloom. And all night long the drip of the falling water
sounded monotonously.

In this grotto Rosalia passed the remainder of her life,
and died about a.d. 1160. But the greatest uncertainty
exists relative to her life. Some say that she was for
awhile a member of a religious order, and is claimed by the
Benedictines and the Basilians. She is often represented
as a Basilian nun with a Greek cross of two arms in her
hand.

Whilst in her cave she is said to have woven garlands of
wild roses and mountain flowers, offered them to God, and
hung them round her crucifix. Angels are represented in
pictures of the saint as bearing baskets ot flowers and pre-
senting them to her, and Our Lord as a little child is shown
placing a crown of roses about her head.

She died in her cave unknown to men, and the water
dripping over her cased her in a film of lime. Year after
year passed, and the stalagmitic envelope thickened.

In 1 624 the plague was raging in Palermo, when S. Rosalia
appeared to one stricken with the disease, and bade him
make a pilgrimage to the top ot Monte Pellegrino. He
returned cured. Then it was thought that the body of the
saint might be found there, and search was made for it.
The opening of the cavern was found, and it was entered.
A block of stalagmite was broken and it was found to enve-

56 Lives of the Saints. [Sept

lop human remains. These, it was concluded, were the
bones of the saint.

The relics were translated to Palermo, and on Jan. 22,
a.d. 1625, were solemnly exposed. The plague which had
been raging since 1624 ceased. A church was then erected
near the cave.

" Monte Pellegrino, near Palermo, is a rugged mountain.
Not quite at the top, but yet at a great height, is the church
of S. Rosalia. The place where the saint usually slept is
shown, and where by a miracle her body was found at a
later period. The rough damp grotto, in combination with
the magnificence of the church, has a peculiarly romantic
appearance. Until the great plague in Palermo, nothing
certain was known about S. Rosalia; but during that time
of terror, a soldier had a vision urging him to search for the
body of the saint in a grotto on the mountain, and then to
carry it in procession through the city for the removal of the
plague. To confirm the truth of the order, the Virgin told
the soldier that he would die within three days ; die he did,
and the body of the saint was found at the spot indicated, and
was carried through Palermo with great pomp, after which
the plague ceased. Since then the festival of the Saint is
annually held in the city with solemn processions. Previous
to this " festa," the Saint, as the Palermitans call her, regu-
larly washes the streets with a beneficial rain, the truth of
which is confirmed by many visitors. The pious belief of
the people is every year confirmed to their great pleasure."1

We are told that the clergy did not accept the authenti-
city of the bones found in the cave without the most satis-
factory proof.

With the body were discovered some beads. The rosary
was not instituted when S. Rosalia lived, but the use of

1 Emperor Maximilian : Recollections of my Life, ii. p. 28.

'$ , ^

beads is more ancient than S. Dominic, who only regulated
their arrangement. Those of S. Rosalia are thirteen in
number — twelve small ones and a large bead, dividing the
chain into groups of six. With the body was also a terra
cotta crucifix, the head separate and very beautiful ; also a
little silver cross of equal arms, much injured.

In 1663 Francis Castaglia, of the Society of Jesus, lay
dying in the Jesuit College at Palermo, when he saw S.
Rosalia appear to him. And she said, " Francis, I have
prayed for thee, and thou shalt live." He was healed on
the spot. He afterwards had the face of the angelic maiden
painted as she appeared to him. The Bollandists give an
engraving of the picture, it is that of a girl of perhaps
eighteen, with long flowing hair, and a dress sown with wild
pinks, such as grow on the rocks of her loved mountains.
The face is singularly sweet and somewhat sad.

S. ROSA, V.
(about a.d. 1252.)

[Roman and Franciscan Martyrologies. Venerated chiefly at Viterbo.
S. Rosa died on March 6, and Sept. 4 is the Feast of her Translation,
but it is that which is specially observed in her honour. The ancient and
authentic acts of this saint have perished, those which exist have been
formed out of them, as the writer states.]

This little saint was born in the midst of the grievous
troubles which afflicted Italy, when Frederick II. and
Gregory XI. were in fiercest conflict; and Guelfs andGhibel-
lines were at each other's throats. The crown of Rome, which
had been laid on the brows of Charlemagne by Leo III.,
had become a reality. The empire held the Papacy in
constant alarm ; there was never-ceasing fear lest the

% — *

58 Lives of the Saints. [Sept# ^

authority of the Emperor should interfere with the supre-
macy of the Pope. There were two parties in Italy, the
Guelfs, who made Italian freedom their watchword, and
who looked to the independence of every republic in the
peninsula as their ideal of political perfection, and the
Ghibellines, who thought the prosperity of Italy would be
better consulted if all these petty States were crushed into
submission to one sovereign. The Popes, as hostile to
German interference, supported the Guelfs. For ages the
Popes found their advantage in standing at the head of
Italian nationality. Ever since the time of Hildebrand,
they were the great obstacles to the establishment of the
German sway in Italy. In the 13th century they waged
inveterate warfare against the empire with arms spiritual
and carnal. Two hundred years later, to quote a phrase
of Pope Paul IV., Rome acted as one of the four strings
which kept the Italian harp in tune. In the 16th century,
when France, Germany, and Spain made Italy their battle-
ground, the Popes headed many conspiracies to scare all
foreign robbers from the fair prize. Julius II., Clement
VII., and Paul IV. took the lead in this generous policy.
The Ghibellines, on the other hand, looked up to a foreigner
as their head. Many good patriots were to be found in
the ranks of this party ; these, weary with the endless civil
wars waged by family against family, and city against city,
thought that the only hope of peace lay in submitting to the
rule of a despot. If ever any man loved his country, that
man was Dante, who may be taken as the mouthpiece of
the Ghibelline spirit. He looks upon the person of the
Emperor with mysterious reverence. Popes and priests
may be doomed to grotesque sufferings in the nether world,
but a Caesar must always be treated with respect. The
murder of Julius is the greatest crime, save one, that earth
has ever seen. Brutus and Cassius are placed by the side

■ _ *

* -*

sept. 4] S. Rosa. 59

of Iscariot. Some of the old German Caesars undergo
purgatorial punishment on account of their resistance to
the Popes. One alone is doomed to Hell, but that is for
his supposed infidel opinions. His fate is recorded in
one shoit line of the Inferno, for the sufferings of an
Emperor are not meet for the ears of the vulgar. To
return to earth ; Dante's remedy for the woes of his
country would seem a strange one to an Italian patriot of
our own day. It was simply this, that the Emperor, a
German elected by Germans, should make Rome his resi-
dence, and should thence rule Italy at his will. And who
was the despot, whose invoked presence was to be the
source of countless blessings ? It was Albert of Hapsburg,
known to us chiefly as the despoiler of the rights of his
nephew, and as the patron of the infamous Gessler.

In the year 1239 the two parties were fairly brought face
to face. The Guelfs shouted for the Pope and freedom ;
the Ghibellines for the Emperor and order. The former
cursed the heretical tyrant, the worst of his wicked race,
who was bringing Germans from the north, and Arabs from
the south, to sweep away the hard-won rights of the Italian
cities. The Ghibellines pointed to the bloody wars be-
tween neighbouring towns, wars that had never ceased to
rage within the memory of man. What prospect of happi-
ness or peace could there be, unless the Emperor should
appear in Italy and put down all the civil broils with his
strong hand? In the 13th century Italy was divided into
two camps. Genoa, Milan, Venice, Bologna, and Perugia
were the chief Guelf States. Pisa, Cremona, Padua,
Modena, and Siena were at the head of the Ghibelline
interest. In a word, those cities nearest the Alps yearned
most for emancipation from the imperial rule, and those
closest to Rome were most eager for the supremacy of the
Empire. We can have but a slight idea of the fierce spirit

* — *

evoked by the two great party names. If one State took
the Guelf side, that was reason enough why its neighbour
should embrace the Ghibelline party. Revolutions of
politics were frequent ; exiles abounded, ever on the watch
to wreak their vengeance on those who had driven them
out.

The most horrible phase of the civil war was when it
sundered families, or rendered all government impossible.
What a picture of factious rage is drawn by an admiring
eye-witness ! There was a club at Parma called that of
the Crusaders, who combined together for the honour of
God and Holy Church ; they had a king's name — that of
the ferocious Charles of Anjou — inscribed at the head of
their rolls in golden characters by his special desire. They
stuck to each other like bees ; if a fellow-citizen who did
not belong to the club chanced to wrong one of its mem-
bers, they would all run and pull down the offender's house,
until not a stone was left. The result of this terrorism was
that the citizens either joined the club, or took care to live
in peace with its members.1 This was the state of affairs in
a city devoted to the Church, but doubtless the Ghibellines,
wherever they could, exercised a tyranny every whit as un-
christian. The Guelfs had one great advantage over the
rival faction, since not only earthly but ghostly arms were
wielded in their favour. To them the Pope's name was
a tower of strength. Every Genoese crossbowman who
plied his national weapon, every Milanese monk who
donned chain-mail at the bidding of Montelongo, every
Venetian sailor who embarked on the Apulian venture,
knew that he was one of Heaven's chosen champions.
Paradise was his reward, if he fell fighting against an Em-
peror worse than any Paynim. When in the field, the
patriotic Crusader was paid from the coffers of the Church ;

1 Salimbene.

these had been filled with money drawn from distant lands
for the benefit of Christ's soldiers in Italy. But the
Ghibellines had to put their trust in the arm of flesh, and
in that alone. The thunders of the Lateran must have
struck terror into many a pious partizan of the Empire,
who strove hard to reconcile his duty to Caesar with his
duty to God. Still, several of the most esteemed prelates
would not desert the Emperor, even after his excommunica-
tion. The type of this class is Nicolas, Bishop of Reggio,
whose courteous manner, unaffected piety, and lavish ex-
penditure, endeared him alike to the Imperial and the
Papal courts. This instance proves that all the Imperial
partizans were not abandoned men ; although it is certain
that the sense of their being excommunicate, outcasts from
the Church, debarred from sacraments, cut off from grace,
for taking a political side, did render many of the Ghibelline
chieftains reckless in their wickedness. The upshot of the
Crusade waged in the cause of religion was, that practical
piety came in time to be altogether banished from the
thoughts of the combatants.

In the month of February, 1239, Frederick for the first
time carried the war into the Romagna. This province,
the daring spirit of which he knew by experience, became
the principal theatre of the struggle for three successive
years. He took Bologna, but the Papal legate in Lom-
bardy, Gregory of Montelongo, a man of loose morals, but
great zeal, called on all the citizens of Milan to assume the
Cross, and ordered all the clergy and friars to take up arms
in the cause of the Pope. Frederick was obliged to leave
the Romagna, and check the rising in the north of Italy.

Next year he returned, and reached Viterbo about the
middle of February, 1240, which threw open her gates
enthusiastically to receive him.

Whilst Frederick was in Viterbo, to use the grandiloquent

Lives of the Saints.

[Sept. 4.

words of a modern biographer, " a child was born at the
foot of his palace, a maiden destined by providence to be
the stone on which the haughty emperor should be broken."1
The little child from infancy seemed set apart for something
remarkable. When she ate and crumbled bread, birds sur-
rounded her, and pecked the particles out of her hand.
She was led by her mother, as her little mind began to dawn,
to the church of the Franciscans, and their teaching sowed
the seeds in her which ripened so rapidly.

Let us place ourselves for a moment in some Italian city
of the thirteenth century. The population is gathered
together, either in the nave of the great church, or round
an extemporized pulpit in the market-place. A little apart
stands the parish priest, who looks on with undisguised
discontent, viewing a Dominican or a Franciscan orator
haranguing the people. The Benedictines of the neigh-
bouring abbey share in the discontent of the parish priest.
The old Orders have no relish for the ignorant friars who
preach in the broadest vernacular, dividing their sermons
into no heads and minor heads, and have no acquaintance,
even second-hand, with the works of the Fathers. The
area, as far as a man's voice can reach, is full. The con-
gregation is made up of every class. High-born ladies,
brave knights, wealthy burghers, humble artizans, and
uncouth peasants from the neighbourhood, are all thronging
round the pulpit. It is ascended by a man who bears
evidence in his countenance of long watchings and fastings,
an ecclesiastic of a very different stamp from the jovial
parish priest. The friar begins his sermon ; he extols the
merits of the founder of his Order, then tells the latest
tidings from abroad, for in those days the pulpit was to the

1 A. Vaillant, in Guerin and Giry's " Vies des Saints." The Process of Canoniza-
tion of S. Rose under Calixtus III. strangely blunders concerning the Emperor, and
calls him Frederick Barbarossa, and the Pope, Alexander IV., and the date, which it
sets down as a.d. 1200.

Sept 4.J

S. Rosa.

people what the press is to us, giving both the tone to then-
opinions and supplying them with news. There is much
doing in these bustling times. Perhaps a great victory has
been won over the Moslems by one of the gallant Spanish
kings. Perhaps the Tartars (so named, says the friar, be-
cause they have been spawned out of Tartarus) are laying
waste Poland and Hungary with unheard-of cruelty. The
preacher then dwells on the state of the Western kingdoms.
And now he comes to the great topic of his discourse, the
Emperor Frederick. Scripture is ransacked to supply
parallels for the cruelty and unbelief of this miscreant.
Pharaoh, Ahab, Nebuchadnezzar, Antiochus, Herod, Pilate,
and Nero, are all pressed into the service. He is the Abomi-
nation of desolation, the Man of Sin, the Antichrist that
should come, the Beast whom S. John foretold, and whose
mark too many in Italy have received.

The effect of the sermon upon the hearers is most power-
ful. We can have but a slight idea of the influence of the
friars, and the effect produced by such appeals as these.
The throne of our Charles I. was shaken by the Puritan
preachers. Keeping this in mind, we shall have some
notion of the amazing power wielded by the begging friars,
and see the wisdom of the great Innocent in raising two
such armies for the future defence of the Church as those
furnished to him by S. Dominic and S. Francis. To them
it was mainly owing that Rome came forth conqueror from
those awful struggles of the thirteenth century, in which she
had to contend, first with a widespread revolt among her
own flock, and then with one of the greatest emperors who
ever sat in the seat of Charlemagne.

Whilst a child of six or seven, the little Rosa of Viterbo
was fired by these exhortations, and the whole bent and
enthusiasm of her mind was turned against Frederick II. and
the Ghibellines. She joined the third Order of S. Francis, and

■*

Lives of the Saints.

[Sept. 4.

in season and out of season, her childish voice, with all the
vehemence of a single mind, declaimed against the political
party which was most popular in her native city. The
little woman would seek every occasion of publicly preach-
ing such scraps of the sermons of the Franciscans as she
retained in her memory; and the Ghibellines, vexed with
her pertinacity, turned her parents and her out of the city.

It was winter, and the snow lay over the ground. The
unfortunate exiles had to trudge through the drifts in no
amiable mood towards their daughter ; but she, filled with
enthusiasm, and deeming that now they were confessors for
their cause, with her childish prattle, encouraged them not
to be cast down.

At last they reached Soriano, where they obtained shelter
for the night. The excitement of the day had worked on
the child's brain, and she dreamt that she saw an ange!,
who announced to her that good news was in store for the
Guelfs. In the morning she proclaimed this prophecy
throughout the town, and when it was rumoured some days
later that the Emperor Frederick was dead, the merits of
Rosa as a prophetess were acknowledged.

From Soriano the exiles pushed on to Vitorchiano, where
she preached to the people on the one unfailing topic, the
only one then of sovereign interest, the one on which all
religion hinged.

There was a woman of Vitorchiano who was as loud on
the Ghibelline side as this child was on that of the Guelfs.
Rosa — she was then ten years old — went boldly before the
woman and said, " I defy you to a contest. I will fast
twenty days, and be as stout as I am now at the end of that
time. Do the same if you can."

" Bah !" said the woman, " wolves and cranes are fasters
by nature, and a wolf (Guelf ) and a chattering crane such
as you, have it in your blood."

"Then," said Rosa, "I defy you to the ordeal of fire."
And she scampered off to the priests, and ordered them to
ring all the bells of their churches, and call the citizens
together, to see her walk unharmed through a bonfire.

A pyre was raised and lighted ; she jumped into the
midst of the flames, ran about in them, and came forth
unharmed.

After awhile the parents and S. Rosa returned to Viterbo,
and the child asked to be admitted into the Convent of the
Poor Clares, but the nuns refused her admission.

" I know well enough your reason," said Rosa, " you do
not care to have me in your house; you despise me.
However I will tell you this ; although you reject me living,
you will be eager enough to get me dead."

She died at the age of fifteen, or thereabouts, and was
buried in the church of S. Maria in Podio. But having
appeared in vision to Pope Alexander IV., and urged her
removal to the chapel of the Poor Clares, he gave orders
that what she wished should be granted her. The story
goes, that when she was dug up, manna was found in her
sepulchre.

The process of her canonization took place at the request
of the people of Viterbo, in 1457 ; and she was admitted
into the Roman martyrology. The body of the saintly child
is shown incorrupt, in the church of Viterbo at the pre-
sent day.1

1 For this biography use has been largely made of Kingston's "History of
Frederick II.," 1862.

VOL. X.
*

-►•»

Lives of the Saints.

[Sept. 5.

September 5.

S. Victorinus, P.M. at Contigliano in Italy; beginning of znd cent.
S. Romulus, AT. in Greece; circ. a.d. 119.

SS. Censurinus, Quikiacus, and Others, MM. at Ostia ; a.d. 252.
SS. Eudoxius, Zeno, Macarius, MM. at Melitenein Armenia; circ.

A.D. 311.

S. Rhais, V.M. at Alexandria ; circ. a.d. 303.

S. Abdas, M~. in Persia; circ. a.d. 320.

S. Genebald, B. at Laon ; circ. a.d. 555.

S. Ansaric, B. of Soissons ; middle ofjth cent.

S. Bertinus, Ab. at S. Omer; circ. a.d. 709.

SS. Romanus and David, MM. at Wissegorod; a.d. 1015.

S. Laurence Justiniani, Fair, of Venice; a.d. 1455.

S. VICTORINUS, P.M.

(2ND CENTURY.)

[Roman Martyrology. Ado, Usuardus, Notker on Jan. 8, give S.
Severinus brother of S. Victorinus, confounding together two saints of the
name of Severinus. So also on Sept. 5, they confound together two of the
name of Victorinus. The Severing confused together are the Norican apostle
who died a.d. 481, and a bishop of San Severino, who died about A.D. 560.
The brother of this latter, Victorinus, was a hermit who fell into the sin of
incontinence, but repented, and is commemorated on June 8. The other
Victorinus is inserted on this day in the Roman and other Martyrologies as
Bishop and Martyr. His acts are from those of SS. Nereus and Achilles,
and are of no value historically.]

ICTORINUS is said to have been a priest who
was elected to the bishopric of Amiternum ; but
this is a confusion. There was perhaps a bishop
of the same name at Amiternum much later,
with whom this martyr has been confounded. This saint is
said to have suffered martyrdom by being hung, head down-
wards, over the sulphurous exhalations of the waters of the
Lago di Contigliano, near Rieti.

The relics are numerous, but to which of the saints of
the same name they belong, it is impossible to say.

Sept. s.]

S. Romtdus. 67

S. ROMULUS, M.
(about a.d. 119.)

[Roman Martyrology, introduced by Baronius. Greek Menology on
Sept. 6. Also by the Armenians and Russians. Authority : — The Greek
Acts of S. Romulus, by Metaphrastes, of very slender authority ; better
authority is the mention in the Menasa and Menology.]

Romulus was chamberlain (propositus aulee) to Trajan
the Emperor, who, on the Emperor banishing soldiers who
were Christians, ventured to remonstrate. Trajan ordered
him to be stretched on the ground and beaten with rods.
As the blood flowed from him, Romulus looking at Trajan
said, " This red stream atones for the dainty ointments and
gay clothing which have adorned my body whilst in thy
service."

Trajan ordered his head to be forthwith struck off.

SS. CENSURINUS, QUIRIACUS, & OTHERS, MM.

(a.d. 252.)

[Roman Martyrology. By the Greeks on Jan. 30. Authority : — The
Acts, not very ancient, nor very trustworthy.]

In the persecution of Gallus, Censurinus, a man of pre-
fectorial rank, was accused to the Emperor as being a Chris-
tian. He was ordered to be imprisoned at Ostia. There
he was visited by Maximus, a priest, his deacon, Archelaus,
and by Aurea, a virgin. They succeeded in converting his
keepers, seventeen in number, Felix, Maximus, Taurinus,
Herculanus, Venerius, Staurocinus, Mennas, Commodus,
Hermes, Maurus, Eusebius, Rusticus, Monachius, Aman-
dinus, Olympius, Cyprius, and the tribune Theodore. The

68 Lives of the Saints. [Sept> ,.

names differ somewhat in different Menaeas and editions of
the Acts.

All were baptized by the priest Maximus, Aurea standing
sponsor to all seventeen, and they were then confirmed by
Bishop Quiriacus, and given the Holy Eucharist.

When Gallus heard of what had taken place, he sent
orders and had them martyred.

SS. EUDOXIUS, ZENO, AND OTHERS, MM.
(about a.d. 311.)

[Modern Roman Martyrology ; Greek Menasa on Sept. 6. Also the
Russian and Armenian Kalendars. Authorities : — Mention in the Menology,
and the Greek Acts modernized by Metaphrastes.]

Eudoxius was the name of a pious Christian, living in
Armenia. He had another name, Marinus. On account of
his Faith, his office of primicerius was taken from him.
The prefect of Melitene sent officers to take him, and they
meeting him near his door, dressed in a poor tunic, and not
recognising him, asked where Eudoxius lived. He at once
conducted them to his house, where his table was spread,
and requested them to refresh themselves ; he would
deliver the man they sought into their hands immediately.
When they had regaled themselves, and were thanking him
for his hospitality, " I," said he, " am the man you seek."

The officers were distressed. They looked at one another,
and said, " You have been so courteous to us, that we can-
not find it in our hearts to betray you. We have been
hunting all the day for Eudoxius, and have been unable to
find him ; this is our excuse for accepting your hospitality ;
and now we cannot betray you."

But Eudoxius called in his wife, Basilissa or Mandana,

*i*

Sept. 5]

S. Eudoxius.

for she also had two names, disposed of his family affairs,
and then gave himself up to the officers. It was plainly
their duty to take him. He had been hiding as long as
hiding availed, now he might as well be conducted to the
prefect by his guests as by less courteous soldiers.

He was led before the prefect, and loosening his belt,
threw it down before the judge, saying, " With this I re-
nounce my allegiance to an earthly tyrant." Several Chris-
tian soldiers present at once followed his example.1

They were ordered to execution. On their way Eudoxius
saw a friend named Zeno lamenting his fate. The martyr
turned to him, and said, " Friend ! thou art weeping at
our separation. But I know that thou wilt rejoin me
through the same Red Sea of blood."

And so it was, Zeno afterwards believed and suffered for
the same faith as his friend Eudoxius.

Now when Basilissa heard that her husband was con-
demned to death, she flew to the court of the prefect with
dishevelled hair, and crying out that she abhorred idols,
and adored the same God as Eudoxius, implored that she
might die with him. She was driven from the court with
contumely. Seven days after the martyrdom of Eudoxius,
he appeared in dream to his wife, and bade her go to his
friend Macarius, and tell him to be of good courage, and
show himself before the governor, and come and join him.
So she rehearsed her dream to Macarius, and he at once
went to the magistrate, delivered himself up, and his head
was struck off.

1 Metaphrastes says that 1104 did so; this is an exaggeration. Baronius arbi-
trarily cut off one hundred and reduced the number to 1004, in the Roman Man
tyrology. It would have been better if he had cut off the thousand as well.

-t*

jo Lives of the Saints. [Sept*

S. RHAIS, V.M.

(about a.d. 303.)

[Greek Menology. Authority :— Mention in the Menology.]

Rhais was a girl of twelve, the daughter of a Christian
priest named Peter. She was born at Tabne. And when
she saw gangs of martyrs, men and women, being led to
death under the Governor Culcianus, she ran to the
officers, and said, " I too, am a Christian." She was led
before Culcianus at Alexandria, and as she persisted in her
confession was executed with the sword along with the rest
of the women.

S. GENEBALD, B. OF LAON.

(ABOUT A.D. 555.)

[Gallican Martyrologies. Saussaye, Greven, and Parisian Martyrologies.
At Soissons and Laon since 1852, on Sept. 4. Flodoard in the 10th cent,
speaks of S. Genebald as being numbered among the Saints. Authority :—
A Life written by Hincmar of Rheims, d. about a.d. 886 ; trustworthy
perhaps as to the outline of facts, but not as to the colour given them. J

S. Genebald, Bishop of Laon, was married to the niece
of S. Remigius, and had by her two children after he was
bishop, a boy named Latro, who succeeded him in the see
of Laon, and a daughter, Vulpecula.

But at the instigation of S. Remigius he left his wife and
went into a cell, and lived an austere and penitential life, and
for seven years bewailed that he had not parted from his
wife earlier. At the end of that time an angel appeared to
him, and told him that his sins were forgiven, and that he
was to resume his pastoral ministrations, which he had
neglected during the seven years he had been in the cell.

►*<

->*

Sept. 5-]

S. Berlin.

Then he reascended the episcopal throne, and lived holy to
the day of his death. How far this story has been coloured
up by Hincmar, who wrote more than three hundred years
later, is matter of conjecture.

S. BERT IN, AB.
(about a.d. 709.)

[Roman, Benedictine, and Gallican Martyrologies. Sarum, York, and
Hereford Kalendars. Usuardus, Ado, Florus. Authorities :— A Life written
by the author of the lives of S. Omer and S. Winnoc, towards the close of
the 8th or beginning of the 9th cent., apparently quite trustworthy. Another
Life, by another anonymous writer, somewhat later. A third Life, in metre,
of much the same date ; a fourth by Folcard, the monk, in the nth cent. ;
a fifth by the abbot Simon, A.D. 1136 ; a sixth written in the 13th cent. It
is unnecessary to mention later ones. The first three Lives are the only ones
to be relied upon as good authorities.]

S. Bertin was born on the shores of the blue lake of
Constance, between a.d. 608 and a.d. 610. At an early
age he went, in company with two friends, Mummolin and
Ebertram, to Luxeuil, where they were received by S.
Eustasius.

After twenty years spent under the stern rule of S. Colum-
banus, Bertin, Mummolin, and Ebertram were apparently
summoned by S. Omer, the kinsman of S. Bertin, to assist
him in evangelizing the land of the Morini. S. Omer had
already built an oratory on a hillock where now stands the
village of S. Mummolin. This hill, with its little wooden
chapel, he made the head-quarters of the three missionaries.
They set to work cutting down trees, and building with the
rude trunks and willow wattles a mean range of buildings
to serve as shelter for their heads ; and this little edifice was
afterwards known as the Old Monastery.

_ *

72 Lives of the Saints. [SePt.s.

According to one account, S. Omer wished Bertin to be
head of the establishment, though he was the youngest of
the three, but Bertin, with equal modesty and good taste,
declined the precedence over Mummolin, who was the
eldest of the friends, and so Mummolin became their first
abbot.

By degrees others joined the little community, and it
became necessary to found another house. Among the con-
verts was a chief named Ardwald, who had given to S. Omer
one of his estates, called Sithieu, about four miles from the
Old Monastery, that a hospital might be erected upon it.
S. Omer advised with Ardwald to convert it into a religious
house. Orders then came to S. Mummolin to send out a
swarm to the new spot chosen for a hive. Ebertram had
already departed to become abbot of S. Quentin : it was
necessary therefore to confide the new colony to the care of
S. Bertin. Let us imagine the region in which these Apostles
were called to work at that period. From Calais to S. Omer
all was a vast marsh or lake. The high tides, kept out by
no artificial dykes, rolled back the little streams that
sluggishly crept along the almost level land, and formed
vast sheets of water broken here and there by tofts crowned
with willows and alder, girded by broad rings of bulrushes
which swayed incessantly in the wind that soughed over the
desolate region. The only communication between the
hillocks was by boat, the inhabitants, incessantly a prey to
ague and rheumatism, were a wretched, rude race, living a
hard life and little amenable to civilizing influences, though in-
tensely prone to superstition. When long trains of shrieking
wild fowl flew in the night sky overhead, they fell flat on their
faces trembling. It was Haecklbarend the wild huntsman,
going forth, preceded by a white owl with flaming eyes, and
fire-breathing dogs, to hunt and carry off the gentle elves
who tripped in the moonlight on the dewy turf.

Sept., p. 72.]

S. BERT IN. After Carrier.

[Sept. 5.

Sept. 5.]

6". Berlin. 73

Now that this region has been drained by the Canal de S.
Omer, which falls into the sea at Calais, and the tide kept out
by embankments, it is like a bit of Holland, low and wet,
intersected by scummy ditches, and traversed by rows of
pollard willows and osiers, useful for making the Picardy
baskets. The villages are composed of mud cottages, and
the peasants, men and women, stalk about on high pattens to
avoid the everywhere prevailing dirt. How different a land
from that when Bertin laboured there ! Here and there a
vast sheet of water, but this brackish and marshy, unlike the
limpid blue of the Boden See, reflected no distant ranges of
Alpine peaks blushing at morn and evenfall. One spring
day, Bertin and some companions mounted a little skiff, and
spread their sail, to depart for Sithieu. The sun shone,
the sky was blue, and the sparkling water beneath reflected
heaven, as it broke against the bows of the boat ; a light
breeze filled the sail, and bore the little colony lightly over
the water to the islet which was now to be their home. It
was a knoll rising above the waves, which fretted against a
little shingly beach, on which their keel grated.

The monks stepped out, and began at once to build.
They dug up the clay, made bricks, burnt them, and by
winter had erected a house to shelter them. The frosts
came on. The great marshes were a sheet of dazzling ice ;
the willows covered with rime, twinkled in the winter sun.
No lack of wood there. In the wide chimney huge logs
roared, and the monks crouched round them. They had
good eels from the marshes, and potherbs sown in the
spring.

Death had landed with them, marsh-ague and rheumatic
fever began to tell on the little band, and the soil was unfit
for burial. When they dug, the graves filled with water.
They sent to S. Omer, and he gave them an adjoining hill
on which was a church dedicated to Our Lady, united to

Lives of the Saints.

[Sept. 5.

the islet of Sithieu by a ridge of sand. This hill became
their burial ground, and the site of the future city of S. Omer.

Bertin lived to an advanced age ; he outreached the span
of a hundred years, and fell asleep in the Lord on the 9th
of September, a.d. 709, after having spent fifty-nine at
Sithieu.

This monastery afterwards took the name of its founder,
and its magnificence in time made it the glory of French
Flanders, of which it was the noblest Gothic monument. It
is now but a fragment. At the outbreak of the great Revo-
lution the monastery was suppressed ; but the Convention
spared the stately building. Under the Directory it was
sold for the materials, unroofed, and stripped of its wood-
work and metal, yet its walls remained comparatively unin-
jured until the magistrates of S. Omer, in 1830, barbarously
pulled it down to afford employment to some labourers
out of work ! The fragment which remains consists of a
stately tower built in the 15 th century, and a small portion
of the nave. The tower, threatening to fall, has been
propped up by an ugly, ill-contrived buttress of masonry ;
there is some talk of converting it into a museum.

In 1050 or 1052 the body of S. Bertin was exhumed from
the crypt of S. Martin, and in 1237 was placed in a magni-
ficent shrine by the Bishop of Cambrai. The shrine was
bought at the Revolution by a pious lady of S. Omer, with
all its contents, and in 1806 she restored them to the Bishop
of Arras, and they were placed in the church of S. Denis
at S. Omer, where they still exist.

S. Bertin is represented in art in monastic habit, holding
a boat in his hands.

Sept. s.]

SS. Romanus and David.

SS. ROMANUS AND DAVID, MM.

(a.d. 1015.)

[Russian, Polish, and Lithuanian Kalendars, on July 24. Their Trans-
lation on May 2. Romanus or Boris died July 24, David or Gleb on
Sept. 5. On which day the Bollandists give their acts. Authorities : —
Nestor (a.d. 1115), Chronicon. The Acts in the Bollandists are not correct.]

On the death of S. Vladimir (July 15), his eldest son,
Sviatopolk, seized on the reins of government. Boris, the
second son, was at the time at the head of some troops
opposed to the Pechenegians. Sviatopolk (determined to
appropriate to himself the duchy of Rostoff, which was the
appanage of Boris) hastened secretly to Wissegorod, through
which Boris would return, with intention to murder him.

One night, after having disbanded his troops, the young
prince was alone in his tent with a little Hungarian page
named George, whom he had bought for a gold torque, when
the assassins broke in and thrust at Boris. The boy at once
flung himself between the spears and his master, and fell
transfixed. Boris rushed out of the tent, but it was sur-
rounded, and he was cut down. This took place on July
24, 1015. The murderers put the body on a cart; but
apparently he was not quite dead, for when the waggon got
into the forest near Wissegorod, he was seen to move and
raise his head. Sviatopolk at once ordered a spear to be
run through his brother's heart.

The deed was done with such expedition and secresy that
Sviatopolk hoped to obtain possession of his brother Gleb,
or David, as he is also called, before his suspicions were
aroused. Sviatopolk sent him an invitation to a banquet at
Kieff. Gleb was thrown from his horse whilst on his way
thither, and injured his foot. He therefore took a boat at
Smadin, after having left Smolensk. But in the meantime
the rumour of the murder had reached Jaroslaff, prince of

J 6 Lives of the Saints. rSept. ,.

Novogorod, another brother, and he hastened to arrest Gleb
on his way, and warn him that treachery was meditated.
Whilst Gleb hesitated, not knowing whither to go, and in-
capacitated from flying on horseback, by the injury done to
his foot, assassins arrived; the cook of Boris, who was in the
pa)' of Sviatopolk, stabbed him with a knife ; and the body
was then secreted in a lonely place between two trunks of
trees. But a pillar of light and angelic psalmody called
attention to the spot.

Jaroslaff escaped, took up arms, and defeated Sviatopolk
in two pitched battles. Sviatopolk fled, but was seized with
rheumatic fever, and died in agonies of alarm, thinking he
was pursued by avenging hands. The body of Gleb was
translated by order of Jaroslaff to Wissegorod, and laid
beside that of his brother Boris. Both were uncorrupt.

S. LAURENCE JUSTINIANI, PATR.
(a.d. 1455.)

[Roman Martyrology. Beatified by Clement VII. in 1524, canonized by
Alexander VIII. in 1690. He died Jan. 8, but bis festival is fixed for
Sept. 5, the day of his consecration as bishop. Authorities: — His life by
Bernard Giustiniani, who died a.d. 1489.]

The family of Giustiniani was one of the noblest ii
Venice, claiming descent from the Emperor Justinian.
Bernardo Giustiniani married a lady of the Querini family,
one scarce less noble, and died, leaving her a young widow
with a number of little children. Like a good mother she
devoted herself entirely to their welfare, formed their cha-
racters herself, and attended to their education.

The little Laurence, one of her sons, from an early age
manifested tokens of a deeply pious disposition.

Sept. y]

S. Laurence Justiniani. 77

One night, when he was nineteen years old, he had a
dream, in which he saw the Eternal Wisdom manifest in
human form as a maiden in dazzling raiment, and heard her
say, "Why seekest thou rest outside of thyself? Enter
within, and seek peace in thine own soul. Seek it in me, who
am the Wisdom of God. Take me for thy spouse, thy por-
tion, and the lot of thine inheritance."

The dream produced a lasting effect on his mind, and he
made the resolve to devote himself to God alone.

A religious state appeared to him that in which he might
best attain the great end which he proposed to himself.
But before making a final determination, he sought to know
the will of God by humble prayer, and addressed himself
for advice to a holy and learned priest called Marino
Querini, who was his uncle by the mother's side, and a re-
gular canon in the austere Congregation of S. George in
Alga, established in a little isle which bears that name,
situate a mile from the city of Venice, towards the continent.
The prudent director, understanding that he was inclined to
embrace a religious state, advised him first to make trial of
his strength, by inuring himself to the habitual practice of
austerities. Laurence readily obeyed, and in the night,
leaving his soft bed, lay on knotty sticks on the floor.
During this secret novitiate, he one day represented to
himself on one side honours, riches, and worldly pleasures,
and on the other, the hardships of poverty, fasting, watching,
and self-denial, then said to himself : " Hast thou courage,
my soul, to despise these delights, and to undertake a life
of uninterrupted penance and mortification ?" After stand-
ing some time in a pause, he cast his eyes on a crucifix, and
said : " Thou, O Lord, art my hope. In this tree are found
comfort and strength." The ardour of his resolution to walk
in the narrow path of the cross, showed itself in the extreme
severity with which he treated his body, and the continual

* — — — — *

78 Lives of the Saints. [Sept ^

application of his mind to the exercises of religion. His
mother and other friends, fearing lest his excessive mortifi-
cations should prove prejudicial to his health, endeavoured
to divert him from this course, and they contrived for him a
marriage with a distinguished and beautiful maiden. The
saint perceiving in this a conspiracy to turn him from the
object of his desires, fled secretly to the monastery of
S. George in Alga, and was admitted to wear the religious
habit.

By this change he was not called upon to practise any
new austerities which he had not before practised ; his
superiors even judged it necessary to mitigate the rigours
which he exercised upon himself. He was only nineteen
years of age, but surpassed, in his watchings and fasts, all
his religious brethren. To gain a perfect mastery over his
senses, he took no useless recreation, subdued his body by
severe discipline, and never came near a fire in the sharpest
weather, though his hands were often benumbed with cold ;
he allowed himself to eat only what the utmost necessity
required, and never drank out of meals ; when asked to do
it under excessive heat and weariness, he used to say : "If
we cannot bear this thirst, how shall we endure the fire of
purgatory ?" From the same heroic disposition proceeded
his invincible patience in every kind of sickness. During
his novitiate he was afflicted with swellings in the glands of
his neck, brought on in part by a relaxed condition of body,
through insufficient nourishment.

The surgeons prescribed cupping, lancing, and searing
with fire. Laurence bore the painful operations with the
utmost composure, without an exclamation of suffering.

In his old age, seeing a surgeon tremble before inflicting
an incision in his neck, he said, "Cut boldly; your razor
cannot exceed the burning irons that tortured the martyrs."

He loved to go about Venice in a tattered garb, with

* *

sept. 5.] ■S* Laurence yushniani. 79

wallet over his shoulder, asking alms. " Let us go boldly
in quest of scorn," said he, when reprimanded by some of
the brethren. " It is nothing to have renounced the world
in words, if we have not done so with our hearts in reality.
Come to conquest over the world this day, with our old
leather sacks !"

The saint often came to beg at his mother's door. When-
ever she heard his voice in the street, calling " An alms, for
the love of God !" she would burst into tears of shame and
annoyance. However, she never failed to stuff his wallet
with bread.

One day the storehouse, in which were laid up the pro-
visions of the community, was burnt down, and the canons
were loud in their lamentations. " We have embraced
poverty in word," said the saint, " and now we must feel
what we have proposed."

When he first renounced the world, he often felt it
difficult to repress the desire to justify himself when wrong-
fully accused, and to do so would bite his tongue. One
day when he was superior, he was rashly accused in chapter
of having done something against the rule. The saint
could have easily given a satisfactory account of his con-
duct; but he rose instantly from his seat, and walking
gently, with his eyes cast down, into the middle of the
chapter-room, fell on his knees, and begged penance and
pardon of the fathers. The sight of his humility covered
the accuser with such confusion, that he threw himself at
the saint's feet, and asked pardon for having brought a
charge against him.

S. Laurence so much dreaded lest his natural love for his
family, his dear mother, who had nursed him, his brothers
and sisters, who had been his playfellows, should disturb
his contentment with his self- chosen lot, that from the day
on which he first entered the monastery, to that of his

death, he never set foot in his old home, except when
called to their death-beds, when he assisted with composed
face and tearless eyes, as indifferent to them as to the
rest of the world. Some months after his retreat from the
world, a certain nobleman who had been his intimate
friend, and then filled one of the first offices in the com-
monwealth, returning from the East, and hearing of the
state he had embraced, determined to use all his endeavours
to change his purpose. With this design he went to S.
George's with a band of musicians, as if a resolute mind
like that of Laurence, which had long counted the cost,
could be moved by a party of fiddlers and pipers ! The
issue of the interview proved quite contrary to the noble-
man's expectation. At the first sight of the new soldier of
Christ he was struck by the modesty of his countenance,
and the gravity of his person, and stood for some time
silent and astonished. At length he spoke out his mind,
and both by the endearments of friendship, and by the
sharpest reproaches, strove to shake the resolution of
the young novice. Laurence suffered him to vent his
passion : then with a mild countenance he discoursed to
him so earnestly on death and the vanity of the world, that
the nobleman was disarmed, and so moved with com-
punction, that he resolved upon the spot to embrace the
holy rule which he came to violate ; and the fervour with
which he went through the novitiate, and persevered to his
death in this penitential institute, was a subject of admiration
and edification to the whole city.

S. Laurence was promoted to the priesthood, and the
fruit of the excellent spirit of prayer and compunction with
which he was endowed, was a discernment in spiritual
matters, and prudence in the direction of souls. The tears
which he abundantly shed at his devotions, especially whilst
he offered the sacrifice of the mass, strongly affected all the

* _ — _ ^

Sept. 5]

.5". Lattrence J ustiniani. 8 1

assistants, and awakened their faith j and the raptures with
which he was favoured in prayer were wonderful. Much
against his inclination he was chosen General of his Order.
He governed it with singular prudence, and great reputation
for sanctity. He reformed its discipline in such a manner
as to be afterwards regarded as its founder. Even in private
conversation he used to give pathetic lessons of virtue,
couched in the simplest words and the shortest sentences;
and such was the unction with which he spoke, that he
softened the hearts of those who heard him. Knowing by
sad experience how many mistook their vocations, or how
much harm was done by forcing men into the religious life
when they had no call to embrace it, he would receive very
few into his Order, and these he thoroughly tried, saying, that
a state of such perfection was for few, and zeal rarely survived
the first enthusiasm. It is not therefore to be wondered at
that he was very attentive and rigorous in examining and
trying the vocation of postulants. The most sincere
humility was the first thing in which he laboured to ground
his religious disciples, teaching them that it not only
purges the soul of lurking pride, but also that this alone
inspires true courage, by teaching the soul to place her
confidence in God alone, the only source of strength. He
compared this virtue to a river which is low in summer, but
full and high in winter. So, said he, humility is silent in
prosperity, never elated by it ; but it is high, and full of joy
and invincible courage under adversity. He used to say,
that there is nothing in which men more frequently deceive
themselves than humility, and that there is nothing more
difficult to acquire. As for that humility which consists in
acts of humiliation, it is often deceptive, and at best is only
a blind and imperfect sort of humility, preparatory perhaps
to the other, but nothing more.

The saint never ceased to preach to the magistrates and

VOL. X. 6

82 Lives of the Saints. [Sept.5.

senators in times of war and all public calamities, that,
to obtain the divine mercy, they should in the first place
become sensible of their own nothingness ; for without this
disposition of heart they could never hope for the divine
assistance. His confidence in God's infinite goodness kept
pace with his humility and distrust of himself; and assiduous
prayer was his constant support. From the time he was made
priest he never failed saying mass every day, unless he was
hindered by sickness ; and he used to say, that it is a sign
of little love if a person does not earnestly endeavour to be
joined to his Blessed Lord in the sacrament of love as often
as is possible. It was a maxim which he frequently re-
peated, that for a person to pretend to live chaste amid
softness, ease, and continual gratifications of sense, was like
trying to quench fire by throwing fuel upon it.

Pope Eugenius IV. being acquainted with the virtue of
our saint, obliged him to quit his cloister, and nominated
him to the episcopal see of Venice in 1433. The holy man
employed all manner of entreaties and artifices to prevent
his elevation, and engaged his Order to write in the same
strain to his Holiness, but to no effect. When he could no
longer oppose the repeated orders of the Pope, he ac-
quiesced with many tears ; but such was his aversion to pomp
and show, that he took possession of his church so privately
that his own friends knew nothing of the matter till the
ceremony was over. The saint passed that whole night in
the church at the foot of the altar, pouring forth his
soul before God with many tears : and he spent in the same
manner the night which preceded his consecration. As a
bishop he remitted none of the austerities which he had
practised in the cloister. Light for guidance he sought in
prayer, pleasure he found in alleviating the wants of the
poor. He governed a great diocese in the most difficult
times, and in the midst of most intricate affairs, with as

Sept 5 j iS*. Latirence Justiniani. 83

much ease as if it had been a single well regulated con-
vent.

Though he was bishop of so distinguished a see, in the
ordering of his household he consulted only humility ; and
when others told him that he owed some degree of state to
his illustrious birth, to the dignity of his church, and to the
commonwealth, his answer was, that virtue ought to be the
only ornament of the episcopal character, and that all the
poor of the diocese composed the bishop's family. His
household consisted of five persons; he had no plate,
making use only of earthenware; he lay on a straw bed
covered with a coarse rag, and wore no clothes but his
ordinary purple cassock. His example, his severity to him-
self, and the affability and mildness with which he treated
all others, won every heart, so that he was able to effect
with ease certain salutary yet difficult reformations among
the laity and clergy. The flock loved too much so holy
and tender a pastor not to receive his ordinances with
docility. When private persons opposed his designs, he
overcame their repugnance by patience. A certain power-
ful man who was exasperated at a mandate the bishop had
published against stage entertainments, called him a scrupu-
lous old monk, and endeavoured to stir up the populace
against him. Another time, an abandoned wretch re-
proached him in the public streets as a hypocrite. The
saint heard him without changing countenance, or altering
his pace. He was no less unmoved amidst commendations
and applause. No sadness clouded his serene soul, and all
his actions showed that he possessed that perfect peace
which passes knowledge. He founded fifteen religious
houses, and a great number of churches, and reformed those
of all his diocese, especially with regard to the manner of
performing the divine office, and the administration of the
sacraments. Such was the order and devotion that he

84 Lives of the Saints. rsepts.

established in his cathedral, that it was a model to all
Christendom. The number of canons that served it being
too small, S. Laurence founded several new canonries in it ;
and he increased the number of parishes in the city of
Venice from twenty to thirty.

Crowds every day resorted to the bishop's palace for ad-
vice, comfort, or alms ; his gate, pantry, and coffers were
always open to the poor. He gave alms with wise discre-
tion, chiefly in bread and clothes, not in money, which
might be ill spent. If he gave money it was always in small
sums. He employed pious matrons to find out and relieve
the poor who were ashamed to ask for alms, or persons of
family in decayed circumstances. When a poor man came
to him, recommended by his brother Leonard, he said to
him, "Go to him who sent you, and tell him, from me, that
he is perfectly able to relieve you himself." No man ever
had a greater contempt for money than our saint. He
committed the care of his temporals to a faithful steward,
and used to say that it is an unworthy thing for a pastor of
souls to spend much of his precious time in casting up
farthings.

The Popes held S. Laurence in great veneration. Euge-
nius IV. having ordered the good bishop to meet him
at Bologna, he saluted him thus : " Welcome, ornament of
bishops !" His successor, Nicholas V., sought an oppor-
tunity of giving him some token of his particular esteem ;
and when Dominic Michelli, Patriarch of Grado, died
in 145 1, his Holiness transferred the patriarchal dignity
to the see of Venice. The senate, jealous of its preroga-
tives, raised objections, fearing lest the patriarchal dignity
or authority should overshadow their own. Whilst this was
being debated in the senate-house, S. Laurence repaired
thither, and declared his earnest desire to resign a charge
for which he was most unfit, and which he had borne against

* »E

sept, s.] & Laurence yustiniani. 85

his will eighteen years, rather than feel his burden increased
by this additional dignity. His humility so affected the
whole senate, that the doge himself was not able to refrain
from tears, and cried out to the saint, conjuring him not to
entertain such a thought, or to raise any obstacle to the
Pope's decree, which was expedient to the Church, and
most honourable to their country. In this he was seconded
by the whole house, and the ceremony of the installation of
the new patriarch was celebrated with great joy by the
whole city.

S. Laurence, after this new exaltation, considered himself
as bound by a new tie to exert his utmost strength in
labouring to advance the glory of God, and the santifica-
tion of the souls committed to his care. Rarely before was
it shown how much a man could do for himself and for
others who knew how to economize his time. S. Laurence
never on his own account made any one wait who wanted to
speak to hirn but immediately interrupted his writing,
studies, or prayers to give admittance to others, whether
rich or poor ; and received all persons that addressed them-
selves to him with sweetness and charity. His advice was
always healing to the diseases of soul of those who applied
to him as to a wise spiritual physician ; and such was the
universal opinion of his virtue, penetration, and judgment,
that causes decided by him were never admitted to a second
hearing at Rome ; but in all appeals his sentence was con-
firmed.

S. Laurence was seventy-four years old when he wrote his
last work, " The Degrees of Perfection :" he had just
finished it when he was seized with a sharp fever. In his
illness his servants prepared a bed for him ; but the servant
of Christ was troubled, and said : " Are you laying a feather-
bed for me ? No : that shall not be. My Lord was
stretched on a hard and painful tree. Do not you remem-

86 Lives of the Saints. [Sept. 5.

ber that S. Martin said, in his agony, that a Christian ought
to die on ashes ?" Nor could he be contented till he was
laid on his straw. He forbade his friends to weep for him,
and often cried out, in raptures of joy, " Behold the Bride-
groom cometh, let us go forth to meet him." He added, with
his eyes lifted up to heaven, " Good Jesus, behold I come."
At other times, weighing the divine judgments, he expressed
sentiments of holy fear. Some one remarked to him that
he might go joyfully to his crown ; he was much disturbed
thereat, and said, " The crown is for valiant soldiers ; not for
cowards like me." So great was his poverty that he had no
temporal goods to dispose of, and he made his testament
only to exhort in it all men to virtue, and to order that his
body should be buried without pomp, in his convent of
S. George. This clause was however set aside by the senate
after his death. During the two days that he survived, after
receiving extreme unction, the whole population of Venice
came in turns, according to their rank, to receive his last
blessing. The saint would have even the beggars admitted,
and gave to each class a short pathetic instruction. Seeing
one Marcello, a pious young nobleman, his favourite
disciple, weep bitterly, he comforted him, giving him the
following assurance : " I go before, but you will shortly
follow me. Next Easter we shall meet in mucual embraces.'
Marcello fell sick in the beginning of Lent, and was buried
in Easter week. S. Laurence, closing his eyes, calmly ex-
pired on the 8th of January, in the year 1455, at the age of
seventy-four years, having been honoured with the episcopal
dignity twenty-two years, and four with that of patriarch.

sept. 6.) SS. Onesiphorus and Porphyry. 87

September 6.

S. Zachariah, Prophet in Judcra; circ. B.C. 480.

SS. Onesiphorus and Porphyry, MM. at Paiosin the Hellespont; 1st

cent.
SS. Faustus, P.M. and Others, MM. at Alexandria ; circ. a.d. 250.
SS. Sanctianus, Augustinus, and Beata, MM. at Sens; a.d. 273.
SS. Quotidius and Comp., MM. in Cnppadocia.
S. Petronius, B. of Verona ; $th cent.
SS. Donatianus and Others, BB. CC, and L^etus, B.M. in Africa,

after a.d. 483.
S. Eleutherius, Ab. at Rome ; circ. a.d. 585.
S. Cagnoald, B. ofLaon; circ. a.d. 635.
S. Bega or Bee, A bss. in Cumberland ; endofqtk cent.
S. Magnoald, Ab. of Fitssen in Bavaria; cite. a.d. 655.

SS. ONESIPHORUS AND PORPHYRY, MM.

(1ST CENT.)

[The Martyrology of Jerome, Bede, Usuardus, Hrabanus, Wandelbert.
The "Martyrologium parvum," S. Onesiphorus alone, as disciple of S.
Paul, not as martyr. By Molanus, Onesiphorus alone on Sept. 6, and One-
siphorus and Porphyry as Martyrs on Nov. 9. In the Greek Menologies
Onesiphorus and Porphyry on July 15, or July 16. Also the Coptic Mar-
tyrologies, and again on Nov. 8 and 9. Onesiphorus as one of the lxx. dis-
ciples of Christ on April 29, along with Euodias. Again on Dec. 7, along
with six others, disciples of S. Paul, as one of the lxx. and Bishop of
Cheronasa. In the Menology of Basil on Dec. 8, and in some editions of
the Menaea on Dec, 8, as Bishop of Caesarea. Again on Sept. 7, along
with Euodias, as Bishop of Cephalonia. It is evident, therefore, that
several of the same name have been confounded together. The modern
Roman Martyrology adopts the version in the Menaea of his martyrdom
with Porphyry.]

NESIPHORUS is named twice in the second

epistle of S. Paul to S. Timothy (i. 16-18, iv. 19).

In the former passage S. Paul mentions him in

terms of grateful love, as having a noble courage

and generosity in his behalf, amid his trials as a prisoner at

Rome when others from whom he had expected better things

& a

88 Lives of the Saints. [Sept.e.

had deserted him ; in the latter passage he singles out " the
household of Onesiphorus " as worthy of a special greeting.
It has been thought from this and from the manner in
which Onesiphorus is spoken of in the first passage with the
prayer that " the Lord may remember him in that day," that
Onesiphorus was then dead, and that S. Paul wrote mention-
ing the good deeds of his departed friend in a letter which
contained a message to his household. And this seems
most probable. If so, the Onesiphorus commemorated by
the Greeks on April 29 is the disciple of S. Paul, and the
others of the same name are various bishops and martyrs of
various dates.

According to the " Martyrology of Florus" he was sent
by S. Paul to Samaria, where he preached and died in peace,
a.d. 74 ; a bit of pure guess. Peter de Natalibus says that after
the martyrdom of S. Paul he remained in Rome, and there
died in peace. Another guess stated as a fact. The Greek
Mengea says that Onesiphorus was a native of Iconium, and
dwelt there. The Onesiphorus mentioned by S. Paul cer-
tainly dwelt with his household at Ephesus. He went to
Paros, in the Hellespont, and there was captured, along
with his servant Porphyry, and both were put to death,
Onesiphorus by being tied to the tails of wild horses. One
Onesiphorus commemorated by the Greeks was Bishop of
Chsronea, another Bishop of Cephalonia. These were
evidently distinct from Onesiphorus the disciple of S. Paul,
and from the martyr of Paros.

-M

Sept. 6.] •■S^- Sanctianus, Angus tinus, and Beata. 89

SS. SANCTIANUS, AUGUSTINUS, AND
BEATA, MM.

(about a.d. 273.)

[Gallican Martyrologies. S. Beata by Usuardus on July 29. Authority :
— The Acts, written in the 9th cent., and therefore not trustworthy.]

SS. Sanctianus and Augustine, two brothers, with their
sister Beata, Spaniards by birth, came to Soissons. They
were all very young and had been baptized.

Aurelian the prefect, having compassion on their youth,
did all that lay in his power to persuade them to abandon
the faith of Christ. But as they turned a deaf ear to his
words, he ordered their execution with the sword.

SS. DONATIAN AND OTHERS, BB. CC, AND
L^TUS, B.M.

(after a.d. 483.)

[The " Martyrologium parvum" commemorates these bishops as con-
fessors ; one of them was, however, a martyr — Laetus, and is so noted by
Ado, Usuardus, and the Roman Martyrology. Authority : — Victor of
Utica, a confessor in the same persecution.]

The story of these bishops has been given in the life of
S. Eugenius (July 13), to which the reader is referred. One
of these bishops, Lsetus, whom the Arian king, Huneric,
especially hated for his zeal and eloquence, he burnt alive,
the rest, after barbarous treatment, he banished to Corsica.
Their names were Donatianus, Prsesidius, Mansuetus, Ger-
manus, and Fusculus. They were all bishops of the pro-
vince of Byzacene, in North Africa.

,>fr

90 Lives of the Saints. [SePt.6.

& CAGNOALD, B. OF LAON.

(about a.d. 635.)

[Gallican Martyrologies. None of the ancient classic martyrologies.
The old Benedictine Kalendar on Jan. 31. Bucelinus in his Benedictine
Menology twice, on Aug. 23 and Sept. 6. The Paris Martyrology of 1727,
and Saussaye. No consecutive Life of S. Cagnoald exists. It has to be
picked out from notices in the Lives of S. Eustasius of Luxeuil, S. Burgun-
tiofara, S. Faro, and S. Columbanus.]

S. Cagnoald, or Cagnou as he is called in French, was
the son of Agneric, Count of Meaux, a noble at the court
of Theodebert II. of Austrasia. When S. Columbanus
came to France he lodged in the house of Agneric. The
holy Irish patriarch took his children in his arms and
blessed them ; that blessing rested on them, and Faro,
Cagnoald, and their sister Burgundofara are numbered with
the saints.

S. Columbanus took charge of Cagnoald, whom his father
and his own inclination devoted to God, and brought him
up at Luxeuil, where he grew to be his favourite disciple.

When Queen Brunehaut exiled the holy abbot, Cagnoald
accompanied him.

At the time that Theodebert and his brother Thierry were
engaged in fighting each other on the field of Tolbiac,
where their great-grandfather Clovis had founded by victory
the Christian kingdom of the Franks, Columbanus was
wandering in a wood near his retreat with Cagnoald. As
he was reading, seated upon the fallen trunk of an old oak,
he slept, and saw in a dream the two brothers coming to
blows. At his waking he told his companion of this vision,
sighing over all that bloodshed. The son of Theodebert's
minister answered him, " But, dear father, help Theodebert
with your prayers, that he may overcome Thierry, our com-
mon enemy." Columbanus answered him, " Thou givest

M-

me a foolish counsel ; not such was the will of the Lord,
who commanded us to pray for our enemies."

Cagnoald followed S. Columbanus in all his wanderings,
hiding with him among the rocks, in the wildest solitudes.

In 613, Columbanus laid the foundation of the abbey of
Bobbio near Genoa. Cagnoald accompanied him thither, and
remained with him there till the death of the patriarch (Dec.
20, a.d. 615). Then he returned to Luxeuil, which was
governed at the time by S. Eustasius. Not long after his
return, he obtained leave of the abbot to visit his father and
mother. He returned to Meaux and found his sister Bur-
gundofara sick. After awhile S. Eustasius, having occasion
to visit King Clothair, went to Meaux, and restored Burgun-
dofara to health. On her recovery the maiden received the
veil from the hands of her brother, S. Faro, Bishop of Meaux ;
and she founded a monastery of which she became first
abbess, at Fare-Moutiers.

In a.d. 623, died Richebert, Bishop of Laon, and Cagnoald
was elected his successor. He assisted at the council of
Rheims, assembled in 630 by Sonnatius, Archbishop of
Rheims. In 631, he signed the charter of foundation of the
abbey of Solignac, and died of apoplexy on Aug. 23, about
a.d. 635.

All the relics of S. Cagnoald were lost at the Revolution.

Lives of the Saints. isept. e.

S. BEGA, OR BEE, ABSS.

(END OF 7TH CENT.)

[Aberdeen Breviary, on October 31. The Anglican Martyrology of
Wilson (a.d. 1608) , and Dempster in his Scottish Menology. Authority :—
A Life, late, from a MS. in the British Museum, pub. by Tomlinson, Car-
lisle, 1842. The following is from Montalembert's Monks of the West.]

In Cumberland, upon a promontory bathed by the waves
of the Irish sea, and from which in clear weather the southern
shore of Scotland and the distant peaks of the Isle of Man
may be seen, a religious edifice still bears the name and
preserves the recollection of S. Bega. She was, according to
the legend, the daughter of an Irish king, the most beauti-
ful woman in the country, and already asked in marriage by
the son of the King of Norway. But she had vowed her-
self, from her tenderest infancy, to the spouse of virgins,
and had received from an angel, as a seal of her celestial
betrothal, a bracelet marked with the sign of the cross. On
the night before her wedding-day, while the guards of the
king her father, instead of keeping watch, as usual, with
sabres at their sides and axes on their shoulders, were, like
their guests, deep in the revel, she escaped alone, with
nothing but the bracelet which the angel had given her,
threw herself upon a green sod, and was wafted to the oppo-
site shore, in Northumberland, where she lived long in a
cell in the wood, uniting with her prayers the care of the sick
poor around. Fear of the pirates who infested these coasts
led her, after awhile, farther inland. What then became of
her? Here the confusion, which is so general in the de-
bateable ground between legend and history, becomes nearly
inextricable. Was it she who, under the name of Heiu, is
pointed out to us by Beda as the woman to whom Bishop
A'idan, the apostle of Northumbria, gave the veil, and whom
he placed at the head of the first nunnery which had been
seen in the north of England ? Or was it she who, under
* *

Sept. 6.]

S. Bega, or Bee. 93

the name of Bega, after having abdicated the dignity of
abbess, lived for thirty years a humble and simple nun in
one of the monasteries under the rule of the great Abbess of
Whitby, Hilda, whose intimate friend she became, as well
as her daughter in religion ?

These are questions which have been long disputed by
the learned, and which it seems impossible to bring to any
satisfactory conclusion. What is certain, however, is that a
virgin of the name of Bega figures among the most well-
known and long venerated saints of the north-west of
England. She was celebrated during her lifetime for her
austerity, her fervour, and an anxiety for the poor, which led
her, during the building of her monastery, to prepare with
her own hands the food of the masons, and to wait upon
them in their workshops, hastening from place to place like
a bee laden with honey. She remained down to the Middle
Ages the patroness of the laborious and often oppressed
population of the district, in which tradition presents her to
us as arriving alone and fearless on a foreign shore, flying
from her royal bridegroom. In the twelfth century the
famous bracelet which the angel had given her was regarded
with tender veneration ; the pious confidence of the faithful
turned it into a relic upon which usurpers, prevaricators, and
oppressors against whom there existed no other defence,
were made to swear, with the certainty that a perjury com-
mitted on so dear and sacred a pledge would not pass un-
punished. It was also to Bega and her bracelet that the
cultivators of the soil had recourse against the new and un-
just taxes with which their lords burdened them. In vain
the Scottish rievers or the prefotenis of the country, treading
down under their horses' feet the harvest of the Cumbrians,
made light of the complaints and threats of the votaries of
S. Bega. " What is the good old woman to me, and what
harm can she do me ?" said one. " Let your Bega come !"
said another — " let her come and do whatever she likes !
Y

>«

±4

Lives of the Saints.

[Sept 6.

she cannot make one of our horses cast his shoes." Sooner
or later divine vengeance struck these culprits; and the
fame of the chastisements sent upon them confirmed the
faith of the people in the powerful intercession of her who,
six hundred years after her death, still gave a protec-
tion effectual and energetic against feudal rudeness, to
the captive and to the oppressed, to the chastity of women,
and the rights of the lowly, upon the western shore of
Northumbria.

S. MAGNOALD, AB.

(ABOUT A.D. 655.)

[Notker, and many German Martyrologies. Tamayus Salazar in his
Spanish Martyrolcgy converts him into an abbot and bishop in Spain.
" Risu dignus est Tamayus," says the Bollandist. In Suabia also March 21,
the Translation of S. Magnoald. The only authority for this Saint's life is
unfortunately utterly untrustworthy. It is a Life which it is pretended
was written by his companion and disciple Theodore, who laid it under the
abbot's head when he buried him. The body was dug up in the 9th
century, and on the stone coffin being opened, the book was taken out,
and delivered to Ermenric of Elwangen, (d. A.D. 866), tore-edit, much of
it being decayed by age. Thus the Life is pretended to be a composition of
a contemporary in the 7th cent., re-edited in the 9th. It is really a forgery
of the 10th or 12th cent. "Nee Theodori nee Ermenrici illud est opus-
culum, sed cujusdam impostoris." — Basnage. The Life is made up of long
extracts from Jonas of Bobbio, who wrote the Life of S. Columbanus, and
of Walafrid Strabo (d. a.d. 849), and from the Life of S. Gall. Events nar-
rated of others are transferred to Magnoald.1 For instance, the incident
told of S. Cagnoald, related a few pages back (p. 90), is told verbatim of
Magnoald, the forger having only to change one letter— C. into M. Where
the composer of this Life had genuine Lives to manipulate and convert to a
memoir of S. Magnoald his book is interesting, but directly he brings
Magnoald to the ground where he founded his abbey, and on which the
Lives of S. Columbanus and S. Gall furnished no data, he lapses into foolish
legend.]

From the circumstances mentioned in the head-note, it is
impossible to place any reliance on the history of S. Mag-
noald, Mangold, or Magnus, as he is variously called.

1 See Kritische Pruning d. Lebensgesch. tier Heil. Magnus, in Benkert's Athanasia,
xi. p. 414. Wiirzburg. 1832.

►*<

Sept. 6.]

»S. Magnoald. 95

He was a disciple of S. Columbanus, and was probably
a native of Suabia. After the departure of S. Columbanus
to Italy he remained with S. Gall till his death, and then
departed eastwards. He stayed a short while at Kemp-
ten, where he freed the neighbourhood of serpents, and
then went on to Fiissen, where he founded an abbey. One
day when he was in the mountains, he met a bear, who began
gnawing at the roots of a tree.

"My good friend," said Magnoald, "I have no spade or
mattock with me."

Tnen the bear set to work, and tore at the tree roots, dis-
lodged the soil, and exposed a vein of iron ore. After this,
the beast made signs as if it wished to show more farther up
the mountain. Magnoald rewarded bruin with a cake, and
said, " Return with me to the abbey, and I will send my
servant with a pickaxe after thee, and see that thou do him
no harm." So the bear followed him like a dog, and Mag-
noald furnished his man with tools, and the beast led him
into the mountains, and showed him several iron veins.
And thus were discovered the iron mines worked long after-
wards. In the church of Fiissen is preserved the staff of
S. Magnoald, which is carried about the country to chase ver-
min from the fields. The abbey is sequestrated, and is the
property, at present, of the Freiherr von Poniskau.

S. Magnus or Magnoald is represented with a dragon
transfixed by his pastoral staff, as he is said to have expelled
such a monster from the neighbourhood of Fiissen, or with
a bear at his side.

Lives of the Saints.

[Sept. 7.

September 7.

S. Eupsychius, M. at Casarea in Cappadocia ; 2nd cenf.

S. John, M. at Nicomedia ; a.d. 303.

S. Sozon, M. at Pompeiopolis in Cilicia ; circ. A.D. 304.

S. Anastasius, M. at Salona in Dalmatia ; circ. A.D. 304.

S. Regina, V.M. at S. Reine in Burgundy.

S. Evurtius, B. of Orleans : circ. A.D. 391.

S. Viventius, B. ofRheims ; end of $th cent.

SS. Memorius and Comp., MM. at Breuille in Champagne ; circ. A.D. 451.

S. Grimonia, V.M. at Chapelles,in Ficardy.

S. Clodoald, P. at S. Cloud near Paris ; end of 6th cent.

S. Modoc, B. of Ferns ; circ. a.d. 632.

S. Madelberta, V. Abss. of Maubeuge in Hainaulf, circ. A.D. 705.

SS. Alkmund and Gilbert, BB. of Hexham in Northumberland;

A.D. 780 and fig.
S. Eunan, B. of Raphoe in Ireland.^
S. John of Lodesano, B. of Gubbio in Italy ; a.d. 1106.
S. Stephen, B. of Die in France; a.d. 1208.

S. EUPSYCHIUS, M.

(2ND CENT.)

[Greek Menaea and Menologies, Modern Roman Martyrology. Another
Eapsychius on April 9. Authorities : — Mention in the Menaea and
Wenology.]

[T is difficult to tell whether there were two martyrs
of the same name at Csesarea, or only one, and
that another Eupsychius who suffered at a dif-
ferent date has been confounded with him. One
Eupsychius has been mentioned on April 3 (p. 130). That
Eupsychius died under Julian, for pulling down the Temple
of Fortune. This Eupsychius suffered much earlier, under
Hadrian, Nor is it clear which martyr is the one mentioned
by S. Gregory Nazianzen and S. Basil the Great.

1 Thought to be the same as S. Adamnan, Abbot of Hy.

Eupsychius who suffered under Hadrian is said to have
been discharged after his arrest, when he sold all his posses-
sions, and gave part of the proceeds to the poor, and part
to those who had delated him to the magistrate. He was
again arrested ; his sides were torn with iron hooks, and he
was then transfixed with a sword, by order of the judge
Sapricius.

S. JOHN, M.
(a.d. 303.)

[The " Martyrologium parvum," Ado, Usuardus, Notker, &c. Roman
Martyrology. Authorities : — Eusebius, viii. 3 ; Lactantius, De Mortib.
Persec. c. 12.]

The saint called John in the Martyrologies is not named
either by Eusebius or Lactantius, and he is thought to be
the same as S. George. Lactantius gives Feb. 24th as the
day of his death.

When the decree of Diocletian against the Christians was
set up in Nicomedia, a " man of secular dignity" tore the
edict down ; he was at once sentenced to death.

That this John of Nicomedia, as he is called by the
Martyrologium parvum and Usuardus, is the same as S.
George can hardly be maintained, as the date of S. George's
martyrdom at Lydda in Palestine, is given in the Chronicon
Paschale as 285, whereas that of the Nicomedian martyr
was the year of the promulgation of the edict against the
Christians, a.d. 303.

vol. x. 7

*— *

98 Lives of the Saints. rsept. 7.

S. S O Z O N, M.

(about a.d. 304.)

[The Greek Menneaand Menologies. Inserted by Baronius in the Roman
Martyrology. Authorities :- -The Greek Acts, later, but containing, appa-
rently in them the genuine notarial Acts.]

When Maximian was governor of Cilicia there was a
shepherd boy, named originally Tarasius, who took in bap-
tism the name of Sozon. This boy loved God with all his
heart, and sought to advance His kingdom and glory by
every means that lay in his feeble power.

Now one day, when his heart was full of what he heard,
how that Christian men and women were being haled before
judgment seats, and delivered over to be tormented, and
how they warred a good warfare, and finished their course,
and bound about their brows the wreaths of unfading flowers,
he lay clown under a great oak beside a murmuring spring
that bubbled out of a rock, and fell asleep. Then he
dreamt that the Lord Jesus stood before him, and said,
" Sozon, lay aside thy bow and the three arrows that are in
thy quiver, and come and follow me to death." Then
the lad jumped up and hid his weapons under the rock, and
with only his shepherd's crook in his hand he went straight
into the city of Pompeiopolis, and entering a temple, he
struck a golden idol there with his crook and broke off the
right hand. Then he further broke the hand, and divided
the bits among the poor. Now when the sacrilege was dis
covered there was great commotion, and many innocent
persons were arrested on suspicion. When Sozon saw this
he went boldly into the court, and without a pallor on his
fresh cheek, or his limbs trembling, he stood forward before
the governor, Maximian, and said, " Let these go free, I
knocked the hand off the image ; and I have given the gold
fingers of that infamous idol to the poor."

Then Maximian said, " What is thy name ?"
Sozon. ': If thou desirest my name by which I am most
commonly known, I am called Tarasius, as named by
my parents ; but I was called Sozon when made a Chris

tian."

Maximian. " Whence come you ?"

Sozon. " From the village of Midarze."

Maximian. " What brought you hither?"

Sozon. " I am a shepherd boy, I wander from place to
place with my flock."

Maximian. " And what induced you to commit this act of
audacity ?"

Sozon. " I wished to show that I was a Christian, and
that I thought you impious. That is why I struck off the
hand of the idol."

Maximian. " Come now, adore the gods, and we will look
over this first audacity."

Sozon. " What god, that one-handed fellow ? I should
be ashamed to venerate such a god as that, who cannot help
himself against my crook."

Maximian, turning to the executioners, said, " Rack his
limbs."

Then Sozon said, " Lord Jesus ! help thy servant."

Maximian. "There is yet time. Do what I bid you, and
you shall be spared torture."

Sozon. " Fool ! do you not see that I did this deed to
prove myself a Christian? I fear not your torments, and I
despise that filthy idol."

Maximian ordered nails to be driven into his shoes, and
that the boy should be made to walk round the arena. Sozon
did so, and the blood spirted from his torn feet, so that his
skin was reddened above his ankles. As he passed the tri-
bunal of Maximian, he pointed to his feet and said, " By
my hope ! you are not as gaily booted as I am in crimson."

% *

ioo Lives of the Saints. [Sept 7#

" Why, fellow," said Maximian, " you bear it bravely."

" I feel nothing," answered the shepherd lad.

" Then tune your pipe," said the magistrate, " and by the
gods I will spare you."

" Of old I have piped many a pretty song to my sheep,"
said the boy, " now I will not pipe to you, but sing to God."

" Burn him to death," said Maximian, " and silence his
accursed tongue."

Then the martyr walked gladly to the pile of wood smeared
with tar, a fire was set to it, and the flame rushed up around
him, and consumed him. Now as evening came on, a heavy
thunderstorm arose, and roared over the city, and the hail
and rain drove the keepers from the court under cover, and
taking advantage of the storm and darkness the Christians
came by night and carried off the scorched bones of the
martyr.

S. ANASTASIUS, M.
(about a.d. 304.)

[The Modern Roman Martyrology, inserted by Baronius.in these words:
" At Aquileia S. Anastasius the Martyr." Baronius followed Molanus, who
had fallen into a mistake. Anastasius of Aquileia suffered on Aug. 26 at
Salona, in Dalmatia, and not at Aquileia. In most copies of the Martyr-
ology of S. Jerome on Aug. 26, in none on Sept. 7. The mistake arose from
a curious slip of Molanus, who rendered VII. Kalendas Septembris the
7U1 of September, instead of Aug. 26. By the Greeks on Dec. 5 and
Oct. 25. Authority :— The Acts, not nearly contemporary, but apparently
trustworthy.]

Anastasius, a fuller of Aquileia, went to live at Salona
in Dalmatia, and having made up his mind to suffer martyr-
dom, he painted a cross on his house, and took occasion
ostentatiously to sign himself with the cross. He was
arrested and sentenced to be flung into the sea with a stone
attached to his neck. A Christian lady of Salona, named
Asclepia, promised liberty and a reward to any of her ser-

sept. 7.] S> Regina. 101

vants who could recover the body They therefore traced
the shore for many miles, and came upon some negro slaves
who had dragged the corpse out of the water. The ser-
vants of Asclepia rushed on them, and threatened to de-
nounce them as having murdered the man, if they did not
deliver up the corpse at once, and so scared them off their
prey. But, says the writer of the Acts, the Africans are
crafty folk, and they managed to keep the stone that had
been attached to the neck of the martyr. In all probability
they rolled it back into the sea, not deeming it of the
slightest value. But the slaves of Asclepia brought the
body to their mistress, and she buried it, and in time
of peace a noble church was reared over it at Salona.

3. REGINA, V.M.
(date uncertain.)

[Roman and Gallican Martyrologies. There are various legendary lives
of this Saint, but they are all fabulcus, late, and founded on popular
legend.]

The story of S. Regina, Reine, as she is called in France,
is not without its beauty, but it is purely legendary. The fact
of the prevalence of devotion to her from a very early
period shows that such a saint did exist, but nothing worthy
of trust has descended to us regarding her history.

The legend is briefly as follows :

Regina was the daughter of Clemens, a citizen of Alix,
in Burgundy. Her mother died in giving her birth, and
she was brought up by a Christian nurse, who baptized her.
When Clemens learned that his daughter had become a
Christian, he refused to receive her back into his house, and
she lived with her nurse, and occupied herself in keeping
sheep.

* #

102 Lives of the Saints. tsept.7.

One day Olybrius the Prefect was driving along the road,
when he met the pretty young shepherdess, then aged fifteen,
and fell in love with her. He ordered his servants to bring
her to him at Alix, where he was staying with Clemens.
When she arrived, and he discovered who she was, he de-
sired to make the beautiful and well-born girl his wife, and
her father would gladly have had it so.

But Regina would not listen to persuasions or threats.
Olybrius left, and Clemens, to break her resolution, chained
her up to a wall in a dungeon of his castle at Grignon.1

On the return of Olybrius, the girl was still unshaken, and
his love being turned to hatred, he ordered her to be tor-
tured to death. She was racked and scored with iron
combs, and then flung into a dark prison. There she under-
went an agony like that of the Saviour in the Garden, after
which a vision appeared to her and healed her of her
wounds. In the vision she saw a cross with a snowy dove
above it, and heard these words : " Hail, wise virgin, queen
in reality rather than in name. You shall receive the crown
of immortality from your Lord."

On the morrow Olybrius sentenced Regina to be stretched
on a cross and again tortured with red-hot irons, then to be
tied hands and feet, and plunged in a vat of cold water.
But suddenly the heavenly dove appeared above her and
bade her come and rest from her labours. Eight hundred
persons were converted at the sight of the dove. Then
Olybrius ordered the head of Regina to be struck oft".

The chains by which S. Regina was bound, her skull,
heart, and jawbone are preserved at Alix-Sainte, and arc
carried annually in procession.

S. Regina, or Reine, is represented with dove and sword,
and as a shepherdess with crook and sheep.

1 The duncetm called the Prison de Sainte Reine is shown under the ruins of
the Benedictine Ahhey Church of Flavigny.

•>.<

■u<

Scpt 7-] SS. Memorius and Covip. 1 03

SS. MEMORIUS AND COMP., MM.
(about a.d. 451.)

[Roman and Gallican Martyrologies. Authority :— The fabulous Acts.
S. Memorius and companions are said to have been the clergy of S. Lupus,
but there is no mention whatever of their martyrdom in the life of S. Lupus.]

The fabulour. story of these martyrs is to this effect.
When Attila at the head of his Huns invaded Burgundy, an
angel came to S. Lupus, Bishop of Troyes (July 29), and
bade him choose out twelve innocents (seven according to
another account), baptize them, and bid them march with
the priest Memorius, the deacons Felix and Sensatus, and
the subdeacon Maximian, bearing a cross and chanting, to
meet the invader. And at the rising of the sun the boys
were baptized, and S. Lupus led them forth outside of the
city of Troyes, and lifted up his hands and blessed them*
saying : "The Angel of the Lord accompany you, and the
Spirit of God be in you !"

Then the procession went forward, the boys and the
priest and deacons chanting, till they came to Breuille. And
when Attila saw them coming he fell off his horse with
fright, and gasped out to his officers who succeeded in re-
taining their seats :

" Who are these ?"

Then Memorius coming up, said :

" We are messengers of Lupus the bishop."

And the chief captain of Attila said, " This is enchant-
ment ; they are trying witchcraft on thee. Let them be
slain."

" Be it so !" said Attila. " Draw your swords and fall on
them. But spare that old man, and bid him bear back to
the city the news that we are coming." So they cut off the
heads of the boys, of the deacons, and of the subdeacon.

— *

io4

Lives of the Saints.

[Sept 7.

Then said Attila, " That magical sign they bore aloft,
burn it."

So a fire was made, and the processional cross was
thrown into it. But a spark shot out and blinded the eye
of Attila's little foot-page, who poured out wine for him.

Thereupon Memorius stepped forward and healed the
eye.

" Old man, what is your name ?" asked Attila.

" What is yours, and that of your chief captain ? Mine
is Memorius."

" My name," said the king, "is Attila ; and my captain
is called Selens."

" Beware," said that officer; "he wants our names to be-
witch us by means of them."

" Ah !" said Attila, " that is possible, so cut off his
head." Then the head of Memorius was struck off.

" Throw the head into the river !" said Attila ; so the
head was cast into the Seine. But after twenty days a
fisherman drew it to land in his net, and gave it to S. Lupus,
who buried it with the body with pomp.

S. CLODOALD, P.C.
(about a.d. 560.)

[ Roman and Gallican Martyrologies. Almost all the Martyrologies ; not
however the English or Scottish ones. Authorities : — A Life written in the
10th cent., or later ; better authority is the mention by Gregory of Tours,
who was almost a contemporary.]

In 524, scarcely thirteen years after the death of Clovis,
and the partition of his dominions amongst his four sons;
the second of them, Clodomir, King of Orleans, was killed
in a war against the Burgundians, leaving three sons direct

* $

Sept j 61. Clodoald. 105

heirs of his kingdom, subject to equal partition between
them. Their grandmother, S. Clothild, kept them with her
at Paris ; and their uncle Childebert (King of Paris), see-
ing that his mother bestowed all her affections upon the
sons of Clodomir, grew jealous ; so, fearing that by her
favour they would get a share in the kingdom, he sent
secretly to his brother Clothair (King of Soissons), saying,
'' Our mother keepeth by her the sons of our brother, and
willeth to give them the kingdom of their father. Thou
must needs, therefore, come speedily to Paris, and we must
take counsel together as to what shall be done with them ;
whether they shall be shorn and reduced to the condition oi
commoners, or slain and leave their kingdom to be shared
equally between us." Clothair, overcome with joy at these
words, came to Paris. Childebert had already spread abroad
among the people that the two kings were to join in raising
the young children to the throne. The two kings then sent
a message to the queen, who at that time dwelt in the same
city, saying, "Send thou the children to us, that we may
place them on the throne." Clothild, full of joy and un-
witting of their craft, set meat and drink before the children,
and then sent them away, saying, " I shall seem not to have
lost my son if I see ye succeed him in his kingdom." The
young princes were immediately seized and parted from
their servants and governors ; and the servants and the
children were kept in separate places. Then Childebert
and Clothair sent to the queen their confidant, Arcadius,
with a pair of shears and a naked sword. When he came to
Clothild, he showed her what he bore with him, and said to
her, " Most glorious queen, thy sons, our masters, desire to
know thy will touching these children. Wilt thou that they
live with shorn hair, or that they be put to death ?" Clothild,
astonished at the address, and overcome with indignation
answered at hazard amidst the grief that overwhelmed her,

106 Lives of the Saints* [SePt.7.

and not knowing what she should say, " If they be not set
upon the throne, I would rather know that they were dead
than shorn." But Arcadius, caring little for her despair, and
for what she might decide after more reflection, returned in
haste to the two kings, and said, " Finish ye your work,
for the queen, favouring your plan, willeth that ye accom-
plish it." Forthwith Clothair took the eldest by the arm,
dashed him upon the ground, and slew him without
mercy, with the thrust of a hunting-knife under the arm-pit.
At the cries raised by the child his brother cast himself
at the feet of Childebert, and clinging to his knees, said
amidst his sobs, " Aid me, good father, that I die not like
my brother." Childebert, his visage bathed in tears, said to
Clothair, " Dear brother, I crave thy mercy for his life. I
will give thee whatsoever thou wilt as the price of his soul ;
I pray thee, slay him not." Then Clothair, with menacing
and furious mien, cried out aloud, " Thrust him away, or
thou diestin his stead. Thou, the instigator of all this work,
art thou, then, so quick to draw back ?" At these words
Childebert thrust away the child towards Clothair, who
seized him, plunged a hunting-knife into his side, as he had
into his brother's, and slew him. They then put to death
the slaves and governors of the children. After these mur-
ders Clothair mounted his horse and departed, taking little
heed of his nephews' death. And Childebert withdrew to
the outskirts of the city. Queen Clothild had the corpses of
the two children placed in a coffin, and followed them with
a great parade of chanting and immense mourning, to the ba-
silica of S. Peter (now S. Genevieve), where they were buried
together. One was ten years old and the other seven. The
third, named Clodoald, could not be caught, and was saved
by some gallant men. He, disdaining a terrestrial kingdom,
dedicated himself to the Lord, was shorn by his own hand,
and became a churchman. He devoted himself to good

M-

Sept. 7-1

■5\ Clodoald. 107

works, and died a priest. And the two kings divided
equally between them the kingdom of Clodomir.1

Clodoald, or S. Cloud, as he is called in France, escaped
into Provence, where he lived in a little cell as a hermit on
the fruits of the earth. The horrors of his infancy had sad-
dened his young spirit, and had completely alienated him
from the world. He cast aside every thought of ambition,
which would have led him along a pathway of blood, and
sought in place of an earthly crown, one eternal, peaceful, in
the heavens.

A pretty legend is related by his 10th century biographer.
A beggar came to his cell asking alms. S. Cloud had
nothing to give him save his hood, and he snatched this off,
and cast it over the beggar's shoulders. And when evening
came on, and the poor man in the dusk walked through the
forest, the hood began to shine like a lamp ; and when he
came forth, all men wondered at the luminous hood, and
thus they learned how great a saint was living in the woods
of their neighbourhood.

After awhile he returned to the neighbourhood of Paris.
His two uncles no longer dreaded him. Shorn as a monk,
and living as a hermit, his life was no menace to them.
They suffered him to build a monastery, where now stands
the palace of S. Cloud. They even endowed it. Eusebius,
Bishop of Paris, ordained him priest, and there the saintly
prince spent the few years that remained of his life. He
died about 560, aged not much more than thirty-five.

Some relics of S. Clodoald still remain in the parish
church of S. Cloud.

In art he is often represented with nails, as he is patron
of the nail-makers, through an absurd pun on his name.

1 Greg. Turon., Hist. Franc, iii. 18.

io8

Lives of the Saints.

[Sept. 7.

S. MODOC, B.
(about a.d. 632.)

[Dempster's Scottish Menology. Authority : — A Life in Capgrave ; also
see S. Aidan of Ferns, Jan. 31. »]

S. Modoc, commemorated as a Bishop and Culdee this
day in Scotland, is unquestionably the same as S. Aedan
of Ferns, celebrated in the hagiology of Ireland and Wales,
on Jan. 31. The simple form of his name is Aedh (Aeda,
Aidus, ^Edeus, Edus, Hugh) ; with the diminutive it is
Aedhan (Aedan, Aidamus, Edanus) ; with the honorific pre-
fix it is Mo-Edoc (Modocus, Maidocus, Madock, Madoes,
Mogue). He was born in a.d. 588 at Inis-breaghmuigh
(East Breffny). His father's name was Sedna, eighth in
descent from Colla Nais, King of Ireland in 336. His
mother was Eithne of Tirawley. As a child he was a
hostage to Ainmire, King of Ireland in 568 ; after that he
studied along with S. Lasrian or Mallaissi of Devenish, in
Lough Earne. After a sojourn in Leinster he betook him-
self to S. David's Monastery, Killmuine, in Wales. Here
he remained some time, renowned for sanctity. He returned
to Ui-Ceinnselaigh, in Ireland, was mixed up in the dissen-
sions of his native country, and on the success of his half-
brother, King Brandubh, he had Ferns assigned him as an
episcopal see. He returned to Wales on a visit to S. David
before he died ; then, returning to Ireland, he survived till
the beginning of the 7th century. In Scotland he is com-
memorated at Kilmadock. For legends concerning him see
the life of S. Aidan, Jan. 31.

1 See an exhaustive account of him in Dr. Reeves' Paper 'On some Ecclesiastical
Bells,' in the " Transactions of the R. Irish Academy," vol. viii. p. 446. Also
Bishop Forbes' " Scottish Kalendars," p. 403.

* *

Se 1 7j »£ Madelberta. 109

S. MADELBERTA, V. ABSS.
(about a.d. 705.)

[Belgian and Gallican Martyrologies. The Acts of S. Madelberta con-
sist of a series of pious sentiments, with no facts, and might do very well
for any other saintly Abbess. For facts we must go to the lives of S. Vincent
Madelgar and S. Aldetrudis.]

Madelberta of Maubeuge belonged to a family of saints.
She was daughter of S. Vincent Madelgar, and of S. Walde-
trude, sister of S. Aldegund. Her brothers were S. Landric
and S. Dentelin, and her sister S. Aldetrude.

S. Madelberta was quite a little child when taken to the
monastery of S. Aldegund, her aunt, to be trained for the
Lord. She died Abbess of Maubeuge. Nothing more is
known of her.

SS. ALKMUND AND GILBERT, BB.

(A.D. 780 AND 789.)

[Menardus and Bucelinus in their Benedictine Martyrologies.]

S. Alkmund was consecrated Bishop of Hexham in 767,
and died on the 7th September, 780. He was succeeded in
the see by Tilbert or Gilbert, who died in 789. Nothing is
known of their acts. The translation of their relics took
place in the 12th century, and an account of the miracles
then wrought by their intercession was written by a canon
of Hexham. This account still exists. The bishops are
mentioned by Simeon of Durham and Roger Hoveden.

H *

■*

1 10 Lives of the Saints.

[Sept. 8

September 8.

The Nativity of the B. Virgin Mary.

SS. Adrian and Comp., MM. at Nicotnedia; circ. a.d. 304.

S. Natalia, IV. at Byzantium ; circ. a.d. 304.

SS. Eusebius, Nestabo, Zeno and Nestor, MM. at Gaza ; circ

a.d. 362.
S. Coheinian, B. of Freising in Bavaria ; circ. a.d. 730.
S. Uco, B. of I'olterra, in Tuscany; a.d. 11S4.
B. Serahiina, IV. Abbs, at Pistofa ; a.d. 1478.

THE NATIVITY OF THE B. VIRGIN.

[Roman Martyrology. York, Sarum, Hereford, &c, Anglican Reformed
Kalendar. By the Greeks on the same day, the Arabic Kalendar on
Sept. 7.]

HIS festival was first introduced in the Eastern

Church, probably shortly after the Council of

Ephesus. Among the sermons of Proclus of

Constantinople (440) is one on the Nativity of

the Virgin ; in it there is, indeed, no mention of the day as

being one of solemn festival, but such discourses were

generally pronounced as panegyrics on festivals.

In the 7th century the feast was generally observed in the
East, and S. Andrew of Crete has left us a hymn and a
sermon on it. The idiomelon of Andrew mentions the
festival, not as a newly instituted one, but as one of long
standing, and as one of the greatest in the East.

In the sacramentaries of Gelasius and S. Gregory the fes-
tival occurs. Pope Sergius, a.d. 695, issued a decree,
ordered a procession in Rome on this day to go from the
church of S. Adrian to that of S. Maria Maggiore.

The festival is not mentioned in the penitential of S.
Boniface, nor is it ordered in the canon on festivals of the
Council of Mainz (a.d. 813), nor in the constitution of

NATIVITY OF THE B.V. MARY.
From the Vienna Missal.

Sept., p. no.

[Sept. 8.

Sept. 8.]

The Nativity of the B. Virgin. 1 1 1

Hatto of Basle (a.d. S20;, nor in those of Herard of
Tours (a.d. 858), nor that of Radulf of Bourges (a.d.
847) ; but nevertheless it appears in the statutes of
Sonnatius of Rheims (a.d. 625), and in the 9th cent. \n
those of Walter of Orleans. In the 10th cent, it was intro-
duced into England, if we may trust Ingulf, who says it was
ordered by a Synod of London in 948.

In 1 241, when the Papacy fell vacant, and the conflict of
parties interfered with an immediate election, the Cardinals
vowed, when they could agree, that the Nativity of S. Mary
should have an octave, and on the election of Innocent IV.,
a.d. 1243, the octave to the festival was decreed. Never-
theless it is without octave in the Cologne Kalendars of the
13th and 14th centuries. In the 14th cent, it is noticed
in the German missals. The octave is marked in the York,
Sarum, and Hereford Kalendars.

Nicephorus Callistus gives the following portrait of S.
Mary — " Mary was in everything modest and earnest ; she
spake little, and then only about necessaries ; she was very
courteous, and rendered to all honour and respect. She was
of middle stature, though some assert her to have been
somewhat taller. She spoke to all with engaging frankness,
without laughing, without embarrassment, and especially
without rancour. She had a pale tint, light hair, piercing
eyes with yellowish olive-coloured pupils. Her brows
were arched, and moderately black, her nose moderately
long, her lips fresh and full of amiability when speaking ;
her face was round or pointed, but longish ; hands and
fingers fairly long. Finally, she was without pride, simple,
without guile ; she had no insipidity about her, but was un-
assuming. In her dress she was fond of the national colour,
which is still visible in her sacred headgear-— in short, there
was in all her ways divine grace."1

1 Niceph. "Eccles. Hist." Lib. ii. c. i\

1 1 2 Lives of the Saints. [Sept 8

Cedrenus describes her as of moderate height, with yellowish
brown hair and hazel eyes, long fingers, and dress of no vivid
colour.

The Blessed Virgin is generally represented in a red tunic
and a blue mantle, these colours signifying celestial love and
truth ; more rarely she wears red and green, the colours of
love and hope. Blue and white are also colours appro-
priated to the B. V. M. She should always wear a white
veil ; on the right shoulder of her mantle, or in front of her
veil is embroidered a star, in allusion to her title. " Stella
Maris," the Latin interpretation of her Jewish name Miriam.
Her blue tunic is often richly embroidered with gold and
gems, and lined with ermine or stuff of various colours, in
accordance with the words of the Psalmist, "The King's
daughter is all glorious within : her clothing is of wrought
gold. She shall be brought unto the King in raiment of
needlework." In the devotional effigies which represent the
B. V. M. as the Queen of Angels, she wears a splendid
crown. After the Crucifixion, our Lady usually appears in
violet or grey. She frequently appears with the sun over her
head and the moon under her feet, in allusion to Canticles
vi. 10, "fair as the moon, clear as the sun ;" and Revelation
xii. i, "a woman clothed with the sun, and the moon under
her feet, and upon her head a crown of twelve stars."

Her principal emblems are the Lily (in its several
varieties of the fleur-de-lys, the lilium candidum, and the
lily of the valley), the Rose (" I am the Rose of Sharon
and the Lily of the Valleys," Cant. ii. i), the Garden En-
closed, the Sealed Fountain, the Closed Gate, the Sealed
Book, and the Bush which burned and was not consumed,
in allusion to her perpetual virginity.

V. x

— <

— 1

—

t-1

■Tj

;

Sept. 8.]

^.S. Adrian, Natalia, and others. 1 1 3

SS. ADRIAN, NATALIA, AND OTHERS, MM.
(about a.d. 304.)

[Some copies of the Martyro'ogy of Jerome on March 4, the Martyrology
of Bede on Sept. 8, the Martyrologium parvum, Ado, Hrabanus, Notker,
Usuardus. Modern Roman Martyrology on March 4 and Sept. 8. By
the Greeks on Aug. 26. Veneration for S. Adrian grew up in the West
after the translation of his body to Rome in the 6th or 7th cent. Au-
thority : — The Greek Acts. There are various editions of these, more or
less diffuse. They are amplifications of ancient Acts. The Acts are too
late to be perfectly trustworthy, but for the main particulars may be relied
on. The tedious discourses put into the mouths of all the sufferers are late
additions.]

When Maximian was persecuting the Church, he bade
his officers collect all the Christians in Nicomedia, and force
them to do sacrifice to the false gods. One day as he was
driving out he passed a troop of twenty-three, heavily
chained, being led to prison. He leaped down from his
chariot, and ordered them to be brought at once into court
that he might try them.

They exhibited such constancy under torment, that a
young officer present, named Adrian, aged only twenty-
three, sprang into the middle of the court, and cried with a
loud voice, " Write me down a Christian also, secretary,
that I may be numbered with these warriors of Christ."

Maximian, extremely exasperated, ordered him to be
chained and consigned to prison.

Adrian had been married for thirteen months to a young
and beautiful Christian girl, named Natalia, ;md her piety
and sweetness had first drawn his heart to Christ, but he
was unbaptized.

Now one of the servants ran to the house of Adrian, and
entering, breathless, told his mistress what had taken place.
Then Natalia was full of joy, and she went with speed
to the prison, and entered, and flung herself at the feet
of her husband, and kissed his chains, and implored the

vol. x. 8

1 14 Lives of the Saints. rsept.8.

other confessors to encourage Adrian, and teach him fully
the way of truth.

" Now depart, dear wife," said the martyr, "and I will send
thee word, when I know how matters are likely to go with me."

After a few days, knowing that his trial would take place
immediately, he asked the gaoler to allow him to go home
on parole, to greet his wife for the last time. Leave was
given him, and he returned to his house. But when Natalia
saw him, her heart failed within her, as she thought that, to
have obtained release, he must have renounced his purpose
and new-born faith. But he reassured her, and she ac-
companied him back to the prison.

And when she came there, she washed the wounds of the
twenty-three confessors, and sent her servant for fine linen,
and tore it up, and made bandages for them. And for seven
days she ministered daily to their necessities.

And after that, Adrian was led forth, and the twenty-three
were seated on beasts, and brought to the court, for they were
so wounded and disjointed that they could not walk.

Natalia followed them. Adrian alone was introduced into
court. He was ordered to be beaten by four men. He was
thrown on the ground, and lashed till his body was a mass of
wounds. Then Maximian ordered all to be reconducted to
prison. Adrian could not walk, and was dragged back, Natalia
holding his head up on her arm, against her breast, and
wiping the sweat of agony from his loved brow with her veil.

And when he was brought back to prison, the confessors
crowded round him, those who had been disjointed on the
rack crawling along on their hands or elbows, to congratulate
him on his heroism. And Natalia blessed him with her lips,
and wiped his blood away, and anointed all his body witli
her gentle hands.

The deaconesses also hasted to attend to the other suf-
ferers. But orders came that the women were not to be

Sept. 8.] SS- Adrian, Natalia, and others. 1 1 5

admitted to the prison. Then Natalia cut off her long
locks, and dressed herselflikeaman, and came to the prison,
and asked and paid for admittance, as a man ; and the
gaoler, pocketing her gold, let her through the gates. Other
women followed her example.

But orders came for the speedy execution of the martyrs
in their dungeons ; and so it fell out that Natalia was pre-
sent when her husband died. The sentence of Maximian
was, that their legs should be broken by blows of a hammer
on an anvil.

So the lictors came, and rolled an anvil into the dungeon,
and Natalia rushed before them, and throwing herself on her
knees implored, "In pity, deal first with Adrian!" And
this she said, for she feared that the sight of the sufferings of
his comrades might overcome her young husband's fortitude,
and perhaps her own.

And when the executioner would have taken the feet of
Adrian, to lay them on the anvil, " No," said Natalia, " I
will do that." And she raised the dear feet, whose sound
on the pavement had been to her so pleasant, as he returned
to his home, through the few months of their married life,
and reverently, and tenderly, she laid them on the iron block.

Then the executioner smote, and crushed the bones, and
next, with an axe, hewed off the feet.

Natalia, who had stationed herself at the head of him she
loved best in all the world, said, with her eyes on his face,
" Servant of Christ ! if you live, put out your hand to mine !"

And the dying man feebly stretched out his hand, as
though groping for hers, and she caught it, and held it, and
laid it on the anvil ; then the executioner brought his axe
down, and hewed it off, as she clasped it. And she folded
it in her mantle to her heart, and watched the colour die out
of the cheeks of Adrian and his eyes grow dim. She closed
them with her loving hand.

4 >j

g, *

1 1 6 Lives of the Saints. rSept 8_

And all the rest of the three-and-twenty had their legs
broken by repeated blows, but we are not told if their hands
and feet were cut off.

According to the orders of Maximian, the bodies of the
martyrs were placed on a pile of wood to be burnt, but they
were so many that the burning was not perfectly carried out,
and a heavy rain during the night having extinguished the
smouldering pyre, the Christians were able to recover the
remains of the martyrs before they were completely reduced
to ashes.

But Natalia preserved her husband's hand and wrapped it
in spices and ointments to preserve it, and folded purple
silk round it, and placed it at the head of her bed.

Not long after the death of Adrian, as Natalia was young,
pretty, and wealthy, she was sought in marriage by a tribune
high in office in the Imperial Court. Full of dismay, she
implored three months' delay, to make up her mind; then
flinging herself on her knees by her bed-side, she prayed,
" Be merciful, Lord ! be merciful, and spare me this humi-
liation ! For thy Name's sake, for the sake of the broken
legs of thy martyrs, for the sake of their chains and bleeding
arms ! spare me, spare me ! for the sake of Adrian, whose
wife I was !"

Then she hastily prepared for flight, and carrying with her
only what was necessary, took ship for Byzantium. Now
the bodies of the martyrs had been conveyed by some of
the faithful to the same city, and thither therefore, as to
the tomb of her husband, Natalia's heart drew her.

The late author of the Acts here introduces a fictitious in-
cident, to heighten the interest of his story.

As the boat was on its way, storm and darkness came on,
and out of the gloom shot a phantom ship filled with dark
forms of demons. The steersman of Natalia's vessel shouted
to the captain of the phantom vessel for sailing directions.

* *

Sept. 8.] "S^- Adrian, Natalia, and others. 117

not knowing in the darkness and mist that the ship was not
real, and freighted with living men. Then a tall black form
at the poop shouted through the flying spon-drift, " To the
left, to the left, lean over to the left !" and so the steersman
turned the prow. At that instant a luminous figure stood
out of the night, at the head of the vessel, with a halo about
him such as we see encircle a lantern in a fog. It was
Adrian in glory. And he waved his arm, and cried, " You
are sailing aright ! Go straight forwards."

And Natalia uttered a cry and sprang forward, crying, " It
is my husband — it is Adrian come to save us !"

Then the light vanished, and all was dark ; the storm blew
down on them, laden with the shrieks of the discomfited
demons, as the black fiend-ship backed into the gloom.

When morning dawned the boat was off Argyropolis, and
they put into port and went up into Byzantium, and sought
the Christians ; and Natalia was led to where the bones of
her husband were laid. Then she laid by them the hand
she had cherished. She was worn with fatigue and the
miseries of her rough sea voyage. The kind brethren and
sisters at Byzantium noted her haggard looks, and besought
her to rest. But she first knelt long by her husband's grave,
and then lay gently down, and laid her weary head on it,
and her spirit fled painlessly from her body.

The relics of S. Adrian and S. Natalia are thought to have
been brought to Rome in the 6th or 7th century. Spanish
writers assert that they were translated to the abbey of S.
Pedro de Estonca, in the 9th century, in the reign of
Alfonso the Great, and the time of Pope John VIII
These relics have undergone partition. An arm of S. Adrian
and one of S. Natalia are at Leon in the monastic church of
S. Claudius. Another portion of their relics in an abbey of
their dedication called Tuhon, near Oviedo ; another at
Balneare, near Leon ; other relics at Chellas, near Lisbon.

1 1 8 Lives of the Saints. [Sept g,

The entire bodies, it is pretended, were translated by rela-
tives of S. Adrian to Belgium, and are now shown at Gerard-
mont in Hainault. But the entire body of S. Adrian is also
at Rome under the high altar of the church of his name.
A jaw and half an arm at Cologne, another part of an arm
at Prague ; the entire body, with the exception of one arm,
at Raulcourt — so that there are two bodies in Belgium alone ;
an arm at Lobbes, part of an arm at Floreffe, two teeth at
S. Crepin in Hainault, a tooth at Ninove in Flanders ; some
bones in Agincourt, others at Douai, at Bruges in the cathe-
dral, and in the Jesuit church at Mecheln ; a whole body at
Ghent, the third in Belgium ; a head at Bologna. Henry
II., Emperor of Germany, claimed to use the sword of
S. Adrian.

SS. EUSEBIUS, NESTABO, ZENO, AND NESTOR,

MM.

(about a.d. 362.)

[Roman Martyrology. Authority :-— Sozomen, 46, v. c. 9.]

" The inhabitants of Gaza," says Sozomen, the ecclesias-
tical historian (a.d. 440), " being inflamed with rage against
Eusebius, Nestabo, and Zeno, three brethren, dragged them
from their house, in which they had concealed themselves,
and cast them into prison, after having beaten them with
unusual cruelty. Then they assembled in the theatre, and
shouted against them, declaring that they had profaned their
temple, and had used the power with which they were for-
merly invested to the injury and destruction of paganism.
By these declamations the general excitement was increased
to such a pitch that the mob ran to the prison, and with unpa-
ralleled fury drew forth their victims, and dashed them on

-+<

* — *

Sept. s.] -S^- Eusebius, Nestabo, and others. i 1 9

the ground ; and in this position, sometimes with the face,
and sometimes with the back, upon the ground, the victims
were dragged through the streets of the city, and were after
wards stoned and beaten. I have been told that even women
quitted their work to aid in torturing them ; that the very
cooks left their employment to pour scalding water on
them, and to wound them with their culinary utensils. When
the martyrs were literally torn to pieces, and their brains
scattered on the ground, their bodies were dragged out of the
city and flung on the spot generally reserved as a receptacle
for the bodies of beasts ; then a large fire was lighted, and their
bones mixed with those of asses and camels, so that it
might be difficult to distinguish them. But they were not
long concealed, for a Christian woman, an inhabitant of
Gaza, collected the bones at night, by the inspiration of God,
and conveyed them in a vessel to Zeno, their cousin, as God
had commanded her in a dream ; for she was previously
unacquainted with Zeno, and he had narrowly escaped arrest,
but he had effected his escape while the people were occu-
pied with the butchery of his cousins, and had fled to Anthe-
dona, a maritime city about twenty stadia from Gaza, wholly
addicted to superstition and idolatry. When the inhabitants
«f this city discovered that he was a Christian, they beat
him violently, and drove him away. He then returned to
Gaza, and concealed himself; and here the woman found
him, and gave him the remains. He kept them carefully in
the house till the reign of Theodosius, when he was ordained
bishop. And he erected a church beyond the walls of the
city, and deposited the bones under the altar, near those of
Nestor the Confessor. Nestor had been on terms of intimacy
with his cousins, and was seized with them by the people
of Gaza, scourged and imprisoned. But those who
dragged him through the city were so affected with his per-
sonal beauty, and struck with compassion, that they cast

him, before he was quite dead, out of the city. Some per-
sons found him and carried him to the house of Zeno, where
he expired whilst his wounds were being dressed.

" When the inhabitants of Gaza began to reflect on the
enormity of their crime, they trembled lest the Emperor
should punish them. But Julian, far from evincing as much
anger against them as he had manifested against the Alexan
drians on the murder of George (the Arian bishop), did not
even write to rebuke their conduct. ' For what right had he,'
asked the Emperor, ' to arrest the citizens merely for retalia-
ting on a few Galileans the injuries that had been inflicted by
them and by their gods.' And so the affair was passed over."

It is clear that these martyrs had assisted in the destruc-
tion of the magnificent Marnion,the temple which was the
glory of Gaza, and that this had exasperated the people
against them.

S. CORBINIAN, B.

(a.d. 730.)

[Roman and German Martyrologies. Authority : — A Life by Aribo,
Bishop of Freising, from 764 to 784 ; therefore a contemporary of part of
the life of S. Corbinian. j

S. Corbinian was born at Chatres, near Melun, in France,
in the reign of Clothair III. His father, whose name was
Waldegis, died before his birth. He received from his
mother at the font the name of Waldegis, but she afterwards
changed her mind, and called him Corbinian, after her own
name, Corbiniana, when the first fervour of grief for the
departed Waldegis had blown over. From early childhood
the boy manifested a love of holy things, and when young
built a cell beside the church of S. Germain near his castle,
and dwelt in it.

>3t ~ >$<

Sept 8 ] 6*. Corbinian. 1 2 1

In this cell he lived on the alms of the people. Under
his cell was a cellar, in which he kept a barrel or two of wine.
One vintage, when his cellar had been lately stocked by the
charity of the neighbourhood, in the dead of the night, at
the most ghostly hour, when all is hushed, one of the barrels
blew out its bung with a tremendous report. Corbinian
flung himself on his knees, and remained in prayer till dawn,
when he rang a bell for his servants, who came in, and then,
with a solemn voice, Corbinian informed them that the
dreadful noise which had so scared them in the night, pro-
ceeded, not from demons, but from the new wine having
driven out the bung. Then Anseric, his cellarer, took the
key, and went down into the vault ; he put his foot upon the
bung at the first step, and, reassured, went up to the barrel
to find, to his admiration, that not a drop of wine was
wasted. This is the first miracle recorded of Corbinian at
the opening of his ascetic career in his miserable anchorite's
cell adjoining the church of S. Germain.

One day his mule ran away ; so that apparently the re-
cluse was not wholly immured, but allowed himself an occa-
sional airing. The servants of the hermit scattered them-
selves over the country in quest of it, but all in vain. In
the evening they returned from their ineffectual search to
lament the loss to Corbinian. He betook himself to prayer,
and in the night an angel appeared to him, and informed him
the mule should be returned in the morning, and the fellow
who had stolen it severely punished.

Next day Corbinian was giving an instruction to his disci-
ples, when, through the open door, in walked the mule with
the thief on his back, sticking to the saddle as tight as if he
had been attached to it by the strongest fish-glue, and fast
asleep. Corbinian ordered the mule to shake the man off,
and the obedient animal released the fellow, who fell like a
log on the ground, when the thief woke up with a start, and

£1 .,3,

122

Lives of the Saints.

[Sept. &

asked where he was. Corbinian had him fast, and delivered
himself of an impressive and lengthy lecture, but after that
let him go, thankful that he escaped so easily.

The fame of Corbinian spread, and Pepin of Herstall sent
to commend himself to the hermit's prayers. After fourteen
years in his cell Corbinian went to Rome and visited Pope
Gregory II., whom he asked to appoint him some place of
solitude where he might live alone and in abstinence. But
Gregory ordained him first priest, then bishop, without any
fixed see, and sent him back into France, and he returned
to his former cell at Chatres.

After a while he made another pilgrimage to Rome, going
a roundabout way, for he took Ratisbon on his road, and
made acquaintance with Theodo II., Duke of Bavaria, who
tried hard to retain him in his territories. He also met
Grimoald, Duke of Freising, who showed him the greatest
honour, and endeavoured to persuade him to become bishop
of his duchy ; and when he refused, accompanied him to the
confines of Tyrol, and sent strict orders to the people along
the way, and throughout the valley of the Vintschgau, should
the holy man return, not to suffer him to go anywhere save
into Bavaria.

Corbinian and his cellarer, Anseric, and some servants,
set their faces to the Brenner pass, driving a packhorse
before them. As they rested one night in a forest a bear
ate the sumpter-horse of the saint, and in the morning the
servants of Corbinian found the bear lying on the dead horse,
gnawing it at its ease. They ran to tell Anseric, and Anseric
told his master.

" Take this whip," said Corbinian, " and lash the brute
well with it."

" I am afraid," said Anseric.

" Do as you are bid," answered Corbinian, " and after

« *

sept. 8.] S. Corbinian. 123

that put the pack and saddle on the back of the bear, and
send him on with the horses."

So the bear was made to carry a pack all the way to the
gates of Rome.

Did the glories of that wondrous road fill the soul of Cor-
binian with awe ? The still tarn near the Brenner head,
the dazzling peaks that close the valley of Ridnaun, the
mighty dolomite horn of the Schlern, and the wall of needles
of the Rosengarten, the mystic region of Laurin the Dwarf
King? We cannot tell, the biographer is silent on this.
We only hear that when Corbinian came to Trent, Count
Husing, who ruled there, coveted the Saint's horse, which
was a remarkably fine one, and bid a large sum for it, but
as the bishop refused to sell it, he stole it.

At Pavia Corbinian was honourably received by Luit-
prand, King of the Lombards, and was given by him rich
gifts ; and orders were sent on, all along the road to Rome,
that the bishop should be allowed to want for nothing.

He had not gone very far before a gentleman, sent by the
king to accompany him, made off with one of his best horses.
He, like the Count of Trent, had offered to buy it, but was
refused, and so took French leave with it. It is clear that
Corbinian had an eye for horseflesh.

Meat and poultry were in plenty, but on Friday there was
a deficiency of fish ; and the ascetic bishop refused to eat
anything else. What was to be done ? His cook — for he
took his cook about with him as well as his butler — was dis-
tracted, when suddenly an eagle appeared overhead with a
fish in his mouth, and dropped it at the feet of the cook,
who put it at once into the frying-pan for the bishop's dinner.
What the servants dined on we are not told.

Next Friday they were ambling along the sea-shore, when
they spied a big fish asleep on the surface of the water.
Corbinian bade one of his servants go in after it. The

& ■ gf

* — — *

124 Lives of the Saints. [Sept 8.

man stripped, and taking a spear swam behind the fish and
stabbed it. The fish was eleven feet long. Feeling itself
wounded it swam out to sea, and the man, holding on to his
harpoon, swam after it, striving to turn the fish to land. The
bishop and all the rest of the servants looked on applaud-
ing, from the land ; but at length, anxious as to the result,
for the man was becoming exhausted. Most opportunely
some fishermen were near at hand, and they rowed to the
spot and secured the fish. The swimmer then tried to
scramble into the boat, but the fishermen having a fancy to
keep the captured fish for themselves, tried to push him off.
The servant got one leg into the boat, caught an oar and
dealt the boatmen a blow on their heads with it. A shout
of applause greeted him from his master and comrades on
shore. The boatmen then sullenly allowed him to push the
skiff to land and present the fish to the bishop.

Tents were spread, a fire kindled, and all feasted. The
boatmen he liberally fee'd with twopence (duo trem'sses) ana
a lecture on their bad conduct in trying to steal the fish.

On reaching Rome S. Corbinian was cordially received by
the Pope, who refused to give ear to his entreaties to be
allowed to live a solitary and severe life. He perhaps saw
that Corbinian had no very real vocation for a mortified life,
or he would have dispensed long ago with cooks and butlers,
and handsome horses, and meat every day except Friday.
He therefore peremptorily ordered him back to Bavaria.

Corbinian therefore retraced his journey, and was not a
little gratified to learn, on his reaching Pavia, that the man
who had stolen his horse was dead. The widow flung her-
self at the bishop's knees, and bitterly deplored the covctous-
ness of her late husband ; even King Luitprand " jumped
off his throne and prostrated himself before the bishop," en-
treating pardon for him who had stolen the horse ; a hand-
some sum of money being also offered the bishop, he con-

Sept. 8.]

S. Corbinian. 125

sented to absolve the soul of the departed gentleman of his
sin of horse-stealing ; and then he went on his way to Trent.
The news of the death of the horse-stealer had spread to the
roots of the Alps, and the Count of Trent was in an agony
of alarm for his personal safety, for, as it will be remembered,
he also had appropriated one of the bishop's stud.

He also had suffered somewhat, for he had lost forty- two
of his horses, which had died of elephantiasis (elefantino
morbo perierunt). He paid Corbinian two hundred gold
pieces and two good horses for his theft, which was a pretty
considerable sum for the use of a horse, and Corbinian
received the money with a smile of satisfaction.

The humbled count conducted the bishop to the confines
of Bavaria, which then stretched to Botzen, and Corbinian
was detained at Meran, in the Vintschgau, till Grimoald was
made aware of his return.

'Whilst waiting at Meran, Corbinian took mountain excur-
sions, and was fascinated with the spot. One point espe-
cially delighted him, a knoll at Khaims, between two
torrents, where the vines were rich, the trees umbrageous,
and the view of snowy summits was beautiful. The bishop
made inquiries about the tenure of land thereabouts, and
to whom each farm belonged, having an eye to the
future.

At length orders came for the bishop to go north, and
with a heavy heart he left delightful Meran. No sooner
was Corbinian at Freising, than he found that his protector
Grimoald was married to his deceased brother's wife Pil-
trudis. He sent word that he would not see the face of
Grimoald till the incestuous union was broken off. For
forty days he kept apart from the duke, and then at last
Grimoald consented to break off the connexion. He came
to Bishop Corbinian to promise obedience, confess his sin,
and ask penance.

* *

£_

126 Lives of the Saints. [Sept 8

" For penance you must give me the estate of Khaims,
near Meran."

" It does not belong to me," said the duke.

" No, but you must buy it for me from its owner. I want
all the land between the two streams Timon and Finale,
with the pastures, fields, and vineyards, and part of the Alps
that overhang the said estate."

Grimoald sent orders to have the land purchased, and so
this was the first estate that passed to the see of Freising.
Corbinian bought other estates out of his well-lined purse
at Cortsch, near Meran.

One day the bishop was riding through the streets of
Freising, when he saw an old woman, attended by some
men, carrying meat, and leading a live animal. He had
been forewarned that this old woman dealt in witchcraft, so
he stopped his horse and asked what was her business.
She replied that a young man was ill, and she was going to
try her skill in curing him. This so exasperated the bishop
that he jumped off his horse, caught the old woman by the
neck, and laid into her back lustily with his horsewhip, then
ordered the meat to be taken outside the walls of the town,
and given to the poor. He was a passionate man, says
Aribo, his candid biographer.

Piltrudis resented the interference of the bishop, and the
rupture of her union with Grimoald ; and she concerted a
plan with her secretary Ninus to have him waylaid and mur-
dered, when on his way to a villa he had lately erected.
Erembert, a brother of Corbinian, heard of the conspiracy,
and told him. The bishop, horror-struck, fled precipitately
to his dear Meran, and the charming estates he had there
acquired, and sent word to Grimoald to deal with the Jezebel
as she would have dealt with him. The duke declined to
imbrue his hands in the blood of his sister-in-law and divorced
wife, but sent to Corbinian urging his return to his duties at

# *

* *

Sept8] B. Seraphina. 127

Freising, and assuring him that he would provide for his
personal safety. Corbinian resolutely refused to leave Meran
as long as Piltrudis was within reach, and it was only when
Grimoald was defeated and killed by Charles Martel, and
Piltrudis was removed to a safe distance, that he ventured
back to his see.

He did not live long after his return. His heart was at
Meran among the beautiful snowy peaks and Alpine flowers.
When he felt that he was dying, he sent his brother Erem-
bert to the King of the Lombards, and another messenger
to Hugbert Duke of Bavaria, to obtain from both a promise
that his bones should lie at Meran.

As he had desired, his body was conveyed to Meran.
But it was not long allowed to remain there, but was brought
back to Bavaria, and now part is at Freising, and part at
Munich, in the cathedral.

In art S. Corbinian is represented with the bear at his
side laden with a pack.

B. SERAPHINA, W. ABSS.
(a.d. 1478.)

[Franciscan Martyrology. Authorities : — Wadding, in his Annals of the
Minorites, from MS. material in his possession, and a Life by Galluci in

ifi37-]

Guido Antonio, Count of Monteferetri and Urbino, and
Lord of Gubbio, was father of the lady who is commemo-
rated under the name of Seraphina this day in the Franciscan
Martyrology. She was his daughter by his second wife,
Catarina Colonna, niece of Pope Martin V. She was born
at Urbino, about a.d. 1434, and received at the font the
name of Suevia. She was married by proxy at the age of
fourteen to Alessandro Sforza, Lord of Pistoja, High Con-
Si 13

% %

128 Lives of the Saints. [Sept 8

stable of Sicily. Alessandro had already been married to
Constantia Varana, by whom he had two sons, Constans
and Galeati, and two daughters.

The first years of their married life were happy. Suevia
proved a good mother to her step-children, and managed
the house with prudence.

In 1460 Alexander returned to Pistoja from the wars, in
which he had been constantly engaged, and was struck with
the charms of a lady named Pacifica, wife of a physician at
Pistoja. This led to great family misery, and Suevia had
reason to believe that her husband made several attempts to
get rid of her by poison. They quarrelled violently, and on
one occasion he so far forgot himself as to maltreat her
before the servants. Then he drove her out of his palace,
and bade her go to the convent of the Poor Clares. This was
in 1460. The unhappy wife at once went to the convent,
and asked to be admitted. But the powerful relatives of
Suevia interfered, and Alessandro, to justify his conduct,
asserted that she had been unfaithful to him during his
absence, and had indeed confessed her fault. The kinsmen,
together with her husband and a notary, went to the convent
and asked to see Suevia. She appeared at the grating, and
was asked if this was true which her husband asserted. She
made no answer, but dropped the curtain and withdrew.
Her relatives were filled with shame, and the notary entered
in his book the statement that she had not denied the
charge. But on their way through the streets, the ass on
which the notary was seated flung the man of law, and then
bit him in the rear as he lay sprawling in the dust ; a mani-
fest token that he had done wrong in attributing the silence
of Suevia to a consciousness of guilt.

Suevia took the veil, and was elected abbess. After a
few years Alessandro repented his treatment of his wife, and
got tired of Pacifica. He turned the latter lady out of his

* *

Sept. 8.]

B. Seraphina.

129

house with as great indignity as he had shown to his legiti-
mate wife, and wanted to bring Suevia back again. But
this was now impossible. She had taken the irrevocable
vow, had changed her name to Seraphina, and was enclosed
behind bars he was powerless to break through.

She died in the odour of sanctity on Sept. 8th, 1478.
The body is preserved, and exposed to the veneration of the
faithful at Pistoja.

3. Paul, Ap.

VOL. X.

[30 Lives of the Saints. (Sept

September 9.

S. Thf.ophanes, H.C. in the East; circ. a.d. 300.

SS. Dorotheus and Gorgonius, MM. at Nicomedia ; a. p. 303.

S. Severian, M. at Sebaste ; circ. a.d. 320.

S. Kieran, Ab. of Clonmacnois, in Ireland; A.D. 548.

S. Omer, B. in Artois ; </?•<:. a.d. 670.

S. Sergius I., Pope of Rome ; a.d. 701.

S. Bertellin, H \ at Stafford ; Hl/i nut.

S. Onnen, C. in Brittany.

S. Wii.freda, Abss. of Wilton ; end of "10th cent.

S. Peter of Chavanon, MA: at Piberac in Auvergne; a.d 1080.

B. Peter Claver, S.J. at Poitiers; a.d. 1654.

S. THEOPHANES, H.C.
(about a.d. 300.)

[Greek Menrea and Menology. Authority : — The notice in the Me-
nology.]

jHEOPHANESwas a boy born of heathen parents,

who had learned, unknown to his father and

mother, the truths of the faith, instilled into him

probably by a nurse.

One winter's day the little boy saw a poor child nearly

naked, shivering with cold. Thereupon he stripped off his

own warm clothing, and gave it to the poor boy.

When his father saw him he said, " What have you done
with your clothes ?" He answered, " I have given them to
Christ."

He ran away from home to a hermit on Mount Diabenum,
and lived with him in a cave till his death. He was brought
before the Emperors Cams, Carinus, and Numerian, and

•*

Sept. g.j SS. Dorothcus and Gorgonius. 1 3 1

beaten, and then allowed to return to his cave. Whenever
he sallied forth from his cave he is said to have ridden on
the back of a lion. He died about a.d. 300, after having
spent seventy-five years in his cave.

SS. DOROTHEUS AND GORGONIUS, MM.
(a.d. 303.)

[Roman Martyrology. Ado, Usuardus. Many copies of the Martyrology
of S. Jerome on March 12. Authority : — A brief notice by Eusebius,
viii. 6, and Rufinus' additions to it. The Acts are later, not earlier than
the 8th cent., and are purely fabulous.]

Dorotheus and Gorgonius, as Eusebius tells us, were
freedmen in the palace of Diocletian at Nicomedia, who
after many tortures were strangled, and so bore away the
prize of a heavenly victory. Rufinus adds that Dorotheus
and Gorgonius were chamberlains to the emperor, and that
when they saw Peter, another servant of the palace, tortured,
they remonstrated with Diocletian, and were on that account
strangled.

The Acts say that their skin was torn off, and that
vinegar and salt were rubbed into their wounds ; that they
were then placed on iron beds over a slow fire and roasted.
But the charcoal went out, and they suffered no ill-effects
from the fire. Then, at last, after they had given the kiss
of peace to the Christians present, they were strangled with a
cord.

The relics of these martyrs were translated first to Rome,
then to Gorze on the Moselle, in the diocese of Metz, in
765, and thence parts to Minden.

* %

T32 Lives of the Saints. [Sept

S. SEYERIAN, M.
(about a.d. 320.)

[Roman Martyrology, introduced by Baronius from the Greek Menaea.
Russian Kalendar. Authority : — The Greek Acts, apparently trustworthy,
but not in their original condition ; they have been re-written and
amplified.]

This martyr suffered under Licinius, when he was Emperor
of the East, and, contrary to agreement with Constantine,
persecuted the Church. Licinius was the more able to do
this in the case of believing soldiers, as he could proceed
against them for infraction of military discipline ; and when
he had broken with Constantine he threw off the mask of
tolerance.

Severian was a soldier and a Christian. He had witnessed
the martyrdom of the forty soldiers at Sebaste, in Armenia
Minor, exposed to a bitter winter night on a frozen pool
(March 10) ; and this glorious martyrdom, far from daunting
him, stimulated him to greater zeal. He made no secret of
his faith, but openly, even defiantly, proclaimed his Chris-
tianity, and his abhorrence of the gods of Olympus. His
words were reported to Lysias, the governor, and he was
ordered before him. He maintained his intrepidity through
trial and torture. A heavy stone was attached to his feet,
and he was torn with iron rakes till he died.

S. KIERAN, AB. OF CLONMACNOIS.
(a.d. 548.)

[Roman, Irish, and Aberdeen Martyrologies. Authority : — Mention in
Jocelin's Life of S. Patrick, in that of S. Comgall, and those of other con-
temporary Saints.]

Kieran — called in the Roman Martyrology Queranus —
was named also Macantsaor, or the carpenter's son ; his

iji ^

Sept. 9.]

•S*. Kiev an. 133

father's name was Beoaidh, and that of his mother was
Darerca ; she was descended from the bard Glas. His
father was a carpenter in Meath. Crushed by the taxation
of the King of Ainmire, he left his native land for Con-
naught, when, in the field Ay, Kieran first saw the light, and
was baptized by S. Justus. Hearing of the fame of S. Finnian
of Cluain-iraird (Clonard), he betook himself to his school,
and did not leave it till he was well grounded in ecclesiastical
learning. Thence, having received a certificate from S.
Finnian, together with his blessing, he repaired to the
monastery ofS. Nennid, in one of the islands of Lough Erne.
This saint had been also a disciple of S. Finnian, and while
in his school had made acquaintance with Kieran. As he
had lately founded a monastery in the island, and had
become bishop of the surrounding district, it is not im-
probable that Kieran went to him on invitation to assist him
in the management of his institution. Kieran was received
by him with great joy, and remained some time with him.

Wishing, however, to improve himself further in the
knowledge and observance of monastic discipline, Kieran
went to the great monastery of the Isle of Arran. S. Enda,
who still governed it, received him very kindly, and em-
ployed him for seven years in thrashing corn for the use of
the community. During that period he was considered as
a pattern of piety and sanctity, and Enda is said to have
had some visions relative to the great merit of Kieran, and
the number of religious houses which in course of time
would belong to his institution.

At the expiration of these seven years our saint removed,
according to one account, to Inniscathig, where he was
charged by S. Senan with the care of providing for strangers.
But his liberality to the poor was so profuse that he incurred
the displeasure of some of the monks, and accordingly
thought it advisable to quit the monastery.

134 Lives of the Saints. rsePt,9,

He then proceeded to an island of Lough Rie, called
Aingin, where, having erected a monastery, he was soon
surrounded by a vast number of excellent monks. This was
his first establishment, and he remained abbot of it for seven
years, till 548, when, leaving the care of it to Adamnan, a
monastic man, he removed to the west bank of the Shannon,
and, on a site granted him by King Dermit, founded the
great monastery of Clonmacnoise. King Dermit had a high
opinion of S. Kieran, who, it is said, had foretold to him his
accession to the sovereignty. At the request of the saint,
the prince laid with his own hands the first stone of the
foundation.

S. Kieran did not long survive the foundation of Clon-
macnoise, as he fell sick of a pestilence which raged in the
year 549, and which carried him off, some say at the early
age of thirty-three ; and from the fact of his being a car-
penter's son, and of having died at the same age as Christ,
it was thought that the resemblance between the saint and
his Lord was peculiarly remarkable. His institution, for
which he had drawn up a particular rule, was extended after
his death to a great number of religious houses.

Kieran is said to have composed a lay asking God for a

long life in which to serve Him j but his prayer was not

answered, "he was made perfect in a short time." S.

Columba wrote a hymn in praise of Kieran, beginning with

these lines : —

"Quantum Christe, O, apostolum
Mundo misisti hominem ?
Lucerna hujus insula?."

He is said also to have carried away some clay from his
grave. On getting into the eddy of Corryvrechan, Columba
threw it into the sea, and was saved from wreck. Kieran
is not to be confounded with S. Kieran of Saigir (March 5).

# *

& O M E R, B.C.

(ABOUT A.D. 670.)

[Roman and Gallican Martyrologies. Authorities : — A Life probably by
Folcard, monk of S. Bertin, who died circ. A.D. 1050 ; a second Life con-
taining no fresh material ; and a third containing additional matter, but for
the composition of which the first Life was also used.]

S. Omer (in Latin Audomarus), was a native of Golden-
thai near Constance, and was the son of Friulf and Domitta.
On the death of Domitta, whom he tenderly loved, the single-
hearted German noble, Friulf, went with his little son to
Luxeuil, that they might assume the cowl together, under S.
Eustace, the successor of the great Columbanus. Omer
grew up in that stern cloister to be a monk in heart and
soul. He did not leave it till he was summoned to be bishop
of Therouanne by S. Acharius, Bishop of Noyon, and Da-
gobert, King of the Franks.

He found the people of that low watery land but half
Christianized, and he laboured diligently among them to sow
the seeds of life. In his journey round his diocese he came
to Boulogne, and entering into the church preached to the
people and said mass. He was very tired, and when his
duties were accomplished he flung himself on his bed for a
nap. Then a servant lad said to him, " Whilst you are
asleep, let me go down to the sea-shore to play ?"

" No," said the bishop, " you shall not go. Tarry here
till I wake up." And presently he was fast asleep.

But the boy was very eager to see the tumbling waves, a
novelty to him, and stealing on tiptoe out of Lthe room, he ran
down to the beach and began to play about on it. Presently
he came to the mouth of the little stream called the Lianne, and
finding a skiff attached to the bank, thought he would paddle
out to sea in it. But he had not reckoned on tides and a

*— *

136 Lives of the Saints. [sept9.

wind off shore, and the poor little fellow found himself being
swept out to sea without being able to manage the boat, the
waves also danced his cockleshell about, and frightened him
nearly out of his senses. He drifted out till turn of tide,
when, having invoked his master, whom he had deserted,
tide and wind turned, and he was driven ashore near Bou-
logne. He rushed to the bishop and told him the story.
S. Omer rebuked him mildly for his disobedience, and bade
him be silent on the matter till after his death.

Finding that he could make little way without assistance,
S. Omer sent to Luxueil for S. Bertin and S. Mummolin,
as has been already related.1 He settled them first at Vieux
Moutiers, and afterwards at Sithieu.

In his old age S. Omer lost his sight. He was invited by
S. Authbert, of Cambrai, to assist at the translation of the
body of S. Vedast to a church he had built. The blind old
bishop accordingly went to him, and it is said for a few
moments recovered his sight ; but the clouds again rolled
over his eyes and left him in darkness as before. But of
this momentary illumination neither of the earlier bio-
graphers say a word, nor do they state that he assisted at
the translation of S. Vedast, the date of which event cannot
be fixed with certainty.

He died at Waorans, not far from the present city of
Saint-Omer, in the year 670, and was buried by S. Bertin in
the church dedicated to Our Lady, which afterwards became
the Cathedral of S. Omer. Part of the skull is all that is pre-
served of his relics in this church.

1 Page 7«.

Sept.g.)

S. Sergius I. 137

S. SERGIUS I., POPE.
(a.d. 701.)

iRoman Martyrology. In some copies of Ado, in Notker. Authorities :
— Anastasius Bibliothecarius.]

Sergius, a native of Palermo, son of Tiberius, said to
have been a merchant of Antioch, settled there, arrived at
Rome in the reign of Pope Adeodatus, and was ordained
priest between the years 682 and 684.

On the death of Pope Conon in 687, three candidates
were proposed for the Apostolic chair, by their conflicting
partisans. The Archdeacon Paschal, the Archpriest Theo-
dore, were supported by two rival factions ; a third proposed
Sergius, and carried him in triumph to the Lateran palace.
Each of the other candidates occupied a strong position in
the city. To quell the disturbance and arrest bloodshed,
the Exarch of Ravenna came to Rome, disbanded the armed
partisans of the rival popes, and pronounced in favour of
Sergius. Paschal had sent a large bribe to Ravenna to in-
fluence the choice of the Exarch. When the Exarch gave his
preference to Sergius, he demanded of him the sum which
Paschal had offered, and the churches had to be despoiled
to satisfy his rapacity, and secure his ratification of the elec-
tion of Sergius.

A Council had been summoned by Justinian II. which
met in a chamber of the Imperial Palace, and from the
shape of the room has acquired the title of the Council " in
Trullo." This Council is the great authority for the dis-
cipline of the Oriental Church. Rigid in its enactments
against marriage after entering into holy orders, and severe
against those who had married two wives, or wives under
any taint, as of widowhood, actresses, or any unlawful occupa-
tion, it rejected the Roman canon which forced priests

* %

138 Lives of the Saints. [SePt.9.

to repudiate their wives ; it asserted the permission of
Scripture and of the Apostolic Constitutions in favour of a
married clergy — married, that is, to virgins and reputable
wives, previous to taking orders.

Justinian signed the canons in vermilion ink, a gap was
then left for the signature of the Pope, though his legates
signed them f then the patriarchs of Alexandria, Antioch,
and Constantinople attached their signatures. Spaces were
left for the subscription of the Bishops of Thessalonica, Sar-
dinia, Ravenna, and Corinth, who were not present. The
acts of the Council were sent to Sergius, that he might put
his name in the blank space reserved for it. But Sergius
refused, and protested that he would die rather than attach
his name to these canons.

The Emperor sent an officer of the Imperial Guard to
Rome to force him to sign. But Sergius appealed to the
Exarch, and troops were sent to Rome to protect the Pope ;
and the Lateran was surrounded by guards. The officer of
Justinian, frightened at the weapons and ferocious looks of
the barbarians, hid himself in the Pope's bed, and would
not leave it till Sergius had pacified his Arian defenders,
and dismissed them with a largess.

Ere the Emperor could revenge his insulted dignity, he
was deposed, and his nose cut off. Before his restoration,
Sergius had been dead several years.

1 Hefele says that these were the pontifical apocrisiarii, and not legates a lattrc,
and therefore not properly qualified so to sign.

S. BERTELLIN, H.

(uncertain.)

[Wyon and Menardus in their Benedictine Martyrologies. Wilson in bis
Anglican Martyrology of 1608, on Aug. 12 ; in that of 1640 on Sept. 29.
But S. Bertellin died on Sept. 9. On that day also Molanus and the Bol-
landists. Authority : — A Life by Capgrave, and another copy published in
the Acta Sanctorum. This Life was written after A. D. 1386. It is a collec-
tion of curious popular legends, nothing more.]

The legend relates that the Prince of Stafford had a son
named Bertellin, young and beautiful, who, desirous of
seeing the world, went to Ireland. There he fell in love
with the daughter of the king, and eloped with her to
England. Where they landed we are not told, but they
strayed in a forest. The princess at last, expecting her
confinement, sank under a tree ; and Bertellin ran off in
quest of a woman to act as nurse.

Whilst he was absent, the wolves fell on the poor girl,
and tore her, as well as the new-born child ; so that when
Bertellin returned, it was to drive the savage pack with
dripping jaws from their hideous meal.

This horrible scene gave such a shock to his mind that
he resolved to quit the world and live as an anchorite.

Soon the devil came to tempt him, and bade him change
stones into bread. " No," answered Bertellin, " I will not
do that, but I will transform these loaves into stone !" and
suddenly Bertellin's loaves became rocks, monuments to all
time of his miraculous powers. These transformed loaves,
says the historian, are to be seen at Bertelmsley. Then he
settled at Bethney, now called Stafford, till his father's
death, when another prince invaded the land, intending to
subjugate it to his sceptre. Bertellin at once issued from
his retreat, headed an army of his relatives and retainers,
and marched against the enemy. On the morning of the

* *

140 Lives of the Saints. tsePt.9.

battle a blooming youth like a shepherd appeared to him
and said, " See, I am come to assist thee !" He was an
archangel. Then a gigantic negro, gnashing his teeth,
rushed out of the hostile army, and challenged Bertellin or
any of his men, to single combat. And Bertellin, succoured
by the angel, overthrew him. Then all the invading host
fell at his feet and asked pardon. He bade the invaders
retire, and then, notwithstanding the prayers of his relatives,
he retired into the forest again, and lived a hermit's
life till his death.

The writer of his life in Capgrave has confounded Ber-
tellin with Beccelin, the disciple of S. Guthlac.

S. WILFREDA, ABSS.

(end of ioth cent.)

[Anglican Martyrology of Wilson on May 31 and Sept. 9, as S. Wulf-
liilda ; and again as S. Wilfreda on July 22. Menardus on Sept. 13, Bucelinus
also ; but in copies of Usuardus amplified in England, on Sept. 9. Solerius
instances one he saw at Winchester with that entry. It is also stated in
her life, that she died on Sept. 9. Authorities :— Mention by William of
Malmesbury in his Gesta Reg. Ang., in the Life of S. Edith, in Malmes-
bury's Gesta Pontif. Ang., by John of Brompton. There is a Life in Cap-
grave, but it is legendary and fabulous.]

S. Wilfreda was born of noble parents in England, but
Osbert, the writer of the life of S. Dunstan, does not tell us
their names. According to later legend, Wulfred, king of the
West Saxons, was out hunting one day, when he heard the
wailing of an infant at the top of one of the oaks of the
forest in which he was riding. He sent one of his attendants
up the tree, and he found an eagle's nest, and a lovely little
babe lying in it, wrapped in royal purple, with jewels on its

■*

*- *

sept.9j £ Wilfreda. 141

arms. The child was brought to the king, and he called it
Nesting, and it grew up in his court. Nesting, when grown a
man, married, and became father of Withburding, who was
father of Wulfhelm, the father of Wulf Hilda, the subject of
this memoir, who, as soon as she was weaned, was given to
the nuns of Wilton to be educated.

There the young girl grew up as a lily, lovely beyond any
other maiden in England. Now it fell out one day that
King Edgar saw her, and he fell in love with her so madly
that he had no rest in his spirit, and he longed to make her
his wife. But when he found that she was resolved to dedi-
cate herself to the cloister, he communicated his distress to
Wenfleda, her kinswoman, and she, with woman's tact, re-
solved to compass what the king desired. She sent word to
Wilton that she was ill and dying, and desired to see her
kinswoman before her death, as she purposed making her
her heiress. Wulfhilda hastened to Wenfleda, and found
the king seated feasting in her hall. The moment she
entered, Wenfleda held her, put royal apparel upon her,
and made her sit by the side of the king, between her
and Edgar. And the king sent out messengers to invite
all men to his wedding feast. But Wulfhilda wept, and
withdrew to the chamber prepared for her, and guards
watched at the door.

Then she let herself down from the window, and fled away
to Werwell, spent the night there, and next morning pursued
her road to Wilton. But Edgar, hearing of her flight,
mounted his horse and pursued. He overtook her at the
church door of Wilton, and, flinging himself from his horsef
caught her hand, and dropping on one knee implored her to
share his throne. But she left her hand in his, and fled into
the church without it.

Now, when Edgar saw this marvel, he was so overcome,

* K

i42 Lives of the Saints.

[Sept. 9.

that he desisted from his attempt to obtain her heart — her
hand he possessed — and endowed the Abbey of Wilton with
large possessions.

Such is the legend, a very pretty one, but unfortunately
not quite true in all particulars.

As a fact, Edgar did obtain her hand in a less miraculous
manner, and by her became the father of S. Edith of Wilton
(Sept. 18); and it was after this that Wulfhilda retired to
Wilton, if we may trust the biographer of S. Edith. William
of Malmesbury also says that Edgar carried her off from
her convent and became by her the father of S. Edith. He
calls her Wilfrida, the biographer of S. Edith calls her Wulf.
trade, and the legend in Capgrave calls her Wulfhilda. The
Martyrologists give her variously the names of Wulfhilda,
Wilfreda, Wulfruda, and Walftrudis. It was on account of
the violation of a consecrated maiden that Edgar was for
bidden by S. Dunstan to wear his crown for seven years.1
But the chronicler tells us that Wilfreda was not really a
nun, only she had assumed the habit for the sake of conceal-
ment from the king. The king was at the time married to
Elfrida the White, daughter of Earl Ordgar, according to
Malmesbury, but the biographer of S. Edith hints that she
was dead, and that the king wished to unite Wilfreda to him
in legitimate marriage and royal dignity.

Anyhow, Wilfreda returned to Wilton, where she led a
most holy and mortified life, and received the veil from the
hands of S. Ethelwold, Bishop of Winchester, in, or about
a.d. 963. S. Edith was born a.d. 962. She was elected
abbess, and was present, along with her daughter Edith, in
979 at the translation of the body of S. Edward the Martyr.
S. Edith died in 984, and her mother survived her at least
thirteen years, for she was apparently alive at the elevation

1 It is not possible to reconcile dates, if the woman violated by Edgar be supposed
to be Wilfreda.

Sept. 9.]

S. Wilfreda.

of the body of her daughter in Q87, and sent 2000 sous to
pay the expenses. She cannot have long survived it.

Edgar was forbidden by S. Dunstan, as has been already
said, to wear his crown for seven years for having violated a
nun. It has been supposed that this nun was Wilfreda. But
the date when he resumed his crown was 973, so that the
crime must have been committed about 966. Edith died in
984 at the age of twenty-two, and was therefore born in 962.
Moreover, as has been remarked, Wilfreda was not a nun
when carried off by the king.

lift ^

" 4

r:-~- -

--Zlz-.-r

' of S. Kierar.. See p 13ft

144

Lives of the Saints.

[Sept. 10.

September 10.

SS. Nemesianus, Felix, and Others, BB. MM. in Africa;

circ. a.d. 257.
SS. Menodora, Metrodora, and Nvmphodora, W. MM in

Bithynia; circ. a.d. 305.
S. Barypsabas, H.M.in the East.
S. Agabius, B. of Novara ; $th cent.
S. Pulcheria, Empress, at Constantinople; a.d. 453.
S. Veran, B. at Vence in Provence ; $th cent.
S. Hilarus, Pope of Rome ; a.d. a68.
S. Salvius, B. ofAIbi; a.d. 504.
S. Theodard, B.M. of Maestricht : ttVr.A.D. 668.
S. Odger, D. at Ruremunct, in the Netherlands ; 8th cent.
S. John of Salerno, C. at Florence ; 13M cent.
S, Nicolas Tolentino, C. in the Marches of Ancona; a.d. 1305.

SS. NEMESIANUS, FELIX, AND OTHERS, BB. MM.

(circ. a.d. 257.)

[Roman Martyrolosjy. The Martyrologium parvum, Ado, Usuardus,
Notker, &c. Authority : — A letter of S. Cyprian to the martyrs, and their
reply to him.")

[EMESIANUS, Felix, Lucius, another Felix,
Litteus, Polianus, Victor, Iaderus, and Dativus*
were bishops in Northern Africa, who were
beaten for the Faith, in the persecution of

Valerian, and sent to work in the marble quarries. S.

Cyprian who was banished, wrote to them to comfort them

in their afflictions. Some of the bishops died under their

sufferings.

gt ■ %<

sept, xa] $£' Menodora, and others. 145

SS. MENODORA, METRODORA, AND
NYMPHODORA, VV. MM.

(about a.d. 305.)

[Greek Mensea and Menology, also the Russian Kalendar. Inserted by
Baronius in the Modern Roman Martyrology. Authority :--The Acts by
Mctaphrastes founded on earlier acts.]

MENODORA,Metrodora,andNymphodora were three virgin
sisters, Christians, living in Bithynia, equally beautiful and
good. Shunning the society of men, they lived together in
tender love and earnest piety, near the Pythian baths, hot
springs in Bithynia, the situation of which cannot now be
fixed.

The news of their virtues and religious profession reached
Fronto, Governor of Bithynia under Galerius, and he sum-
moned them to his presence. When they were introduced,
Fronto was struck with their modest appearance, their
down-cast eyes, and the blush that mantled their fair cheeks.
He addressed them gently, and asked their names and
country.

" We are three sisters, called at our baptism, Menodora,
Metrodora, and Nymphodora ; as for our country, we are
natives of Bithynia. We had but one mother and one
father, and we were dearly and equally loved by both ; and
we walk in their pious steps."

" Dear maidens," said the Prsefect, " do not turn to
no advantage your noble opportunities and gifts of nature.
Let me be a father to you, care for you, and provide for
your welfare. I will protect you, and my gods shall watch
over you."

" We thank thee," said the maidens ; " but what thou
offerest is impossible for us to accept. All we ask of thee
is that as we have lived together on earth, we may be suf-

vol. x. 10
>J<

146 Lives of the Saints. {Sept Ia

fered to die together, and be laid together in one bed of
cold earth."

The Praefect having vainly used all his blandishments to
induce the three damsels to conform to the established
religion, said sullenly, " Let the law, then, take its course.
Remove the two younger, and let Menodora be beaten."

Her back was bared, and she was strung up to a post.
Rods were used, and her fair thin skin reddened and
purpled under the blows. But she kept her eyes on heaven,
and a light rose tinted her cheeks. The magistrate once
more addressed her, but she answered him with so firm a
heart, that he lost patience, and ordered her to be beaten
over the mouth. A blow of a cudgel broke her jaws. Then
she sighed to Christ to take her ; her body sank, dragging
at the wrists, like a broken lily bound to a stake ; and she
was dead.

Four days after, the two surviving sisters were brought
into court, and there saw the body of Menodora lying on
the sand, stripped, purple and black, and with the wounds
gaping. It was a loathsome sight, and the magistrate hoped
that the horror of it would shake the resolutions of the
younger maidens. But it had a contrary effect. " If you
will but sacrifice," said Fronto, " I will write concerning
you to the Emperor, and obtain for you noble and wealthy
husbands."

" Sir," said one of the damsels, " we are three branches
sprung from one good root. We cannot shame the noble
root that bare us by accepting what you offer, or listening to
your commands."

Then Fronto ordered Metrodora to be hung up. and her
tender skin burnt with torches. For two hours the torture
continued, and all that time her voice rose in supplication
to her Lord. At last it sank to silence ; she was dead.

Nymphodora, the youngest and the sweetest of face, was

* *

# — *

sept.*] S. Barypsabas. 147

plied with the same offers which had been made to her
sisters. But she shook them off with indignation, and pre-
pared herself to join her elder sisters.

She was hung up by the wrists, and her sides torn with
iron hooks. But she uttered not a word. Her large soft
eyes were fixed steadily on the blue sky, and never swerved
from the intensity of their gaze. Not a sound escaped her
lips, only they moved slightly with inward prayer.

At last Fronto, disgusted and angry, shouted, " Finish the
scene; put an end to her with clubs." So she laid her
gentle soul, like a dove for sacrifice, in the hands of her
Lord and Saviour.

a BARYPSABAS, H.M.
(date uncertain.)

[The Greek Menaea and Menologies. Authority : — The fabulous Gruek
Acts, earlier than Metaphrastes.]

When our Lord died on the Cross, James, a pious man,
collected of the blood and water that flowed from his side,
in a bowl, and hid himself and it for fear of the Jews. And
when he died, the sacred treasure came to two religious
men, who knew not what it was, for James had poured oil
into the vessel, and it floated on the top, and concealed the
blood and water underneath. But an angel came to them
and revealed to them what a priceless treasure they pos-
sessed.

And the fame of it spread throughout all the world, many
came to visit the relic, and it healed many that were infirm.

One day there came a pious hermit named Barypsabas,
and as one of the hermits had lately died, the other suffered
him to dwell there in his room, but he did not reveal to him
where was hidden the sacred bowl, till he himself lay on the

't 4

148 Lives of the Saints. [Sept, I0

bed of death. Then, when he was dead, Barypsabas went,
bearing the bowl to Catarra (Cattaro in Dalmatia ?), to a
place called Saucreon, and there he lived all his days, and
there died. The Menology and Synaxarium say that he
was beaten to death by the people of the place, who heard
that he meditated leaving Catarra to return to Rome, and
they feared that thereby they would lose the precious bowl
and its contents.

S. PULCHERIA, EMPSS,
(a.d. 4S3-)

[By the Greeks on Aug. 7. Inserted by Baronius in the Roman Martyro-
logy on Sept. 10. By the Greeks, also Pulcheria and Marcian, her
husband, on Feb. 17. Authorities :— Sozomen, Philostorgius, Nicephorus,
Zonaras, &c.]

After the death of Arcadius, Emperor of the East (a.d.
408), the imperial throne fell to the lot of his son Theo-
dosius II., a child of seven years old. The wise Anthemius
held the reins of government for the infant Emperor for
six years, till a.d. 414, and then resigned his office to
Pulcheria, the sister of the Emperor, aged sixteen ; a girl,
however, of no ordinary merit and force of character.

Of all her family, Pulcheria alone inherited the spirit and
administrative power of the great Theodosius. Beautiful
in face and person, and with remarkable intelligence, she
was one of the few women of that age on whom the eye can
rest with satisfaction and admiration.

It was clear to her that the welfare of the State demanded
a sacrifice on her part, and that of her sisters ; there must
be no competitors for the regency. She enforced her view
of the situation on her sisters Arcadia and Marina, and the
three maidens generously together took the vow of celibacy

# *

sept.«aj ■£ Pulcheria. 149

for the sake of the welfare of the State. The three sisters
lived together in the exercise of works of charity, of prayer,
and of domestic duties. Their labours to relieve distress,
to raise the poor, alleviate sickness, and console the
bereaved, were unflagging. Constantinople was speedily
filled with churches and religious houses, endowed from the
private purse of Pulcheria.

But her especial duty lay in the education of her brother,
in the development of a character naturally feeble, and in
protecting him from the influence of intriguing and corrupt
courtiers. She taught him herself, laid a foundation of re-
ligious instruction, and surrounded him with blameless
playfellows. Active bodily exercises she prescribed, to enable
the future sovereign to become a bold and vigorous com-
mander of his soldiers ; and to train him for the responsi-
bilities of supreme authority, she made the boy attend at
the meetings of councillors, and subscribe decrees. The
fruits which she had hoped to develop showed themselves
but very imperfectly. Theodosius grew up superstitious, if
not pious, and superficially accomplished, if not well edu-
cated. From childhood his feeble mind showed impatience
of the cares and thought involved in government, and he
gladly resigned the responsibility to the hands of his sister,
that he might indulge himself in pleasure. The elegant and
familiar use which Pulcheria had acquired both of Greek
and Latin was readily applied to the various occasions of
speaking or writing on public business ; her deliberations
were maturely weighed ; her actions were prompt and
decisive ; and, while she moved without noise or ostenta-
tion the wheel of government, she attributed with modesty to
the genius of the Emperor the long tranquillity of his reign.

Theodosius the Younger found no active pursuit more
congenial to his taste than hunting. And when he returned
to his palace, his favourite occupation was transcribing

150 Lives of the Saints. ^^ IO-

books in a neat, perhaps feminine hand, thus acquiring for
himself the epithet of Calligrapher, the fair writer.

Ambition has been attributed to Pulcheria because of her
having thus for forty years held the reins of government,
and it has been asserted that she purposely enfeebled the
mind of her brother, lest he should divest her of her conduct
of affairs. But such a charge is as cruel as it is false. She
could not give to Theodosius what, it is abundantly clear,
he did not naturally possess. If she had not acted as
regent, the feeble prince would have fallen, as he afterwards
did, into designing hands ready to work both his ruin and
that of the empire. Had Theodosius possessed the smallest
grain of manliness or independence of character, he would
have speedily shaken himself free from petticoat govern-
ment.

Pulcheria did her utmost to spur her brother on to manly
energy, and it is said that she once laid before him a
sentence of death against herself, and when he heedlessly
signed it, without examining its purport, made it an oc-
casion for reading him a salutary lesson.

A number of wise laws and useful improvements marked
the rule of the " Augusta."

The news of the death of Ataulf in a.d. 414, were speedily
followed by those of the ill treatment ot his wife Placidia,
the sister of Arcadius and Honorius, aunt of the young
Emperor Theodosius. Placidia, the widow of the West-
Gothic king, married the consul Constantius, in Rome. He
was a man of low birth, an Illyrian, but a bold general.
Placidia was very reluctant to contract this marriage, but
was forced into it by her brother Honorius ; and eventually
Honorius nominated Constantius emperor beside him, with-
out, however, the consent of Theodosius. Shortly after, in
421, Constantius died at Ravenna, leaving the ambitious
and avaricious Placidia again a widow, in charge of their

* — — *

* .*

sept, .o.] S. Pulcheria. 151

infant son Valentinian. Placidia, turning naturally for
support to her brother Honorius, was by him rejected,
and driven from court. She fled with her two children to
Theodosius II. Not long after (a.d. 423) the Emperor
of the West died, at the age of thirty-eight. Now that
her brother was twenty years old, Pulcheria looked about
for a maiden suitable for him as a wife, one with force
of character and virtue, to guide the feeble puppet Em-
peror.

One day a young Greek flung herself at her feet for pro-
tection. Her name was Athenais, the orphan daughter of
Leontius, an Athenian sophist. Her brothers, on the death
of their father, had divided the inheritance between them,
and excluded her from her share therein. She went to Con-
stantinople to appeal to Pulcheria against their injustice.
The latter, charmed with the vivacity and intelligence of
the young heathen, with penetrating eye saw that there was
talent in her character, much vigour and discretion, and
having learned that she was eminently modest and virtuous,
Pulcheria resolved to elevate Athenais to share the imperial
throne with Theodosius.

She easily excited the curiosity of her brother by an
interesting picture of the charms of the suppliant, large
eyes, a straight nose, a fair complexion, golden locks, a
slender person, a graceful demeanour, an understanding
improved by study, and a virtue tried by distress. Theo-
dosius, concealed behind a curtain in the apartment of his
sister, was permitted to behold the Athenian virgin ; the
modest youth immediately declared his honourable love;
and the royal nuptials were celebrated amidst the accla-
mations of the capital and the provinces. Athenais, who
was easily persuaded to renounce the errors of Paganism,
received at her baptism the Christian name of Eudoxia (II.).
The new Empress generously forgave her brothers the

4f #

152 Lives of the Saints. [Sept I0

wrong they had done her, and obtained for them honourable
consular and prefectorian appointments.

In course of time the Empress gave birth to a daughter,
Licinia Eudoxia, and then Pulcheria gracefully resigned to
the young wife of Theodosius her title and authority as
" Augusta."

On the death of Honorius, Placidia had returned to
Rome, and ruled the West in the name of her infant son
Valentinian. She was a very different woman from Eudoxia
or Pulcheria • ambitious, married in succession to two men
of great ability and military skill, she learned neither from
her ambition nor from her experience how to govern ; and
in her long reign of twenty-five years the West sank to its
lowest level of helpless degradation.

Theodosius II. was troubled with domestic evils. Earth-
quakes, conflagrations, bad harvests, and incursions of bar-
barians had reduced many portions of the Eastern Empire
to distress, and had occasioned discontent. There were
some partial risings of the people, which were, however,
easily quelled. Added to these troubles was the rise of the
Nestorian heresy, and the strife and bitterness of conflict-
ing religious factions. The Council of Ephesus (a.d. 431)
denounced Nestorianism ; but no sooner was Nestorius con-
demned, than orthodoxy was threatened from an opposite
quarter by Eutyches, and the rise of the Monophysite
heresy.

The pseudo-Council of Ephesus (a.d. 447) gave Eutyches
a brief triumph, and caused troubles which for long after
afflicted the Church.

The family happiness of Theodosius was likewise dis-
turbed. The unexpected appearance of Honoria, daughter
of Placidia, and sister of the young Valentinian, Emperor
of the West, was the first to disconcert the tranquillity of
the Byzantine court. Honoria, aged sixteen, inherited her

i&- — q.

*•

sept.ro.] S. Pulcheria. 153

mother's ambition and lack of prudence. She was vivacious,
and bent on making for herself a magnificent marriage.
Her lively imagination saw in Attila, King of the Huns, a
hero and a conquering monarch. She sent him privately
her love, and a ring, and a promise to be his. But Attila
was not an impatient bridegroom, and long ere he arrived
before the walls of Rome, she had formed a less honourable
tie, and had been driven with disgrace from Rome by her
mother. She made her way to Constantinople, and the
virtuous women there, though incensed at her conduct, did
their best to hush up and cover over her disgrace.

In fulfilment of a vow, the Empress Eudoxia made a
pilgrimage to Jerusalem (a.d. 439). The journey was one
of uninterrupted triumph; she was greeted in every city with
rejoicings and adulation, and lavished on all sides alms and
benefactions. At Antioch, from a golden throne, she pro-
nounced a Greek speech, which was loudly applauded by
an obsequious audience. She declared her royal intentions
of enlarging the walls of the city, bestowed a donation of
two hundred pounds of gold to restore the public baths,
and accepted the statues which were decreed by the grati-
tude of the senate. In the Holy Land her alms and pious
foundations exceeded the munificence of the great Helena;
and though the public treasury might be impoverished by
this excessive liberality, she enjoyed the exquisite satis-
faction of returning to Constantinople laden with the chains
of S. Peter, the right arm of S. Stephen, and an undoubted
portrait of the Virgin, painted by S. Luke. But this pil-
grimage was the fatal term of the glories of Eudoxia.

It is not possible to unravel the web of court intrigue
which involves the fall of Eudoxia. Some historians assert
that, puffed up with pride by the results of her pilgrimage,
she endeavoured to make herself mistress of the reins of
government, unmindful of her obligations to Pulcheria ; that

154 Lives of the Saints. sept. »o.

the palace was distracted by female discord, and that the
superior power of Pulcheria wrought the ruin of her rival
by instilling into her brother's mind suspicions of the fidelity
of his wife.

But it is unnecessary to adopt such a theory. The facts
are simply these — the motives of the actors lie under an
impenetrable veil : —

Theodosius loved Eudoxia passionately, and saw, first
with suspicion, and then with savage jealousy, the favour
accorded by Eudoxia to Paulinus, the friend of the Emperor
from childhood, a youth who had been his bosom com-
panion. A mean, petty mind, such as that of Theodosius,
is always open to jealousy, prone to suspicion. Paulinus
suddenly disappeared from the palace, and none could tell
the Empress what had become of him.

Eudoxia, irritated at the injustice to a faithful friend, and
at the aspersion on her own honour, rebuked her husband
with bitterness ; and when discord became furious, she
asked permission to make another pilgrimage to Jerusalem,
and the leave she asked was at once granted ; but the
jealousy of Theodosius pursued her in her last retreat ; and
Saturninus, count of the domestics, was directed to punish
with death two ecclesiastics of her most favoured servants.
Eudoxia instantly revenged them by the assassination of the
count. The remainder of her life, about sixteen years, was
spent in exile and devotion, if we may trust some historians ;
others assert that she returned for a while to Constantinople,
and only went finally to live at Jerusalem in a.d. 450, after
the death of her husband. The death of Theodosius, the
misfortunes of her only daughter, who was led a captive
from Rome to Carthage, and the approach of age, insensibly
confirmed the religious temper of her mind.

After a full experience of the vicissitudes of fortune, the
daughter of Leontius expired (a.d. 460) at Jerusalem, in

septic] S. Pulckeria. 155

the sixty-seventh year of her age, amidst the tears of the
poor whom she had relieved, and the lamentations of the
clergy whom she had benefited by her largesses. With her
dying breath she solemnly protested that the stories which
had been raised to blacken her character, and turn away
from her the love of her husband, were without foundation —
malignant calumnies.

The influence of Pulcheria is scarcely perceptible during
the last years of .the reign of Theodosius, and the fact that
already, when Eudoxia was banished, he had fallen under
the influence of the eunuch Chrysalphus, makes it probable
that she was innocent of having separated her brother from
his wife by base insinuations or open charges against her
honour.

Chrysalphus by degrees made himself complete master of
the mind of the feeble Emperor. Another of his friends,
Cyrus, who was an honourable man, especially beloved by
the people, was by the machinations of the crafty eunuch
banished from court. Cyrus became priest, then bishop,
but was even then pursued by the malice of Chrysalphus or
the suspicions of Theodosius. False accusations were
raised against him, and he was driven into complete retire-
ment.

Pulcheria's name is no more mentioned ; she remained
in voluntary or compulsory obscurity, and some state that
she was banished from court. Her two sisters had died,
and a brazen tablet in the church of S. Sophia announced
to posterity that the granddaughters of the great Theodosius
had remained faithful to their vow of celibacy.

Forty-two years had elapsed since Theodosius II. had
ascended the throne. Anthemius and Pulcheria had sup-
ported his throne, Eudoxia had adorned it; disastrous
influences, unworthy confidants, tended to drag it into the
mire. One day in July, 450, the Emperor fell from his

•*

156 Lives of the Saints. [Sept I0#

horse into a little stream, whilst hunting, broke his spine,
and died a few days after. Unregretted, he was laid in the
grave between his parents, Arcadius and Eudoxia I.

On the death of Theodosius, Pulcheria resumed the reins
of government. But she was now a woman of fifty-one
years. The Western Empire was falling to pieces, a prey to
internal dissension and external aggression. Northern Africa
was lost ; it had been devastated by the Vandals, who settled
there, and there established their kingdom.

Pulcheria was unable alone, at her advanced age, to make
head against all the difficulties that beset the empire. She
was constrained by stress of circumstances to call a man to
her side. She chose Marcian, a gallant soldier of sixty
years, and made him her husband in name, whilst she
associated him with her in the government of the empire.

The first duty which Marcian undertook was the re-
establishment of peace in the Church. As Constantine the
Great, Theodosius the Great, and Pulcheria had summoned
councils to condemn the heresies which grew up and
threatened the faith once delivered to the saints, so Marcian
now convened a council at Chalcedon, a.d. 451, to rectify
the mischief wrought by the heretical canons of the Robber
Synod of Ephesus, a.d. 449. Marcian himself attended this,
the fourth oecumenical council, which met against Eutychian-
ism. But other cares drew him speedily from the settlement
of ecclesiastical disputes.

After the field of Chalons, in which Aetius had defeated
Attila and his Huns with tremendous loss, the King of the
Huns had returned to his native land, burning with revenge,
to collect fresh hosts, wherewith to pour down on and over-
whelm the trembling Empire. He burst through the Alps,
and threatened Rome. But in the meantime, the troops
of Marcian had defeated the Huns on the Lower Danube.
Attila made peace with Valentinian (a.d. 452), amidst the

* %<

Sept. ia]

S. Hilarus. 157

murmurings of his barbarians, who growled out that two
wild beasts had bewitched him, the Wolf and the Lion —
i.e., Bishop Lupus (Wolf) of Troyes, and Pope Leo (Lion)
of Rome. Attila turned back, to protect Hungary against
Marcian; but his days were numbered. He died of a
broken blood-vessel, whilst celebrating his wedding feast, in
Illyria.

In 453 died Pulcheria, a princess who had been a pillar
to the Church, the mother of the poor, an ornament to her
sex.

S. HILARUS, POPE.

(a.d. 468.)

[Ancient Roman Martyrologies, Usuardus, Ado, &c. Modern Roman
Martyrology. In Kalendars, S. Hilarus appears on different days, Feb. 20,
Feb. 2i, and Sept. 10. Authorities : — Anastasius Bibliothecarius, and the
letters of S. Hilarus.]

Hilarus, Deacon of the Church of Rome, and repre-
sentative of S. Leo at the Council of Ephesus, whose
firmness during the stormy debates had resolutely upheld
the orthodoxy of the Apostolic See, was called to succeed
S. Leo on the throne of S. Peter, on the death of that great
pontiff.

Hilarus was a Sardinian by birth ; his father's name was
Crispin. Nothing is known of him till he appears as legate
of the Pope with two others in the Council of Ephesus.
When that council condemned S. Flavian, Hilarus fled,
uttering his protest against its decisions, and writing an
indignant letter to S. Pulcheria, who, however, was power-
less to help the truth, save with her prayers, as the eunuch
Chrysalphus ruled the weak Theodosius, and threw his
influence into the scale in favour of Eutychianism.

* #

158 Lives of the Saints. fSept IO>

On his return to Italy, he was created an archdeacon,
and on the death of S. Leo, in 461, was elected Pope.
When seated on the apostolic throne, he issued a letter,
addressed to the Eastern faithful, condemning Eutyches,
Nestorius, and Dioscorus, and upholding the famous Tome
of S. Leo. In the West he maintained, to the utmost
extent, the authority which had been claimed over the
churches of Gaul and Spain.

Rusticus, Bishop of Narbonne, on his death-bed, nomi-
nated Hermes as successor to his see.

This precedent of a bishop making his see, as it were,
a subject of testamentary bequest, seemed dangerous,
though in this case the lawful assent had been obtained
from the clergy and the people. Hilarus, at the head of a
synod at Rome, condemned the practice, but for the
sentence of degradation, substituted the lesser punishment,
the deprivation of the right to confer ordination.

S. SALVIUS, B. OF ALBI.
(a.d. 584.)

[Gallican Martyrologies. Modern Roman Martyrology. Authority : —
Mention by Gregory of Tours, his contemporary and acquaintance, in his
History of the Franks.]

S. Salvius, called in French Sauve, was born of a noble
Gallic family. He became a monk, then abbot, and finally
enclosed himself in his cell, after a solemn leave-taking of
his brethren. After a while he fell ill, and sank into a
cataleptic fit, which the brethren supposed was death, and
they laid him out for burial. But suddenly a flush returned
to his cheek, and his eyes opened. He rose from his pallet,
and began to work with his hands as usual, and for three

% — K

septiai "£ Theodard. 159

days ate nothing. In the meantime the curiosity of the
brethren had mounted to the highest pitch ; his mother
came to see him, and at her persuasion he convoked the
monks, and told them what had befallen him. His soul
had gone to heaven, and he had seen an ineffable light ;
but a voice had cried, " Let this man return to earth ; he is
necessary to the Church." And then Salvius found that he
was again in the body.

After Salvius had related this vision his tongue became
covered with pimples, and swelled so as to fill his mouth j
he thought it was a punishment for having told what had
befallen him.

Gregory of Tours assures us that he heard this strange
story from the mouth of Salvius himself.

Towards the end of a.d. 574, Salvius was elected Bishop
of Albi; and in time of plague, he ministered with the
utmost devotion to his people. He also released slaves
whenever he had the opportunity, and sent them back to
their homes.

S. THEODARD, B.M.
(a.d. 668.)

[Venerated chiefly at Liege and Maestricht. In the additions to Usuar-
dus, Molanus. Modern Roman Martyrology. Authorities: — An ancient
Life written not long after the death of S. Theodard, and perfectly trust-
worthy.1 An Elogium by Anselm of Li^ge, A.D. 1056, and a Life by Sige-
bert of Gemblours (end of nth cent.) are not reliable.]

S. Theodard, the disciple of S. Remade, Bishop of
Maestricht, succeeded his master and friend in that see,
when S. Remacle resigned his pastoral staff, that he might
retire in his old age to Stavelot (Sept. 3). Theodard
proved a worthy successor, he built and restored churches,

1 This life begins with a wonderful preface which describes the creation of the
world, and leads rapidly up from that period to S. Theodard.

■*

i(3o

Lives of the Saints.

[Sept. 10.

and supervised religion in his diocese with great conscien-
tiousness. He is described to us as a man of a joyous
spirit, always bright and cheerful, yet ready with great
tenderness to mingle his tears with those who suffered.

His activity extended to the temporal concerns of his
diocese. Some powerful men had, he ascertained, taken
possession of lands which rightly belonged to the Church.
For some time he hesitated whether to compel restitution,
or to take no notice of the circumstance. But considering
that the goods were not his own, and that he was a steward
responsible for them to his successors, he resolved to visit
the king, Sigebert of Burgundy, and reclaim the lands
wrested from the see.

On his way, his convoy was attacked by a gang of free-
booters in the dense forest of Bienwald near Hoenau, on
the left bank of the Rhine opposite Karlsruhe. The
pedantic biographer puts a long oration into the mouth of
the bishop, in which he addressed the bandits. They
replied, according to the same authority, with a quotation
from Horace, to the effect that death is common to all, that
it shakes down the palaces of the wealthy and the cabins of
the poor alike, and a blow of a hatchet brought the quota-
tion home. The body was translated by S. Lambert to
Liege.

S. NICOLAS TOLENTINI, C.

(a.d. 1305.)

[Canonized by Eugenius IV. in 1446. Roman Martyrology, and that of
the Augustinian Eremites. Authorities :— Jordan of Saxony (a.d. 1380),
Peter of Monte Rubiano (a.d. 1326), wrote the Life of the saint. Another
Life by an anonymous writer.]

S. Nicolas was the child of prayer and vow. His
father, named Compagnone, and his mother Amata, were

Sept., p. 160.]

S. NICOLAS TOLENTINI. After Cahier.

[Sept. 10.

4«

sept, i o] •$- Nicolas Tolentini. 161

inhabitants of S. Angelo, near Fermo, in the Marches of
Ancona, and were people of a poor condition. Having been
many years without children, Amata made a vow to proceed
on pilgrimage to the tomb of S. Nicolas of Myra, and ask
there for a son.

After a long and exhausting journey, the worthy couple
reached the church of S. Nicolas, and in the midst of
their devotions fell asleep. Then in vision they saw the
Bishop of Myra appear to them, and announce that their
prayer was heard.

The parents of Nicolas, the child granted them, spared
no pains in educating him in the nurture and admonition
of the Lord, and from early childhood he exhibited a
manifest attraction towards the sanctuary.

At a very early age he was given a canonry in the church
of S. Salvatore. One day he heard an Austin Friar preach
on the text, *' The world passeth away, and the lust there-
of," and was so moved by the sermon, that he resolved to
embrace the religious life. He entered a house of the
Austin Friars, at Tolentino, and made his profession, at the
age of eleven, before the Friar whose words had so moved
him.

His fasting was extraordinary. From the age of fifteen,
he wore sackcloth and a girdle of iron round his waist.
Four days of the week he ate nothing, and wholly deprived
himself of milk, fish, and eggs.

A relative, superior of a monastery of another Order,
remonstrated with him. He was killing himself, worn
already to a skeleton. Such severity to the body was not
necessary to secure salvation, God delighteth not in self-
torture like a god of the heathens : and he offered him a
place in his monastery. Nicolas hesitated. He went to
the church, and falling into a trance, saw angels like little
children in white robes ascending and descending the altar

VOL, x. II

1 62 Lives of the Saints. [Sept IO

steps, and chanting, " At Tolentino be thy stay." This
vision consoled and determined him. He was sent shortly
after to other convents of the Order, lo Recanati, Macerata,
Cingola, and Valmanan.

At Cingola he was ordained priest by the Bishop of
Osimo.

Devout persons strove to attend every day at his mass, as
at the sacrifice offered by a saint. At the altar he was filled
with the greatest fervour, his face shone with rapture, and
tears streamed from his eyes.

So great was the purity of his mind, that those who knew
him best thought that no evil wish or thought had ever
passed through it to stain it ; and his exquisite purity is
symbolized in art by his being represented holding in his
hand the flower of a white and innocent life.

The last thirty years of his life were spent at Tolentino,
and his zeal for the salvation of souls produced wonderful
fruit there. He preached almost every day, with the same
unction and burning love, and. his sermons rarely fell to the
ground without producing fruit.

His continued self-mortification, and the great exhaustion
due to want of sufficient food, and incessant labour, left him a
prey to extraordinary fancies. The cats racing over the tiles
of the roof above his head at night, and squalling in their
combats, he thought were a legion of devils come to frighten
him ; the rats behind the walls, gnawing and rolling about
bits of mortar, were fiends breaking in to disturb his rest or
prayers. Through his open window one night there dashed
in a large black bat or night-bird and upset and extinguished
his candle. He blew upon the long red glowing >vick, and
it rekindled into flame, and it was thought that this was
miraculous. A great stone in the convent of Tolentino,
with an inscription, marks the spot where he rekindled his
extinguished candle.

sept. io.] ■S"' Nicolas Tolentim. 163

The devil, it is pretended, beat him with a club till day-
break, and then went off at cockcrow forgetting to take his
stick with him. The club is preserved in the convent to
this day. Nicolas fell ill through exhaustion, and the superior
wisely ordered him to take some meat. A partridge was
plucked, trussed, roasted, and brought up on a plate swim-
ming in odorous gravy. But the thought of enjoying a bit of
partridge filled Nicolas with as much horror as if he were
about to commit a mortal sin; with folded hands and stream-
ing eyes he implored his superior to excuse him, and when he
had obtained his consent, Nicolas made the sign of the
cross over the roast partridge. All at once the bird snapped
the threads which had served to truss it, the gravy returned
to its body, and began to flow through its veins as blood,
feathers sprouted from its frizzled skin, and with the whirr
so well known to sportsmen, it flew away out of the
window.

Shortly after, S. Nicolas fell into a trance, and saw the
B. Virgin appear between S. Augustine and S. Monica, and
bid him send to an old lady in an adjoining street for some
new bread she had just baked. Having given this command
she and S. Augustine and S. Monica vanished.

Nicolas opened his eyes, and sent to the woman indi-
cated, who at once gave a fresh loaf just out of her oven,
and smelling deliciously. Nicolas ate it with zest, got out
of bed, and was well. In memory of this wonderful event,
on the feast of S. Nicolas of Tolentino, in monasteries of
Austin Friars, little loaves are baked and blessed, with a
ceremonial approved by Pope Eugenius IV., and are given
away to the sick, who often believe themselves to be bene-
fited thereby.

The charity of the Saint for the poor was so great that he
used to carry off some of the food belonging to the brethren
of the house, and needed for their meals, to give it to the

164 Lives of the Saints. [Sept. ,<*

poor. One day the Superior arrested him, and asked what

filled his lap.

" Flowers," said the saint promptly. The Superior drew
open his garment, not altogether relying on his word, and
out poured roses and lilies. It was in the month of
December. The same story is told of at least a dozen
other saints ; and probably has as much truth in it as that
of the partridge.

A year before his death, a star shone over the village of
S. Angelo, where he was born, and rested above the altar
where he was wont to say mass. After that, wherever he
went, the star went before him.

He died on December 10th, 13 10, at the age of seventy.
The star, it is pretended, was wont to reappear every anni-
versary of the saint's death.

Forty years after the death of S. Nicolas, a German
friar acting as cook in the convent of Tolentino, thinking
to endow his native land with some of the relics of the
saint, and tired of his sojourn at Tolentino, got a large
knife and saw, and opening the shrine of the saint, pro-
ceeded to hack and saw off both the arms. Then he
wrapped the two arms in linen, and ran away with them.
But he walked all night, and in the morning was in the
same place.

After this, the body was concealed, and the two arms
were enshrined. They are said to bleed whenever any mis-
fortune threatens the Church. They had bloodied the
linen in which the friar had wrapped them when he ran off
with them.

The Bollandists give a list of occasions on which these
arms have distilled blood, to the edification of the Tolen-
tinese.

On July 17, 1676, the blood spouted from the left arm,
and was examined by the vicar of the Bishop with great

► «

Sept. 10]

vS1. Nicolas Tolentini. 165

interest and delight; then by the Bishop, and finally by the
magistrates of the town. This time the exuding of the blood
portended the death of Clement X. Another eruption of
blood on August 19. Others in 1679, and 1698; the great
eruption of blood in 1699 was ordered to be celebrated
with an octave by Innocent XII., with plenary indulgence
to all who visited and adored the bleeding arms. Other
effusions took place in 1699. Whether there has been any
later pouring out of blood, the author does not know.

A finger of the saint is preserved at Trepano, in Sicily.
A portion of another, which was shown for long at S. Nicolas-
de-Port, in Lorraine, and which performed many miracles,
appears not to have belonged to a human being. Another
finger at Siena. At S. Angelo in the Marches of Ancona is
a vial of the blood of the saint which is exposed annually
to the veneration of the people on September 10. More of
his blood at Ancona, more at Vitalliano, at Valencia, Venice,
Nioza in Cyprus, Naples, Pistoja, Ferrara, a rag stained with
his blood at Solmona. More of his blood at Ghent on a rag,
given by Clement XI. ; more at Antwerp, obtained in 1707.

Statues of the saint are miraculous. A plaster image of
the saint at Cordova bowed down and kissed the feet of a
crucifix, and remained with lips adhering to the feet whilst
the Apostles' Creed was being sung. Another image, of
marble, blazed.

S. Nicolas is represented with Purgatory open at his side,
or with an angel leading him, generally, also, holding a lily,
and with a star above his head.

1 66 Lives of the Saints. [Sept. „

September 11.

SS. Protue and Hyacinth, MM. at Rome; a.d. 262.

SS. Felix, 71/., and Regula, V.M. at Zurich; end of 3rd cent.

S. Paphnutius, B.C. in Egypt ; middle of t,th cent.

S. Theodora of Alexandria, Pen. in Egypt ; 5M cent.

S. Patiens, B. of Lyons ; circ. a.d. 480.

S. Adelphius, Ab. of Remiretnont in Burgundy; circ. a.d. 670.

S. Elias the Spel^eot, Ab. in Calabria; circ. a.d. 960.

B. Marbod, P.M. at Albersckwenden, near Constance; circ. a.d. 1120

S. Sperandea, V. Abss. at Cingoli in Italy ; a.d. 1276.

SS. PROTUS AND HYACINTH, MM.
(a.d. 262.)

[Roman Martyrology. A Kalendar of the 8th cent, published by Fronto ;
the Classical Latin Martyrologies. The York, Sarum, and Hereford
Kalendars. The festival of these saints has been observed at Rome since
the 4th cent. There is a mass for them in the Sacramentary of S.
Gregory. The Acts of these saints are contained in those of S. Eugenia
(Dec. 25), these acts are, however, somewhat apocryphal. The father of
S. Eugenia is said to have been Philip, Bishop of Alexandria, but there was
no such bishop of that important city. Papebroeck, the Bollandist, says
that instead of these Acts proving to be gold, they are mere dross, and
Tillemont says they are fable and fiction.]

"HE following story belongs to the domains of
legend, not to history. Once upon a time when
Commodus was Emperor of Rome, there was a
noble gentleman named Philip who was for the
seventh time made consul, and given the prsefectship of
Egypt. And he sailed for Alexandria with his wife Claudia,
his daughter Eugenia, and his eunuchs Protus and Hyacinth.
And when he had assumed his office, he expelled all the
Christians out of Alexandria. But Eugenia believed in
Christ with all her heart. And when her parents had found
for her a suitable match, she fled from home to a villa of
her father's, with the two eunuchs, who believed in the Lord

Sept. ii.] SS. Protus and Hyacinth. 167

as well as she ; but none of them were as yet baptized. Now
Eugenia had disguised herself as a boy, and on their way they
fell in with Helenus, Bishop of Heliopolis, and ten thousand
Christians singing praises to God as they wended on their way
to exile. And she and her eunuchs were instructed and bap-
tized by Helenus, and he sent her to live among the monks
of the desert.

In the meantime, Philip was in despair, he sought high
and low, but could not find his daughter. Then he erected
to her honour a golden statue, and ordered all nations and
languages to fall down and worship the golden image he had
set up.

And after three years, on the death of the abbot of the
monastery where Eugenia was, she was elected in his roon\

Now it fell out that a certain woman of Alexandria named
Melanthia, troubled with a quartan ague, came to the mon-
astery, and was miraculously healed by Eugenia. Then she
fell desperately in love with the handsome, smooth-faced
abbot ; and when all her ogling and languishing speeches were
met with disdain, her love was turned to hate, and she went
to Philip the prefect, and denounced Eugenia as having
made an attempt on her honour.

Eugenia is summoned to Alexandria, the court assembles,
she declares her sex, Claudia cries out that she recognises
her daughter, and casts herself on her neck ; lightning falls
from heaven, and consumes Melanthia on the spot ; there is
a general rejoicing, and Philip and Claudia are converted
and baptized. Philip at once combines the pastoral staff
of Bishop of Alexandria with the sword of prefectorial
rule.

Many of course are converted. Amongst others Basilissa,
a damsel of royal race at Rome, by the assiduous instruc-
tions of Protus and Hyacinth, whom Eugenia has given to
Basilissa, and she is baptized by Pope S. Cornelius, according

>A-

1 68 Lives of the Saints. [Sept „

to another account, by Pope Soter, — one is as likely to be
true as the other.

Then there arises great commotion in Rome, when Ba-
silissa is discovered to be a Christian ; Basilissa is executed,
and with her Protus and Hyacinth. Eugenia undergoes ex-
cruciating martyrdom, and Claudia flies to heaven. Like the
play of " Hamlet," the romance of Eugenia ends in a general
slaughter of the actors.

It is scarcely worth entering into the consideration of the
ridiculous anachronisms and impossibilities contained in this
story, which is evidently nothing more, and at first was
intended to be nothing more, than a religious romance, with
which Christians were supplied in place of the stories of
Apuleius, Petronius Arbiter, and Achilles Tatius. Even Chris-
tian bishops did not disdain to exercise their pens on these
romances, to undo in some measure the harm done by
erotic novels in those heathen days. Heliodorus, the author
of Theagenes and Chariclrea, became Bishop of Tricca. If
we may trust Nicephorus Callistus, he was given the choice
between suppressing his novel and renouncing his bishopric,
and chose to stand by his romance. Achilles Tatius, the
author of " The Loves of Leucippus and of Clitophron,"
became also a bishop.

It is a mistake to treat as fact what was never intended to
be other than a pleasing and harmless tale with a dash of
romance in it.

The relics of SS. Protus and Hyacinth were translated
in the 9th century to Seligenstadt, of their translation
Eginhardt has left us an account. Seligenstadt lies between
Frankfort-on-the-Main and Aschaffenburg. Apparently the
bodies were entire, it was not merely a few of their bones
which were thus brought to Germany.

The monastery was invaded by the Swedes in the Thirty
Years' War, and the bones of the Saints torn from their
shrines ; but some of them were recovered.

sept. ii. SS. Felix and Regula. 169

Two other bodies of SS. Protus and Hyacinth were,
however, found on the Salarian way in the catacomb in the
10th century, and were translated to Metz.

Two other bodies, entire, in San Felice at Pavia ; two
others again, also entire, in the abbey of S. Maria de Casti-
lione, in the diocese of Parma. Two more at Mantua ; two
entire bodies of the same saints were translated with Papal
authority, at Florence in 1428. These lie in a brazen sar-
cophagus. Two more bodies were translated by Pope
Clement VIII. from the church of S. Salvatore to that of
S. John of Florence, at Rome, in 1592. Two more bodies at
Como, translated first in 724, then in 1096, then in 131 7,
then in 161 8.

SS. FELIX M. AND REGULA, V.M.

(END OF 3RD CENT.)

[Notker, and various German and Swiss copies of Usuardus. Authority :
— A Passion, late and apocryphal.]

S. Felix and S. Regula, a brother and sister, are said to
have been advised by S. Maurice to fly to Zurich when
persecution broke out. They were overtaken at the head of
the Zurich lake, and decapitated.

S. PAPHNUTIUS, B.C.

(4TH CENT.)

[Inserted by Baronius in the Modern Roman Martyrology. The Coptic
Kalendar on Feb. 9. Authorities : — Mention by Eusebius, Socrates, Sozo-
men, Theodoret. and Rufinus.]

S. Paphnutius, according to Socrates, was a monk from
his boyhood. He witnessed a good confession, probably

-n

i 70 Lives of the Saints. [Sept „

under Firmilian in Egypt, in a.d. 308, having his eye plucked
out, and his leg hamstrung, and he was sent thus mutilated
to work in the mines, by Maximus, probably in a.d. 311.
When released from this work, he retired to the rocky
desert to S. Antony, and learned from him the training of a
perfect anchorite. He was created bishop, but when is
uncertain. As bishop he attended the Council of Nicaea,
and there performed many miracles, healing the sick by
prayer, and restoring sight to the blind, and vigour to the
paralytic.

Constantine regarded the venerable confessor with the
utmost reverence, and often spoke with him.

Among the canons passed at that famous council was one
to guard against the scandals which might arise from the
companionship of the clergy with religious ladies. " No
bishop, no priest, no deacon, no one holding any clerical
office, is to have with him a woman of this sort, unless it be
his mother, sister, or aunt, or such persons as are certainly
above suspicion." But connected with this decree was
an abortive attempt, which discloses to us one of the most
interesting scenes of the council. A proposition was made,
enjoining all married clergy to separate from their wives.
It was in substance the same measure that was afterwards
carried in the Spanish synod of Illiberis, and it is therefore
probable that, on this occasion, it was proposed by the great
Hosius. It was also, we are told, supported by Eustathius of
Antioch. But opposition came from a most unexpected quar-
ter. From amongst the Egyptian bishops stepped out into their
midst, looking out of his remaining eye, and halting on his
paralysed leg, the old hermit confessor Paphnutius. With a
roar of indignation rather than with a speech,1 he broke into
the debate : — " Lay not this heavy yoke on the clergy. Mar-
riage is honourable in all, said the apostle. By exaggerated

1 Socr. i. II. ifloa narpa.

Sept. ii.j S. Paphnutius. 171

strictness you will do the Church more harm than good.
All cannot bear such an ascetic rule. The wives themselves
will suffer from it. Marriage itself is continence. It is
enough for a man to be kept from marriage after he has
been ordained, according to the ancient custom ; but do not
separate him from the wife whom once for all he married
when he was still a layman."1 His speech produced a pro-
found sensation. His own austere life of unblemished
celibacy gave force to every word he uttered ; he showed
that rare excellence of appreciating difficulties which he
himself did not feel, and of honouring a state of life which
was not his own.

Paphnutius was lodged in the palace. The Emperor had
often sent for him to hear his stories of the persecution ;
something in the simple sincerity, the guilelessness of the
desert-bred, grand old man touched Constantine to the core,
and when about to leave the council, the Emperor threw his
arms round Paphnutius, and put his lips to his eyeless
socket, and pressed his royal purple to his paralysed limb.

In a.d. 335 was held the famous synod of Tyre, in which
a caucus of Arians and Meletians sought to crush S. Atha-
nasius with calumnies. Paphnutius was present, and de-
fended Athanasius, and with the other Egyptian bishops,
wrote an account of the intrigues of the Eusebians to the
Count Flavius Dionysius, who had been sent from Con-
stantinople to preside in the room of the Emperor at the
council.

Rufinus tells us that when Paphnutius saw Maximus
of Jerusalem, also a one-eyed confessor, hamstrung like
himself, sitting amidst the enemies of Athanasius, he went
before him, dragging his paralysed limb after him, and
said : — "What ! Maximus, who fought with me in the same
fight, and witnessed with me the same confession ! I can-

1 S. James of Nisibis took the same view, Serm. xviii. 9.

► ■«-

172 Lives of the Saints. [Sept I1#

not bear to see thee sitting in the council of the ungodly,
and standing in the way of sinners." And taking him by the
hand, he drew the guileless simple old man from their midst,
and led him over to the side where sat the adherents ot
Athanasius, and to him he clung steadfastly ever after.

It is probable that Paphnutius was also present at the
council of Sardica in a.d. 347. A Paphnutius was expelled
his see in Egypt by the Arians in, or about, a.d. 356, but if
it was this Paphnutius, he must have reached an extreme old
age. It is more probable that this was another prelate of
the same name.

S. THEODORA OF ALEXANDRIA, PEN.

(5TH CENT.)

[Greek Mensea, Menology, Russian, Coptic, and Abyssinian Kalendars.
Inserted by Baronius in the Modern Roman Martyrology. Authority : —
Two Lives of this saint exist, but both are merely historical romances,
founded perhaps on some few facts. That such a person as Theodora did
exist is however established by the retention of some of her sayings in the
Lives of the Fathers of the Desert. The fabulous lives have been given by
Lipomani and Surius, but not by the Bollandists.]

Theodora was the wife of a prefect of Egypt, named
Gregorius, and having fallen into sin and dishonour, she was
ashamed to show her face before her husband. She dressed
herself in some of his clothes, and ran away, and entered a
monastery in the Thebaid, as a monk. After many years she
was sent with some camels to Alexandria to the prefect, and
suddenly, with the utmost emotion, Gregorius recognised in
the poor camel-driver his lost wife.

She returned again to the desert, and only sent again to
her husband when she felt herself dying. He arrived when
she was dead, to assist at her obsequies.

Such are probably the facts of her history, out of which a

Sept. ii.)

S. Theodora of Alexandria. 173

Greek romancer has woven a long story pieced with inci-
dents from other lives, one that of S. Marina (July 17).

Some of her apophthegms have been preserved by more
veracious historians than the romance writer who composed
her history.

She met a Valentinian one day full of scorn for the Law,
and exalting the freedom of the Gospel which emancipated
man from all vexatious restraints. "A law for the body
gives the body to the Creator," said Theodora.

" It is not fasting, watching, nor solitude that makes a
monk, but humility. There was once an anchorite who
drove out devils. And as they were fleeing away he asked
them, 'What has expelled you — fasting?' 'We neither
eat nor drink,' they answered, ' meat and drink are no
concern to us.' 'What then has expelled you — vigils?'
We never sleep,' they answered, ' vigils interfere not with
us.' ' What then has expelled you — solitude ?' ' We haunt
solitudes.' ' Then tell me what has driven you out ?' They
answered, ' We cannot endure humility, from that we flee
away.'"

" Once a brother was feverish and sick, and he said to
himself, ' I am too ill to pray.' Then after a while he
thought, ' I can but die once,' and he got out of bed and
said his office. And when he had done his office his fever
left him."

" Once a hermit said, ' I am so surrounded with tempta-
tions that I must leave this place and go elsewhere.' So he
went out of his door, and put on his sandals, and he saw
near him his double putting on his sandals, and preparing
to journey. ' I am Self,' said the double, ' wherever you go,
I go too.' M

*< M

174 Lives of the Saints, Sept H

S. SPERANDEA, V. ABSS.
(a.d. 1276.)

[Ferrarius, Arturius in his Gynaeceo Sacro, Castellani. The Life of S
Sperandea exists only in a fragmentary condition, and is eminently untrust-
worthy.]

Sperandea, said to be the sister of S. Ubaldus, was born
at Gubbio, in Italy, about a.d. 12 16, but dates do not agree,
and it is therefore probable that she was only a member of
the same family which produced Ubaldus of Gubbio. She
became abbess of the convent of the Order of S. Benedict
at Cingoli.

Among other stories told of her is one that Christ Himself
appeared to her with a pig's-skin in His hand and clothed
her with it, the bristles inside. Round this she wore an
iron girdle, and absolutely refused to put on any other
clothes.

This incident is related in the sequence at Mass for her
festival at Cingoli.

" Dedit trbi vestimentum
Pellis suis indumentum,
ZonS. strin.xit ferreiL

Another of her visions was less fantastic and objection-
able. She saw in dream a narrow road strewn with
thorns and razors, and a voice called her to walk in it.
When she did so, and her feet were cut and bleeding, the
Lord shone before her, encouraging her to advance, and
looking at Him, she forgot the pain in her feet, and
advanced hastily, and found herself in a meadow of roses
and violets.1

On another occasion she saw in vision a red cross, where-

1 " Item dum manebat in contemplatione, vidit tres juvenes, aetate fere viginti
quinque annorum, et quilibet in fronte crucem habebat, et statira in unum redacti
tuut ; ac Trinitatem esse, sibi dictum fuit."

*■■*

Sept. ii.]

*S". Sperandea.

175

upon on waking she made one like it, and marched bearing
it, apparelled only in the miraculous pig's-skin, through the
town, singing at the top of her voice. No wonder that the
biographer adds, "A swarm of boys followed her." These
were some of her less objectionable visions and exploits, the
Bollandist father declines to print the rest.1

Various miracles are said to have been wrought by her.
Some images of the Saint at Gubbio and Caorle have been
indulgenced ; and devotion to her was sanctioned by a
decree of the Congregation of Sacred Rites in 1633.

1 " Ex recitatis," he says, " nou mirabitur eruditus lector, alias a nie pr 3 rr-
lajttL

176 Lives of the Saints. [Sept lt

September 12.

S. Srrapion, B.M. at Catania in Sicily; circ. A.D. 304.

S. Nicetas, M. at Nicomedia; circ. a.d. 304

S. Autonomus, B.M. in Paphlagonia ; $th cent.

SS. Macedonius, TheodSlus, and Tatian, MM. at Merus in

Phrygia; A.D. 362.
S. Revekentius, P.C. at Bayeux in Normandy ; 4//1 or $th cent.
S. Ailbe B. of Emly in Ireland : a.d. 527.
S. Guido, C. at Anderlecht in Brabant; a.d. ioi

S. NICETAS, M.
(circ. a.d. 304.)

[Venerated at Venice. The Acts of this saint are purely fabulous, and
are not printed by the Bollandists ;l they are to be found in Equilinus, and
contracted in Peter de Natalibus.]

]HE romance of S. Nicetas, an early Christian novel,
relates that Nicetas was the son of the Emperor
Maximian, and that he was converted by seeing
in his dream Christ hanging at his Cross. He
asked a certain Juliana what this meant, and she, being a
Christian, explained the vision to him. The boy then
determined to profess his faith before his father, and was
encouraged to do so by a vision of S. Raphael the Archangel.
He was rebuked by his father with much anger, when the
Emperor heard his confession. The boy then asked to be
given some idols of gold and silver, and when they were
presented to him he smashed them. He was then exposed
to the blandishments of a beautiful girl, but biting off his
tongue, he spat it in her face.2 Five thousand soldiers were

1 " Omittenda potius quam edenda," says the Bollandist.
• The same story is told by S. Jerome of a certain youth in his Lite of S. Paul lh»
hermit. The incident is adopted thence by the romancist.

Sept. ii.]

S. N 'ice fas. 177

sent against him to tear him into five thousand pieces. But
he converted and baptized them all ; and they went back to
the Emperor without the fragments of flesh which were
expected of them. For as a matter of fact they had minced
the martyr into five thousand pieces, but the bits had run
together again like globules of mercury, and S. Nicetas sat
up again unhurt. The shock and surprise of seeing the
hashed martyr open his eyes and talk, completely convinced
the five thousand and led to their baptism.

Maximinus then poked a red hot skewer in at one ear of
his son and out at the other, without in the smallest degree
affecting the hearing of the indomitable youth. Then the
unnatural parent hung him up by the feet, tarred him, and
set fire to him, but still could not hurt him. In despair, he
flung him down a well, but S. Michael pulled him out again,
and announced to all people and nations that whoever
should invoke S. Nicetas would certainly obtain all he
desired.

Maximinus then promised his son to believe in Christ
if he would raise from the dead some corpses buried
under a pillar. Nicetas at once raised a host of dead men,
and as they were all heathens whom he had resuscitated, he
baptized them. The Emperor then ordered his son to be
beaten ; thereat the Empress, who had borne patiently the
hashing and skewering, remonstrated, and an insurrection
having broken out, the enraged mob rushed on Maximinus
and massacred him. Nicetas baptized the mob, and then
tranquilly expired.

The body of S. Nicetas is shown in the church of S.
Raphael at Venice. An office, with lesson from these Acts,
was approved by Clement VIII.

VOL. X. 12

178 Lives of the Saints. [Sept „

S. AUTONOMUS, M

(4TH CENT.)

[Greek Men^a and Menology ; inserted by Baronius in the Modern
Roman Martyrology. Authority : — The Greek Acts written late, at what
time, however, cannot be said. In the preface is said, " We have resolved
not to cover with silence the holy life of Autonomus, which has come to us,
but to hand it on to pious ears. For the acts of the martyr have come
down to us, partly written by some one before us, who had a good intent,
but not much skill, so that through ignorance he confused many things, and
partly from men who were chosen to serve in the church of the martyr, who
inquired into and collected the truth of these matters diligently."]

Autonomus, a bishop, ordained in Italy, on the breaking
out of persecution in the Peninsula, was lilled with a sudden
enthusiasm for preaching the Gospel in Asia Minor. He
took ship, reached Bithynia, and made his way to Sora,1
and hid himself with a man called Claudius, whom he
ordained deacon, and went round Lycaonia and Isauria,
comforting and encouraging the faithful, and powerfully
convincing the unbelievers. But when he heard that the
Emperor Diocletian had come to Nicomedia, his missionary
ardour at once impelled him to take ship to Claudiopolis in
Pontus, and put as wide a space as possible between himself
and the persecutor.

After a while he returned to Sora, saw that all was well
there, and then went off to Limne, at the most extreme
corner of Asia Minor, on the Euxine, where there was least
chance of Christians being molested, or, to put it in another
light, a greater missionary work might be accomplished.

One day, when Autonomus had come to Sora, the inha-
bitants burst into his chapel, wrecked it and killed him
whilst standing at the altar.

1 The Acts say Sorei : 1 presume it was Sora on the Panheneu% in Paphlagonia.

Sept. u.] ^•S'- Macedonius and Others. 1 79

SS. MACEDONIUS, THEODULUS, AND
TATIAN, MM.

(a.d. 362.)

[Greek Menaea and Menologies. Inserted in the Modern Roman Mar-
tyrology by Baronius. Authority : — Mention by Socrates, lib. iii. 15, Sozo-
men, v. 11, and Suidas, sub voc. Amachius. All these accounts agree,
except that Suidas makes Amachius prefect of " a little city of Phrygia,"
and the other two call him " prefect of the province."

When Amachius, governor of Phrygia, heard that Con-
stantius was dead, and that Julian was Emperor, and had
renounced Christianity, and professed his resolve to re-
establish paganism, with devotion to the rising star, he
ordered the temple at Merus, a city of Phrygia, to be opened,
and cleared of the filth that had accumulated in it, and that
the statues of the gods should be repolished. This order so
exasperated three Christians, Macedonius, Theodulus, and
Tatian, that they rushed into the temple, and broke the
images to pieces.

The governor, infuriated at what had been done, would
have executed some of the principal inhabitants of the city,
had not the three men who had done the deed delivered them-
selves up. They were offered pardon if they would sacrifice ;
but on their refusal they were racked with a variety of tor-
ments, and lastly laid on gridirons, and slowly roasted over
a charcoal fire. They are said by Socrates to have addressed
the governor with the same taunt as that used by S. Law-
rence,— " If you wish to eat broiled flesh, Amachius, turn
us on the other side also, lest we should appear but half-
cooked to your taste."

180 Lives of the Saints. tSept> IIt

S. AILBE, B. OF EMLY.
(a.d. 527.)

[Irish Martyrologies. The Acts are fabulous and late, and quite un-
worthy of confidence. Unfortunately the Bollandists do not print them.
They represent Ailbe as in Ireland before S. Patrick, a statement con-
tradicted by Tirechan and the Tripartite Life of S. Patrick and Joscelin.]

Ailbe was the child of a slave girl of one of the petty
Irish princes, by a man named Olenais. When he was born
he was exposed to be devoured by wild beasts, by order of
the prince. But, says the legend, a she-wolf took compas-
sion on him, and carried him to her lair, and suckled him
along with her cubs.

One day a huntsman lighted on the cave where the young
wolves were, and was amazed to find among them a beau-
tiful child. He took it in his arms and carried it home,
followed by the she-wolf, howling and snapping at his cloak.

And long, long afterwards, when Ailbe was bishop, there
was a great wolf-hunting party in Emly, and an old grey
she-wolf, pursued by the huntsmen, tied to the bishop, and
laid its head on his breast.

" I will protect thee, old mother !" said the bishop,
drawing his mantle round the aged beast. "When I was
little and young and feeble thou didst nourish and cherish
and protect me, and now that thou art old and grey and
weak, shall I not render the same love and care to thee ?
None shall injure thee. Come every day with thy little
ones to my table, and thou and thine shall share my crusts."

And so it was. None ventured to lift a spear against the
aged foster-mother of the bishop ; and every day she and
her little ones came to his hall, and sat, and ate what he
gave them.

Ailbe, according to Tirechan, was ordained priest by
S. Patrick. When yet a heathen, his soul yearned for better

* 4*

* *

sept.,,.] S. Guido. 181

things, and as, when keeping sheep, a Christian priest heard
him praying with eyes uplifted to heaven for light and grace,
he took the boy and taught and baptized him. Joscelin
reckons Ailbe among the disciples of S. Patrick.

The legendary life, which unfortunately the Bollandists
have not printed, and which is published in Acta SS. Hib.,
Edinb., 1888, contains many wonders. S. Ailbe wished once
to give to the king of Munster a hundred horses ; so he went
to the top of a mountain, and prayed, and a cloud arose out
of the sea, and came to the mountain top, and then burst,
and from its womb issued a hundred noble steeds.

The accurate annals both of Ulster and of Innisfallen
place the death of Ailbe in the year a.d. 527.

S. GUIDO, C.
(a.d. 1012.)

[Belgian Martyrologies. Modern Roman Martyrology. Authority : —
A Life late, and therefore not thoroughly trustworthy.]

S. Guy or Guido was born about a.d. 950, at Berchem-
Saint-Agathe, according to some; according to the general
opinion, at Anderlecht near Brussels, in a poor house situated
near the convent of the Minims, called " Sinte-Wyen gelege,"
which has since been decorated with his statue.

The poverty of the family to which he belonged obliged
Guido to serve as labourer. One day, having left his work
to go to his prayers, an angel guided his plough for him. The
same story is told of S. Isidore the ploughman of Madrid. The
farmer saw other miracles wrought by his servant. He took
up earth in his hands, and it changed into bread. He stuck
his staff into the ground, and it put forth leaves, and became
an oak called the Sinte-Wyden-Eik, cut down in 1633,

1 82 Lives of the Saints. (Sept I2

because it was dying of old age, and was replaced by
another tree which exists still on the side of the road from
Anderlecht to Itterbeck.

On reaching man's estate, Guido resolved to renounce the
world. He wandered about unable to find a solitary place
that suited his fancy. At last he reached the hamlet of
Laeken, and remained there serving the priest as sacristan.
He devoted himself wholly to his sacred office. The altar
was kept neat and clean, was decorated with fresh flowers,
and the whole church was a model of tidiness.

After a while an acquaintance, a Brussels merchant, per-
suaded him to join in some small commercial speculations,
and Guido satisfied his conscience when beginning business
as a chapman that he would make his fortune speedily, and
thus would be able to give liberally to the poor.

But one day the boat containing the goods of the two
associates sank in the Senne, and Guido returned to Laeken
thoroughly disgusted with mercantile ventures, and resolved
to have nothing more to do with them.

Shortly after he departed for the Holy Land. At Rome
he met Wondulf, dean of Anderlecht, who knew him by
reputation, but did not recognise him travel-soiled, and with
a long beard. When Guido declared his name, the dean
greeted him in broad Flemish with rapture, and the two
went on together on their way to Jerusalem, solacing one
another's ears with the sound of their mother-tongue.

On their way back the dean died. Already, before his
departure, he had attained miraculous powers ; one day,
according to tradition, his servants when they went to sow
his field, found it already full of wheat in full ear with blue
corncockles and scarlet poppies growing amidst the corn.
The spot, situated in the plain of Scheut, near the road
called " des mendiants," has preserved the name of " den
akker van mirakel," or the miraculous field. According to

Sept. I».]

iS*. Guido. 183

some, it was in this field that the angel ploughed for
S. Guido j and on this account it is also called " Sinte
Wy den-bunder."

Guido reached Brabant exhausted with his labours and
hardships, after an absence of seven years. On arriving at
Anderlecht he was received by a poor peasant, to whom he
related the particulars of his journey, and the last days of
Wondulf. The clerks of Anderlecht came to visit him, and
he surrendered into their hands the ring of the dean. They
found Guido sick to death. He had broken a blood-vessel,
and was sinking fast. He was transported to the hospital,
and died there in the midst of a blaze of supernatural light,
on the 1 2th of September, a.d. 1012.

After Guido had been buried, his virtues were well
nigh forgotten, but a horse having struck his tomb with his
hoof, fell dead, and this was supposed to indicate the merits
of the saint. Onulf, Lord of Anderlecht, at once surrounded
the tomb with a hedge. Two serfs having laughed at the
idea that Guido was a saint, fell back dead. Thereupon
ensued great excitement and devotion. In 1054 an oratory
was erected over the tomb. The body was afterwards
translated to a new church, and the bones washed in a
spring, which has ever since been regarded as miraculous.
It is at the north side of Anderlecht, and is called " den
Welden-berch." On a blue stone above it may be read the
words "Sanctus Guido, O (ra) P (ro) N (obis). 1786."

The Blessed Guido (in Flemish, Wydeu), is represented
in pilgrim's habit, with horse and ox at his feet, a harrow at
his side, and in one hand two palms.

*■■*-

184 Lives of the Saints. [Sept

September 18.

S. Philip, M. at Alexandria ; 3rd cent.

S. Julian, P.M ' . at Ancyra in Galatia ; circ. 323.

SS. Macrobius, Gordian, and Others, MM. at To>ni tn

Pontus, and Ancyra in Galatia ; circ. 323.
S. Maurii.ius, B. 0/ Angers; circ. a.d. 431.
S. Nectarius, B. of Autun ; 6th cent.
S. Eulogius, B. at Alexandria; circ. 605.
S. Amatus, Ab. of Ranircmont, in Lorraine ; circ. A.D. 625.
S. Venerius, P. H. in the Isle of Tino in the Gulf ef Spezia;

■jth cent.
S. Amatus, B. of Sens; a.d. 69a

S. PHILIP, M.

(3RD CENT.)

[Usuardus, Notker, Roman Marty rology, &c. By the Greeks on Dec. 24.
Authority : — The wholly fabulous Acts of S. Eugenia, see Sept. n, SS.
I'rotus and Hyacinth.]

HE romance of S. Eugenia, the damsel who ran
away from her father, prefect of Egypt, has been
already briefly given. It is fable from beginning
to end, and it is more than questionable that such a
person ever existed. Philip, her father, who from being
prefect became also Bishop of Alexandria, and suffered, or
is pretended to have suffered, under Galienus, is com-
memorated in the Latin martyrologies on this day. The
Emperor sent Perennius or Terentius to succeed him in the
office of prefect, with orders to execute Philip, but when
Perennius found that Philip was protected by the people of
Alexandria in a body, he hired assassins who feigned them-
selves Christians and felled him in church.

Sept. 13]

S. Macrobius and Others. 185

S. JULIAN, P.M.

(about a.d. 323.)

[By the Greeks on Sept. 12 and 13 ; inserted by Baronius along with
Macrobius, Gordian, and others in the Modern Roman Martyrology.]

S. Julian was a priest in Galatia, who, when Licinius
threw off the mask of tolerance, hid himself with forty
Christians in a cave. He was taken and brought before the
prefect of the tyrant, who stretched him on an iron bed over
a fire, and roasted him to death.

SS. MACROBIUS, GORDIAN, AND OTHERS, MM.

(about a.d. 323.)

[By the Greeks on this day. The Martyrology of Jerome and Hrabanus
on Sept. 15 ; the Modern Roman Martyrology on this day. Authority : —
mention in the Menologies.]

There is some confusion about the names of these
martyrs, which have undergone changes in the different
editions of the Greek menologies, and even the place where
they suffered is not clearly fixed. But it seems that some of
them were Christians, soldiers probably, banished by
Licinius to Tomi in Pontus, where they met with other
Christians, Zoticus, Lucian and Heli, and suffered execution
by the sword with them. Gordian, however, was cast into a
fire, and one named Valerian, whilst weeping and praying
over their bodies, died in the attitude of devotion.

-M

1 86 Lives of tlic Saints. [Sept ,3<

S. MAURILIUS, B. OF ANGERS.
(about a.d. 431.)

[The Martyrologies of Jerome, Hrabanus, Reichenau, Fulda, Ado,
Usuardus. Gallican and Roman Martyrologies. York, not Sarum or
Hereford Kalendars. Authorities : — A Life attributed to Fortunatus of
Poitiers (d. circ. a.d. 600), or to Gregory of Tours (d. a.d. 594) ; by others
thought to be later, by Raimon, B. of Angers in the 10th cent.1 A second
Life by Magnobod, B.of Angers (d. circ. a.d. 630). A third Life, of no
value, because late, by Marbod of Rennes (d. A.D. 1133).]

The tolerably authentic life of S. Maurilius by Magnobod
of Angers, written in the 6th century, about two hundred
years after the death of the saint, and the purely apo-
cryphal story which was forged in the ioth century and
attributed to Fortunatus and Gregory of Tours, are very
different. The authentic biography is sober and remark-
able only for its dulness ; the apocryphal tale is a charming
romance.

We will give the facts first and the fictions afterwards.

Maurilius, a native of Milan, on the death of his father
came to Tours, where he was ordained sub-deacon and
deacon by S. Martin. Marbod says he also received his
consecration as Bishop of Angers from S. Martin, but this
is not probable; S. Martin died about a.d. 396. Maurilius
we are told was Bishop of Angers thirty years, so that he must
have been ordained after the death of S. Martin. It is
however possible, if we admit that Bishop Prosper of Angers
died in a.d. 390, and that the death of Maurilius took place
in 420 instead of 431. The date, moreover, of the death
of Maurilius cannot be fixed with anything approaching to
certainty.

1 This the Bollandists do not even deign to print. Its authenticity was attacked
and demolished by Delaunoy, Dissert, de auctore vitse Maurilii, Paris, 1650. It is
published by Surius, and in the works of Venantius Fortunatus, Romae, 1786. It is
a mediaeval forgery. The Life by Marbod is published in the works of Hildebert of
Sens, Paris, 1708, and not by the Bollandists.

-►<

sept. i3.] S. Mauritius. 187

When only a priest at Angers, Maurilius heard that there
was a temple of idols at Calonne on the Loire, and it had
been struck by lightning. He at once seized his opportunity,
consecrated the spot, and built a church on it. He de-
stroyed another temple at Prisciacus, and built there also a
church. Soon after, the Bishop of Angers dying, Maurilius
was elected in his room, by the advice, say the biographers,
of S. Martin.

There was a rock covered with trees in his diocese which
was dedicated to Mars, around which the natives assembled
once a year for a grand dance and merry-making ; the bishop
went there with a swarm of monks before the festival, and
spent the night in prayer, and when the peasants came to
the rock next morning the place stank so abominably, that
they were obliged to abandon their dance in the immediate
proximity. After having performed many other notable
miracles he died at the age of ninety, having been forty
years working at Angers, thirty of which were as bishop.

Next for the legend.

Maurilius was the son of noble parents at Milan. From
infancy he was educated there by S. Martin, who after he
had quitted Hungary, had built an abbey at Milan. S.
Ambrose ordained him lector in his church. The Arians
drove S. Martin from Milan, after having beaten him through
the streets.

Maurilius, on the death of his father, followed his beloved
master into Gaul, and found him seated on the Episcopal
throne of Tours. He spent many years with him, and then,
having received sacred orders from his hands, he went to
Angers, there to preach the Gospel. He built a mo-
nastery at Calonne on the ruins of the temple consumed by
lightning. One day a convoy of slaves was being carried
down the Loire, when a youth escaped and took refuge in
the monastery. The slave-driver demanded his property.

f> «-

1 88 Lives of the Saints. [Sept IV

Maurilius offered what little money he had as his ransom.
It was refused. When the holy abbot found that he had no
human resource, he knelt in prayer. The slave-driver fell
down in a fit, and was so frightened that he left the young
slave in the hands of Maurilius, and gave him many other
gifts.

On the death of the Bishop of Angers, Maurilius was
elected in his room. One day he was saying mass, when a
poor woman came weeping to the church to say that
her son was dying and was unconfirmed. Maurilius went on
with the sacrifice, and then, when it was completed,
attended to the prayer of the poor woman. But it was too
late, the boy was dead.

Full of humiliation and despair, Maurilius determined to
leave the diocese ; he fled away in disguise, and on reaching
the sea on the coast of Brittany, he wrote with his fingers on
a rock, " I, Maurilius of Angers, passed this way," with the
date. Then he took a boat, and as he was crossing the
channel, the keys of his cathedral fell overboard. Then he
vowed he would not consider himself reinstated in his
episcopal dignity, till they were restored to him. And when
he came to Britain he went into service to a noble, as
his gardener, and nursed for him his pot-herbs and flowers.

Now after a while the good people of Angers began to
find it exceedingly inconvenient to be without a bishop,
and with the impossibility of canonically electing another.
So they sent out a deputation in quest of their lost bishop.
And after they had traversed all lands and had not found
him, one day they were sadly walking on the beach in
Brittany, when they saw a rock with the inscription, " I,
Maurilius of Angers, passed this way." Then they took ship for
Britain ; and as they were sailing, a fish leaped on board,
and when they opened it, lo ! it had in its belly the key of
the cathedral church of Angers. Then they went on, and

-*•*

sept ,3.] S. Euloghts. 189

came to a castle, and met a gardener, carrying a bunch of
roses, and they recognised Maurilius, and fell at his feet,
and saluted him. But he said, " I cannot return to Angers
without the keys of my church." Thereupon they presented
him with the keys found in the belly of the fish. And he
went with them, and reascended his episcopal throne, and
was received with shouts of joy. Now he remembered the
boy who had died without confirmation, so he went to his
grave, and called with a loud voice, and the boy arose, and
he confirmed him "Renatus," because he was born again.
And Renatus afterwards became Bishop of Sorrento.

The story of the fish and the key is another version of the
Rabbinic tale of Solomon and his ring; or that by Herodo-
tus of Polycrates. It is told also of S. Ethelwold and S.
Lupus of Troyes, and many other Saints, with slight varia-
tion. Also in the Indian tale of Sakuntala, and in the
mediaeval romance of Pierre de Provence and the beautiful
Maguellone.

The name of Renatus given to a child " born again" at
the baptismal font originated the fable of the resurrection of
the child after having been many years dead and buried.

S. Maurilius is represented with the keys and fish as his
symbol.

S. EU LOG I US, B.C.

(about a.d. 605.)

[Modern Roman Martyrology. By the Greeks on Feb. 13. Authority :
— Notices in the letters of S. Gregory theGreat to Eulogius ; an account by
Photius in his Bibliotheca, and mention in the Spiritual Meadow of John
Moschus.]

But little detailed Information of the life of S. Eulogius of
Alexandria has come down to us. That he was first a monk

190 Lives of the Saints. [Sept. I3.

and then a priest at Antioch, and head of a monastery and
church dedicated to the B. Virgin at Antioch, is about all
we know of his early history. He was elected Patriarch of
Alexandria after the death of S. John IV. in a.d. 579.

Eulogius was obliged to make a journey to Constanti-
nople concerning affairs connected with the patriarchate, and
there met S. Gregory the Great, and contracted with him a
warm friendship.

S. Eulogius wrote against the Acephali, and several dis-
courses of which Photius has preserved some fragments.
He also composed six books against the Novatians, and one
against the Agnoetge, a sect of Eutychians, which ascribed
to Our Lord, as man, ignorance of many things which are
open to the eye of God.

John Moschus says that one night Eulogius rose to say his
office in his private oratory, when he saw his archdeacon
kneeling behind him. His archdeacon's name was Julian.
And he was offended, because none had right of admission
without leave asked and given. And when he had finished
reciting his psalm, he prostrated himself, and the archdeacon
prostrated himself also. Then Eulogius rose, but Julian
remained lying on his face, with outspread hands. And the
Patriarch said to him, " Arise." " I cannot," answered the
archdeacon, " without thy assistance." Then he stretched
forth his hand to him, blessed him, and raised him, and
Julian straightway disappeared.

Now when morning was come, the patriarch rebuked his
chamberlain, Mennas, for admitting the archdeacon without
leave. Mennas replied that he had not done so. And shortly
after Julian entered and denied he had been in the oratory
that night.

Then Eulogius guessed that Julian the Martyr had appeared
under the form of Julian the archdeacon, to hint to him the
advisability of raising a church in his honour.

Sept. 13.J

S. Eulogitis. 191

Moschus was told this story by Mennas himself.

In the days of Eulogius, the Sarmatians were torn with
factions, one party declaring that the words of Moses, " A
prophet shall the Lord your God raise up unto you, like
unto me," referred to Joshua the son of Nun, the other
party that it applied to Dositheus the master of Simon
Magus. Eulogius convoked a council to determine this
knotty point, and decreed that the prophecy applied to
neither one nor the other, but to the Messiah.

Several letters were addressed by S. Gregory, after he was
pope, to S. Eulogius, among them is one in which he joyfully
announces the success of S. Augustine in Britain, " among
the race of Angles settled in an angle of the world," and
asking his prayers and those of the Alexandrian Church for
the mission.

In a letter to S. Gregory, Eulogius had addressed him as
" Universal Pope," S. Gregory rejected the title in the same
letter, in noble words, " I desire to increase in virtue and
not in words. I do not consider myself honoured in that
which dishonours my brethren. It is the honour of the
Universal Church which honours me. It is the strength of
my brethren which does me honour. I feel myself honoured
only when I see that no man refuses to another the honour
due to him. Away with those words which innate vanity
and wound charity ! . . . . The holy council of Chalcedon
and other Fathers have offered this title to my predecessors,
but none of them has ever used it, that they might guard
their own honour in the sight of God, by seeking here below
the honour of all the priesthood."

Eulogius did not long survive his friend S. Gregory, who
died in a.d. 604. Eulogius followed him to a better land in
the following year, or, at latest, in 606.

► *-

192 Lives of the Saints. [Sept 13

S. AMATUS, AB.

(about a.d. 625.)

[Ado, Usuardus, Notker, Modern Roman Martyrology, Gallican Mar-
tyrologies. Authority : — The Life of S. Amatus by a contemporary, and
he lives of S. Eustasius and of S. Romaric]

Amatus, the son of a nobleman of Roman family resident
at Grenoble, was sent by his father when a child to the
monastery of Agaunum built under a precipitous wall of
rock in the Valais beside the Rhone, where lay the bones of
S. Maurice and his faithful companions. He lived thirty
years either in the abbey, or in an isolated cell in the face
of the cliff which overhangs the monastery, and where now
stands a little chapel, clinging to the surface of the precipice,
like the clay nest of a swallow to the eaves of a house.
A little ledge of rock served Amatus for garden. There he
grew a scanty crop of barley, and a tiny trickling spring
which issued from the living rock served him for drink.
There this noble Gallo-Roman lived, always barefooted and
clad in a sheep-skin, with the glorious panorama of the Alps
before him. The fountain, miraculously formed with his
staff, says the biographer, was received in a little basin
which he had hollowed out and covered with lead. The barley
that he grew on his rocky ledge he ground by turning a
millstone with his arms, like the slaves of antiquity. This
fatiguing labour was to him a preservative against sleep and
the temptations of the flesh. S. Eustace, the Abbot of
Luxeuil, returning from Lombardy after a visit to S. Colum-
banus, stopped at Agaunum, and decided Amatus upon
following him to Luxeuil. The gentleness of the anchorite,
his eloquence, and even the noble and serene beauty of his
features won all hearts.

Amatus was nominated by the monks of Luxeuil, on
account of his eloquence, to bear the word of God into tne

4«- •*

Sept. I3-]

.S. Amatus. 193

Australian cities. Romaric, a wealthy lord, who occupied a
castle on a rock whose base is bathed by the clear waters of
the Moselle near its source, some leagues from Luxeuil,
received him at his table, and, during the repast, inquired of
him the best way of working out his salvation. "Thou
seesl this silver dish," said the monk ; " how many masters,
or rather slaves, has it already had, and how many more
shall it have still ? And thou, whether thou wilt or not, thou
art its serf; for thou possessest it only to preserve it. But
an account will be demanded of thee ; for it is written 'your
silver and gold shall rust, and that rust shall be a witness
against you.' I am astonished that a man of great birth,
very rich, and intelligent like thyself, should not remember
the answer of our Saviour to him who asked him how he
should attain eternal life : ' If thou wilt be perfect, go, sell
all thou hast, and give to the poor, and follow me ; and
thou shalt have treasure in Heaven.' "

From that moment Romaric was vanquished by the love
of God, and the desire of Heaven. He distributed all his
lands to the poor, with the exception of his Castle of
Habend, freed a multitude of serfs of both sexes, and went
to Luxeuil, taking with him all that remained of his wealth,
to become a monk. After some years' residence there,
during which time his friendship for Amatus became in-
timate and affectionate, the two friends left Luxeuil, where,
for some unknown reason, they had incurred the displeasure
of the Abbot Eustace. With his consent, however, they
went together to the estate which Romaric had reserved to
himself.

The Castle of Habend had once been a Roman fortress;
the remains of a temple, statues, and some tombs were still
visible, as at Luxeuil, upon the height of a steep hill, situate
between two valleys, the base of which was watered by two
tributaries of the Moselle. They built a church there,

vol. x. 13
* *

194 Lives of the Saints, tsept. i3.

placed as many as seven chapels upon the sides of the hill,
and afterwards founded there the greatest female monastery
which had been seen in Gaul. Amatus took the government
of it, but soon devolved it upon Romaric, and the house was
called, after the latter, Remiremont

Amatus formed a cell for himself below among the rocks,
and received his food let down to him by a rope, every day ;
but on Sundays and festivals he issued from his retreat to
minister in divine things to the nuns. He also apparently
busied himself with all sorts of little matters connected with
their well-being, making the hives for the bees, and the like,
and when a pert nun thought she knew belter than he which
hive was most suitable for a new swarm, the bees refused to
enter it, because it was not the one selected for them by the
man of God.

He died in the midst of his monks and nuns, chanting
alternately in psalmody around him.

S. Amatus is called in French S. Ante, or S. Amet.

S. AMATUS, B. OF SENS.
(a.d. 690.

[Roman, Gallican, and Belgian Martyrologies. Authority : — A Life b)

an anonymous writer, when written is uncertain ; it contains several • I

logical errors, and is therefore probaMy late.]

S. Amatus, vulgarly called .5. Aimk% belonged to a rich
and pious family. He was elected Archbishop ofSens, and
governed his diocese with great prudence till he was
banished on a false accusation by Thierry III. to Peronne,
the monastery of S. Fursy. He was received with open arms
by the abbot Ultan, and Amatus remained with him till the
death of Ultan, when King Thierry sent him to S. Mauron-

Sept. 13.I

•5*. Amatus.

*95

tius, son of S. Rictrudis, with orders that he should be
placed in a monastery at Flanders. One day, says the legend,
Amatus took oft' his habit in church, and flung it across a
sunbeam, and there it hung suspended.

The same story is told of S. Goar, and many other saints.

Maurontius had erected a monastery at Breuil, and he
committed it to the charge of S. Amatus. After his death,
in a.d. 690, it was found that the exiled bishop had wound
an iron chain round his body, causing himself great distress
and inconvenience.

King Thierry, hearing of the miracles wrought at his tomb
came there humbly, and offered gifts in atonement for his
ill-treatment of the saint

196 Lives of the Saints. fSept. M.

September 14.

S. Cornelius, Pofir, M. at CMta-Vecchia ; A.n 25a.

S. CvrRiAN, D.M. at Carthage; a.d 258.

SS. Crescentianus, Victor, Rosula, and Generalis, Af/lf.

in Africa ; a.d. 258.
S. Crescentius, M. at Rome; beginning of the 4th cent.
S Maternus, D. 0/ Treves; t,th cent.
S John Chrysostom, B.D. of Constantinople; a.d 407 (see

Jan, 27).
The Exaltation of the Hoi.v Cross ; ad. 335 and 629.
S NoTHBURGA, V. at Eben in Tyrol; a.d. 1313.
Catharine, W. at Genoa; a.d. 1510.

S. CORNELIUS, POPE, M.
(a.d. 252.)

[Roman Martyrology, and nil Latin Martyrologies, sometimes singly,
sometimes along with other martyrs, Cerealis, Salustia, and others; the
anc of the festival in the Modern Roman Martyrology is translated
to the 16th, so as not to interfere with the observance of the Exaltation of
the Cross. York, Hereford, and Sarum Kalendars on the 14th. Authorities :
—The letters of S. Cyprian, Anastasius Bibliothecarius, Eusebius, &c. The
/\cts are late, by Hilduin, of S. Denys, in the 9th cent., and utterly unde-
serving of confidence.]

oRNELIUS was elected Pope in the month ot
I une, a.d. 251, after that the Holy See had been
vacant sixteen months. He was a man of virginal
purity, of singular modesty, yet withal endowed
with lofty courage. He had passed through all the degrees
of ecclesiastical offices; had not been seeking to advance
his claims, and when offered the bishopric shrank from the
burden, perhaps the dangers, it entailed. For the Edict ot
Decius was in force against bishops and priests. He was
elected by sixteen bishops, then at Rome — amongst them
were two from Africa — and many of the clergy testified to

■*

sept. 14. j S. Cornelius. 197

his merit. The bishops wrote to all the churches to an-
nounce his election.

There was at this time at Rome a man called Novatian.
He had been a Stoic philosopher. His hard nature, in the
agony of wrestling after truth, before he had found peace
in Christianity, broke down both body and mind. His
enemies afterwards declared that he had been possessed,
and the demons only partially expelled by exorcism. Whilst
yet a catechumen he had fallen dangerously ill, and had
received clinical baptism — that is, baptism in his bed —
but had never been confirmed. On his recovery he was
ordained priest. The sayings of his exasperated enemies,
statements which bear throughout the marks of passionate
exaggeration, are entitled to little credit. If we endeavour
to separate the real facts from the distorted and spiteful
representations of Novatian's opponents, the following pre-
sents itself as the probable state of the case : — Violent
internal conflicts had affected to some extent the mind of
Novatian, and he was attacked with brain fever. The prayer
of an exorcist, happily timed with the turn of the malady,
restored his mind to clearness ; but the exhaustion of fever
was so great that it was thought he could not live, and lie
received baptism on his sick-bed. He found in Christianity
peace, rest, and healing.

As he now distinguished himself by steadfastness in the
faith, by clearness of Christian knowledge, by a happy
facility in teaching, and by a zeal for holiness, Pope S.
Fabian ordained him priest, disregarding the fact that he
had received clinical baptism only, without confirmation.
The Roman clergy were from the first dissatisfied with this
procedure ; because they maintained the letter of the law,1
that no individual who had been baptized on a sick-bed
should receive ordination ; but the wiser Fabian interpreted

J The 12th Canon of the Council of Neo Ciesarea, a.d. 314.

■*

198 Lives of the Saints. tsept. 14.

the law according to the spirit rather than the letter, for its
object was simply to keep out of the spiritual order those
who had, without conviction or true repentance, received
baptism in the momentary alarm caused by fear of death.
In Novatian's case every suspicion of the kind was refuted
by his subsequent life. For a while Novatian remained in
severe ascetic seclusion. Cornelius, in a letter to Fabius of
Antioch, preserved by Eusebius, says that it was out of fear
of persecution that Novatian shut himself up in his house,1
and that, when his deacons asked him to emerge from his
retreat and perform the duties of his office, he answered
that " he was the friend of another philosophy." The in-
sinuations of Cornelius are as ungenerous as they are unjust.
The stern puritan had no fear of death — no shrinking from
what he believed to be his duty ; but he had adopted an
ascetic rule of life, like that of the anchorites of the Egyptian
and Syrian deserts, and he would school himself in penance
and devote his mind to ascetic philosophy rather than to
active work.

Novatian is also charged by Cornelius with having
"secretly" sighed after the dignity of Bishop of Rome, and
to have been, therefore, his rival for that office. But whence
had Cornelius the eye to search into the secrets of liis oppo-
nent's heart? It is the usual way in theological polemics
to trace schisms and heresies to some unhallowed motive,
even in the absence of all proof. When the Roman bishopric
was vacated by the death of Fabian, Novatian had on one
occasion solemnly declared that he would not be a candi-
date, and had no longing for the episcopal dignity, to which,
on account of the high respect with which a portion of the
community regarded him, he might perhaps have easily
attained. We have no reason, with Cornelius, to accuse
Novatian in this case of perjury. He could say with perfect

1 " Through cowardice and love of life."
% *

>i*-

Sept 14. )

S. Cornelius.

199

sincerity that he, the ascetic, the philosopher, the con-
templative, abhorred the thought of being withdrawn from
his beloved studies to be plunged in the stormy tide of
active ecclesiastical life, full of restless controversy and
engrossing obligations.

The origin of the quarrel was probably not a personal
matter, but one of principle. Novatian's ascetic zeal ltd
him to object to the decay of discipline in the Church —
the ease with which those who had fallen were readmitted
to full Christian privileges. Settled in his own convictions,
ardent in their defence, he was, against his own will, made
the head of a party by those who viewed with unfavourable
eye the prevalent laxity of discipline, and he was by them
compelled to assume the episcopal dignity. In this regard
he could, in his letter to Dionysius of Alexandria, appeal
with truth to the fact " that he had been hurried on against
his will."

The man who was really the active soul of this party,
and to whose influence, doubtless, it was owing that they
broke entirely with Cornelius, and elected Novatian as Anti-
Pope, was Novatus of Carthage, a restless man, the energetic,
passionate mover of schism, who, having quarrelled with
S. Cyprian, and stirred up a faction against him in Africa,
was now at Rome, actively engaged in creating schism there
also. The priests of Rome, imprisoned for the Faith, with
one exception, sided with Novatian. It was said that
Cornelius was a libellatic, had bought exemptions from
confession and martyrdom ; that he had communicated with
those who had done sacrifice. Three bishops from a remote
corner of Italy, moved by the representations of the strict
party in Rome, hastened to the capital, and consecrated
Novatian Bishop of the imperial city. It is maliciously
asserted by Cornelius that Novatian " shut up the three
bishops with men of the same stamp with himself, at the

•**

200 Lives of the Saints.

[Sept. 14.

tenth hour, when heated with wine and surfeiting," and
forced them, when thus stupefied with food and drink, to
ordain him.

Little reliance can be placed on the violent expressions
of Cornelius against the schismatic, whom he designates as
" an artful and malicious beast," " a fool," " perjured,
false," "full of devices and wickedness;" who, he says,
was flung into the Church of Rome a full-Hedged bishop,
as though "projected out of a catapult."

Charges are made against Novalian by Cornelius, on
hearsay, too ridiculous to receive credence.

Immediately after his ordination, Novatian sent deputies
to the different churches with letters announcing his election
and consecration, and exhorting the bishops to maintain
the integrity of the discipline of the Church, and not to
be so indulgent to sinners as to relax their dread of dis
obedience to the law of God, or to those who had throng])
weakness shrunk from witnessing a confession of their faith
in persecution.

These letters were accompanied by others, by confessions
of the faith, and his deputies met in some places a favour-
able reception. One bishop, Fabius of Antioch, was even
on the point of deciding in his favour. Dionysius, Bishop
of Alexandria — a man of a mild, moderate, and liberal
mind — was from the beginning opposed to the Novatian
principles ; but he tried, first of all, by friendly arguments,
to induce Novatian to resign and submit; and when this
failed, he declared decidedly against him.

S. Cyprian at once rejected the appeal for recognition
with scorn and indignation. He knew who was the main-
spring of the schism — the mischievous Novatus, who had
been a thorn in his side in Africa, and was now spurring on
the puritans in Rome.

The controversy with Novatian turned upon two general

Sept., p. 200.]

S. CORNELIUS. After Cahier.

[Sept. 14.

sept. i4.] S- Cornelius. 201

points : — the principles of penitence, and the essence of a
true Church. Novatian by no means asserted that a Chris-
tian must be a perfect saint, nor that God did not forgive
all sins, but he maintained that the Church had no right to
grant absolution to a person who had committed wilfully a
mortal sin. Such a person had forfeited his position in
the Church and a claim to its privileges ; he must be left to
the mercies of God outside of the sacraments — the channels
of grace flowing for those who kept themselves free from
deliberate deadly sin. Absolution in the Church was valid
for sins of infirmity, and for them only.

S. Cyprian wrote against this doctrine with noble wrath
and lofty eloquence. " O the mockery of the deluded
brethren to exhort men to repentance, whereby they are to
satisfy God, and yet deprive them of the salvation to which
through this satisfaction they are to attain ! To say to your
brother, Mourn, and shed tears, and sigh day and night,
abound in good works, so thou mayest wash away thy sins ;
but, after all, thou shalt die out of the pale of the Church !
Thou must do all that pertains to peace; but the peace
thou seekest thou shalt not obtain ! Who would not give
up at once ? Who would not sink in very despair ? Think
you the husbandman could labour, were it said to him,
Bestow all diligence on the culture of your fields, but you
shall reap no harvest ?"

S. Cyprian assembled a council in Africa, and condemned
Novatian. On the receipt of the decrees of the council
and the letters of S. Cyprian, S. Cornelius convoked a
council at Rome; and, in spite of the persecution then
raging, it was attended by sixty bishops. This council
condemned the schism and errors of Novatian, and S.
Cornelius sent its decisions and a letter by the hand of
the Confessor Augendus to S. Cyprian. At the same
time Novatus, with a Novatian bishop named Evaristus.

* %

202 Lives of tliv Saints. [Scpt

went to Africa to make another attempt in favour of No-
vatian.

The departure of the mischief-making Novatus from
Rome made itself felt at once. The priests, confessors
under persecution, who had attached themselves to Nova-
tian, reconciled themselves with Cornelius. They made the
declaration of their adhesion to him before the Church in
these words : — " We recognise that Cornelius is a bishop
of the very-holy Catholic Church, by the choice of
Almighty God, and of Jesus Christ our Lord. We have
been imposed upon by captious speeches ; and, though
outwardly we were in communion with a schismatic and
heretic, our hearts clave ever sincerely to the Church. For
we are not ignorant that there is one God, one Lord, Jesus
Christ, whom we have confessed, one Holy Ghost, and one
bishop."

Decius died in 251, and was succeeded by Gallus.
Persecution did not cease with the death of Decius.
Cornelius was banished to Centumcellse, the modern Civita
Vecchia, and died in exile. His intrepidity, his glorious
confession, was admitted by all. A detailed account of his
martyrdom was written in the yth century, but it is fabulous.
The words of S. Cyprian hardly assert that he died a violent
death, though it is not improbable that he ended his brief
reign by the sword. When the Church returned from
banishment, it was under a new bishop — Lucius.

The body ol S. Cornelius was translated to the catacomb
of S. Callixtus, and a church built over it by Pope Adrian I.
in the 8th century. It was thence translated to France by
Charles the Bald, in a.d. 877, and placed at Compiegne ;
some fragments of the body are at Cornelis-Munster, near
Aixda-Chapelle ; others at R onsen, in Brabant ; others at
Ninove, in Flanders ; at Hem and Engloz ; at Treves, and
Spoleto, and Padua.

* *

-►«

sept. .4-) S- Cyprian. 203

S. CYPRIAN, B.M.
(a.d. 258.)

The Ancient Roman Martyrology published by Bucherius. The Sacra-
mentaries of Leo I., Gelasius II., and Gregory I. The Roman and most
Latin Martyrologies. York, Sarum, and Hereford. But though com-
memorated this day, the observance of the festival is transferred in the
Modern Roman Martyrology to Sept. 16. In the Anglican Reformed
Kalendar it is transferred to Sept. 26 ; in both because Sept. 14 is the Exal-
tation of the Cross. Authorities : — His own Letters, a biography by his
deacon, Pontus ; the Proconsular Acts, published by Ruinart, Eusebius, S.
Jerome in his Eccl. Writers.1]

Thascius Cyprian was of Punic race, born probably
at Carthage. The greater part of his life he spent as a
heathen, teaching rhetoric in Carthage, remarkable for his
eloquence and learning, his integrity, and his morality.

He was already advanced in life when he made acquain-
tance with Csecilian, a venerable Christian priest, and from
him learned the great verities of the Faith. A new light
broke in on his soul, and filled him with uneasiness.

" I lay," says he, in his book addressed to Donatus, " in
darkness ; I floated on the stormy sea, a stranger to the
light and uncertain where to plant my feet. I then thought
that what I was told of the new life was hard and imprac-
ticable— that a man should be born again, and, casting oft
his former self, while his bodily nature remained the same,
become in soul and disposition another man. How, said
I, can such a change be possible ? Entangled in the many
errors of my earlier life, from which I could see no de-
liverance, I abandoned myself to my besetting sins, and,
despairing of amendment, nurtured the evil within me as if
it belonged to my nature. But when, after the stains of my
former life had been washed away in the laver of regenera-

1 There is an oration by S. Gregory Nazianzen on S. Cyprian ; but it makes a sad
jumble of the Cyprian of Carthage, and another Cyprian, a necromancer of fable, lor
whose legend see Sept. 26.

204 Lives of the Saints.

ISept. 14.

tion, light from on high was shed abroad on a heart now
freed from guilt, made clear and pure ; when I breathed the
breath of heaven, and was changed into a new man by
second birth, then did that which before appeared so doubt-
ful become most evident. That lay open which before was
shut, that was light which before was darkness, that became
easy which before was impracticable, so that I could under-
stand how it was that, being born in the flesh, I had lived
subject to sin, leading a worldly life ; whereas the life I now
1 >egan to live was the commencement of a life proceeding
from God, and quickened by the Holy Spirit."

The priest who had been the means of bringing Cyprian
to the knowledge of the truth died, and in dying com-
mended to the care of his disciple his wife and children.
Cyprian, at the font, took on him, in addition to his former
names of Thascius and Cyprian, the name of his guide,
Caxilius.

Interpreting literally the words of our Lord, " If thou
wilt be perfect, go, sell that thou hast, and give to the
poor," he sold the two landed estates that he possessed in
order to fulfil this requisition, and distributed the proceeds
among the poor.1

The devout zeal which so brightly shone forth in him
even whilst a neophyte gained for him, in a great measure,
the love and esteem of the community. He became almost
at once a noted man in the African Church. He devoted
himself to the study of Tertullian. When he called for the
volumes, he was wont to say, " Reach hither my master !"
He wrote a treatise to Donatus on the Contempt of the
World, and another on the Vanity of Idols.

Soon after his baptism he was, in a.d. 247, contrary to
the letter of the law, raised by the votes of the Christian

1 His garden was probably soon restored to him by the affection of his (lock, as
»e may gather from some woids of Pontius.

# ifr

Sept. 14.J

S. Cyprian. 205

community to the dignity of the priesthood, and as early as
the next year placed at the head of the Church as bishop.
The people surrounded his house in order to compel him
to accept the episcopal dignity, and to guard all the avenues
lest he should attempt to escape.

But this very circumstance, that he had been raised to
this high station by the enthusiastic love of the Church,
contributed from the first to the formation of a party against
him, at the head of which were five priests. Of these,
some, perhaps, had themselves claims to the episcopal
office, and consequently regarded with jealous eyes the
neophyte who had been promoted over the heads of those
who had grown grey in the service of the Church. They
might also he influenced by other motives now unknown.
Cyprian was well aware of the difficulties of the position he
was about to assume. When he shrank from accepting the
chief pastoral office, its whole weight and responsibility
stood clearly before him — however attractive, on the other
hand, it must have appeared to a man of his peculiar bent
and talent for government to be placed at the head of the
Church. We here discover the first ground and germ of
the ensuing controversies. The five priests, with their
followers, proceeded to contest the episcopal authority of
Cyprian. They seem to have been priests at the head of
separate churches in Carthage or its neighbourhood ; and
they ventured, in defiance of the bishop, whom they hated,
to take several independent proceedings in the management
of their daughter and subordinate churches ; or, at any
rate, such measures as Cyprian, from the principles which
he maintained of the rights of a bishop, might well consider
as infringements of the bishop's rights. One of them, the
restless firebrand Novatus, without authority from the
bishop, whom he would not recognise, ordained as deacon
of his own church one of his followers, Felicissimus. This

*— — 4<

206 Lives of the Saints. [Sept

was a gross act of schism, an encroachment on the epis-
copal powers, which could not be passed over. He had
arrogated to himself a power to confer orders never given
to him. Yet Cyprian proceeded with the utmost patience
and forbearance. To his conduct in this matter Pontius
probably refers, when he exclaims, " With what lightness,
with what patience, with what kindness, did he deal ! How
generously did he forgive, counting those who opposed him
afterwards amongst his dearest and closest friends, to the
wonder of all !"

The outbreak of the Decian persecution, instead nl
quenching the smouldering fire of discord, fanned it into a
blaze. One of the first to suffer was the Roman Pontiff,
Fabian. Several of the bishops withdrew from theii
churches till the first tempest of persecution should be
over. This course might seem an act of weakness, if they
had been impelled to it by a fear of death ; but they were
probably actuated by loftier motives.

The hatred of the Emperor directed itself especially
against the bishops, and as the presence of these prelates
served only to exasperate the heathen, they, perhaps, looked
on it as a duty to contribute, by their temporary absence,
to the peace of their flocks. Cyprian was one of these ;
his conduct did not escape censure. His Liter conduct
shows that he was not deficient in courage; and the frank-
ness and serenity with which lie explains his conduct, in a
letter to the Roman Church, are sufficient to exonerate him
from all blame.

"At the first beginning of the troubles," he writes, " when,
with furious outcries, the people had repeatedly demanded
my death, I withdrew for a time, not so much out of regard
for my own safety as for the public peace of the brethren,
that the tumult might not be increased by my presence,
which was so offensive to the heathen."

*,— *

sept. ,4.) S' Cyprian. 207

This conduct was in accordance with the principles on
which, in similar cases, he recommended others to act.
" On this account," says he, " our Lord commanded us, in
times of persecution, to give way and fly ; He prescribed
this rule, and followed it Himself. For as the martyr's
crown comes from the grace of God, and cannot be gained
if the appointed hour has not arrived, he who withdraws foi
a season, while he still remains true to Christ, denies not
the faith, but abides his time."

There was, unquestionably, a difference between the case
of Christians generally and of one who had the pastoral
care of souls. But Cyprian neglected none of these obliga
tions. He could truly say that, although absent in the
body, yet in spirit he was constantly present with his flock,
and by counsel and act endeavoured to guide them accord-
ing to the precepts of his Lord.1

From his retirement he maintained a constant corre-
spondence with his people by means of certain ecclesiastics.
The letters which he thus sent show how truly he could
say this of himself ; how vigilantly he laboured to maintain
the discipline and order of his church, and in every way to
provide both for the wants of the poor, who were hindered
by persecution from pursuing their ordinary employments,
and for the relief of such as were confessing Christ in
prison. The same principles of Christian prudence which
moved him to avoid a momentary danger were also main-
tained in his exhortations to his flock, in which, while he
exhorted them to Christian courage and constancy, he
warned them against all fanatical extravagance. "I beg of
you," he writes to his clergy,* "to be slack neither in pru-
dence nor care for the preservation of quiet ; and if, through
love, our brethren are anxious to visit those worthy con-
fessors whom divine grace has already honoured by a

1 Ep. xiv. s Ep. iv.

>£ *

>J4 |J<

208 Lives of the Saints. [Se

'4-

glorious beginning, let it at all events be done circum-
spectly, and not in crowds, lest the suspicion of the heathen
should be excited, and so all access to them should be
prohibited, and, in our eagerness for too much, we should
lose the whole. Be careful, then, for the greater safety, to
manage this matter with due moderation. In administering
the Holy Eucharist to the prisoners in their dungeon, let
the priests, as well as the deacons who assist, do so in
rotation ; for, by such a change of persons and of visitors,
we shall best avoid exciting the suspicions of our oppressors.
Indeed, we must in all things, as becomes the servants of
God, meekly and humbly accommodate ourselves to the
times, and labour to preserve peace and the welfare of the
people." He advised his church to regard the persecution
as a call to prayer. " Let each of us," he says,1 " pray to
God, not for himself only, but for all the brethren, according
to the form which our Lord has given us, where we are
taught to pray, not as individuals for ourselves alone, but,
as a common brotherhood, for all. When the Lord shall
see us humble and peaceable, united among ourselves, and
made better by our present sufferings, He will deliver us
from the persecutions of our enemies."

The withdrawal of Cyprian to a place of safety on the
breaking out of persecution, wise and in accordance with
the Lord's command, as it was, served as a handle for the
faction jealous of his authority in Carthage. It was a step
which admitted of being differently interpreted, and his
enemies were not slow to place it in the worst light, and to
accuse him of deserting his pastoral duties under the in-
fluence of a degrading cowardice.

The party opposed to Cyprian had many opportunities,
arising out of the persecution, of increasing in numbers
and influence. During the persecution, many who, either

1 F.p. vii.
* *

* >J,

sept. 14.] ■$"• Cyprian. 209

from fear or violence, had been driven to violate the duties
of confessors of the faith, had been excluded from the com-
munion of the Church. Most of these, however, were
afterwards seized with compunctions of remorse, and longed
to be restored to the fellowship of the brethren, and to the
privilege of sacramental communion with the Lord. The
question now arose, Ought their wishes to be forthwith
complied with? — or, Should their petition be absolutely
rejected?

Before the Decian persecution had begun to rage,
Cyprian, looking at the question in the abstract, had been
inclined to the stern view that such as had denied Christ
should for ever remain outside of the pale of the visible
Church.1 But when he was brought face to face with the
question as a practical one, and saw the agony ot con-
trition— the broken and contrite hearts bewailing their
transient weakness — he could not but feel that the blood
of Jesus Christ must reach and heal these, and that to
them the privileges of the Church should be only so far
refused as was necessary for the maintenance of a high
moral and chivalrous tone of feeling towards the profession
of a Christian. If the cords of discipline were too far
relaxed, all fear of the consequences of apostasy would be
removed ; if too far tightened, the lapsed would fall into
despair. It was necessary to maintain a wise prudence in
dealing with this sort of cases.

The paternal heart of S. Cyprian revolted at the thought
of the perpetual exclusion of the fallen, but he dared not
act independently of other bishops. In this state of in-
decision, he gave it as his opinion that the lapsed were not
to be shunned, but to be exhorted to repentance ; and that
the final decision on each separate case must be reserved

1 " To him who has sinned against God, no forgiveness can he granted in the
Church," De testimoniis, iii. 28.

VOL. X. 14

* — £,

* -*

2 10 Lives of the Saints, [Sept I+

to the time when, with the restoration of tranquillity, the
bishops and clergy would be able to investigate the cases.
There was a great variety in the offences of the fallen
brethren. Some, merely to avoid the sacrifice of their
worldly possessions, had without a struggle even hastened
to the altats of the gods; while others had fallen through
ignorance or under force of torture. The disorders of the
time made it impossible to examine carefully into the
several offences and the difference of moral character in
individuals. Moreover, those that had fallen must, in the
mean time, by giving practical proof of their penitence,
render themselves worthy of readmission to the com-
munion of the Church.

But here was an opportunity for the faction opposed to
Cyprian. They espoused the cause of the lapsed, and
instead of exhorting them to peace and submission, in
obedience to the wishes of the bishop, they encouraged
them in their importunate demands, and availed themselves
of the occasion for fomenting the division in the Cartha-
ginian Church.

The question of the lapsed was further complicated by the
action of the martyrs. It was customary at first for the
faithful to beseech the prayers of those who were hastening
io their crown, when they stood in the presence of their
Lord. The lapsed also crowded round them, on their way
to martyrdom, and besought their intercession, not only with
the Lord in Heaven, but also with the earthly bishop, to
obtain for them speedy reconciliation with the Church, and
restoration to communion. Such intercession rarely failed
to be listened to with respect, and to gain a ready consent.
Many fallen Christians, at the prayer of the martyrs, were
restored to their full Christian privileges. But the custom
grew into an abuse. The martyrs began to urge their
demands, not as a privilege, but as a right ; not to ask for

* *

*■

Sep.. 14.]

S. Cyprian. 211

absolution for penitents, but to exercise it ; not to request
their readmission to the communion of the Church, but
to pronounce it authoritatively.

The poet Commodian thought it necessary to remind the
martyrs that even their sufferings could not expiate sin.
The bishops were often placed in no slight embarrassment
by the peremptory declarations of the martyrs, " Let such
an one, together with his, be received back again to the
communion of the Church" — an expression admitting of
interpretations and applications without limit. Thousands
of these " letters of peace" were daily given by the confes-
sors, without any examination as to whether the recipients
deserved them, as Cyprian informs us.1 Many of the clergy,
who, as Cyprian exhorted them, ought to have set the
martyrs and confessors right on this matter, encouraged
them in their delusion, using them as tools in their machi-
nations against the bishop. Those who applied these in
definite declarations to themselves, now boasted that the
confessors or martyrs had granted them absolution, and
would hear of no delay in their reception to communion,
would submit to no trial of their conduct, would listen to
no exhortations to penitence. Tertullian, at the close of
the 2nd century, had seen the mischief to morals wrought
by this practice, and he intimated that many were made to
feel secure in their sins by these "letters of peace," so
inconsiderately showered on them by the confessors.2

S. Cyprian, by his opposition to this growing abuse,
rendered himself obnoxious to both confessors and the
lapsed. When a certain confessor, Lucian, " in the name
of Paul, a martyr " — in obedience to whose last injunctions
he professed to be acting — bestowed restorations to commu-
nion on the fallen brethren, Cyprian refused to acknowledge '
his certificates of church-membership. He wrote, " Although

1 Ep. xL * De pudicitia, c. 22.

212 Lives of the Saints. [Sept

our Lord has commanded that all nations should be bap-
tized, and receive remission of their sins in the name of the
Father, the Son, and the Holy Ghost, yet this man, in igno-
rance of the divine law, proclaims peace and forgiveness of
sins in the name of Paul ; he forgets that the Gospel makes
the martyrs, and not the martyrs the Gospel."1 To the
same purpose did he express himself in a discourse uttered
by him on his return to Cartilage \ " Let no man deceive
himself, the Lord alone can show mercy. He alone can
pardon the sins which are committed against Himself, who
bore our sins ; who suffered for us ; and whom God delivered
up for our offences. The servant may not forgive the sins
that have been committed against his Master, lest the
offender contract additional guilt by being unmindful of
what is written — ' Cursed is he that putteth his trust in man'
(Jer. xvii. 5). We must pray to the Lord, who has said
that He will deny those that deny Him, who alone has
received all judgment from the Father. Do the martyrs
wish anything? What they wish must be written in the law
of the Lord ; we must know, first of all, that they have
obtained from God what they wish, and then only can we
do what they require ; for it by no means follows, as a
matter of course, that the Divine Majesty will grant what a
man has promised. Either then the martyrs are nothing,
if the Gospel can be made void ; or if the Gospel cannot be
made void, then they have no authority to act against the
Gospel, who by its means become martyrs. That man whose
faith and hope and power and glory are in Christ only,
can neither say nor do anything against Christ." But
Cyprian, with that wonderful patience and moderation which
characterized all his conduct, took no exaggerated line
in this matter. He was the last to deny to the martyrs
their just meed of honour, and was ready to grant their

' Ep. xxii. * Sermo de Lapsis.

SePt.x4j S- Cyprian. 213

petitions when they did not conduce to disorganiza-
tion of moral discipline. When the summer heat of an
African climate produced many cases of sickness, he granted
absolution to those of the lapsed who in sickness and the
fear of death desired communion, and who supported their
demand by certificates given them by confessors to the Faith.1

In his report to the Roman Church, he assigns, as his
reason for so doing, his wish, by a compliance in this
particular, to assuage, in some measure, the violence of his
opponents, and to relieve himself from the obloquy of
refusing to the martyrs due honour and respect. And, also,
it was his desire to follow the practice of the Roman Church,
with which he had no wish to be at variance.*

So, by Christian prudence in his conduct, by contriving
to unite mildness with energy ; by his paternal, friendly
representations, whereby he won over the better disposed
among the confessors ; by the firmness wherewith he with-
stood the obstinate opposition of the insubordinate priests,
by the love and esteem in which he was held by the majority
of the Church, Cyprian seemed to have succeeded in restor-
ing tranquillity to Carthage ; and he was rejoicing in the hope
that, as the fury of the Decian persecution began to abate,
he might be able to return to his church and celebrate
amidst his flock the Easter festival of a.d. 251. But ere
his hopes could be realized, discord broke out again more
fiercely, and his opponents assumed an attitude more im-
practicable than heretofore. The occasion for this out-
break was found in an order given by Cyprian for the
distribution of the alms of the Church.

Before his return to Carthage he sent two bishops and
two priests as his deputies, with full power to hold a visita-
tion. To such of the poor as from age or sickness could

1 Ep. xii., xiii., xiv.
8 Ep. xiv. " Standum putavi et cum vestra sententia, rie actus noster, qui aduna-
tua esbe et cousentire circa omnia debet, in aliquo discreparet."

*■

214 Lives of the Saints. ISept#

do nothing for their own support, they were to assign so
much out of the Church-<shest as might be necessary for the
supply of their bodily wants. To those who, having a trade,
were unable to gain from it enough for their subsistence, or
who wanted money to purchase the tools and stock necessary,
or who, having been ruined in their business by the persecu-
tion, now wished to commence it again, they were to make
grants as might appear advisable in the several cases.

Finally, they were to draw up a list of all the poor who
were to be supported out of the Church funds, distinguishing
their ages and their behaviour during the persecution, in
order that the bishop might promote the worthy, especially
thuse of a meek and humble spirit, to such offices in the
Church as they might be qualified to fill.

The party opposed to S. Cyprian took occasion at the
visitation to excite a general and determined spirit of oppo-
sition. At the head of this opposition stood Felicissimus, the
Deacon of Novatus. The deacons were the dispensers of the
Church funds. He announced to the poor of the church in
which Novatus ministered as priest, that he would contrive
without fail to provide them money for their wants, and stirred
them up to resist the inquisition made into their conduct
and necessities by the visitors commissioned by the bishop.
If they dared to appear before the commissioners, they were
to be cut off from all benefits, temporal and spiritual, which
could accrue to them by maintaining their connexion with
the church of Novatus. This church became also the
general resort of all the lapsed who wished to re-enter the
communion of the Church without irksome delay and in-
convenient investigation into their conduct. There, without
any previous preparation, they were at once admitted to the
Holy Communion, and all the wise precautions and rules
against hasty reception of the fallen laid down by Cyprian
were openly and defiantly flouted.

Sept. 14.)

5. Cyprian.

215

It was these troubles which induced S. Cyprian to defer
his return to Carthage until after the Easter of a.d. 251.
He chose this particular moment because he could reckon
on the other bishops of North Africa being at that time as-
sembled there for the annual synod. He had been absent
from February a.d. 250, to April or May, a.d. 251. The
council was composed of a great number of African bishops,
and some priests and deacons. It excommunicated Felicis-
simus and the five priests, after having given them a patient
hearing. At the same time, it formulated a series of decrees
on the treatment of the lapsed, which were collected into a
book, and formed the first Penitentiary that appeared in the
Church. Unfortunately it is lost, but S. Cyprian has
informed us of its principal dispositions in his 32nd letter.
In the first place, the different circumstances of the offences
of the fallen brethren were to be carefully investigated, and
in cases of sickness and the approach of death, they were all
to be communicated, even those who had sacrificed not
being excluded from the mercy and forgiveness of the
Church. Should such persons recover, they were not to be
deprived of the privilege they had obtained by the grace of
God, but were to remain in the fellowship of the Church.
Afterwards, when the persecution was renewed with in-
creased violence, a further indulgence, prompted by Christian
charity, was conceded. The communion of Christ's Body
and Blood was granted to all who had given evidence by
their conduct of true, heartfelt repentance.

They, on the other hand, who had not given the least
evidence of sincerity in their repentance, and never ex-
pressed a desire till they lay on their deathbeds to receive
the blessed Sacrament, were not then to receive it, since it
was evidently not sorrow for sin, but the fear of death
which prompted the feeling.

The synod, after having made these wise and merciful

* *

2 1 6 Lives of the Saints. [Sept I4>

provisions, passed sentence of condemnation on the party of
Felicissimus; and thus, by the support of the bishops of North
Africa, S. Cyprian succeeded in putting an end to the schism.

Novatus, finding his position uncomfortable at Carthage,
went to Rome,1 where, with the facility of an unprincipled
and restless stirrer up of strife, he threw himself into a faction
directly opposed to that which he had formerly headed, and
setting up Novatian as bishop, urged on into open schism
those who thought that the Church had accorded pardon to
the lapsed on too easy terms.

The story of that schism has been already told, in the life
of S. Cornelius, and nothing further need be said on the
subject here.

The attention of Decius had been withdrawn from perse-
cuting Christians by events of greater political importance —
the insurrection in Macedonia, and the Gothic war. And it
was in the latter war, towards the close of the year, that he lost
his life. The calm in consequence of this event whicli the
Christians enjoyed, continued during only a part of the year
252, under the reign of Gallus and Volusianus. A de-
structive pestilence spread over the face of the empire, pro-
ducing everywhere panic, whilst drought and famine, afflict-
ing several provinces, added to the miseries produced by the
ravages of the plague, and excited an outburst of popular
fury against the Christians.

An imperial edict was put forth enjoining all the subjects
of the empire to sacrifice to the gods, in order to obtain
deliverance from so grievous a national calamity. Public
attention was again arrested by the numbers who withdrew
from these solemnities because they were Christians. Hence
arose new persecutions, in the hope of increasing the
number of sacrifices, and of sustaining the old religion,
which was everywhere declining.

1 He is said by Parian to have fled, fearing lest the council should investigate the
harges brought against him of deserting his father and his wife.

Sept. 14.]

►S". Cyprian. 217

At the same time a fresh schism threatened to vex the
Carthaginian Church, or perhaps we may say that the old
schism assumed a new front.

In a.d. 240 Privatus, an African bishop, had been
deposed by a council of ninety bishops at Carthage, on what
ground does not transpire. Privatus presented himself
before the council that met at Carthage on the matter of the
lapsed, in May, 251, and asked to have his case reheard.
This was refused, and Privatus revenged himself by setting
up Fortunatus as another rival Bishop of Carthage. For-
tunatus was one of the five priests who had from the first
shown such determined opposition to Cyprian. In this as-
sumption of the episcopal title he was only supported by a
very small and extreme party of adherents • but Felicissimus
sailed at once for Rome, and reported that twenty-five
bishops had assisted in the consecration of Fortunatus.
The Pope and the clergy of Rome, however, refused to have
any communication with him ; but at the same time Corne-
lius wrote to Cyprian, rather complaining that the latter had
sent no official information of the election of Fortunatus.
There seems no reason why Cyprian should have done so ;
but if he had been inclined, he was, perhaps, prevented by
attempts which were now making at Carthage to renew the
persecution. In the answer which he wrote to Cornelius,
he speaks of the populace again demanding that he should
be thrown to the lions ; but with respect to the election of
Fortunatus, he gently rebukes Cornelius for having paid
any attention to idle rumours.

Cornelius lived to receive only one more letter from
Cyprian, and then obtained the crown of martyrdom. His
successor was Lucius, who was forced to leave Rome almost
as soon as he was elected ; but he returned before the end
of the year, and received a letter of congratulation from
Cyprian.

2i8 Lives of tJie Saints, [Sept I4<

The Bishop of Carthage did not, on this occasion, leave
his city, but contrived to remain there and preserve his life,
though almost every day brought news of some of his clergy
being arrested or martyred. His attention to the spiritual
and temporal wants of his flock was unceasing. Wherever
Christians were suffering, there was his hand ready to com-
fort and console. An incursion of barbarians had carried off
a great number of prisoners in Numidia, and Cyprian
laboured to raise for their ransom a subscription which
amounted to about 3000?.1

Gallus was assassinated in a.d. 253, and with his death
and the accession to the purple of Valerian peace was
restored to the Christians throughout the empire. S. Cyprian
had now a splendid opportunity of Christian revenge upon
the city that had thirsted for his blood. The plague that had
been devastating other portions of the empire broke out at
Carthage with singular virulence.

It spread from house to house, especially those of the
lower orders, with awful regularity. The streets were strewn
with the bodies of the dead and the dying, who vainly ap-
pealed to the laws of nature and humanity for that assistance
to which those who passed them by might soon stand in
need. General distrust spread through society. Men
avoided or exposed their nearest relatives ; as if, by exclud-
ing the dying, they could exclude death. No one, says the
Deacon Pontius, writing of the population of Carthage in
general, did as he would be done by. Cyprian addressed
the Christians in the most earnest and effective language.
He exhorted them to show the sincerity of their faith in the
doctrine of their Master, not by confining their acts of
kindliness to their own brotherhood, but by extending them
indiscriminately to their enemies. The city was divided
into districts ; offices were assigned to all the Christians ;

* " Sestertia centum millU."
* *

*— #

Sep.. .4.] S- Cyprian. 219

the rich lavished their wealth, the poor their personal exertion ;
and men, perhaps just emerged from the mine or the prison,
with the scars or mutilations of their recent tortures upon
their bodies, were seen exposing their lives, if possible, to
a more honourable martyrdom ; as before the voluntary
Victims of Christian faith, so now of Christian charity.

The Emperor Valerian, in the first year of his reign,
treated the Christians with unusual clemency ; but the
increase in their numbers and influence filled him, after
awhile, with alarm, and in A.D. 257, after the Church had
enjoyed four years of tranquillity, he suffered himself to be
persuaded into a change of measures towards them. But at
first he sought to avoid the effusion of blood ; he gave orders
merely that the bishops and clergy should be exiled, and the
assembly of congregations be prohibited.

S. Cyprian was at once (August 30) summoned before
the tribunal of the proconsul, Aspasius Paternus, and was
thus addressed : —

"The most sacred Emperors, Valerian and Gallienus,
have done me the honour to command me by their letter,
that I oblige all who follow not the Roman worship imme-
diately to conform to it. What is your name and quality?"
Cyprian said : " I am a Christian and a bishop. I know no
other gods besides the one true God, who made heaven and
earth, and the sea, and all that is therein. This God we
Christians serve; his mercies we implore both day and
night for ourselves, for all men, and for the safety of these
very Emperors." When the proconsul further asked him if
he persevered in that resolution, he replied that, " A purpose
so well founded, and a will which hath once devoted itself
to God, can never be altered." The proconsul said : " Go
then into banishment to the city Curubis." The martyr
answered : " I will go." The proconsul said : " The
Emperors have done me the honour to write to me to find

& ij

* . *

220 Lives of the Saints. [Sept M.

out not only bishops but also priests, I would therefore knuw
what priests live in this city." Cyprian answered : " The
Roman laws wisely forbid us to become informers ; and I
cannot discover them. But they may be found at home."
The proconsul said : " I will find them." He added : "I
have orders also to forbid the holding of your assemblies in
any place, or entering into the cemeteries. Whoever
observes not this wholesome ordinance, shall be put to
death." To which Cyprian made answered: "Then obey
your orders."

The proconsul having commanded that he should be
banished to Curubis, the saint arrived there on the 13th or
1 4th of September. Curubis was a small town fifty miles
from Carthage, situated on a peninsula upon the coast of the
Libyan sea, not far from Pentapolis.

He remained some time in this pleasant retreat rather than
place of exile, in a villa shaded by verdant groves, and with
a clear and healthful stream of water rippling past his door.
It was provided with every comfort, and even luxury, in
which the austere nature of Cyprian would permit itself to
indulge.

A question now arose which somewhat interrupted that
unanimity between S. Cyprian and the Roman pontiff, which
had been so conspicuous in the Novatian controversy. In
a council held at Carthage, about a.d. 215, and another
held at Iconium about a.d. 231, it had been decided against
the validity of baptism administered by heretics. From
some cause or other which is not explained, S. Stephen,
Bishop of Rome, had rather an angry controversy with some
of the Asiatic bishops upon this point. S. Firmilian, Bishop
of Csesarea in Cappadocia, and Helenus, Bishop of Tarsus,
sent some bishops to Rome to consult Stephen on the
subject, and bring about unity of practice. But Stephen
maintained the validity of heretical baptism, and would not

Sept. 14.]

-S". Cyprian. 2 2 1

even admit the bishops to an interview, nor offer them
common hospitality. He also threatened to cut off com-
munion with the Churches of Asia. This called forth an
indignant reproof from S. Firmilian. This disagreement
probably happened in the year 254, and Stephen was soon
brought in contact with opponents nearer home. Eighteen
bishops in Numidia consulted S. Cyprian on the propriety
of rebaptizing persons who had been baptized by heretics or
schismatics. A council of thirty-one bishops was then sitting
at Carthage, and Cyprian wrote in their name, asserting the
necessity of baptism being administered in such cases. A
Mauritanian bishop, named Quintus, gave him an oppor-
tunity of writing a second letter, in which he justified the
practice, not only from ancient custom, but from the nature
of the sacrament itself; and there are expressions in his
letter which seem to allude to the Bishop of Rome maintain
ing a contrary opinion.

Not long after, perhaps at the beginning of the year 256,
another council was held at Carthage, which was attended
by seventy bishops from Africa and Numidia. Among other
matters, the validity of baptisms administered by heretics
was again considered ; and again the council decided that
they were not valid.

S. Cyprian then wrote to S. Stephen, communicating to
him the decision of the African Church. His letter was
mild and conciliatory. He did not pretend to be ignorant
that Stephen's mind was made up, and that he would be un-
willing to relinquish impressions which he had once imbibed :
but he observed that this need not cause a dissolution of
concord and amity. He disclaimed any wish to dictate to
Stephen the conduct which the Pope should adopt, but, at
the same time, he asserted that it was the right of each
bishop to make rules for his own Church, for which he was
immediately responsible to God. That S. Cyprian was

# -*

222 Lives of the Saints. [Sept

sincere in these professions of moderation may be judged
from what he says in a letter written shortly after to
Jubaianus, an African bishop, in which he defends at some
length his own opinions, but gives to every bishop the right
of acting for himself.

It is to be regretted that Stephen did not meet these
advances in a spirit of charity. He spoke strongly on the
other side, for he felt strongly. In his Church it had never
been the custom to rebaptize persons who came over from
heresy. The Church of Rome, on this point, differed from
the African and the Eastern Churches ; which is, perhaps,
to be accounted for, because heresy had been much less
frequent at Rome than elsewhere. Even at the end of the
4th century, we find it stated that no heresy had taken its
rise in Rome ;l and therefore the cases which led to the
present controversy were less likely to have occurred there
than in the East. Nothing, however, could justify Stephen
for defending his opinion with such intemperate warmth. He
repulsed the messengers of the African council, and others
who came upon the same subject from some Churches in
Asia Minor. He even threatened to exclude them from
communion with the Church of Rome. The letter, which
he wrote at that time, and which has not some down to us,
appears to have been very intemperate. He called those
who maintained an opposite opinion — that is, all the bishops
of Asia and Africa — perverters of the truth and traitors to
ecclesiastical unity.

S. Cyprian made no reply personally to Stephen, but he
speaks strongly of his letter in some epistles which he wrote
at this time to persons who consulted him on this question.
The threat of excommunication drew from him the severe
remark, that the person who uttered it was a friend of
heretics and an enemy to Christians.2

1 Ruffinu , in Symbol. 3. ' Ep. Lxjtiw.

Sept. 14.)

S. Cyprian. 223

Cyprian, however, never lost sight of his love of unity.
He sent one of his deacons into Cappadocia, who was to
deliver copies of his letters to S. Firmilian ; and, although
two councils had already assembled at Carthage, and the
question had been unanimously decided, he convened
another, and still larger, council in the autumn of 256, which
was attended by eighty-seven bishops from Africa, Numidia,
and Mauritania, besides other clergy, and a large body of
laity. The proceedings were opened by Cyprian calling
upon each of the bishops to deliver his opinion singly,
while as a body they judged no one who differed from
them, nor thought of excluding them from communion.
" For," said he, " none of us makes himself a bishop of
bishops, or tries tyrannically to frighten his colleagues into
the necessity of obeying, since every bishop, in virtue of his
own -liberty and power, is master of his own will, and is as
incapable of being judged by another, as he is of judging
him himself; but let us wait for the universal judgment of
our Lord Jesus Christ, who alone has the power of putting
us over the government of His Church, and of judging us
for our actions." The council was unanimous in confirming
the former decisions. We do not know whether any further
communication was held with Stephen upon this subject ;
but before the end of the year, the deacon, who had been
sent into Cappadocia, returned with a letter from S.
Firmilian, in which he professed his entire agreement with
S. Cyprian and the African Church, and commented in no
measured terms on the letter of Stephen.

Considerations of personal danger were likely now to
put an end to religious controversy. Cyprian, as has been
already related, was sent into exile, and in the month of
August, a.d. 257, Stephen fell a victim to the persecution
which broke out.

The banishment of Cyprian was followed by the trial of

224 Lives of the Saints.

[Sept. 14.

numbers of his flock. Not only bishops and priests, but
multitudes of the common people, even young women and
children, were brought before the tribunal of the pro-
consul for their religion. The Emperor had not yet given
orders for capital punishment to be inflicted ; but these
innocent persons were beaten, imprisoned, and sent to the
mines in distant parts of Africa. Many of Cyprian's col-
leagues, bishops and clergy, were forced to work at this
arduous and unwholesome labour ; but Cyprian, probably
on account of his rank and abilities, which were generally
recognised, was treated with less indignity. His deacon
Pontius attended him, his friends were not prohibited from
visiting him; and he was able to send, not only letters, but
money, to the Christians who were working in the mines.
His banishment at Curubis lasted for more than a twelve-
month, during which time he had opportunities of preaching
to large congregations attracted to his place of retreat. In
a.o. 258 appeared a more bloody edict than the former, by
Valerian. It ordered that bishops, priests, and deacons
should be punished immediately with death ; but that
senators and men of rank, and knights, should be degraded
and lose their property, and if they persisted in being
Christians, they were to suffer capitally; women were to lose
their property and be sent into banishment. A letter
of S. Cyprian's is extant, which he wrote upon receiving
news of this imperial decree. He was now in daily ex-
pectation of his end. Galerius Maximus had succeeded
Paternus as proconsul, and S. Cyprian was removed from
Curubis to a place near Carthage, which was once his own
property. It was whilst there that he heard that he was to
be conveyed to Utica, there to receive the sentence of
the proconsul, who happened to be temporarily residing at
that place. It was his wish, however, like a faithful
shepherd, to give his last testimony, by word and by suffer-

« *

sept. 14.] ^ Cyprian. 225

ing, in the presence of his flock ; he therefore yielded to the
entreaties of his friends, and withdrew awhile, until the
proconsul should reLirn. From the place of his conceal-
ment he addressed his last letter to his flock.1

" I allowed myself," he says, " to be persuaded to retire
for a time, because it is fitting that a bishop should confess
the Lord in the place where he is set over the Church of
the Lord, so that the whole Church may be honoured by
the confession of their bishop. For whatsoever the con-
fessing bishop utters in the moment of confession, by the
guidance of the Divine Spirit, is the utterance of all. Let me,
then, in this secret retirement, await the return of the pro-
consul to Carthage, that I may learn from him the decree
of the Emperor with regard to both the laity and the
bishops among the Christians, and may speak in that hour
as the Lord may give me utterance. But do you, my dearest
brethren, agreeably to the precepts which I have taught
you, study to preserve quiet. Let no one lead the brethren
on to tumultuous proceedings, or give himself up volun-
tarily to the heathen. The only time for any one to speak
is when he has been apprehended ; in that hour, the Lord,
who dwelleth in us, speaks by our lips."

At length the proconsul returned to Carthage, and then
Cyprian showed himself walking amidst the flowers of his
garden, and was at once arrested. The officers sent to take
him put him in a chariot betwixt them, and carried him to
a country seat where the proconsul, who was very ill, was
staying. Galerius Maximus was not able to see him that
day, on account of his health, and the bishop was con-
ducted to the house of the chief officer who had appre-
hended him, in the street of Saturn at Carthage.

When the news of the arrest of Cyprian spread, the city
poured its inhabitants into the streets; even the pagans

1 Ep. lxxxiii.
VOL. X. 15

ft ft

226 Lives of the Saints. fS

gathered and swelled the crowd that came to do honour to
the heroic bishop who had so undauntedly braved the
pestilence to minister to their sick and dying, whose virtues,
patience, whose noble bearing and beautiful expression of
countenance, to which Pontius bears witness, had impressed
them with reverence and love.

All night long the dense crowd blocked the street of
Saturn and the adjoining streets of Venus and Salus ; their
murmurs, and the occasional burst of hymn, were heard in
the room where Cyprian and his friends supped. The
officers treated him with the utmost courtesy, and denied
admittance to no one whom he wished to see, nor put more
restraint on his freedom than was consistent with their duty
to prevent escape.

Next morning the bishop was conducted by a strong
guard to the court of the proconsul. Galerius, whose ill-
ness was increasing, was not as yet arrived. Leave was
therefore given to S. Cyprian to go out of the crowd into a
private apartment, and a seat was offered him, accidentally
covered with a linen cloth, as it were a symbol of his
episcopal dignity, says the deacon Pontius. One of the
guards, who had been a Christian, seeing he was hot and
tired by the walk and crowd, courteously offered him a
change of dry linen for his body ; but Cyprian gently
declined the courtesy : " There is no need for me tem-
porarily to relieve an inconvenience from which this day I
shall be wholly freed."

By this time the proconsul had taken his seat, and
Cyprian was brought before him. Galerius was worn with
pain, and spoke with difficulty. The court was a sea of
heads. The examination was very brief: — "Art thou
Thascius Cyprian, the bishop of so many impious men?
The most sacred Emperor commands thee to sacrifice."

Cyprian answered, " I will not sacrifice."

Sept. 14.]

6". Cyprian. 227

" Consider well," rejoined the proconsul.

"Execute your orders," answered Cyprian; "the case
admits of no consideration."

Galerius consulted with his council, and then, speaking
with difficulty,1 delivered his sentence. " Thascius Cyprian,
thou hast lived long in thy impiety, and assembled about
thee many men involved in the same wicked conspiracy.
Thou hast shown thyself an enemy alike to the gods and
the laws of the empire ; the pious and sacred Plmperors
have in vain endeavoured to recall thee to the worship of
thy ancestors. Since, then, thou hast been the chief author
and leader of these guilty practices, thou shalt be an
example to those whom thou hast deluded to thy unlawful
assemblies. Thou must expiate thy crime with thy blood."

Cyprian said, " God be thanked !"

The whole court, crowded with Christians, resounded with
the roar, " Let us die with him !"

When the martyr went out of the court a great number
of soldiers attended him, marching on either side, to keep
off the people. They led him into the open country to a
plain, studded with trees, up which men swarmed in their
eagerness to see the last of their bishop. It was September
the 14th, a clear day, the autumn sun burning in a cloud-
less sky over head, the deep dark blue of the Mediter-
ranean lining the northern horizon.

S. Cyprian, on reaching the appointed spot, took off his
mantle, fell on his knees, and prayed. Then he divested
himself of his dalmatic, and remained kneeling in a long
white linen garment, awaiting the stroke of the executioner.
He bound the napkin round his own eyes, and extended
his hands to a priest and deacon to tie. The Christians
spread before him napkins to receive his body when he

1 " Vix segre," no doubt on account of his bad health ; it may, however, mean
" reluctantly." But Galerius died of his sickness a few days after.

228 Lives of the Saints. [Sept ^

fell, that they might be sprinkled with the blood of so great
a martyr. The sword flashed, his white head fell, and the
body bowed forward, and was prostrate on the cloths. The
faithful took up the corpse, and in the night buried it with
great solemnity on the Mappalian way.

Two churches were afterwards erected to his memory,
one on the place of his burial, called the Mappalia, the
other on the place of his martyrdom, called Mensa Cypriana,
the table of Cyprian, because there, as in sacrifice, he had
offered his life to God.

In the Liberian Kalendar, and in the early Roman one,
the festival of S. Cyprian was celebrated on the 14th
September, the day of his death ; but from the fifth century
it has been generally observed along with that of S. Cor-
nelius on the 1 6th September.

Some ambassadors of Charlemagne, passing through Car-
thage, opened the tomb of the Saint and carried off his
relics to France, and they were deposited at Aries, in a.d.
806. Charles the Bald removed them to Compiegne, and
placed them beside those of S. Cornelius.

SS. CRESCENTIANUS AND OTHERS, MM.
(a.d. 258.)

[Ado, Notker, and Modern Roman Martyrology.]

Crescentianus, Victor, Rosula, and Generalis were four
African Christians who suffered the same day, perhaps at
Carthage, in the persecution of Valerian. S. Cyprian suf-
fered on this day, and his greater glory has eclipsed these
lesser lights ; nevertheless, though their acts have not been
preserved, their names are remembered in the Church as
witnesses to Christ.

* 4*

Sept I4j •S- Crescentius. 229

S. CRESCENTIUS, M.

(BEGINNING OF 4TH CENT.)

[Roman Martyrology. Authority : — The untrustworthy Acts in the
Lessons of the Church of Perugia for this day.]

Euthymius, a Roman citizen, with his wife and only-
son, Crescentius, having been baptized secretly at Rome,
(led the capital on the breaking out of persecution under
Diocletian, and took refuge at Perugia. There Euthymius
died. Shortly after, Crescentius and his mother were
arrested and brought before the proconsul Turpius ; and
Turpius said to the widow : "So you, and your son, and
husband, who is dead, have followed Christ !"

She answered : "It is true, we have all three been
baptized."

Turpius said : " Apollo is a god, confess that."
" No," said Crescentius ; "he is no god, he is a demon."
Then the proconsul ordered both to be beaten with rods,
and he said, "Blaspheme not;" and ordered them to be
kept in separate prisons.

And next morning Crescentius was sent chained to Rome,
and was brought before Diocletian and sentenced to lose
his head. The boy was then executed, and buried in the
catacomb on the Salarian way. The body was given by
Pope Stephen IX. to the Bishop of Siena in 1058. Another
body of the same martyr was extracted from the same
cemetery by Pope Urban VIII., in 1606, and given to the
Jesuit Church at Tortosa in Spain.

* %

230 Lives of the Saints. [Sept M

S. MATERNUS, B. OF TREVES.

(4TH CENT.)

[Ado, Usuardus, Roman, Gallican, and German Martyrologies. The
Acts of S. Maternus are wholly apocryphal.]

According to the Lessons for the Office of S. Maternus
at Treves, he was the disciple of S. Peter, commissioned by
the prince of the apostles to carry the Gospel into Gaul,
along with S. Eucharius and S. Valerius. On their way
Maternus died. Eucharius and Valerius thereupon returned
to Rome, and S. Peter gave them his staff to lay on the
body of Maternus. When they came to 111, three miles
from Schelestadt, in Alsace, where they had left the body,
they reopened the grave, and placed on the corpse the staff
of S. Peter ; thereupon Maternus arose, and continued his
journey, none the worse for it, to Treves. The grave is
shown to the present day, and is the resort of numerous
pilgrims, who visit it on the third Saturday after Easter.
There are numerous indulgences granted by Popes to
those visiting the spot. According to an equally veracious
account, Maternus was the son of the widow of Nain.
The Bollandist fathers discredit the story of the resurrec-
tion of Maternus through the imposition of the staff of
S. Peter, because very similar fables are told of other saints,
pretended disciples of S. Peter. S. Memmius of Catalonia
is said to have been sent by S. Peter into Gaul with S. Dio-
nysius, S. Sixtus, S. Sabinian, S. Eucharius, and S. Sinicius.
After the party had proceeded on their way some distance,
Domitian, subdeacon of Memmius, died. Memmius buried
him, and then returned to Rome ; but S. Peter gave him his
mantle, and bade him lay it on the body of Domitian. He
did so ; the subdeacon arose, and went on into Gaul with
the bishop.

* *

sept. , 4.] S. Mater nus. 231

S. Fronto, Bishop of Perigueux, is likewise said to have
been sent into Gaul by the prince of the apostles. After
three days' journey, his friend George died ; thereupon he
returned to Rome, got the staff of S. Peter, and laid it on
George, who straightway rose out of his grave. S. Martial,
Bishop of Limoges, also was commissioned by S. Peter to
preach in Gaul. On his way his deacon, Austriclinian,
died ; Martial went back to Rome in tears ; S. Peter gave
him his staff; he laid it on the deacon, and he arose alive
and well.1

Sigebeit of Gemblours tells us that in a.d. 953 the staff
of S. Peter which revived S. Maternus was solemnly trans-
lated to Cologne.

" With what zeal, with what fervour, with what rejoicings,
it was brought to Cologne every one knows," says Folcniar
in his Life of S. Bruno. Archbishop Warin (a.d. 9S0)
sawed the staff in two, and gave half to the church of
Treves, where the portion was received also with inexpressi-
ble zeal, fervour, and joy.

Thence it was carried in time of troubles to Metz, and
what finally became of that portion nobody knows. The
ferule of the stick, three inches long, is venerated at
Prag, in the church of S. Veit, given in 1354 ; a much
longer piece receives religious veneration at Weingarten in
Swabia.

There is little reason to doubt that S. Maternus was
Bishop of Cologne and Treves in the fourth century, and
that it is only the ambition of the churches of Cologne and
Treves to claim an apostolic foundation which has elevated
Maternus into a disciple of S. Peter, commissioned to build
the church there. Maternus was Bishop of Cologne in
313; he is named by Optatus of Milevis in his book on
the Donatist schism. The Donatists appealed to Constan-

1 See June 30, p. 466.
* "

232 Lives of the Saints. [Se^

tine to let some of the Gallican bishops consult on their
case. Constantine, in an epistle which Eusebius has pre-
served, bade Reticius of Autun, Maternus of Cologne, and
Marinus of Aries proceed to Rome, and take counsel with
Pope Miltiades relative to the case of Csecilian of Car-
thage.1 The assembly took place in 313 ; nineteen bishops
attended ; it met in the Lateran palace, in the apartment of
the Empress Faustina, on October 2nd, and lasted three
days. Judgment was given in favour of Csecilian ; but the
Donatists would not rest satisfied, and complained that the
case against him had not been sufficiently gone into at
Rome. Constantine therefore ordered the assembly of a
council at Aries to investigate the matter thoroughly, and
for ever, as he fondly hoped, set a miserable strife at
rest.

The council met in a.d. 314. Marinus, as bishop,
presided. There were present also Agricius of Treves,
Theodore of Aquileja, C»cilian of Carthage, Reticius of
Autun, Maternus of Cologne, Restitutus of London, Adelf
of Caerleon, and many others.

It is probable that Maternus moved afterwards to Treves,
or perhaps ruled both sees for a time together, for he is
regarded as bishop of both places, and finds a place in the
lists of the bishops of Treves as the third, and of Cologne
as the first.

The relics of S. Maternus are shown in the church of
S. Paulinus at Treves ; others in the abbey church of
S. Matthias ; others at Luxembourg, Cologne, Tongern,
Liege, and Maestricht ; others again at Prag ; and a rib in
the Escurial.

1 Optat. Milev. De Schis. Donat. lib. i., Euseb., Hist. Eccl. lib. x., c. 5.

* *

sept. i4.] The Exaltation of the Cross. 233

THE EXALTATION OF THE CROSS.
(a.d. 335 and 629.)

[Roman Martyrology, Greek Menaea ; York, Sarum, Hereford, and
Anglican Reformed Kalendars.]

The festival of the Exaltation of the Cross is one of
especial honour in the Eastern Church, but in the Western
is held in inferior regard to that of the Invention of the
Cross.

Various origins have been attributed to it. By some it is
said to have originated in the Eastern Church in honour of
the miraculous apparition of the Cross in the sky to Con-
stantine when he was on his way to fight Maxentius ; others
think that it was instituted to commemorate the recovery of
the cross by Heraclius in a.d. 629. There is, however,
evidence that a festival of the Elevation of the Cross was
celebrated before the reign of Heraclius. In the Acts of
S. Mary of Egypt allusion is made to it.1

Mary of Egypt is generally thought to have lived in the
fourth century, but, as has been shown in her life (April 2),
it is more probable that she lived in the sixth. According
to the Acts of the Patriarch Eutychius (d. a.d. 582), the
festival was observed in Constantinople in his time. It is
most probable that the festival dates from the dedication ot
the church on Calvary in the reign of Constantine.

In the Alexandrine Paschal Chronicle we read : " When
Dalmatius and Anicius Paulinus were consuls, the encaenia
of the church of the Holy Cross were made by Constantine
under Macarius the bishop, on September 17 (a scribe's
error for 14), and thence originated the feast of the mani-
festation of the Holy Cross" (a.d. 335). The dedication

1 " Hierosolymam omnes contendunt, propter exaltationem S. Crucis, quso
intra paucos dies de more celebrabitur."

234 Lives of the Saints.

[Sept. 14.

of this church is mentioned by Eusebius.1 Even Sophro-
nius, who was patriarch of Jerusalem at the time of
Heraclius, speaks of this festival as an ancient one, cele-
brated throughout the world, which would acquire fresh
splendour through the recovery of the holy relic by the
Emperor.8

It has been thought that the festival may be traced in the
Western Church to a date earlier than that of Heraclius. It
is found in the Sacramentaries of Gelasius and S. Gregory,
but we cannot be sure how far these sacramentaries have
been left intact. The recovery of the Cross by Heraclius
certainly tended to give a wider expansion to the festival,
to serve, so to speak, as its reinstitution.

In 614 the Persians, under their king Chosroes, crossed
the Jordan, and made themselves masters of Palestine.
They treated the Christians with great barbarity, killing men,
women, and children, and burning the churches. They
carried away the sacred vessels from Jerusalem, and the
Cross, which was kept in a richly-jewelled case, and which
received such adoring worship from the Christians, that the
Persians supposed it was their God. Two of the sacred
relics were preserved, the sponge and sacred lance, by
Nicetas, a patrician, and were sent to Constantinople, where
they were publicly venerated. Another sacred lance was
found miraculously at Antioch during the Crusades, when
besieged by the infidels, and led to the rout of the Saracens
(a.d. 1098).

Heraclius, the Roman Emperor, in vain endeavoured by
proposals of peace to recover the inestimable relic, and
relieve the sufferings of the Christians. Having married his
niece, to the scandal of the clergy, it was necessary for him
to divert attention from his moral conduct by splendid

1 Vit. Const, iv. 25.
» Orat. in Exalt. S. Crucis. Bibl. Vet. Patr. Colon, t. vil. p. 15a.

2< ^

Sept. 14.] The Exaltation of the Cross. 235

achievements in the cause of the Church. Thrice did he
with dauntless valour attack the Persians.

In 623 Heraclius began to gain a decided advantage over
Chosroes; and finally, in 627, he defeated him in a great
battle, and pursued him into Persia. Chosroes, flying before
the Emperor — old, racked with sickness, and feeling his
inability to cope with the advancing legions — meditated
placing the crown on the head of his favourite son, Merdaza.
But Shoes, his first-born, at once rose in revolt. Twenty-
two satraps were tempted by his promises to join his
standard ; to the soldiers he offered an increase of pay ; to
the Christians, the free exercise of their religion ; to the
captives, liberty and rewards ; and to the nation, instant
peace and the reduction of taxes. The revolt became
general. Chosroes was seized and imprisoned by Shoes, and
the Greek writers of the period exultingly gloat over the
insults, famishing, and torture to which the aged lion was
subjected by his unnatural son. He expired in his dungeon
on the fifth day.

The son of Chosroes, after having as he hoped se-
cured his throne by the murder of his father and eighteen
brothers, entered into negotiation with the Roman Emperor,
and offered terms of peace. The conditions of the treaty
were easily defined and faithfully executed. The subjects
of Heraclius were redeemed from persecution, slavery, and
exile, and the holy Cross was restored to the importunate
demands of the successor of Constantine.

The return of Heraclius from Tauris to Constantinople
was a triumph; he entered the capital in a chariot drawn by
four elephants, amidst a crowd waving olive branches, and
burning lamps.

Next year he restored the Cross to the church of the
Holy Sepulchre, making the pilgrimage himself, accom-
panied by the Empress Mariana.

* —

#. *

236 Lives of the Samts. [Sept I4>

The patriarch of Jerusalem, Zacharias, made the Emperor
lay aside his imperial garments, and enter Jerusalem bare-
foot and meanly clad, holding the Cross in his arms. The
seals of the case had not been broken. They were now cut
through and the case opened, and the sacred wood exposed
to the people.

The glories of the Persian war were obscured by the
weakness of the Emperor in his declining years. Between
637-651 Persia was invaded and conquered by the Sara-
cens. In 632 they had entered Syria; Damascus fell in 634.
Heraclius wailed over his losses in the cathedral at Antioch,
and then, taking with him the holy Cross, he fled precipi-
tately to Constantinople, leaving the Holy Land to its fate,
a.d. 635. Jerusalem fell in 637.

However, we read in William of Malmesbury that in
1089, when the Holy City had been retaken by the Crusaders,
they marched out of it, to meet the Sultan of Egypt with a
" portion of the Cross, which a certain Syrian, a citizen of
Jerusalem, had concealed in his house, and which had been
handed down from father to son, and by a happy and loyal
device had been kept secret from the Turks during the whole
time."1

It had probably been forgotten by the "certain Syrian"
who produced the fragment, and by the Crusaders who
unhesitatingly accepted it as genuine, that Heraclius had
removed the Cross for protection to Constantinople.

The Church has always shown reverence to the sign of
the Cross as the symbol of salvation ; and the Cross has
been to many saints the source of pure devotion in life and
comfort in death. When S. Louis lay on the bed of
death, he caused a crucifix to be placed near his couch, and
as he grew worse he would often gaze on it, and turn
towards it with clasped hands ; and every morning it was

1 Dc gest. Reg. Ang. iv.
# *

Sept 14.] The Exaltation of the Cross. 237

brought to him before he tasted food, and he kissed it with
great reverence and devotion. In the stern ritual of the
Eastern Church for the agony of dying Basilian monks and
nuns, when the last offices are closed, a representation of
Christ on his Cross is attached to the foot of the bed, so
that the eyes of the dying person may rest upon it, and
then all go out, and leave the soul to make its departure in
complete solitude, in the presence of none save the symbol
of the Redeemer.

When Mary, Queen of Scots, nerved her soul for her
execution, " the Earl of Kent, observing her intensely
regarding the crucifix, bade her renounce such antiquated
superstitions. ' Madam,' said he, ' that image of Christ
serves to little purpose if you have Him not engraved upon
your heart.' 'Ah!' said Mary, 'there is nothing more
becoming a dying Christian than to carry in his hands this
remembrance of his redemption. How impossible is it
to have such an object in our hand, and keep the heart
unmoved ! ' Ml

The Latin Church invites the faithful, on Good Friday,
to venerate the Cross on bended knee. For a few moments
the mournful tone of her offices on that day of grief is
interrupted by the anthems of triumph, " Pange lingua
gloriosi," and " Vexilla Regis prodeunt." This ceremony
was anciently called " Creeping to the Cross." King Henry
VIII. ordered its abolition in spite of the remonstrances of
Cranmer, who said, " If the honouring of the Cross, as
creeping and kneeling thereto, be taken away, it shall seem
to many that be ignorant that the honour of Christ is taken
away, unless some good teaching be set forth withal, to
instruct them therein."2

The sign of the Cross, made in token of recognition of
its power, is common to all Christian antiquity ; that sym-

1 Tytler's Hist, of Scotland, viii. p. 403.
2 Collier, Eccl. Hist. pt. ii. b. iii. 204.

£, >$»

bolic gesture has from the earliest times preceded, attended,
and closed the actions and thoughts of Christians. The
Cross " in which the philosopher S. Paul gloried," says
S. Chrysostom, " every faithful Christian wears suspended
round his neck." S. Cyril of Jerusalem, in his instructions
to Catechumens, desires them to trace the Cross upon their
foreheads, to alarm and drive away Satan ; and he further
adds, — " Make that sign whenever you eat or drink, when
you seat yourselves, when you lie down or rise up ; in a
word, let it accompany every action of your life." S.
Augustine also says, — " If we shall ask a Catechumen,
'Believest thou in Christ?' he answers, 'I believe/ and
signs himself with the Cross." The same father adds
elsewhere, — "As the hidden rite of Circumcision was the
appointed sign of the old covenant, so the Cross on the
uncovered brow is the token of the new."

In our own time, Bishop Jolly, of Moray, has said, —
" Much good use, with great edification, may be made by
this truly primitive practice, when performed with right
understanding and devout affection. The sign of the Cross
is so short and easy, yet so strong and expressive a symbol
of our Christian faith and profession as Christ's enlisted
soldiers, that it serves as a remembrancer and recognition,
or renewed acknowledgment, of the whole grace and whole
obligation of our baptism, when first, as the servants of
God, we were so marked on our foreheads. We were bap-
tized in the name of the Father, and of the Son, and of the
Holy Ghost ; and when, in the beginning of our prayers,
we say, in faith, and adoration, and worship, ' In the name
of the Father, and of the Son, and of the Holy Ghost'
(making at the same time the sign of the Cross), we declare
and strengthen our faith in the undivided Trinity, and
Incarnation of God the Son, who took our nature upon
Him, and died upon the Cross to redeem us."

* *

Sept. 14.]

The Exaltation of the Cross.

239

Hail the sign, the sign of Jesus,

Bright and royal Tree !
Standard of the Monarch, planted

First on Calvary !

Hail the sigr. all signs excelling,
Hail the sign all ills dispelling,

Hail the sign hell's power quelling,
Cross of Christ, all hail !

Hail the sign, the King preceding,

Key to hell's domain !
Lo, the brazen gates it shatters.

Bars it snaps in twain I

Hail the sign, on Easter morning

Breaking from the tomb ;
In the hand of Christ dispelling

Sorrow, death, and gloom.

Sign to martyrs strength and refuge.

Sign to saints so dear !
Sign of evil men abhorred,

Sign which devils fear.

Sign which, on the day of vengeance,

Meteor-like shall flare ;
Shuddering flesh shall then behold it

Steeped in blood-red glare.

Men shall shriek for very anguish,

Evil hearts shall quail ;
But the saints in fullest rapture

Shall that vision hail.

Lo, the Cross of Christ my Mister

On my brow I trace ;
May it keep my mind unsullied.

Doubt and fear displace.

Lo, upon my lips I mark it,

Sign of Jesus slain ;
Christian lips should never utter

Words impure or vain.

Lo, I sign the Cross of Jesus

Meekly on my breast ;
May it guard my heart when living.

Dying, be its rest.

-M

S. NOTHBURGA, V.
(a.d. 1313.)

[Venerated in Tyrol. Authority : — A Life by Hippo'.ytus Guarinoniusin
1646. The first to give an account of her is Rader in his Bavaria Sancta ;
Rader was a native of Inichen in Tyrol, and therefore took pains to collect
such information as was accessible relating to the saints venerated in Tyrol.
Rader's book was published in 1627 ; he drew his information from the
collections of Francis Gezner. Gezner wrote about a.d. 1510, perhaps
somewhat earlier. Guarinonius used his writings ; he was born a.d. 1607.
The account of Gezner has not been preserved intact, so that how much
is original, and how much the accretion of late tradition, cannot be de
cided.]

S. Nothburga was born at Rottenburg, in the Inn valley,
near Schwatz, in Tyrol, in 1265, and at the age of eighteen
entered the service of Henry Count of Rottenburg, Grand
Chamberlain of Meinhardt Count of Tyrol and Duke of
Carinthia, and became the cook of Rottenburg Castle.

With the consent of her master and mistress, Nothburga
gave the remains of every day's dinner to the poor, who
assembled in hungry swarms to receive the scraps.

Henry of Rottenburg was succeeded by his son Henry,
whose countess, Odilia, was a woman of a thrifty nature,
and looked with an evil eye on the ways of Nothburga.
She forbade the cook giving the scraps to the poor, and
ordered them to go into the pig-pails to fatten the porkers
for Christmas bacon.

Nothburga stinted herself to give to the needy, and on
Fridays would eat only bread and drink water, that the food
and wine apportioned to her might go to those who needed
it more than herself.

If we may trust her biographer, she manifested a sublime
indifference to the commands of her mistress, and continued
distributing the contents of the castle larder and cellar
among the beggars. But we will hope that Nothburga's

« $

sePt.I4.] S. Nothburga. 241

conscience was more sensitive to the first principles of right
and wrong than that of her biographer.

He relates that one day Nothburga was surreptitiously
carrying away food and wine to give to the poor, when she
was met by the Count, who angrily asked what she had in
her apron. When she exposed what she carried, the bread
and meat were transformed into chips of wood, and the wine
into vinegar. Fortunately we need not believe this story,
which is a poor unpoetical version of a tale common enough
in the legends of saints.1

In spite of the miracle, the Count was highly incensed,
and Nothburga was requested to relieve the kitchen of her
presence.

That Nothburga was unable to accommodate herself to
the more careful manners of a new mistress is, perhaps, the
reason why she was obliged to leave. Servants do not
always like a change from an old mistress, who let them
have their own way, and did not look too closely after the
larder, to a new, active, and thrifty one, who wants to know
where all the broken meat and half-emptied wine bottles
have gone to.

Nothburga was not dishonest, but she was profusely
generous with her master's food, and the circumstances of
the Rottenburgers were becoming somewhat straitened.

Not long after this Odilia died. The poor people who
had suffered from the cutting off of the supply that had
once flowed so copiously from the castle larder into their
wallets, and who had had much to say about Odilia's order
that the " scraps were to go to the pigs," speedily got up a
tale, which circulated far and wide, that the ghost of the

1 The true version is that the bread becomes flowers. The story is told of S Eliza-
beth of Portugal, S. Germaine Cousin, S. Zita, S. Castilda, S. Rosaline, S. Rosa of
Viterbo, S. Mathia, S. Louis of Toulouse, P.. Theresa de Ourem, &c. &c. It is
originally a mythological legend of Nature bearing in her lap the seed through
winter, till the lap is opened and looked into by the Sun, when it fills with flowers.

VOL. X. l6

£r — — *

242 Lives of the Saints. tSept

dead Countess was to be seen nightly by those who cared
to look into the pigsty, standing in the midst of the
squealing porkers, who crouched panic-struck against the
walls, bewailing her ill-fated order about the scraps.

It was also popularly said and believed that a Benedictine
monk of S. Georgien had been sent for to lay the ghost in
the pigsty.

In the meantime, Nothburga had entered the service of a
farmer at Eben, a little village above Jenbach, at the mouth
of the elevated trough or lateral valley, opening into the
great Inn-thai, in which lies the large and beautiful
Aachen-see.

A spur of hill runs out from the Heiler Stelkopf, and
bears on its back and shoulders rich meadows, whence the
name of the village. There Nothburga lived some while,
with the green sheet of the Aachen-see to the north, and
the glorious panorama of the Zillerthal Alps to the south,
beyond the populous Inn valley, studded with villages>
spires, and castles.

One Saturday afternoon, when reaping — so runs the
story — the church bell tinkled for sunset and the beginning
of the Sunday. Nothburga laid down her sickle. The
farmer urged her to continue her work, but she refused,
and, catching up her sickle, she flung it up into the air ;
and there it hung suspended, shining like silver, in the
darkening evening sky, opposite the setting sun. And when
the Tyrolese child looks up at dusk, and sees the silver
sickle of the new moon shining over the mountain tops, he
thinks it is Nothburga's sickle, just as he thinks the spots
in the full moon are the Sabbath-breaker and his faggot.

It is curious that both legends concerning the moon
should have to do with Sabbath-breaking.

Whilst Nothburga was at Eben, war was raging in the
Inn valley between the Count of Tyrol and Otto Duke of

« — — k

* *

sept, mj S. Nothburga. 243

Bavaria and the Archbishop of Salzburg. Henry of
Rottenburg and his brother Sigfried embraced opposite
sides, and this led to fratricidal strife and great misery
throughout the valley. The daughter of Meinhardt,
Count of Tyrol and Duke of Carinthia, was married to
Albert of Austria. The quarrel had originally broken out
between Albert and the Archbishop, who had formed a
league with Andrew, King of Hungary, and Otto of Bavaria
against the Duke of Austria. Wenceslaus of Bohemia joined
the confederacy, and Albert saw himself threatened on all
sides. Otto of Bavaria and the Archbishop burst into
Styria, and were joined by the natives, who revolted against
the Austrian sceptre. Albert made a hasty peace with
Wenceslaus, betrothed his daughter Agnes to King Andrew,
and then, though it was in the depth of winter, at the head of
his army, he cut his way through the snow of the mountain
passes, and rushed unexpectedly down on the confederates at
Briick, on the Mura, and compelled them to desert their
camp and baggage, and retreat in confusion and dismay.

The successes of Albert of Austria were the signal for the
revival of the fortunes of Henry of Rottenburg, whose
estates had been seized or devastated by his brother, Sig-
fried, fighting for the Archbishop. All his troubles and
losses, all the disasters of the war, were due, the wise
biographer of S. Nothburga would have us believe, to the
fact that the departed Odilia had ordered the scraps from
dinner to be given to the pigs instead of the poor. The
German historians seem to have been unaware of this, for
they attribute the war to the several ambitions of the King
of Hungary, to recover some cities that had been wrested
from him by the House of Austria; of the Archbishop, who
hoped to acquire Upper Austria as a possession for the
Church ; and of Otto of Bavaria, who thought to annex
part of Tyrol.

*- q

244 Lives of the Saints. [Sept I4

Count Henry of Rottenburg was about to marry Margaret
of Hoheneck, sister or niece of the late Archbishop of
Salzburg, and it was very necessary that the cuisine of
Rottenburg should be improved. Henry's experience of
cooks after losing Nothburga had not been satisfactory,
and so he thought that he would condone the profusion of
Nothburga, especially now that his affairs were flourishing,
for the sake of her skill in cookery.

Henry had a son of the same name by Odilia, and he
was a great favourite with the cook, who not only gave him
nice things out of the oven, but also good advice; and
when the new wife had a little son, the second boy grew
up with the same attachment to the cook — an attachment
not unfrequent in families, for cooks know very well the
way to the hearts of children.

At last Nothburga died, aged forty-eight, at Rottenburg,
in the house of her master. Before her death she implored
the Count to allow her body to rest at Eben, on that
glorious slope, strewn with heart's-ease in spring, over-
looking the snows of the Zillerthal.

The coffin was placed on a cart, to which two oxen were
yoked, followed on horseback by the Count and his sons,
and the rest of the household, in true patriarchal fashion,
united in the mourning procession, accompanying with
honour to her grave their dear, good cook.

The story goes, that when they came to the Inn the water
parted, and let the oxen and coffin pass through on dry
land. The convoy halted for refreshments at Jenbach.
A little chapel marks the spot. Then came the long steep
scramble by the old road across the Kasebach, and up the
hill to the church of S. Rupert at Eben ; and there at last
the worthy cook was laid.

The body was dug up again in 1 718, a new church was
erected with an elaborate rococo altar. Immediately over

Sept. 14.]

S. Nothburga.

245

the tabernacle of the high altar is a large glass case, occu-
pying the centre of the marble reredos. In this stands
the skeleton, dressed up sumptuously in red velvet, and
spangles, and blue satin bows. The skull is crowned with
a wreath of artificial flowers ; the right skeleton hand
upholds a silver sickle.

The field in which Nothburga worked, and where it is
pretended she flung her sickle up into the sky, is that to
the south of the parsonage.

S. Nothburga is represented in a Tyrolese peasantess'
costume, with a bunch of keys at her girdle and her sickle
in her hand. Representations of her are common in Tyrol.

S Bartholtm w, Ap. See Au^. 24.

-»B

246

Lives of the Saints.

[Sept. 15.

September 15.

S. Nicomede, P.M. at Rome.

S. Valerian, M. at Toumous in Burgundy; circ. A.D. 178.
S. Melitina, M. at Marcianopolis in Meesia ; ind or yd cent.
SS. Maximus, Theodotus, and Asclepiodotus, MM. in

Thrace ; circ. a.d. 311.
S. Nicetas the Goth, M. among the Goths; circ. a.d. 37S.
S. Albinus, B. of Lyons; 4th or $th cent.
S. Mamilian, B. of Palermo; about 5th cent.
S. Aper, B. of Tulle ; beginning of 6th cent.
S. Aichard, Ab. of Jumieges ; circ. a.d. 687.
SS. Emilias and Jeremias, MM. at Cordova; a.d. 852.
S. Leuthardt, Count, C. of Cleves; end of gtn cent.
S. Catharine Flisca, IV. at Genoa; a.d. 1510.

S. NICOMEDE, P.M.

(date doubtful.)

[Roman Martyrology. That attributed to S. Jerome, those of Bede,
Notker, Ado, Wandelbert, &c. York, Sarum, Hereford, Reformed Angli-
can Kalendars. Authorities : — Mention in the Martyrologies taken from
the apocryphal Acts of SS. Nereus and Achilles. Other acts are given by
Mombritius which throws the date of his martyrdom much later.]

[HE fame of S. Nicomede is better established
than the facts of his martyrdom. A catacomb at
Rome was called after him, a church dedicated
to him which gave a title to one of the parishes
of Rome, and his name is found in the most ancient
kalendars. But no reliance whatever can be placed on either
of the narratives of his martyrdom. According to the first,

1 Martyred in the age of Antoninus, under a Governor Antiochus. Her sufferings
converted the Governors wife. Under Antoninus, Iallius Bassus was Governor of
M.xsia. a.d. 161 he was appointed Imperial legate. He married Clementina, of the
Flavian family. In the cemetery of S. Lucina there has been recently found an in-
scription in memory of Iallius Bassus and Ccetia Clementina, his wife, and of Julia
Clementina, their daughter, " in pace." If Iallius, called Antiochus in the Martyro-
logies, was the Governor under whom S. Melitina suffered, her death converted not
only the v/ife but the Governor as well.

* g,

Sept. i5.] S. Maximus, and Others. 247

he was a priest of Rome, who was arrested whilst burying
the body of S. Felicula (June 13), foster-sister of S. Petronilla
(May 31). S. Felicula suffered a.d. 81. He was beaten
with leaded whips till he died, and his body was flung into
the Tiber, but was rescued by his deacon, and buried in
the catacomb that has since borne his name.

There is nothing in this narrative which could arouse
suspicion that it was not trustworthy, except only the fact of
it being found in the acts of SS Nereus and Achilles, which
are worthless invention.

The second copy of the acts given by Mombritius is
equally untrustworthy. It makes S. Nicomede suffer under
Maximian, about a.d. 285. He is drawn over iron spikes,
flung into a burning furnace, comes forth unhurt, and is then
beaten to death with leaded whips. The body of S.
Nicomede was translated from his catacomb by Pope
Paschal I., in 817, and placed in the church of S. Praxedes,
where it still remains.

Another body is shown at Milan as that of S. Nicomede,
and a bull of Pope Innocent IV., confirming its authenticity,
is produced. A part of a third body reposes in the cathe-
dral of Parma, an arm at Lucca, a head at Mainz, an arm at
Buchorst in Westphalia, S. Nicomede is represented in
art with a club.

SS. MAXIMUS, THEODOTUS, AND ASCLEPIO-
DOTUS, MM.

(CIRC. AD. 311.)

[Greek Mensea, Menology of Basil ; Modern Roman Martyrology.
Authority : — The Greek Acts.]

Maximus, Theodotus, and Asclepiodotus, natives of
Marcianopolis, were taken in the persecution of Maximian,

* *

248 Lives of the Saints. [Sept 15

by Teres, Governor of Thrace. He had them beaten with
rods till their bones were exposed ; then their hands, feet,
and ears were cut off, and finally their heads.

S. NICETAS THE GOTH, M.
(about a.d. 378.)

[Greek Menaea, Russian Kalendar ; Modern Roman Martyrology.
Authority :— The Greek Acts.]

SS. Sabas and Nicetas are the two most renowned
martyrs among the Goths. The former is honoured on the
1 2th of April, the latter, whom the Greeks place in the
class of the great martyrs, is commemorated on this day.
Nicetas was a Goth, born near the banks of the Danube,
and converted to the faith in his youth by Ulphilas the
Arian,1 Bishop of the Scythians and Goths in the reign of
Constantine the Great. When Valens ascended the imperial
throne in the East, in the year 364, the Gothic nation broke
into two kingdoms. Athanaric, King of the Eastern Goths,
who bordered upon Thrace, in 370 raised a furious persecu-
tion against the Church in his dominions. By his order, an
idol was carried in a chariot through all the towns and
villages where it was suspected that any Christians lived,
and all who refused to adore it were put to death. The
usual method of the persecutors was to burn the Christians
with their children in their houses, or in the churches where
they were assembled together ; sometimes Christians were
stabbed at the foot of the altar. In the numerous army of

' The Acts say of him, "He being a prudent learned man, found out letters
suitable to the sounds of the Gothic tongue, and when he had translated the sacred
and divinely inspired Scriptures out of Greek into the Gothic tongue, he laboured
diligently to teach it to his nation." The Greek writer of the Acts did not know he
was an Arian. Alban Butler, to obscure the fact that Nicetas was the disciple of the
Arian Ulphilas, boldly alters the name of the bishop to Theophilus, whose heresy is
not so certain.

*—

£ — *

sept, i*] £ Aichard. 249

martyrs which glorified God amongst that barbarous people,
on this occasion, S. Nicetas is one of the few whose name
has been preserved. He had, probably, been ordained by
Ulphilas, for he preached the faith, or, perhaps, the mutilated
faith held by the Arians, with great zeal. The soldiers of
Athanaric fell on him when he was preaching, beat him, and
then threw him into the fire. He sang hymns in the midst
of the flames till his tongue was silenced by death. The
relics were carried to Mopsuestia.

The Bollandists, to save the orthodoxy of S. Nicetas, have
supposed that the persecution broke out before Ulphilas
finally adhered to Arianism, a.d. 376. But from the account
of the persecution given by Sozomen (let. vi. c. 37), it is
clear that it broke out subsequently to the Gothic war of
A-D- 377- The persecution was waged by Athanaric in
revenge for the declaration of war against the Goths by
Valens. Before that they had sued for his protection against
the Huns ; and the persecution was specially directed
against Arians, as Valens persecuted Catholics, and professed
Arianism.

If S. Nicetas was an Arian, as seems probable, he was so
through ignorance, because he knew not the full truth.

S. AICHARD, AB.
(about a.d. 687.)

[Roman Martyrology, Saussaye's Gallican Martyrology, the Belgian
Martyrology of Molanus, &c. Authority : — A Life, by Fulbert, but what
Fulbert does not transpire. Mabillon attributed it to Fulbert of Rouen who
wrote the life of S. Ouen, and lived in 1080, but it is far more probable
that the author was Fulbertus Peccator, monk of Jumieges in noo. A
Life written after 930, by a monk of Jumieges was used by Fulbert in his
composition, or is a contraction from that of Fulbert.]

S. Aichard was born about the year 624 in Poitiers, of
noble parents named Anskar and Ermena ; and he was

— m

250 Lives of the Saints. [Sept. .5.

educated by Ansfried, monk of S. Hillary at Poitiers. On
his introduction to Ansfried, the master asked what he was
to teach the boy. Aichard abruptly broke in, " Of God
and agriculture." He was then ten years old. After two
years he asked leave to revisit his parents ; and having
obtained permission, he returned home, and took the oppor-
tunity of making a pilgrimage to the tomb of S. Jovinus in
the Abbey of Ansion, now S. Jouin, near Le Tou<$, where
he performed his sacred duties " very curiously," says his
anonymous biographer. Then he requested the abbot to
shave his head and give him the monastic habit. The abbot
accorded him what he desired, and he took up his residence
in the monastery. By the time he had reached the age of
fourteen, sixteen, or twenty — the biographers or their
copyists are not agreed as to the age — he surpassed even the
old men in sanctity. Then he heard one day a voice say,
" They shall go from strength to strength," and he thought
it was a call to him to make some decided advance in his
monastic life. He resolved, therefore, to build a monastery
on his father's estates, and as his parents gave their consent,
he erected one at Quincy, and affiliated it to the abbey of
Jumieges. On the death of S. Philibert, Abbot of Jumieges,
in 684, S. Aichard was elected in his room.

It is hardly necessary to say that he was the model of an
abbot, full of sanctity. He was humble, zealous for the
observance of the rule, and full of devotion. Several stories
are recorded of him. One Sabbath day (Saturday) when the
monks have their hair cut and heads shaved, the hour of
nones had past when the abbot found that his head also
wanted cropping, so he called a monk to him to bring
his scissors and clip his locks. Now, according to the rule,
all barber's work must be done beiore nones. Scarce had the
monk begun clipping the hair of S. Aichard, when the devil
entered into the barber, and proceeded to fling him down,

sept. tS.] SS. Emilias and J eremias. 251

and howl and foam at the mouth. S. Aichard promptly got
the devil into a corner, and asked him why he had dared to
possess a monk. The Evil One replied, " Because the monk
had transgressed the rule." " It was my fault, I told him
to do so," said the abbot. " And now, in punishment for
my sin, I will wear my hair cropped on one side and long
on the other. As for you, depart to hell." The devil com-
plied with the order — or, at all events, ceased to possess the
monk. Then, S. Aichard, rushing to the church, flung him-
self on the floor before all the brethren, and, with broken
heart, and a profusion of tears, implored God not to destroy
him body and soul in eternal flames, because he had let his
hair be cut after three o'clock on a Saturday afternoon.1
After he had bitterly bewailed his miserable fall, a sign of
pardon was granted him, the hair on the cropped side of his
head grew the same length as the hair on the other side.
S. Aichard died about the year 867, at the age of fifty-three.

SS. EMILIAS AND JEREMIAS, MM.

(a.d. 852.)

[Roman and Spanish Martyrologies. Authority : — An account of their
martyrdom by S. Eulogius of Cordova, a martyr in the same persecution,
an eye-witness of their death.]

Emilias and Jeremias, natives of Cordova, of noble
families, in their early youth were instructed in Arabic,
and learned Christian doctrine in the Basilica of S. Cyprian.
Emilias was ordained deacon, but Jeremias remained a
layman. As they used their facility in speaking Arabic to
preach against Mohammed, and denounce the superstition

1 " Totum se cum luctuosa facie in pavimento prosternens ecclesiae, cum multis
lacrymis et contrito corde deprecans omnipotentem Dominum ut pro hoc commisso
piaculo ne periclitaretur ejus anima in tetro vallosoque tartareo."

4fu — *

252 Lives of the Saints. [Sept# IS#

of the Mussulman religion, they were arrested and executed
with the sword. A violent thunderstorm burst over Cordova
on the occasion of their martyrdom.

S. CATHARINE OF CENOA, W.

(a.d. 15 10.)

[Roman Martyrology ; canonized by Benedict XIV. Authorities : — Her
Life attributed to Marabotti, her confessor, Hector Vernaccia, his coad-
jutor, and a third whose name is unknown.]

S. Catharine Fieschi (in Latin, Flisca) belonged to an
ancient family of renown at Genoa, which had given two
popes to the Church, Innocent IV. and Adrian V.

The brother of Innocent IV. was Robert Fieschi, who
had acted as Viceroy of Naples for King Rene of Anjou.
From Robert Fieschi, Giacomo Fieschi, the father of our
saint, derived his pedigree. His wife was Francisca de'
Negri, member of another ancient Genoese family. Catha-
rine was born to them in 1447. From earliest infancy her
mind took a serious turn ; above her little crib hung a
picture of our Lord, taken down from the cross and laid
in His mother's arms. It made a profound impression on
her young fancy, as she begged her parents to let her take
the religious habit in the house of the Canonesses of S.
Mary of Grace at Genoa, with a sister of which Society she
had contracted a childish friendship. Her father and
mother refused to grant her request, as she was not of an
age to be capable of forming a mature judgment. Her
father died before she was sixteen, and then she married
Julian Adorno, at the desire of her mother and brothers,
who were anxious by this means to establish a reconcilia-
tion with the Adorno family, with which there had been a
long feud.

Sept. iS.] S. Catharine of Genoa. 253

The marriage was not a happy one. Julian was a man
of rough temper, fond of pomp and pleasure ; he liked to
keep open house, and cut a splendid figure in Genoese
society. His wife detested pomp, shrank from society, and
instead of spending her time in attending to his guests,
devoted it to prayer in her oratory. This led to a quarrel,
and Catharine became hysterical ; she refused to associate
with any one, and for five years moped in her private apart-
ment, growing thin and wan, and pretending that she could
not eat. Instead of awakening sympathy in the breast of
her husband as she had hoped, her conduct only confirmed
his disgust. Sturdy men have no patience with hysterical
women. But her relations at length interfered, took up her
cause warmly, the old family quarrel bade fair to break out
again over Catharine, who found herself now the object of
demonstrative sympathy on one side, and of cold contempt
on the other. She was allowed to follow her own devices,
a separation between herself and her husband was effected,
and so she was freed from the society of a man and a family
which could not appreciate her, and she became the centre
of sympathy and admiration to the rival faction. At the
same time she discovered a confessor who could under-
stand her case, the chaplain of S. Maria degli Grazia. She
fell at his feet in hysterics, unable to speak. He waited
patiently for some time, but found her still silent, so he
went off about some business, and, when he returned, found
her still gasping on the floor. He asked her to begin her
confession, when she said, " Father, I must put it off
till later." Then she went home, and at the moment
she reached her room fell into a trance, and saw Christ
crucified, and the blood spouting from His wounds so that
all the walls of the house were splashed with it. She re-
turned to consciousness shrieking, " O Love ! I will sin no
more, no more !" She now felt courage and strength to

^ — *

K j%

254 Lives of the Saints. [Sept

make her confession, and she returned to S. Maria degli
Grazia, where she confessed with such compunction that
the priest was greatly edified. She now adopted a peni-
tential life. She never raised her eyes from the pavement
nor spoke an unnecessary word. If, by hazard, she uttered
something which she was not absolutely obliged to say, she
threw herself on the ground and drew her tongue along the
soil to punish it. Into her food she put pounded aloes
and wormwood, and laid thistles and brambles in her
bed.

She drew out for herself three rules, which she resolved
to follow strictly. 1. " Never say I will and I wont." 2.
" Never call anything mine, but ours." 3. " Never find
excuses when blamed."

She next took it into her head to fast for forty days,
beginning at the Feast of the Annunciation, and only inter-
mitting her fast for Easter Day and the Monday and Tuesday
following. During all that time she gave out that she ate
nothing except the B. Sacrament which she received daily.
She was at once surrounded by solicitous relatives who
brought her all kinds of dainty bits to tempt her appetite.
She consumed what they put into her mouth, and then
vomited it forth before their very eyes. Their concern in-
creased. The confessor was called in, and amidst a crowd
of relatives and servanis she was required to eat, the
director laying a solemn injunction on her to obey. Amidst
breathless excitement she ate, and all eyes looked for the
consequence. She fell back into a fit of prostration, and
every one supposed she would die. Thereupon the con-
fessor advised that no more attempts should be made to
force Catharine to eat when she wished it to be believed
that she was fasting rigorously. After this, for twenty-
three years, she maintained, or was supposed to maintain,
annually an absolute fast from S. Martin's Day to the vigil

* *■

Sept. 13.]

S. Catharine of Genoa. 255

of the Nativity, and from Monday after Quinquagesima to
Easter eve.

If Catharine had confined herself to similar exhibitions,
she would have been but one out of scores of hysterical
women who faint and starve themselves to attract sympathy,
but such was not the case. She did what hysterical women
very rarely do, she devoted herself to the performance of
good works. Not a day passed in which she was not to
be seen in the hospitals, and in the cottages of the poor,
ministering to the sick, and doing for them offices which
would revolt even trained nurses. Hysterical women are
universally the most self-absorbed of beings. Catharine
was indifferent to self, and she is no doubt held up to weak
and foolish women, who prey on their morbid feelings, as
an example of what a hysterical woman ought to be, of
how she should devote her attention to the sufferings of
others, instead of tormenting others by appeals for sympathy
with her imaginary maladies. There are saints ot every
order, class, and physical and mental calibre. Catharine
is a saint of a type of woman not uncommon, which is a
general nuisance. She exhibited a character such as or-
dinarily deserves contempt; but ennobled by grace and
made useful in its generation. In her visits to the sick her
delicate hands washed and dressed the most loathsome
sores. She rubbed ointmcnc mio the wounds of the lepers,
cleaned abscesses, removed the filthy linen, washed it, and
made the beds for the sick. The tatters, swarming with
vermin, of some poor beggars, she took and purified ; and
at the same time was so careful of her own person, and so
scrupulously cleanly, that she was never troubled with the
insects from which she freed the dirty garments of the
poor.1

1 " Ad vincendam nauseam .... frequenter ori imponebat, quin imo diglutieliat
ulcerum putredinem, nonnullasque e sordidis istis bestiolis mandebat eo temporis
puncto, quo stomachum vehementius naturae vi commoveri sentiebat."

256

Lives of the Saints.

[Sept 15.

Among the lepers in the hospital of S. Lazarus, many
had their tempers embittered by their misery, and they would
abuse her with gross ingratitude if she attended to others
and did not devote all her charities to themselves. She
bore their ill-temper with the sweetest forbearance, and
never made the slightest difference in her treatment of the
most abusive and the grateful. The more readily to attend
to the wants of the sick, she took a house and garden close
to the hospital, and, removing into it, lived there till her
death. She died of a painful disease on the 14th of
September, a.d. 15 10, but her festival is observed on the
15th. She left behind her two works, a dialogue between
God and the soul, and one on Purgatory.

Her body is preserved in the church of the hospital at
Genoa in a marble monument.

Sept. 16.]

S. Euphemia. 257

September 16.

S. Euphemia, V.M. at Chalcedon in Bitkynia; a.d. 303.

SS. Lucia and Gbminianus, MM. at Rome ; circ. a.d. 304.

SS. Abundius, Abundantius, Marcian, and John, MM. at

Rome ; circ. a.d. 304.
SS. Einbetta, Vorbetta, Willbetta, VV. at Strasburg}
S. Ninian, B. 0/ the Eastern Picts, in Scotland; $th cent.
SS. Rogellius and Servio-Deo, MM. at Cordova; a.d. 852.
S. Ludmilla, IV. M. at Tetin in Bohemia; 10th cent.
S. Edith, Abss. at Polesworth ; circ. a.d. 964.
S. Edith, V. at Wilton near Salisbury ; a.d. 984.

S. EUPHEMIA, V.M.
(a.d. 303.)

[Greek Menaea and Menologies, Russian Kalendar, Carthaginian Kalendar,
Usuardus, Notker, Wandelbert, Roman Martyrologies ; all on this day,
some copies of the Martyrology of Jerome on the 17th. York, Sarum,
Hereford, and Durham Kalendars. Another festival of S. Euphemia
among the Greeks on July 11, in commemoration of a miracle wrought by
the body of the saint during the session of the council of Chalcedon.
Authority : — The Greek Acts, which existed before the 8th cent., when they
are alluded to by S. Eunodius of Tunis. They are, however, so full of
fabulous matter, that it is difficult to say how much of them is fact and how
much fiction.]

HOUGH the Acts of S. Euphemia are undeserving
of credit, the fact of such a martyr having existed
and suffered at Chalcedon can hardly be doubted
as her body was preserved by the faithful, and a
church built over it directly the persecution ceased through
the accession of Constantine.

Euphemia was a maiden of Chalcedon, who was arrested
by Priscus, Governor of Bithynia, because she had not
attended one of the pagan festivals, instituted in honour of
Ares, patron of the city. According to the legend, all

1 Some of the company of S. Ursula, left behind at Strasburg.
VOL. X. 17

*■<

258 Lives of the Saints. [Sept l6

kinds of tortures were tried upon her by the governor in
vain.

" I am but a girl," she said, " but the hand of my Saviour
sustains me."

He placed her on a wheel set with knives, but it did not
hurt her. He threw her into a furnace of blazing pitch,
but she remained in the midst of the fire unhurt. He
cast her into a pond full of fish, in hopes that they would
eat her ; but instead of that they carried her on their backs
ashore.1 The governor dug a deep ditch, and filled it with
water, and made her walk over it. She traversed the water
without sinking ; others following her, tumbled into the
ditch, and were drowned.

All this nonsense is the addition of the composer of the
romance of her martyrdom, who found the facts of her
passion too simple for his taste. She was finally cast to
wild beasts, and hugged to death by a bear. Her body was
buried by her parents.

During the council of Chalcedon a profession of faith
of the Orthodox, and another of the Eutychians, were placed
in the dead hands of S. Euphemia, and the shrine was
closed and sealed by both parties. After three days the
seals were broken, and the Eutychian creed was found at
the feet of the saint, that of the Catholics being still in her
hand.

The church of S. Euphemia certainly existed before
a.d. 399, for Arcadius met the Goth Gainas in it in that
year, as Socrates, Sozomen, and Zosimus testify. The
council of Chalcedon met in it in 451. Zonaras relates
the story of the imposition of the two creeds in the
hands of S. Euphemia, but earlier historians say nothing
about it.

1 Euphemia standing on the back of a fish is taken from representations of
Derceto.

Sept. i6.j SS. Lucia and Gemini anus. 259

Relics of S. Euphemia are shown in various places in the
West. Pope Gelasius dedicated a church to S. Euphemia
at Rome about a.d. 490. Another church under her invo-
cation was erected on the Appian Way, in a.d. 677, by
Pope Domnus. The head is shown in Sa. Maria di Campi-
tello ; another head in the Lateran ; other relics in S. Bar-
tolomeo, S. Maria Maggiore, S. Giovanne Baptista, S. Croce
in Gerusalemme, S. Eustachio, S. Martha, S. Csecilia ; all in
Rome. At Milan the entire body ; another entire body at
Piacenza, where its invention took place in 1091, on
April 13; other relics at Brescia; a fifth skull and third
entire body at Valetta, in the island of Malta ; an arm and
hand with skin and flesh on it at Bologna ; a sixth head at
S. Euphemia in Calabria ; some other relics at S. Maclou
in Britanny ; at Antequera near Granada ; a fourth body in
the Jesuit church at Madrid ; an arm at Leon ; a bone at
Einsiedeln ; another arm at Prag ; a hand covered with skin
in the Franciscan church at Vienna ; and numerous other
relics elsewhere.

SS. LUCIA AND GEMINIANUS, MM.

(about a.d. 304.)

[Roman and many other later Martyrologies, Sarum and York Kalendars
By the Greeks on Sept. 17. Authority : — The fabulous Acts.]

The apocryphal Acts of these saints relate that Lucia
was a widow at Rome who was accused as a Christian before
Diocletian by her own son, Euprepius. She was thrown
into prison, when an earthquake shook the temple of
Jupiter, and swallowed it up, so that not a stone remained
visible.

Diocletian ordered a pot of pitch to be boiled, and Lucia
to be plunged in it. She was boiled in the pitch for three

-*V

260 Lives of Ike Saints. [Sept l6

days, during all which time she sang hymns, and was quite
unhurt. When Diocletian sent to make inquiries about her
ashes, great was his amazement to hear that she was not
dead.

He then ordered her out of the pot, and to be led through
the streets laden with chains. As she passed a house
inhabited by a pagan named Geminianus, who had three
thousand two hundred idols in his house which he adored,
they all fell down and broke their necks, and Geminianus
saw a dove descend from heaven and make the sign of the
cross on his brow. Then he hasted to S. Lucia, and declared
himself ready to believe in her religion ; so he was com-
mitted to prison with her ; and in the night S. Protasius,
warned by an angel, came to the prison, and baptized him.
And a river burst out of the prison-cell in which was Lucia,
and swept away part of the city, and with it the palace of
Diocletian.

And when the martyrs were brought before Gebal, the
Imperial assessor, and Pyropogon, Governor of Rome, a
man who was ordered to strike Lucia was turned to stone,
with the exception of one arm, which remained flesh. Fire
also fell from heaven, and consumed the Emperor to a
cinder ; but Lucia prayed over the cinder, and the Emperor
got up, and recovered his rude health and activity, as if
nothing had happened. But after he had ordered the
martyrs to execution, as he was riding over a bridge,
followed by an army, his horse jumped into the water, and
he was drowned, as well as one thousand three hundred
and forty-six soldiers, who jumped in after him to pick him
out.

sept. i6.] SS. Abundius, and Others. 261

SS. ABUNDIUS, ABUNDANTIUS, MARCIAN, AND

JOHN, MM.

(about a.d. 304.)

[Roman Martyrology. Authority : — The Acts, not trustworthy.]

Abundius was priest at Rome, and Abundantius was his
deacon. They were brought before Diocletian, and ordered
to adore Hercules. When they refused, they were sent
chained to the Mamertine prison. But thirty other Chris-
tians, taken at the same time, were executed with the sword.
After thirty days Abundius and Abundantius were brought
again before Diocletian, and tortured ; they remained
inflexible in their faith, and were ordered to execution. On
their way to martyrdom, they passed a man named Marcian,
who was lamenting the death of his son John. Abundius
and Abundantius bade the body be brought before them,
and the father ran and fetched his dead boy, and laid him
at the feet of the martyrs ; and Abundius knelt down and
prayed, and the eyes of the dead boy opened, and he
revived. Then Marcian brought water, and Abundius
baptized him and die boy. These were therefore arrested
and executed the same day as Abundius and Abundan-
tius.

Relics at Arignano in Italy. The head of S. Abundius
in the Ara Cceli church at Rome ; other relics at SS. Cosmas
and Damian ; some at Siena.

*- — *

*■•*

262 Lives of the Saints. Sept. l6i]

S. N I N I A N, B.

(5TH CENT.)

[Roman, Scottish, and Irish Martyrologies. Authorities : — A Life by
S. ^Ehed of Rievaulx ; Bede, Hist. Eccl. iii. 4 ; an Irish Life and a metrical
Life by Barbour, in the University Library of Cambridge.]

Bede says : — " The Southern Picts, who dwelt on this
side of these mountains, had long before, as it is reported,
forsaken the errors of idolatry, and embraced the truth by
the preaching of Nynias, a most reverend bishop and holy
man of the British nation, who had been regularly instructed
at Rome in the faith and mysteries of the truth ; whose
episcopal see, named after S. Martin the bishop, and
famous for a stately church, wherein he and many other
saints rest as to their bodies, is still existent among the
English nation. The place belongs to the Bernicians, and
is generally called Candida Casa, because he there built
a church of stone, which was not usual among the
Britons."

The Irish Martyrologies supply the next authentic records
of S. Ninian, whom they call Monenn {i.e., Nenn, with an
honorary prefix) of Cluain Conaire, in the county of Kil-
dare. y£ngus the Culdee gives : —

" Moinend nuall cech genai."
Moinend the shout of every mouth.

He is spoken of as Abbot of Rosnat, and S. Tigernach
of Clones is said to have been his disciple. Rosnat is
probably Candida Casa or Whithern, for in the life of
S. Tigernach that saint is said to have studied under
S. Ninian at Rosnat, otherwise called Alba, or white.

The next authority for the life of S. Ninian is S. ^Elred,
who became a Cistercian monk in a.d. 1166.

This saint was educated in Scotland along with Henry,

•*

Sept. 16.]

S. Ninian. 263

son of King David. A life, written seven hundred years
after the death of its subject, in those uncritical times, and
at the instance of the canons who profited by his fame,
would be worthless, were it not that just as the Cistercian
Joscelin, in his life of S. Kentigern, used " Codiculum
stilo Scotico dictatum," so the Cistercian yElred had the
assistance of " liber barbario (sic) scriptus." In the super-
scription of the Bodleian copy, the life is said to have been
translated from English into Latin.

S. Ninian, according to this authority, was the son of a
Christian prince, and was born at Whithern, in Galloway.
Baptized in his infancy, he spent a holy boyhood and youth,
and grew up, says his Irish biographer, a head and shoulders
taller than any other man in his father's realm ; wherefore
his father wished to make him a man of war ; but Ninian
was filled with other hopes. He left Scotland, and went
on a pilgrimage to Rome, crossing the British Sea, and,
entering Italy by the Cottian Alps, he arrived, after a
prosperous journey, at the capital of Christendom. He was
taken notice of by the Pope, and devoted himself to study,
" intelligens nimirum ab imperitis doctoribus multa sanaa
doctrinae adversa sibi et compatriotis suis fuisse persuasa."

After remaining many years in Rome, increasing in
knowledge and grace, he was consecrated bishop, and sent
to the western parts of Britain, to men who had not received
the faith of our Saviour. On his way home he visited the
great S. Martin of Tours, from whom he borrowed masons,
that he might construct a church after the Roman model.
He was well received in his diocese, and he selected the
place called Whithern j " which place, situated on the
shore, while it runs far into the sea on the east, west, and
south, is closed in thereby. From the north side alone it
is approached from the land. There he built the first stone
church in Britain, and, having heard of the death of

► «

2^4 Lives of the Saints. [S i6

S. Martin whilst building it, he dedicated it to him." S. Martin
died in a.d. 397, which gives us the date of the foundation
of this church. The place here described may be the Isle
of Whithern, where there is still a chapel in ruins, but not a
moulding remains to give any indication of its date. It is,
however, more likely that the town of Whithern, where are
to be seen the beautiful remains of the cathedral of Gal-
loway some miles inland, is the actual site of the venerable
Rosnat, or Candida Casa. The statement that this was the
first stone church in Britain must be taken with some
reservation.

S. Ninian now restored to sight a neighbouring king, on
whom, in punishment for his pride and opposition to the
saint, God had laid the burden of blindness. Being healed,
he became a great supporter of S. Ninian. His name is by
^lred called Tudwall, which seems to be the old Celtic
Teutal— in Irish, Tuathal.

After vindicating the innocence of a priest falsely accused
of incontinency, he undertook the conversion of the Picts.
The southern Picts were idolaters. Ninian preached the
Gospel among them, and was heard eagerly. Multitudes
Hocked to baptism, and he is said to have ordained priests,
consecrated bishops, and divided the whole land into
parishes. Having done all this, he returned to his own -
church, where he passed the rest of his holy life in great
tranquillity.

The rest of S. Shed's biography is taken up with
miracles, such as the sudden growth of leeks : the raising
to life of a robber who had been gored by a bull at a place
now termed Farreslast, or the bull's foot-mark ; the shower
that fell on the saint and his book as his mind wandered ;
and lastly, the protection afforded by his staff to a disciple,
who, in memory of that event, planted the staff, and it
became a tree, with a fountain gushing from its roots.

► X

Sept. 16.]

S. Ludmilla. 265

His life mentions that he educated many young men,
both of noble and of humble conditions, and that on the
occasion of his death he was buried in the church which he
had built.

S. Ninian is traditionally said to have occasionally in-
habited a cave, which is still shown on the sea-shore
of Glasserton, adjacent to the house of Physgill.1

S. LUDMILLA, W.M.

(iOTH CENT.)

[Florarius and Ferrarius on Sept. 16. Greven on Sept. 15. So also the
German Martyrology of Canisius. At Prag on Sept. 16. Another festival
on Nov. 10. Authority : — A Life by Christian de Scala, monk, great
nephew of the saint, which is not, however, as trustworthy as one would
have desired. See Dobrowsky, Versuche d. alteste bohmische Geschichte
von spateren Erdichtungen zu reinigen, Prag, 1809.

S. Ludmilla, the daughter of Slavobor, a Sclavonic
prince, was born at Wielnik, at the junction of the Elb
and the Moldau. She was married to Borzivoi, Duke of
Bohemia. This prince having visited the court of Swato-
pluk, King of Moravia, he was invited by him to a banquet,
but was not suffered to sit with the Christians, but apart on
the rushes of the floor. S. Methodius, the apostle of the
Moravians, then spoke to him, and promised him, if he
would embrace Christianity, that all his enemies should be
made his footstool, and that his descendants should become
mighty as a river swollen by many torrents. Inflamed with
ambition, Borzivoi at once and eagerly demanded baptism.
He was first instructed in the Christian faith, made to fast,

1 Bishop Forbes : " Kalendars of Scottish Saints," Edin. 1872. It is much to be
regretted that the Bollandists have not printed one even of the lives of the Saint.
The immeasurable inferiority of the later volumes of this great series, produced
during this century, to those earlier in the series, in scholarship, critical sagacity, and
in choice of documents, is to be regretted

266 Lives of the Saints. tSept l6

and then given the sacrament of regeneration. He was
provided with a priest, and returned to his castle of
Hradecz (Konigingratz), where he built a church, and
dedicated it to S. Clement. His attempts to enforce
Christianity on his people led to an insurrection, and he
was obliged to fly to the court of Swatopluk. But the
Bohemians soon tired of Stragmir, the chief they had set
up in his room. He was assassinated, and Borzivoi re-
turned. Ludmilla was not long after her husband in
receiving baptism. Borzivoi died early, at the age of
thirty-five, leaving two sons — Spitigew and Wratislaus.
Spitigew succeeded his father, and died at the age of forty,
when he was succeeded by Wratislaus, who married Draho-
mira of Saas, a woman of great pride and ungovernable
temper. Wratislaus had by her two sons — S. Wenceslas and
Boleslas — and he committed his children to the care of his
mother, that they might be brought up by her in the fear of
God. Drahomira bitterly resented the slight, and on the
death of her husband resolved on revenge. Ludmilla was
a woman of exemplary piety, who had made herself univer-
sally beloved by her gentleness and charities, and Drahomira
saw that she would be her rival in the attempt to secure
the regency of the kingdom during the minority of the
young king.

She had her seized at Tetin, a castle near Podjbrad,
whither Ludmilla had fled for safety, and strangled with a
cord. The holy woman was buried by her servants, but her
body was translated to Prag by S. Wenceslas, the son of
her murderess, with great pomp and devotion.

The date of the murder cannot be fixed with certainty,
but it was between 920 and 929.

The relics of S. Ludmilla are preserved in S. George's
church at Prag. The head separate in a silver shrine, an
arm in the cathedral.

Sept. 16.]

■S. Edith of Polesworth. 267

S. EDITH OF POLESWORTH, ABSS.
(about a.d. 964.)

[Confounded by Martyrologists with S. Edith of Wilton. Properly the
feast of S. Edith of Polesworth is on July 15th, the day on which, according
to Matthew of Westminster, she died. She has, however, been placed
here that the two Ediths so often mistaken for one another may be clearly
distinguished. Edith of Polesworth does not appear in the Martyrologies
apart from Edith of Wilton. Authorities :— Mention by Matthew of West-
minster, and in the Lives of S. Ositha and S. Modwenna.1]

How many S. Ediths of Polesworth were there ? Three
or only one ? Probably only one, though biographers and
chroniclers have made three.

The first of these three, the daughter of Ethelwulf, and
sister of King Alfred, is the creation of the brains of
Concubran and Capgrave, as has been shown elsewhere
(July 6, p. 152, sq.) She never existed. The second is
said by Matthew of Westminster to have been the sister of
Alhelstan, and daughter of Edward the Elder. He says : —
" Athelstan, king of England, married his sister, Eadgitha,
in honourable matrimony, to Sithric, king of Northumber-
land, a prince descended from the Danish nation. And
Sithric, forsaking paganism out of love for the virgin,
embraced the faith of Christ ; but not long afterwards he
repudiated that blessed virgin, and rejected Christianity, and
restored the worship of idols ; and a short time after his
apostasy he ended his life in a miserable manner. Then
that holy damsel, who had always preserved her virginity,
continued her time at Pollesbury in fastings, and vigils,
and prayers, and the giving of alms, and persevered to the
end of her life, being mighty in good works. And after the
course of this praiseworthy life she passed from this world,
on the 15th day of July, and to this very day divine miracles

1 By misprint in the Life of S. Modwenna, July, p. 152, the date of the death of
S. Edith is placed as 054 instead of 964.

2 6 8 Z ives of the Saints.

[Sept. 16.

are constantly celebrated at her tomb." Matthew of West-
minsier gives this under the date a.d. 925, when she married
Sithric. William of Malmesbury's account is somewhat
different :— " By Egwina, an illustrious lady, he (Edward the
Elder) had Athelstan, his first-born, and a daughter, whose
name I cannot particularize, but her brother gave her in
marriage to Sithric, king of the Northumbrians " (lib. ii.
c. 5). And further on, " One Sithric presided over North-
umbria, a barbarian both by race and disposition, who,
though he ridiculed the power of preceding kings, humbly
solicited affinity with Athelstan, sending messengers ex-
pressly for the purpose ; and himself, following speedily, con-
firmed the proposals of the ambassadors. In consequence,
honoured by an union with his sister, and by various
presents, he laid the basis of a perpetual treaty. But dying
at the end of a year, he afforded Athelstan an opportunity
for uniting Northumbria, which belonged to him both by
ancient right and recent affinity to his sovereignty " (c. 6).
Florence of Worcester says much the same.

It is certainly singular that neither Florence, nor William
of Malmesbury, should have given the name of the sister of
Athelstan. It is possible that after the death of her husband
she may have come to Polesworth in Warwickshire, and be-
come abbess of that convent, and, indeed, the life of S. Edith
of Wilton, written by Gotschlin, mentions her as being
one of the most famous abbesses of the time when Edith
of Wilton was with her mother. The latter Edith was born
in 962. If Edith, sister of Athelstan, was fifteen when
married to Sithric, she would have been fifty-two when
Edith of Wilton was born. To what age she lived is not
known.

There is a S. Edith's Well at Church-Eaton in Stafford-
shire, anciently visited by the infirm for its healing properties.

•>«-

S. EDITH OF WILTON.

Sept., p. 268.]

[Sept, 16.

Sept. 16.]

*S". Edith of Wilton. 269

S. EDITH OF WILTON, V.
(a.d. 984.)

[Roman Martyrology. Sarum Kalendar, and proper office and lessons
in the Breviary. Not in the York, Hereford, or Durham Kalendars. The
Lubeck-Cologne Martyrology, Greven, Wyon ; Wilson in his Anglican
Martyrology of 1608, on Sept. 16, in his later edition of 1640, on Sept. 15 ;
why changed does not transpire, as S. Edith died on Sept. 16, as stated
in her life. Also on Nov. 3, the feast of the elevation of her body. Au-
thority : — The Life of S. Edith attributed to Gotschlin, the French monk,
brought to England by Edward the Confessor. He died in 1098.]

S. Edith of Wilton, far more famous than S. Edith of
Polesworth, with whom she is sometimes confounded, was
the daughter of Edgar, son of Edmund, and brother of
Edwy.

Edgar reigned over Mercia during his brother's life, but
on the death of Edwy he obtained the sovereignty over the
whole people of the English, and reigned between 959-975.
He carried off the young Wilfreda from Wilton Abbey,
where she was being educated. The story of this unfor-
tunate damsel has been already given (Sept. 9). Wilfreda,
flying from her ravisher, took refuge in Wilton Abbey,
where she assumed the veil, and there brought up her
daughter Edith, who was thus trained from her mother's
breast in a convent, and may be said never to have known
the world. She received the veil from the hands of S. Ethel-
wald, or Ethelwold, Bishop of Winchester (963-984).
Edith wore gay clothing — nuns in those days in England
seem not to have had an uniform — and was reproved for it
by the bishop, Ethelwald. " My father," said the maiden,
" the mind may be as modest and God-fearing under fine
clothes as under a serge habit. The God I love looks to
the heart and not to the dress."

270 Lives of the Saints.

[Sept. 16.

As soon as she was fifteen, her father thought she was
quite old enough to be an abbess, so he gave her authority
over Winchester, Barking, and another religious house. But
the little girl could not bear to be torn from her mother, who
was now abbess of Wilton, and she remained under her
somewhat longer.

On the death of Edgar, Edward, his son, succeeded him.
Thereupon S. Edith dreamt that one of her eyes fell out.
On waking she told the nuns that her dream foretold the
death of Edward, who was murdered at Corfe Castle
in 978. Edith erected a church under the dedication of
S. Dionysius. S. Dunstan was at the consecration, and
when he noticed how continuously S. Edith crossed herself,
lie caught hold of her right thumb and said, " Never shall
this thumb decay."

S. Edith died at Wilton on the 16th of September,
about the year 984, in the twenty-third year of her age.
At the moment when she was dying a nun went to the
door of the church, when, looking in, she saw angels
standing in ranks and singing sweetly. Then one with a
shining face came up to her and said, " Go back ; the
angels await the good maiden."

There was a noble lady at Winchester who had earnestly
besought S. Edith to stand as godmother to her child,
should she have one, and Edith had promised to do so.
Three years after the death of the saintly virgin a little girl
was born to the lady. The child was brought to the
cathedral to be baptized, and S. Alphege, then Bishop of
Winchester, performed the ceremony. As he took the taper
and said, " Maiden, receive the lamp, with which thou shalt
enter into the marriage of the Lord," he looked up and saw
before him Edith, in all the bloom of Paradise, holding the
infant on her arm, and extending her delicate hand to re-
ceive the candle. He placed the light in her hand, and

Sept. 16.]

S. Edith of Wilton.

271

she remained visible till after the baptism, when she vanished
clean away.

Her body was laid in the church of S. Dionysius, at
Wilton, but was taken up by S. Dunstan on November 3,
a.d. 987, and the thumb was found incorrupt. It was
enshrined separately, and long exposed to the veneration of
pilgrims.

► «-

272 Lives of the Saints. [Sept 17

September 17.

SS. Heraclides and Myro, BB. MM. in Cyprus; and cent.

S. Justin, P.M. at Rome; circ. a.d. 259.

SS. Socrates and Stephen, MM. in Britain; circ. A.D. 304.

S. Floscellus, Boy M. at Beaune in Burgundy.

S. Agathoclia, M. in the East.

S. Satvrius, C. at Milan; a.d. 392.

S. Roding, Ad. of Beaulieu in Champagne ; end o/Tih cent.

S. Lambert, BM of Maestricht ; circ. a.d. 709.

S. Columba, V.M. at Cordova; a.d. 853.

S. Hildegard, V. near Bingen; a.d. 1171 .

S. Peter Arbuez, Inquisitor, M. at Saragassa ; a.d. 1485.'

SS. SOCRATES AND STEPHEN, MM.
(about a.d. 304.)

[Bede's Martyrology, Notker, Hrabanus, Ado, Usuardus, and Modern
Roman Martyrology.]

HESE martyrs are said by the martyrologists
to have suffered in Britain — in Monmouth —
but no particulars are given of their life and
passion.

S. AGATHOCLIA, M.
(date uncertain.)

[Greek Mensea and Menologies, and Modern Roman Martyrology]

Agathoclia, a servant-girl under Nicolas, a Christian,
and his wife Paulina, a heathen, suffered cruelly from the
hatred of her mistress, who beat her unmercifully because
of her religion, and forced her in cold weather to walk on

1 Beatified in 1664, by Alexander VII. Canonized by Pius IX. in 1867.

Sept. 17.]

S. Satyr his. 27^

ice without her shoes. She fin-illy denounced her to the
magistrate. The tongue of Agathoclia was cut out, and
she was burned to death.

S. SATYRIUS, C.

(a.d. 392.)

[Modern Roman Martyrology, and the Milanese Martyrology. Autho-
rity : — An oration by S. Ambrose, his brother, on the death and burial of

Satyrius.]

We have S. Bernard's touching sermon on the death of
his brother Gerard ; we have also the oration delivered by
the great Ambrose of Milan under similar circumstances,
when Satyrius, his brother, was consigned to the tomb.
Satyrius was born between 330 and 340 ; he was older
than Ambrose, and younger than his sister Marcellina. He
was a lawyer — one of the rare instances of a lawyer who
has got into the martyrologv— afterwards prefect, of what
province we are not told, but probably of Liguria, for
S. Ambrose speaks of him as if they had been together all
the while he was bishop of Milan. Satyrius does not seem
to have been baptized till after he was nearly shipwrecked
on his way to Africa, and then he received the sacrament of
regeneration when he saw how near he had been to death
without having become a Christian. Business seems to
have called him several times to Africa. He died in 392,
or at the beginning of 393. S. Ambrose speaks highly of
the purity of soul of Satyrius, of his moderation, his tender-
ness towards others.

VOL. x.

S. LAMBERT, B.M.
(about a.d. 709.)

[Bede, Ado, Hrabanus, Usuardus, Wandelbert, Modern Roman Martyro-
logy. York, Sarum, Hereford Kalendais, Reformed Anglican Kalendar,
&c. Authorities : — (1) A Life by Gotteschalk, canon of Lidge, d. cca. 770,
trustworthy. (2) A Life by Nicolas of SS. Maria and Lambert, d. cca.
1120. (3) A Life by Sigebert of Gemblours, d. 11 12. (4) Another by
Stephen, Bishop of Liege, d. 920, a rewriting of the Life by Godeschalk.]

S. Lambert was born at Maestricht of noble parents,
belonging to a powerful family. Sigebert says his father's
name was Eber, and his mother's Herisblind. He first
saw the light between 636 and 638. His name is variously
written, Landebert and Lantbert ; in later times it was
softened into Lambert.1

Lambert was given to S. Landoald to be instructed, and
many legends are related of his youth, how he elicited a
spring with his master's staff, and brought him red-hot coals
in his lap.2 When he grew older he was entrusted to
Theodard, Bishop of Maestricht, and on the death of that
prelate, in 670, he succeeded him.

He is described by Gotteschalk as "a wise youth, of
amiable aspect, affable speech, and right conversation ; of
stately form, strong and swift, agile and stout in war, clear
headed, handsome, loving, pure and humble, and fond of
reading," so that he had quite won the heart of the old
bishop Theodard. His integrity and intelligence made
him a great favourite with King Childeric II. ; but when

1 The following legend is related of his childhood :— " Dicitur quod eadem
(sancti) nutrix vocabatur Lina nomine, et quod nata fuisset caeca . . . quae monita
fuit visione angelica ut ad domum comitis Apri accederet, quia de sua uxore Herys-
plende filium eodem tempore esset habiturus, quern cum suscepisset, et suas mam-
millas virgineas suxisset, ex ipso lacte virgineo defluenti suos oculos perungeret, et
lumen suorum oculorum reciperet. Qua cum virgo Lina pervenisset, et ut edocta
erat, implisset, statim lumen suorum oculorum recepit, et deinceps infantem Lam-
bertum suo lacte virgineo nutrire meruit."

2 Not by Gotteschalk, but by long .subsequent biographers.

►«

Sept. 17.]

S. Lambert. 275

that prince was assassinated, S. Lambert was driven from
his see by Ebroin, mayor of the palace, who placed an
intrusive prelate, Faramuud, a canon of Cologne, in his
room. S. Lambert retired to Stavelot, a.d. 674, with two
servants ; the abbey was then ruled by Sigolin. He spent
seven years there in strict observance of the rules of the
monastery. One instance of his obedience deserves quo-
tation : —

As he was rising one night in winter to his private
devotions, he happened to let fall his wooden sandal, so
that it made a noise. This the abbot heard, and looking
upon it as a breach of the silence then to be observed in
the community, he ordered him who had made that noise
to go and pray before the cross. This was a great cross
which stood in the open air before the church door.
Lambert, without making any answer, or discovering who
he was, laid down the upper garment he was going to put
on. and went out as he was, barefoot, and covered only
with his hair shirt ; and in this condition he prayed, kneel-
ing before the cross, three or four hours. Whilst the monks
were warming themselves after matins, the abbot inquired
if all were there. Answer was made that he had sent one
to the cross, who was not yet come in. The abbot ordered
that he should be called ; and was surprised to find that
the person was the holy bishop, who made his appearance
quite covered with snow, and almost frozen with cold. At
the sight of him the abbot and the monks fell on the
ground, and asked his pardon. " God forgive you," said he,
" for thinking you stand in need of pardon for this action.
As for myself, is it not in cold and nakedness that, accord-
ing to S. Paul, I am to tame my flesh, and to serve God?"

The murder of Ebroin led to a new revolution of the
wheel of fortune. Pepin of Herstal became mayor of the
palace, Faramund was expelled Maestricht, and Lambert

276 Lives of the Saints. [Sept> 17<

reinstated (a.d. 681). On his return Lambert at once set
himself to work to preach the Gospel amongst the people
of the Campine. It was a dreary district ot marshes, sandy
holts, and willow tofts, inhabited by a barbarous people,
who were fanatical idolaters. Lambert, by his gentleness,
zeal, and perseverance, won their hearts, destroyed their
temples, and brought them in crowds to baptism. He did
not rest till he had planted churches throughout the marshy
region, and placed clergy in them. A hillock covered with
trees, near the Meuse, was long pointed out as a spot the
holy bishop loved, on which he sat and taught the people
that profession of faith without a Christian life was worth-
less. "Faith," said he, "without works is dead." His
apostolic labours in the Campine brought him to the con-
fines of Friesland, where he met, and had sweet converse
with, S. Willibrord, who was not yet a bishop. S. Lambert
is said to have extended his excursions as far as Mecheln,
and to have founded in that town the church of Our
Lady.

S. Lambert's relatives took it upon themselves to resent
every invasion of the lands belonging to the see. Some
wrong was done to the possessions of S. Lambert by two
members of a powerful family, Gall and Reihold. The
nephews of the bishop and others of his family fell on
them, and no doubt without the knowledge, and against
the wishes of S. Lambert, killed them. A relative of the
murdered men was Dodo, an attendant on Pepin of Herstal.
He and the rest of his clan resolved on revenge, and
hearing that Lambert was at Liege, then a small place, they
marched to it. About midnight Lambert rose and went
alone to the church, where he prayed and sang psalms till
the dawn whitened ; and then he rapped with his staff at
the doors of his servants, saying, " Get up, wake up, it is
time for matins." They rose, came down, the candles

Sept. 17.]

»S. Lambert. 277

were lighted, the bell rung, and matins were sung. Then
all returned to bed, and with them Lambert. But just as
the golden sun began to peep over the hills, a boy named
Baldwy, who had been set as guard at the bishop's door,
went outside the house, and saw a black swarm of armed
men coming down the hill with Dodo armed cap-a-pie at
their head. The boy turned back, burst open the bishop's
door, rushed in, and warned him that the enemy was at
hand. Lambert rose, and grasping his sword, his martial
fire suddenly blazing up in him, he stood torth without even
slipping on his shoes. But almost immediately he re-
membered himselt, laid aside his sword, and prepared for
the worst. His nephews, Peter and Audolec, armed them-
selves with clubs, and gallantly defended the door. Shouts
rose from without of " Try fire, burn the house over their
heads !" Audolec turned his head, and said, " Do you hear
what they are shouting, uncle ?" He replied, " Remember
you are guilty of the murder of Gall and Reihold, and God
will judge sinners. What you did unjustly, now injustice
you must expiate."

" Open your psalter," said Audolec, breathless with deal-
ing blows, "and see what the Lord's will is." Then
Lambert caught up an office book, opened it, and the
words that first arrested his eye were, " Quoniam requirct
Dominus sanguinem servorum suorum."1 Then the bishop
said sadly, " There, you hear the decision of God, who re-
maineth immovable." Thereupon he retired into his
chamber, and having put all forth, he cast himself on the
ground, with his arms extended, and wept abundantly.
Directly after, armed men burst in, killing every one in the
house. Lambert's door was fastened from within, wherefore
one man mounted the roof, and ran him through with a
spear which he flung at him from above.

1 Matt, xxiii. 3s.

>k — ■ — — — — *i*

278 Lives of the Saints. tsept.17.

Peter and Audolec receive local veneration as martyrs,
but without office.

The two earliest biographers of the saint give plainly the
reason of the murder of the bishop, as stated above. But
later, it was thought that the saint's fame might be enhanced
if a different motive were alleged, and it was felt that, accord-
ing to Gotteschalk and Stephen, writers of the 8th and
10th centuries, the aggravation to the murder came from the
side of S. Lambert, though he himself was doubtless
guiltless of compassing the murder of Gall and Reihold.
The biographers of the 12th century, therefore, pretended
that Lambert had denounced the intercourse of Pepin of
Herstal with Alpheid, the sister of his wife Plectrudis ; and
that in revenge for this, Alpheid set the murderers to kill the
bishop. But there is not a shadow of evidence that this
was the case. According to the same authorities, S. Hubert
was at that time in Rome. Pope Sergius I. in dream saw
an angel, who announced to him that Lambert was dead,
and his successor was in the eternal city, and that his name
was Hubert. At the same moment the angel placed
Lambert's pastoral staff in the Pope's hand. Next morning
the Pope woke, and found the staff there. He went to
S. Peter's, when a pilgrim approached him, and said that he
came from Maestricht. " What is your name ?" " Hubert."
The Pope instantly placed the crosier in his hand and con-
secrated him bishop. Unfortunately for the story, Sergius
died in 701, eight years before the murder of S. Lambert.

► «

Sept. 17.J

S. Columba. 279

S. COLUMBA, V.M.
(a.d. 853.)

[Modern Roman and Spanish Martyrologies. Authority : — A Life and
Passion by S. Eulogius, martyr in the same persecution.]

Columba, a native of Cordova, sister of the Abbot Martin
of Cordova, was urged by her mother to many, but refused
to do so, as, encouraged by her sister Elizabeth, she had
determined to embrace a religious life. She entered the
convent of Tabanna, and in it devoted herself to assiduous
prayer, residing in a little cell like a recluse. When the
persecution of Abdul-rahman broke out, she was brought into
Cordova, along with the rest of the sisters, to be more
secure. But Columba escaped when unobserved from the
convent, and going into the court before the Cadi, cursed
Mahomet and his law. She was ordered to be executed
with the sword.

S. HILDEGARD, V. ABSS.
(a.d. 1 179.)

[Roman and German Martyrologies. Authorities : — A Life by Theodoric
the monk, not the abbot of S. Tron, who flourished in iik> ; but a contem-
porary and friend of S. Hildegard, and by her constant attendant and
secretary, Godefried. But much more may be learned from her own
writings, and something from the chroniclers of the time.]

This extraordinary woman, who stands out amidst the
miseries and ruin of temporal and spiritual affairs in the
1 2th century, like the figure of Huldah the prophetess when
the kingdom of Judah was tottering to its fall, or like
Cassandra in ancient Troy, properly deserves to be studied
in connexion with the political and ecclesiastical history of
her times, with which she was intimately mixed up, and

280 Lives of the Saints.

[Sept. 17.

which she influenced by her prophecies, her warnings, and
exhortations. But space forbids us giving her as full an
article as she deserves.

She was born in 1098; her father was a knight in at-
tendance on Meginhard, Count of Spanheim ; his name was
Hildebert, and the place of her birth Bockelheim. At the
age of eight she was placed under the charge of Jutta,
Abbess of S. Disibod, a sister of the Count of Spanheim.
From her sixth year the child was subject to visions, which
appeared to her, as she describes, not externally, but within
her soul. They continued till she was fifteen, without her
venturing to publish them. On the death of Jutta in 1136,
Hildegard, then aged thirty-eight, succeeded her. Her visions
had attracted so much attention that numerous women came
to place themselves under her direction, and finding the
buildings too small, she erected a new convent on the
Rupertsberg near Bingen, in 1147, and moved into it with
eighteen sisters.

S. Hildegard was known throughout Europe by her
writings ; not that she could write in Latin herself, but she
dotted down her visions and communications to various
people of the town, in a jumble of German and Latin, and
her secretary Gottfried put them for her into shape. She
denounced the vices of society, of kings, nobles, of bishops
and priests in unmeasured terms. If a prelate, even a
Pope, wrote to her, however humbly, she sent him a stinging
lecture in reply. She told home truths without varnishing
them, so plainly as to make every one wince. She was
courted by emperors and bishops, but she never yielded to
their fascinations. No one approached her without receiving
a rap over the knuckles, and, what was more, it was felt to
be well deserved. In 1148 Pope Eugenius III. was at
Treves, when he heard every one talking of the prophecies
of the famous abbess of S. Rupert. He sent Adelbert,

Sept I7) S. Hildegard. 281

Bishop of Verdun, to examine her, and he studied her
writings himself whilst at Treves. He even wrote her a
letter, and received in return a lecture. About this time she
completed the first part of her work called " Scivias," a
fantastic name corrupted from " nosce vias," — know the ways
(of the Lord), — which gives us the measure of her knowledge
of Latin. The entire work was not completed till 1151.
S. Hildegard thus describes her gift of visions : " I raise my
hands to God, and then I am wafted by Him, like a feather
without weight, before the wind, as far as it lists. . . . Even
from my childhood, when my limbs were not full-grown, to
now in my seventieth year, my soul has seen visions. My
spirit is, as God chooses, borne into the highest firmament,
or among all sorts of peoples, and into the furthest lands,
far away from my body. And when my inner eye by this
means sees the truth, the sights which appear to me vary
according to the nature of the vapours and creatures pre-
sented to me. These things I see not with my bodily eyes,
nor through my understanding or thoughts, but through my
spirit, yet with open eyes, and so that they never stir in me
an emotion, but I see these sights waking by day or by
night alike."

S. Bernard, who had the greatest respect for her, and
valued her influence, urged her repeatedly to exert herself
to stir up enthusiasm for the Crusade which he preached.
She caught the flame, prophesied and exhorted, and con-
tributed not a little towards sending to humiliation and
death the thousands of Germans who started on that most
unfortunate and disgraceful of all the Crusades. Whilst
Bernard preached on the Rhine, she ascended the Feldberg,
the highest peak of the Rhenish hills, and prayed on its
summit, with outstretched arms, for the success of the
undertaking. She held her arms so long extended that at
last she fainted with exhaustion.

282 Lives of the Saints. [Sept ,7i

The condition of the Church in Germany was deplorable
to the last degree. Charlemagne and the Frank Emperors
had made the bishops into electoral princes, with vast
territories ; they were, therefore, at the same time temporal
and spiritual sovereigns. This caused the position of bishop
to be sought by men of rank utterly unqualified for filling a
spiritual office. The bishops were constantly at war with
their neighbours, or rising in armed revolt against the
Emperors. They kept splendid retinues, rode in armour
at the head of their troops, and had the turbulence and
ambition of temporal princes.

An instance must suffice. Henry I. had been a gentle
but feeble ruler of the archiepiscopal see of Mainz, in
which was situated the convent of S. Hildegard. A party
in the chapter, moved by ambition and disgusted at his
unwarlike character, raised some paltry accusations against
him, which they carried to Rome. Archbishop Henry had
a friend and confidant, the provost of S. Peter's, named
Arnold von Selnhoven, who owed his advancement to the
favour of the archbishop. Henry gave Arnold a large sum
of money, and sent him to Rome to plead his cause.
Arnold secretly visited the Emperor Frederick I., secured
his sanction to his treachery, and then, hastening to Rome,
used the gold Archbishop Henry had given him to bribe
those around the Pope to persuade his Holiness to depose
Henry, and elevate him (Arnold) to the archiepiscopal
throne in his room. Two cardinals were sent to Mainz to
investigate the case. Henry saw that they had prejudged
it, having been bribed by Arnold. He said to them, " I
might appeal from your judgment to the Pope in person ;
but I appeal to a higher Judge — to Jesus Christ Himself—
and I summon you both before His throne to answer for
this injustice." They answered scoffingly, " You lead the
way, and we will follow." Both cardinals died suddenly

-M

Sept. 17.] <!>

Hildegard. 283

before the close of the year. Arnold now returned in
triumph to assume the office of his friend and benefactor,
whom he had so treacherously supplanted. His arrogance
knew no bounds. The people of Mainz writhed under his
harsh rule, and the insolence with which he treated the
nobles in his diocese embittered them against him. He
waged incessant war with all the neighbouring princes,
especially with the Palatine Herman II., of the Rhine.
The Emperor interfered, and the Archbishop and the
Palatine were ordered, as disturbers of the public peace,
to carry a dog through the camp. The Archbishop escaped
as being an ecclesiastic, but the Prince Palatine was obliged
to submit to the ignominious and ridiculous sentence. This
stirred up against the Archbishop numerous and implacable
enemies. The people of Mainz, unable to endure his
tyranny, plotted revolt. S. Hildegard wrote him a letter
of warning : — " The Living Light saith to thee, Why art
thou not strong in fear ? Thou hast a sort of zeal, trampling
down all that opposes thee. But I warn thee, cleanse the
iniquity from the eye of thy soul. Cut off the injustice

wherewith thou affiictest thy people Turn to the

Lord, for thy time is at hand." A friend also of the
Archbishop, the Abbot of Erbach, cautioned him against
incensing his subjects beyond endurance. "The Mainzers,"
said Arnold, "are dogs that bark, but bite not." When
S. Hildegard heard this, she sent word to him, " The dogs
are slipped, and will tear thee to pieces." This prophecy
came true. In 1160 the Archbishop was besieged in the
Abbey of S. James, outside Mainz, by a party of the
citizens. The monastery was broken into, and a butcher
cut the Archbishop down with his axe. The body was
flung into a ditch, and the market women as they passed
pelted it with eggs.

It was in sight of all this violence that Hildegard uttered

-*-.-*

284 Lives of the Saints. [Sept I7

her denunciations of the pride and lawlessness of the
German prelates. " He who was, and is, and will be,
speaks to the shepherds of His Church. He who was
sought to form His creatures after His own likeness, that
man might obey His will. He that is has brought all
creatures into being, in token that all proceeds from His
will. He that will be will search out all that is hidden,
and will renew all things. O my sons, saith the Lord, ye
who pasture my sheep, why blush ye not at the warning
voice of your Master ? The ignorant creatures fulfil their
Master's commands, but ye do not. I have called you, as
the sun, to illumine men, but ye are dark as black night.
Woe to you ! Ye should resemble Mount Zion, on which
God dwells ; but, instead, ye are lostrels who do not that
which is right, but that which pleases your fancies, and ye
follow but your own lusts. Instead of being like apostles,
ye are so sunk in worldly indolence that your time is spent
in waging wars, or with buffoons and singers, or in chasing
flies. Ye ought to be pillars of the Church, learned in
Scripture, filled with the Spirit ; but, instead, ye ruin the
Church by grinding down your subjects to satisfy your
avarice and ambition. Therefore will the people rise, and
will turn from you to the lay-princes, and will cry to them,
We can no more endure these men, who befoul the land
with every crime. They are drunkards and lovers of plea-
sure, who are sapping the foundations of the Church. Now,
when the cries of the people have entered into the ears of
the great Judge, then will He execute His wrath on these
despisers of His laws, and give them over to the will of
their enemies, who cry, How long shall we endure these
ravening wolves ? They should be the physicians of our
souls, but they heal us not. They are given the power to
bind and loose, but they bind us down as if we were wild
beasts. Their sins rise up and make the Church to stink.

► «-

sept. x7.i ■£ Hildegard. 285

They teach not, but rend the sheep. Although they are
drunkards, adulterers, and fornicators, they judge us harshly.
How does it become these shaven heads, with stole and
chasuble, to call out better harnessed and larger armies
than we ? The priest should not be a soldier, nor the
soldier a priest. Therefore will we take from them what
they hold against right and decency, and only leave them
what is necessary for the welfare of souls.

"At that time the honour, power, and authority of the
German Emperor, whereby the empire is protected, will be
lessened by their fault, because they rule so basely and
neglectfully, and do not live as heretofore. They will con-
tinue to exact from their subjects obedience, but not peace-
ableness and uprightness. Wherefore many kings, and
princes, and peoples, who were before subject to the Roman
empire, will separate from it, and submit no longer. Every
land, every nation, will choose its own prince, and obey
him, saying, The Empire is a burden and not an honour to
us. And when the Roman empire is thus broken up, so
will also the power of the papal throne be shattered ; for
when princes and other men find no more religion in Rome,
they will despise the papal dignity, and will choose their
priests and bishops, giving them other names, so that only a
small part of Germany will remain subject to the Popes —
namely, that nearest to his seat and diocese. And this
will come to pass partly through war, partly through the
energy of those who exhort the princes to rule their people
themselves, and the bishops to hold their subjects in better
order."

The clear intelligence of S. Hildegard no doubt foresaw
that some events such as the Reformation and the Thirty
Years' War must ensue, if matters were not mended. The
falling away of the greater part of Germany from the Church
three centuries later was caused by the political situation

286 Lives of the Saints. [Sept< 17

rather than by desire of religious change. German exas-
peration, which had brooded long, burst into a flame, not
against the Catholic religion so much as against the mis-
government of the episcopal electors and princely abbots.
The Catholic religion was rejected only because it was
entangled with the cause of these bishops. Of the frightful
misgovernment and subordination of ecclesiastical cha-
racter to that of temporal sovereignty there can be no
doubt. Caesarius of Heisterbach, who lived in the same
age as S. Hildegard, quotes with approval the saying of a
monk, " I can believe in any miracle and marvel except
one — I cannot believe in the possibility of the salvation of
a German bishop."

S. Hildegard wrote to Conrad I., Bishop of Worms,
" Thou sittest in the throne of Christ, but thou holdest a
rod of iron for the controlling of the sheep." To the Bishop
of Spires, " Rise, O man, wallowing in blackness, rise, and
build up the ruins, lay up store in heaven, that the black
and filthy may blush at thy elevation when thou risest out
of thy filth ; for thy soul scarce lives on account of thy evil
deeds." To the Archbishop of Treves, " Watch, and re-
strain thyself with an iron rod ; and anoint thy wounds that
thou mayest live." She wrote to Popes Eugenius II.,
Anastasius IV., and Adrian IV., advising them of the dire
state in which spiritual affairs stood in Germany. She
wrote to the Emperors Frederick I. and Conrad III.
There is scarcely a person of note throughout the empire
to whom she did not address letters. She studied theology
and medicine ; she was consulted on questions of divinity
and on cases of conscience. Her writings on medical
science have attracted the attention of recent writers.1

1 Jessen ; fiber Ausgaben und Handschriften d. medicinische-historiscben Werke der
h. Hildegardis, in Sitzungsberichte der Matbemat. u. Naturwiss. Classe d. k. Acade-
mie der Wiss. zu Wien. 1862. And an article by F. A. Reuss in Annalen des Vereins
fiir nassauische Alterthumskunde, Wiesbaden, 1859, p. 50-106.

Sept. 17.)

kS*. Hildegard. 287

S. Hildegard was engaged in a singular controversy with
the choir-bishop of Mainz, who acted in spiritual affairs for
the archbishop. During the quarrel between the Emperor
Conrad III. and Pope Alexander III. there were rival
archbishops claiming the see — Cuno, supported by the
Pope, and Christian, nominated by the Emperor. In 11 79
peace was made between Conrad and Alexander, and the
Pope then confirmed Christian in the see. Before the
Lateran Council of 1179, which saw the close of the schism,
a certain youth died who had been excommunicated by one
of the archbishops, probably Christian. He was buried in
the cemetery attached to S. Rupert's convent. The choir-
bishop and chapter of Mainz at once wrote to S. Hildegard,
ordering her to dig up the body and eject it from conse-
crated ground. She refused, alleging that she had seen a
vision in which Our Lord Himself had forbidden her.
Moreover, as she said, the young man had confessed, been
anointed, and had communicated before his death. And
lest force should be used to disturb and throw out the body,
she went to the cemetery, and removed all external traces
of where the grave was. An interdict was launched against
the convent. She abstained therefore from singing the
offices in the chapel, and was debarred from receiving the
Holy Communion. This went on for more than a month,
and she began to be impatient. She wrote to the eccle-
siastical directors of the see a glowing account of the ad-
vantage of choral hymnody and psalmody, which put devils
to flight, and not obscurely hinted that she would not
submit much longer to an unjust sentence, for she had
heard a voice from heaven enjoining song. She went to
Mainz herself, and appeared before the chapter, but could
obtain no redress. Then she turned to the Archbishop of
Cologne, and by his intervention the interdict was removed.
However, Archbishop Christian, then in Italy, heard of the

288 Lives of the Saints. [Sept 17

affair, and not pleased at the intermeddling of a neighbour-
ing archbishop, and perhaps moved by rancour against
Hildegard, who had supported Cuno against him before
his recognition by the Pope, he renewed the interdict.

S. Hildegard then wrote him a long letter, arguing the
case of the young man, who, as she asserted, certainly had
been absolved and communicated by the parish priest of
Bingen, when he lay on his deathbed, and pointing out
the piteousness of her case, deprived of the sacraments and
of the recitation of the daily offices. The archbishop ac-
cepted her act of submission, thought that she had been
punished sufficiently, and removed the interdict. Christian
was not a man of a religious spirit ; he had invaded the see
at the head of a body of armed retainers in 1165, and ex-
pelled Cuno the rightful archbishop. When he was acknow-
ledged by the Pope, he took up his residence in Italy;
Hildegard in vain wrote to him, entreating him to return
to his see and ride it as its bishop ; he never revisited it,
but remained fighting in Italy, was taken prisoner, and died
in captivity in 1183.

S. Hildegard travelled about a great deal. She visited
the Emperor Frederic I. at Ingelheim, and traversed a por-
tion of Germany preaching and prophesying to the people.
She is known to have been at Treves, Metz, in Swabia,
Franconia, at Paris and Tours. S. Hildegard died in 1179,
and was buried in her convent church ; but this convent
was destroyed by the Swedes in 1632, when her relics wer<?
removed to Eibingen.

i£ _>£,

sept. .8] •$• Ferr coins. 289

September 18.

S. Ferreolus, M. at Vienna in Gaul ; circ. a.d. 304.

S. Methodius, B.M. at Chalets in Greece ; circ, a.d. 304.

S Eustorgius I., B. 0/ Milan ; /^th cent.

S. Ferreolus, B. of Limoges ; circ. a.d. 595.

SS. Desiderius, B.M. and Reginfried, M. in Alsace; ytk or

8th cent.
S. Richardis, Empss., V. at Andlech in Alsace ; lot/i cent.
S. Thomas of Villanova, Archb. 0/ Valencia in Spain; a.d. 1555.

(See Sept. 22.)
S. Joseph of Cupertino, C. at Osima in Italy; a.d. 1663.

S. FERREOLUS, M.
(arout a.d. 304.)

[Roman and Gallican Martyrologies. In copies of the martyrdom of
Jerome on Sept. 19. Ado, Usuardus, &c. on the iSth. Authorities : —
Mention by Sidonius Apollinaris, lib. vi. ep. 1, by S. Venantius Fortunatus,
lib. viii. casus. 4 ; S. Gregory of Tours ; and the Acts, trustworthy, though
with the speeches amplified by later hands.]

AINT FERREOLUS, a young man in Vienne,
was brought before Crispinus the governor, and
ordered to adore the gods by whom the Em-
perors swore, or he would be divested of his
military rank.

Ferreolus replied, " I am a Christian, and I will not
sacrifice. I have obeyed the Emperors conscientiously,
but in this matter I cannot obey."

He was therefore beaten, and thrown into a filthy cellar,
probably the Barathrum. The inner prison in the Roman
world was called the Robur or Lignum, from the beams of
wood to which prisoners were chained, or from the character
of its floor. It had often no window or outlet, except the
door, which, when closed, absolutely shut out light and air.

vol. x. 19
*— *

290 Lives of the Saints. fSept t8

It was into this apartment that SS. Paul and Silas were cast
at Philippi, before it was known that they were Romans.
The jailor, we are told, put them in the inner prison, and
fastened them in the stocks, which was one of the pieces of
furniture of the Robur or Lignum.

In the Acts of the Scilitane martyrs we read of the Pro-
consul giving sentence, " Let them be thrown into prison ;
let them be put into the Lignum till to-morrow." The utter
darkness, the heat, and the stench of this miserable place,
in which the inmates were confined day and night, are often
dwelt upon by the martyrs and their biographers. "After a
few days," says S. Perpetua, " we were taken to the prison,
and I was frightened, for I never had known such darkness.
O bitter day ! the heat was excessive by reason of the
crowd there." In the Acts of S. Pionius and others of
Smyrna, we read that the jailors, " shut them up in the inner
part of the prison, so that, bereaved of all comfort and light,
they were forced to sustain extreme torment, from the dark-
ness and stencil of die prison." And, in like manner,
martyrs of Africa about the time of S. Cyprian's death say,
" they were not frightened at the foul darkness of that
place . . . but the torments of it no statement can equal."

Yet there was a place of confinement even worse than this.
In the floor of the inner prison was a sort of trap-door, or
hole,opening into the Barathrum, or pit. Sometimes prisoners
were confined here ; sometimes despatched by being cast
headlong into it through the opening. It was into this pit
at Rome that S. Chrysanthus was cast ; and there, and
elsewhere, it was nothing short of the prison cesspool.

It may be noticed that the Prophet Jeremiah seems to
have had personal acquaintance with the outer prison, the
Lignum and the Barathrum. We read in one place of his
being shut up in the vestibule of the prison ; at another
time he is in the inner prison ; and lastly, his enemies let

Septus.] S.Methodius. 291

him down by ropes into the pit, in which " there was no
water, but mud."

Into the Barathrum the young soldier Ferreolus was let
down, to spend the night in the filth, unable to sleep, stifled
by the loathsome odours of the place, and aching from the
wounds he had received from the scourge. But after he had
been left there the whole of the following day, he determined
to make his escape, and having succeeded in removing the
shackles from his feet, he stole away, probably by means of
a sewer, for it conducted him into the Rhone, which he
crossed by swimming. Having reached the other side, lie
made the best of his way to the village now called le Gene.
But his appearance aroused suspicion, he was arrested, lead
back to Vienne, and put to death.

S. METHODIUS, B.M.
(about a.d. 304.)

[The Martyrologium Parvum, Ado, Notker, Usuardus, &c. Modern
Roman Martyrology. Authorities : — S. Jerome in his Catalogue of
Ecclesiastical Writers.]

S. Methodius, Bishop of Olympus in Lycia, afterwards
of Tyre, wrote a treatise on the Resurrection against Origen,
another against Porphyry, and some other works. He
suffered at Chalcis in Greece.

g, — *

* _ X

292 Lives of t lie Saints* rSept l8

S. EUSTORGIUS, B. OF MILAN.

(4TH CENT.)
[Roman and Milanese Martyrologies.]

In the list which S. Athanasius gives of the great Catholic
prelates of his age who stood fast in the faith, who quitted
themselves like men, and would not yield to Arianism,
though supported by the Emperor, occurs the name of
Eustorgius of Milan, and S. Ambrose speaks of him as a
confessor.

He was the tenth Bishop of Milan.

S. JOSEPH OF CUFERTINO, C.
(a.d. 1663.)

[Roman and Franciscan Martyrologies. Beatified by Benedict XIV. in
1753, and canonized l>y (lenient XIII. in 1767. His office inserted in the
Breviary by Clement XIV. Authorities : — A Life by Angelo Pastrovicchio
from the process of Beatification. Also an Italian Life by Bernini.]

Joseph Desa was the son of Felix Desa, a carpenter,
and his wife Franceses, poor people living at Cupertino, in
the kingdom of Naples. He was born on June 17th, 1^03,
in a stable, whither his mother had retired when officers
came to arrest her husband for debt.

He was troubled as a child with abscesses ; and when
they were healed, he was left with feet turned inward, so as
to walk ungracefully. His appearance was altogether
uncouth ; and the boys of the village called him " Gaping
Mouth." His ways also were not those of healthy ordinary
children. He would go for a day or two without his meals,
and when his attention was called to it, he would say, " I
forgot them I"

i£ %

sept. 1 8. j •S'' Joseph of Cupertino. 293

His mother treated him with some severity, punishing
him for the least fault, and often for his stupidity.

At seventeen, the boy went to a neighbouring Franciscan
convent, in which was his uncle, Fra Franceschi Desa, and
begged to be admitted as novice ; but he was refused
admission. In no way deterred, he went to the provincial
of the Capuchins, Fra Antonio Francavilla, and obtained
his consent that he should enter a convent of the Order.
He was accordingly drafted into one at Martino, near
Tarento, a.d. 1620. But the friars soon had enough of
him ; if he was given pots or plates to carry, he let them
fall ; if he had to put sticks on the fire, he upset the caul-
dron simmering over it,1 and was altogether so clumsy, that
at the end of eight months he was dismissed ; the monastic
habit was taken off him, and his old tattered clothes were
restored to him. Ashamed to return to his native place, he
wandered on, with puzzled head and sad heart, to Vetrara,
attacked by shepherd dogs on the road, and only liberated
by their masters after he had been nearly frightened out of
his few wits. At Vetrara he found his uncle, who was
delivering a course of Lent sermons. He Hung himself at
his feet, sobbing, " The Capuchins have turned me out, as
I am good for nothing." His uncle pitied his forlorn con-
dition, kept him with him till Easter, and then brought him
back to his mother at Cupertino, whom he found in dire
straits to meet the demands of her husband's creditors, he
being now dead ; and her temper not being sweetened by
distress, she beat Joseph soundly for being such a stupid
fool as to come back on her hands.

The unfortunate lad's scrofulous ulcers had opened on
his knees, and he had cut them with a knife, in hopes of
removing the swellings, and had thereby incapacitated him-

1 " Evenit ut vasaque et testas, e manibus lapsas frequenter rumperet, duoique
ligna super focum reponebat, lebetes everteret," &c.

■*

^ — — — *

294 Lives of the Saints. (Sept l8.

self for work. Francesca was quite unable to maintain
him, and as soon as he was better, with tears in her eyes,
she implored the Minorites of Grotlella, near Cupertino, to
take him in. He was made a third order brother, and set
to look after the stable. His obedience, humility, and love
of mortification, so gained on the brethren that in a
provincial chapter held at Altamura in 1625, it was resolved
that he should be elevated to the upper order, so that he
might qualify himself for holy orders.

Joseph begged to be allowed to go through a second
novitiate, after which he spent his time by himself, not
associating with the others, but devoting his hours to prayer.
He received minor orders in 1627, and was ordained priest
on March 28th, 1628, "without examination," the bishop
having previously heard him discourse on the text, " Blessed
is the womb that bore thee."

He now kept himself more aloof than before from the
rest of the friars, haunting the top of the dome of the
church, or a little cell in the rocks at a distance. His
habits were so eccentric, he was so absent, and gave way to
buch extravagant freaks, that for thirty-five years he was
not allowed by his superiors to assist with the rest of the
friars in choir at the recitation of the offices, or in the
processions, not even might he be their companion at meals.
He at the same time took off all his underclothing, and sent
it to his mother ; then, when covered only with the habit,
he rejoiced that he was stripped of everything in the world
except what was absolutely necessary. This habit he wore
for two years, and then it became so torn that he could not
possibly go about the country in it. He therefore flung
himself on his bed in a condition of deepest despondency,
with door and windows shut, and waited. A new habit
was sent him by a religious, whom he did not know, and
when he put it on all his despondency vanished.

#- - — *

Sept. .s.) »£ Joseph of Cupertino. 295

For five years he did not eat bread, and for ten abstained
from wine. He lived only on herbs and dry fruits, and on
Fridays ate such roots and herbs as no other stomach could
have digested. His fast in Lent was so rigorous that for
seven years he took nourishment only on Sundays and
Thursdays. He now began to go throughout the province
of Bari, followed by trains of people, listening to his words,
wondering at his ecstasies, and the extraordinary bounds into
the air in which he indulged, and saluting him as "the
Apostle of the Kingdom." Thereupon he was denounced
by a certain priest to the Inquisition at Naples as "a man
aged thirty-three who ran through those provinces, and as
a new Messiah drew crowds after him by the prodigies
wrought on some few of the ignorant populace, who are
ready to believe anything." He was ordered to Naples, and
examined before the Inquisition, but as no positive grounds
for his condemnation appeared, he was released, but ordered
to go to Rome to the General of his Order, who was
privately notified to place him under restraint. Joseph
obeyed with the utmost joy ; a piece of money given him
for his necessary expenses he placed on the top of a stone
outside the gates of Naples, and made his way to the Eternal
City without money. At Rome he was received very
roughly by the general, who, knowing that he had been
suspected of heresy, and that the Holy Office required hirr
to confine the saint in a solitary cell, was ill pleased to sec
him. He therefore sent him to Assisi, where he was treated
with great harshness, the superior regarding him either as a
maniac or as an impostor. Under this treatment, Joseph
fell into the deepest melancholy, and was tormented with
hideous dreams and distressing thoughts. The General of
the Order, hearing of the deplorable mental and spiritual
condition into which he had sunk, and fearing permanent
derangement, ordered him back to Rome for Lent. There

* *

296 Lives of the Saints. [Sept. l8.

the change of scene and treatment restored him to serenity,
and when he went back to Assisi it was in an altogether
calmer and more cheerful condition of mind.

S. Joseph of Cupertino was extremely sensitive to music ;
when hymns were being sung he cried out aloud, or fell into
trances.

One Christmas eve, as he was in the church, the pifferaii
began to play their charming carols to the new-born Jesus.
Joseph, carried away by excitement, began to dance in the
midst of the choir, and then with a howl,1 taking a (lying
leap, jumped upon the high altar, on which a crowd of
candles were blazing, and hugged the tabernacle for a
quarter of an hour. The leap was one of many feet, and yet
he did not shake down one of the candles nor set anything
on fire. Joseph was vested at the time in cope for Bene-
diction. The carolers were amazed, not less so the friars.
And their amazement was increased when they saw him,
still in his cope/ jump from the high altar on to the
pulpit, fifteen feet above the floor, and there fall into an
ecstasy.

He did something similar one Good Friday evening, when
a sepulchre had been erected on the high altar with illumined
clouds and lamps about it. He again bounded on to the
altar, and clasped the tabernacle, without setting fire to any-
thing, am* clung to it till recalled by the Superior, when he
leaped back to the place where he had stood before.

There was a large Calvary cross at Grottella which had
previously excited similar exhibitions. The saint would
jump to the arms, stand on them, and sometimes balance
himself on the top of the cross above the title. It will be
understood, therefore, that the friars of his convent acted
with prudence in not allowing him to assist at the offices in
their church, or in any public ceremony.

1 " Cum magno ejulalu, velut avis per sera, volavit a medio ecclesias usque supra
altare majus, plus quam quinque perticis inde dissitum."

* " Pluviali mdutuin."

Sept. 18.]

S. Joseph of Cupertino.

297

-►<

One day he was out walking with a friar, who said to him,
" Brother Joseph, how lovely heaven is !" The words struck
a chord in his breast, he jumped, and, at a bound, reached
a bough of an olive tree, and knelt on it.1

.One day he went into the convent choir of the Sisters of
S. Clara at Cupertino. When the nuns began to sing " Veni
sponsa Christi," Joseph, unable to restrain himself, ran across
the choir, caught the confessor of the convent in the arms,
danced with him into the middle of the church, and spun
him round and round in the air. One day, in the presence
of the legate to Spain, uttering a shrill cry, he jumped over
the heads of those kneeling before the altar, twelve paces, to
the feet of an image of the Blessed Virgin which stood on the
high altar, and jumped back over their heads " with the
same noise." On another occasion he bounded backwards
over the heads of some persons gathered to venerate the
habit of S. Francis, and fell in worship before it. Once he
asked the sacristan of one of the chapels at Assisi to say
with him " Beautiful Mary !" He did so. Instantly Joseph
caught him by the waist, and jumped with him into the air,
repeating at every bound " Beautiful Mary ! "

1 At Protestant Dissenting Revivals similar extraordinary leaps and dances are
not infrequent. The Jumpers and Shakers take their name from these nervous
hysterical capers. In the American Revival of 1801 , the ' ' Jerks " became epidemical.
Such phenomena are common not merely in the Christian Church to ecstatics, but
also in all religions in which the imagination is greatly excited. Some of the pagan
philosophers of the Neoplutonic school were similarly raised ; so also were heretical
enthusiasts. Among saints who were lifted up, according to their biographers, may
be mentioned S. Peter of Alcantara, S. Philip Neri, S. Paul of the Cross, and the
ecstatics Marie d'Agreda, and Dominic of Jesus-Mary. So also the Blessed Philipin
who rose above the tops of oaks. Anne-Catherine Emmerich was able to skip about
like a grasshopper, according to her own account, in a miraculous manner. Mar-
garet of the S. Sacrament had similar powers. Christine the Wonderful leaped to
the cross rafters of the church, jumped into a font, and rolled about the floor like a
ball. In all seriousness the bull of canonization of S. Thomas of Villanova related
that he remained suspended for twelve hours in mid-air. S. Agnes of Bohemia went
up like a shuttlecock out of sight, and did not drop till an hour had elapsed. Marie
d'Agreda was made a public exhibition, suspended in the air, in her convent at
Burgos. I have seen the thing done at a show at a fair. It is an optical delusion,
contrived by means of looking-glasses. Margaret Agullona was carried up and
floated in rapture in a church at Vanencia, and was blown about by the draught
from the door like a feather. All this sort of stuff is discussed in a silly book, " La
Stigmatisation," by Dr. A. Imbert-Gourbeyre, Clermont, 1895 ; also by M. J. Ribct,
"La Mistique Divine," Paris, 1895.

298 Lives of the Saints. [Sept t8-

A maniac was brought to Joseph, and was made to kneel
before the saint. Joseph ordered his chains to be knocked
off ; then clutching his hair, and bursting into his wonted
shout of " Hah !" he jumped high into the air, dragging the
lunatic after him. The madman never gave way to his
peculiar fancies again.

John Frederick, Duke of Brunswick, in 1649, came to
Assisi to see the saint, whose fame was widely spread. The
duke was the son of George, Duke of Brunswick and
Hanover, and Wilhelmina Amelia, daughter of the Emperor
Joseph. He had with him, when he came to Assisi, two
counts, one a Catholic, the other a Protestant. He himself
was a Lutheran, but inclined towards Catholicism. When
he arrived, S. Joseph Cupertino was saying mass. The
saint found the Host so hard that he could not break it,
though he used great force. Then, replacing it on the paten,
he uttered a loud cry, and bounded back, with folded knees,
five paces, and after another loud cry returned in the same
manner to the altar, and succeeded in the fracture of the
Host. When asked why he uttered such loud cries, he
replied, " Because those who entered the church at that
moment are hard of heart, and believe not the truth."

After dinner, the Duke of Brunswick asked to see the
saint, who exhorted him to abandon heresy, and entreated
him to attend mass when he celebrated on the following
morning. The duke did so, when Joseph was lifted into the
air, so that his feet were a hand's breadth above the top of
the altar table, and thus he remained for the space of six or
seven minutes. The duke was so convinced that this was
a miracle, that he exclaimed, " Here I am torn with scruples ;
at home I was at ease of mind." Joseph took his girdle,
bound it about the duke, and said, "So I bind you for
Paradise." The duke returned to Brunswick, but next year
saw him again at Assisi ; unable to shake off the impression

sept. i8.j S. Joseph of Cupertino. 299

produced on his mind by this remarkable man, he had come
to make his abjuration of heresy before him, and to be
received into the Catholic Church. S. Joseph is said to
have possessed a supernatural insight into minds. He once
pounced on a woman at Cupertino, and told her she had
been preparing poison ; she trembled and turned pale. He
ordered her to produce the mixture, and when she obeyed
he flung it into the fire. " Go, go," he said to a nobleman
approaching him \ "wash your face!" meaning that he
should cleanse himself from a sin which had stained his soul.

He used to say to people with nice scruples of conscience
who came to consult him, " I like not scruples or melan-
choly ; let your intention be right, and fear not."

His prudence, which was remarkable in the conduct of
souls, drew to him a great concourse of people, and even
cardinals and princes. He foretold to John Casimir, son of
Sigismund III., King of Poland, that he would one day
reign for the good of the people, and advised him not to
enter any religious Order. But this prince afterwards joined
the Jesuits, took the vows of ihe scholars of the society, and
was made Cardinal by Pope Innocent X. in 1646. Joseph
dissuaded him from the resolution he had taken of receiving
holy Orders. What the saint foretold came to pass ; for
Vladislas, eldest son of Sigismund, dying in 1648, John
Casimir was elected King of Poland ; and being given a
dispensation from the Pope, married his brother's widow.
After some time he resigned his crown, and retired into
France, where he died in 1672. This prince himself after-
wards disclosed the circumstances here related.

The miracles wrought by S. Joseph were not less remark-
able than the other extraordinary favours he received from
God. Many sick owed their recovery to his prayers. The
saint fell sick of a fever at Osima, the 10th of August, 1663,
and foretold that his last hour was near at hand. The day

300

Lives of the Saints.

[Sept. 18.

before his death he received the last sacraments. He was
heard often to utter the aspirations of a heart inflamed with
the love of God : "Oh! that my soul were freed from the
shackles of my body, to be united to Jesus Christ ! Praise
and thanksgiving be to God ! The will of God be done.
Jesus Crucified, receive my heart, and kindle in it the fire of
Thy holy love." He died the iSth of September, 1663, at
the age of sixty years and three months. His body was
exposed in the church, and the whole town came to visit it
with respect ; he was afterwards buried in the chapel of the
Conception of Our Lady.

* *

sept.l9.) S.Januarius. 301

September 19.

SS. Trophimus, Sabbatuis, and Dorymedon, MM. at Antioch
in Pisidia, and Synnadis in Phrygia; circ. ad. 278.

SS. Januarius, BM . and Companions, MM. at Pozzuoli, near
Naples; circ. a.d. 305.

SS. Peleusand Nilus, BB. MM. in Egypt ; a.d. 310.

S. Miletus, B. of Treves; circ. a.d. 470.

S. John, B M. at Spolcto in Uiubria ; 6th cent.

S. Sequanus, Ab. at Langres ; 6th cent.

S Goeric, or Abbo, B. of Metz ; a.d. 642.

S. Theodore, Abp. ofCa?iterbury; a.d. 690.

S. Pomposa, V.M. at Cordova; a.d. 853.

S. Arnulwi, B. of Gap ; circ. a.d. 1074.

SS. JANUARIUS, B.M., AND OTHERS, MM.
(about a.d. 305.)

[Roman Martyrology. Carthaginian Kalrndar, probably on the same
day, but the day is effaced. A martyrology of the 10th cent, of Treves,
published by Martene. Also a {Calendar on marble of the same date found
at Naples in 1742 ; all Mediaeval Martyrologists. S. Sosius sometimes
alone, sometimes with others on Sept. 23. S. Januarius at Benevento on
Sept. 7, with SS. Festus and Desiderius. On Oct. 18, some of the com-
pany at Pozzuoli. Among the Greeks S. Januarius and Companions on
Sept. 19, and April 21. On the latter day the Russian {Calendar. The
Translation of S. Januarius to Naples on May 2. At Naples also the first
Sunday in May ; also Dec. 16. Authorities : — The Acts written by John
the Deacon in the roth cent, from pre-existing material. There are various
copies of the Acts of S. Januarius and S. Sosius which do not fit together
at all. The Greek Acts are wholly apocryphal.]

j|AINT JANUARIUS is said to have been Bishop
of Benevento, but a native of Naples. He often
visited Miseno, where was a deacon of rare
merit, named Sosius, of the age of thirty years,
with whom he contracted a warm friendship. Sosius was
arrested by Dracontius, Governor of Campania, and was
thrown into prison, where he found Proculus, deacon of the

302 Lives of the Saints. rSept

church of Pozzuoli, Eutyches, and Acutius, citizens of the
same town and earnest Christians. Dracontius was recalled
before he had tried and executed the saints, and a certain
Timotheus was appointed in his room. The new governor
at once arrested S. Januarius, who was then at Nola.

Various fables have attached themselves to the Acts. A
furnace is said to have been heated red-hot for three days,
and S. Januarius then thrown into it, but to have been
unhurt. This is ornament added to the original story by
a late biographer, loving romance rather than fact. Festus,
deacon, and Desiderius, lector of the church of Benevento,
having heard of the capture of their chief pastor, hastened
to visit him at Nola, but were at once seized and thrown
into chains. A few days after the governor went to Tozzuoli
to order the execution of Sosius and his companions, and
the bishop and his deacon and lector were driven in chains
before him.

The day after the arrival of S. Januarius and his two
associates, all the champions of Christ were exposed to be
devoured by beasts in the amphitheatre, but none of the
savage animals could be provoked to touch them. The
people were amazed, but imputed their preservation to
magic, and the martyrs were condemned to be beheaded.
This sentence was executed outside the walls of Pozzuoli.
After the persecution had ceased their bodies were removed.
Those of SS. Proculus, Eutyches, and Acutius were placed
in a church built in their honour; those of SS. Festus and
Desiderius were translated to Benevento ; that of Sosius to
Miseno, and that of S. Januarius to Naples. The Acts are
so overlaid with fable that it is difficult to extricate from the
midst of mere legendary matter the threads of historical
truth.

" The standing miracle, as it is called by Baronius, of the
blood of S. Januarius liquefying and boiling up at the

*—

>J» — — >p

sept. 19] •£ Theodore. 303

approach of the martyr's head is very famous. In a rich
chapel, called the Treasury, in the great church at Naples,
are preserved the blood, in two very old glass vials, and the
head of S. Januarius. The blood is congealed, and of a
dark colour ; but when brought in sight of the head, though
at a considerable distance, it melts, bubbles up, and upon
the least motion flows on any side. The fact is attested by
Baronius, Ribadeneira, and innumerable other eye-witnesses
of all nations and religions." '

S. THEODORE, ABP. OF CANTERBURY.
(a.d. 690.)

[Roman Martyrology. Not in Salisbury, York, or Hereford Kalendars.
Anglican Martyrology of Witford. Not in any copies of Bede's Martyro-
logy. Authority : — Bede, and mention in the Life of S. Wilfred by Eddi,
his companion.]

On the death of Archbishop Deusdedit of Canterbury,
in a.d. 664, it became necessary to find a successor. For
this purpose, Oswy, the King of Northumberland, and
Egbert, King of Kent, acting in consultation with the chiefs
of the Anglo-Saxon clergy, appointed a monk of Canterbury,
named Wighard, universally esteemed for his virtues, a
Saxon by birth, and trained in the school of the first

1 Alban Butler :— " Lives of the Fathers, Martyrs, Sue." An English nobleman
who was present in 1871 at the festival, and was within the altar rails close to the
priest who held the glass vessel which contains the congealed blood, informs me that
before liquefaction the appearance is that of a piece of flesh with dark veins in it.
There are two handles to the vessel. The priest, a burly man, who held the vessel
with both hands, kept turning it like an hour-glass, and from side to side, holding it
for about twenty minutes before a crowded church, in which the heat was intense.
After a while the veins, or what looked like veins, began to dissolve, and the liquor
to flow from side to side of the glass vessel. The priest held it close to the eyes of
my informant, so that he saw most distinctly that the substance, whatever it was, in
the vessel had become fluid.

* *

304 Lives of the Saints. [Sept ig

missionaries, sent from Rome by S. Gregory. Then the
two kings sent the Archbishop-elect to Rome to be con-
secrated by the Pope.

Wighard had but just arrived at Rome, when he died
there with nearly all his attendants. The two kings then
resolved to leave to the Pope the choice of the new metro-
politan of England. Vitalian, then occupying the chair of
S. Peter, replied that he had not been as yet successful in
finding a person suitable for so distant a mission, but that
he would use his best endeavours to satisfy the king, and
provide for the interests of religion in England.

After a new and long search, the Pope fixed on Adrian,
an African by birth, and abbot of a monastery near Naples,
well versed in ecclesiastical and monastic discipline, and
knowing the Greek and Latin tongues. Adrian declined
the honour, out of humility, but expressed his readiness to
go to England, and pointed out to the Pope a monk whom
he deemed suited for the office and responsibilities of the
metropolitanate of all England ; but the bodily infirmities
of the monk disqualified him. Then Adrian, again urged
by the Pope, proposed to him another of his friends — a
Greek monk named Theodore, born, like S. Paul, at Tarsus,
in Cilicia, but living at Rome, of good life and profound
learning, and surnamed, from his acquirements, The Philo-
sopher. Theodore was already of an advanced age, being
sixty-six years old.

This proposition was accepted by the Pope, but with the
condition that the abbot (Adrian) should accompany the
new archbishop to Canterbury, and watch over his pro-
ceedings, that nothing contrary to the orthodox faith might
be introduced into the Church. This precaution was taken
because the Celtic Church of Northumbria and the British
Church of Wales were independent, and clung tenaciously
to their ancient rites. S. Wilfrid had laboured in Nor-

Sept. 19.]

6". Theodore. 305

thumbria to extirpate these peculiarities, and had treated
with ignominy the bishops and clergy who did not conform
to Roman customs. He had stirred up such irritation
throughout the North, that King Oswy had been obliged
to expel him from his dominions, and S. Ceadda had been
enthroned at Ripon in his room.

S. Wilfrid must at all hazards be supported, the inde-
pendence of the Northumbrian Church must be overcome.
The new archbishop was apparently given strict injunctions
to reinstate S. Wilfrid, for we find him doing so imme-
diately on his arrival in his metropolitan see. But Theodore
was not consecrated at once. An obstacle, fortunately not
insuperable, stood in the way. His head was completely
shaven after the Greek custom. This was one of the points
on which the Celtic Church differed from the Church of
Rome. It was partly because of the British bishops not
wearing a ring of hair round their heads that Augustine
had refused association with them in the work of evangeliz-
ing the heathen Anglo-Saxons. To send Theodore to
Canterbury with wholly shaven head would have been to
countenance one of the deadly errors of the British and
Northumbrian Churches. Theodore had to tarry four
months in Rome till his hair had grown, that he might
receive the tonsure in the Roman fashion. As soon as his
head had been shaved in a Latin manner, he was con-
secrated by the Pope, March 26, 668, and started with the
Abbot Adrian for England. But to the Asiatic and the
African, so strangely chosen to rule the Anglo-Saxon Church,
the Pope wisely determined to add a third, whose help,
especially at the commencement of their mission, would be
indispensable to them. This was the young Northumbrian
noble, Benedict Biscop, filled with ardour for Roman
customs, which he had acquired during a visit of some
length at the metropolis of Western Christendom, and ready

vol. x. 20

*- *

306 Z-zW-y of the Saints. ISep, I9.

in heart and soul to co-operate with S. Wilfrid in forcing
them on the stubborn Northumbrians. Seventy years after
the mission of S. Augustine, the three envoys started for
England, to take possession of it, as it were a second time,
in the name of the Church of Rome.

But their journey was not without hindrance ; it took
them more than a year to go from Rome to Canterbury.
Instead of finding in France, as Augustine had done, the
generous assistance of a queen like Brunehaut, the new
missionaries became the prey of the tyrant Ebroin, mayor of
the palace. The presence of these three personages, a
Greek, an African, and an Anglo-Saxon, all bearing recom-
mendations from the Pope, appeared suspicious to the all-
powerful minister. The Byzantine Emperor, Constantine II.,
at that time still sovereign of Rome, which he had lately
visited and pillaged, had excited the anxiety of Ebroin, who
imagined that the Papal messengers might be charged with
the management of some plot between the Emperor and
the Anglo-Saxon kings against the Frankish kingdom of
Neustria and Burgundy, of which he regarded himself as
chief. Abbot Adrian appeared to him the most dangerous,
and he therefore detained him a prisoner for two years after
the release of the two others. Meanwhile, thanks to the
direct intervention of King Egbert, Archbishop Theodore
was enabled to reach England, and solemnly take pos-
session of his see, May 2?, 669. His first act was to
confide to his pious companion, Benedict Biscop, the
government of the great abbey of Canterbury, since known
as S. Augustine's. Benedict remained there as Superior
until the arrival of Adrian, to whom it was transferred by
the new Archbishop, according to the Pope's commands,
that the African abbot and his monks who accompanied
him should be established in his diocese.

There must have been a stern courage and a holy ambi-

4f *

H — ^

sept. 19] S. Theodore. 307

tion in the grand old Eastern, Theodore to induce him, at
sixty-seven years of age, to undertake so laborious a task
as that of the spiritual government of England. The history
of the Church presents few spectacles more imposing and
more comforting than that of this Greek of Asia Minor, a
countryman of S. Paul, a mitred philosopher and almost
septuagenarian monk, journeying from the shores of the
East to train a young nation of the West, disciplining, calm-
ing, and guiding all those discordant elements, the different
races, rival dynasties, and new-born forces, whose union
was destined to constitute one of the greatest nations of the
earth.1

Thanks to the assistance of the powerful King of North-
umbria, the new Archbishop of Canterbury found himself
invested, for the first time, with authority recognised by all
the Anglo-Saxons. This supreme authority over all the
Churches of Great Britain, whatever their antiquity or origin,
had been given by Gregory the Great to Augustine, but it
had existed only as a title ; in Theodore it now became,
for the first time, an incontestable reality. The first use he
made of this supremacy was to restore Wilfrid to his see of
York. Oswy yielded to apostolic authority when he was
shown the express decrees of the Pope. The humble
and saintly Ceadda resigned his see, saying meekly, " If
you be certain that my episcopate is not legitimate, I will
abdicate it voluntarily ; I have never thought myself worthy
of it, and only accepted it in obedience."

The bishopric of Mercia having become vacant, Wulfhere,
the Mercian prince, summoned Ceadda thither, and gave
up to him Lichfield for his residence ; but, probably at
Wilfrid's dictation, Theodore required the holy man to
submit to reconsecration, he having received episcopal orders
from British bishops defiled with the heresy of shaving

1 Montalembert : " Monks of the West."— S. Wilfrid.

308 Lives of the Saints. [Sept ,9>

their whole heads, and observing Easter on the wrong day,
acts which were regarded as invalidating the orders they
conferred.1 But Theodore was perhaps ashamed after-
wards of the humiliation offered to so modest and lowly a
prelate, when he had time to measure him beside his
adversary, and compare Ceadda's meekness with the
unbending haughtiness of Wilfrid. Theodore is said by
Bede to have himself held ihe stirrup to the humble bishop,
when Ceadda mounted a horse which the archbishop had in-
sisted upon his riding.

Having thus regulated or rearranged the government of
souls in Uie two largest kingdoms of the Saxon confedera-
tion, Northumbria and Mercia, the venerable archbishop
pursued, with an activity in no way relaxed by age, the task
which the Holy See had assigned him. He successively
traversed all the provinces of the island already occupied
by Anglo-Saxons. With the aid of the former bishops, and
of those whom he ordained wherever they were wanting,
he applied himself, in all the kingdoms, to pacify the
sanguinary feuds of princes and nobles, to re-establish
canonical order and ecclesiastical discipline, to correct
abuses, to spread good morals, and to regulate, according
to Roman custom, the celebration of Easter. He is believed
to have originated on this occasion that ecclesiastical law
which commanded all fathers of families to repeat daily,
and to teach to their children, the Lord's Prayer and the
Creed in the vulgar tongue. Abbot Adrian accompanied
him everywhere, and seconded him in all things. These
two aged monks, one Asian and the other African, were
received, listened to, and obeyed by the Anglo-Saxons with
that affectionate deference which in Christian hearts triumphs
so easily over the prejudices and opposition of a narrow

1 Such was a canon afterwards passed, " Qui ordinati sunt Scnttorum vel Briton-
rnim Episcopi, qui in Pasclia vel tonsura Catholica; non sunt ordinati ecclesiae, iterum
a Cat holico Episcopo mantts impositione confirmentur." ap. Thorpe, p. 307.

4< — __,£,

Sept. 19.]

6". Theodore.

309

nationality. They repaid the popular attachment by their
unwearied zeal for the souls and hearts of the people,
preaching to them evangelical truths, with that intelligent
and practical solicitude which makes true apostles.

The authentic monuments of their zeal are all preserved
in the imposing collection of moral and penal institutes
known as the "Liber Pcenitentialis" of Archbishop Theodore,
which reveals to us the moral disorders of our forefathers,
and the efforts made by the Church to heal them. In this
code, set forth by a Greek prelate sent from Rome, there
appears no trace of Roman or Byzantine law. On the
contrary, it embodies the entire penal system of the Germanic
laws, founded on the principle which required a punish-
ment for every offence, or a compensation for every punish-
ment.

The " Penitential" of Theodore was not, however, in-
tended as a code of ecclesiastical law. According to the
preface, it is a collection of answers given by him to persons
questioning him on the subject of penance ; to which in
Book II. are added answers on the whole range of ecclesi-
astical laws and discipline ; most of them received by a
priest named Eoda, " of blessed memory," from Theodore
himself, and edited by a person who gives himself the title
of " Discipulus Umbrensium," meaning thereby, probably,
that he had studied in one of the Northern schools. It is
evident that Eoda was dead when the work was drawn up ;
but there is nothing to make it improbable that it was drawn
up with the sanction of Theodore himself, or under his eye :
rather it may be said that the verses found at the end of the
treatise, in which Theodore commends himself to the prayers
of Bishop Hseddi, make it certain that this was the case.1

As it is always pleasant to find a lovely and tender heart

' The best edition is in Stubbs and Haddan, "Councils and Eccl. Doc." ii
p. 173 seq.

310 Lives of the Saints. [Sept ig>

among the masters and teachers of the people, it is delightful
to read, at the end of one of the most ancient manuscripts of
this venerable work, a few lines, in which the archbishop
thus commends his work and his soul to a prelate, one of his
friends : " I beseech thee, noble and pious bishop, to pour
out at the feet of God the abundance of thy prayers for
Theodore, the poor stranger whom thou lovest."

In the course of his apostolic journey, Theodore naturally
visited Lindisfarne. The metropolis of Celtic resistance
was obliged to acknowledge the authority of the Roman
metropolitan, who imprinted on it the seal of subordination
and union by dedicating, under the significant title of
S. Peter, the monastic cathedral of the Celtic bishops, which
S. Aidan had begun to erect, in the Scottish fashion, and
of wood, many years before.

Archbishop Theodore took pains also to introduce church
music throughout England. Till then church song had only
been used at Canterbury. lie urged its introduction into
every church, and sent teachers to instruct singers. In 669
he held a synod in Wessex, to sanction the union of that
kingdom under one bishop, Leuther. King Cenwalch in 660
had attempted the division of Wessex into two sees, Dor-
chester and Winchester, but his attempt had been defeated
by the withdrawal of the elder bishop, Agilbert, leaving the
whole kingdom under the newly-introduced Wini. On the
expulsion of Wini by Cenwalch, a.d. 666, the bishopric was
vacant till Leuther (Hlodhere), nephew of Agilbert, was sen'
to be bishop in a.d. 670.

It was, however, by no means Theodore's intention to
diminish the number of sees in England.

He had in mind S. Gregory's scheme of two metropolitan
sees with twelve suffragans under each, and this he desired
greatly to carry into effect, or, at least, as much of it as was
possible at the time. Hitherto, except in Kent, each king-

g, — *

* *

sc*..») ■£ Theodore. 311

dom of the Heptarchy had foimed a diocese, each king
choosing to have one bishop of his own, and only one.
Northumbria, long divided into two kingdoms, had never
formed more than one diocese, of which the seat was some-
times in the ancient Roman metropolis of York, sometimes
in the sacred isle of Lindisfarne ; and this diocese, even
after a partial division, remained so vast, that the venerable
Bede mentions a large number of districts which had never
yet been visited by their bishop.

The extreme inequality of extent and population in the
different Saxon kingdoms, which a single glance at the map
will make apparent, had then led to a similar difference
between the dioceses ; those of the north and centre being far
too large for ihe administration of one man. But Theodore
here met with the resistance which is almost always produced
in similar cases. He convoked a Council at Hertford in the
fourth year of his pontificate, the first ever held in the
Anglo-Saxon Church ; but was obliged to adjourn his pro-
position. At the same time he reserved to himself the
means of returning to the charge, by decreeing that the
National Council should meet once a year at a place called
Cloveshoe, according to Saxon fashion, in the open air.

He was happier, however, in the two canons regarding
monasteries which he proposed, and which were unanimously
adopted by the bishops and abbots attached to Roman cus-
toms who composed this Council.

One was the canon which forbade bishops to disturb
monasteries in any way, or to despoil them of their goods ;
the second forbade monks to pass from one monastery to
another without permission from their abbot. At the head
of all the canons passed in this Council, however, stood one
insisting on Easter being celebrated on the same day
throughout the English Church.

That which Theodore had all along desired, but which he

%, #

Si ■ *

12 Lives of the Saints. [Sept. lg>

had been obliged to postpone as premature in the council
of Hertford, he was able to effect in part in 679, when, with
the consent of a Mercian Witenagemot, and at the request
of Kings Ethelred and Oshere, he divided Mercia into five
dioceses, Worcester, Lichfield, Leicester, Lindsay, and
Dorchester. Our authority for this is Florence of Worcester,
but his evidence is too late to be accepted as conclusive.
He is probably wrong in some of his particulars. The
division was either six, Hereford being added, or it was
five, and Hereford must be put in place of Dorchester. But
it is possible that Hereford may not have been included by
him in the division, because already existing as a see.1

It has been often asserted, on the authority of Thomas of
Elmham (d. 1422), that S. Theodore first organized the
parochial system in England, but there are no good grounds
for holding this to have been so. Elmham speaks of
Theodore dividing the " paroichia," but the word meant
originally an episcopal diocese, and not a priest's cure.

In the meantime Wilfrid of York had been stiring up
antagonism against himself throughout his diocese, now
enormously extended by the conquests of Oswy; his violence
and haughty treatment of all who would not submit at once to
abandon their ancient prejudices, his contempt for the me-
mory of the great apostles of Northumbria, because of their
Celtic peculiarities, had stirred up against him such dislike,
that King Egfrid could no longer endure his presence. He
appealed to Archbishop Theodore, who, having visited
Northumbria, and having been brought into personal con-
tact with Wilfrid, knew his intolerable arrogance. Wilfrid
had proudly displayed his wealth and power before the
king, his services of gold and silver, his innumerable army
of dependents and vassals, better armed and better clothed
perhaps than those of the king.

1 For a criticism of the statement of Florence, see Stubbs and Haddan, vol. iii.
ia8 et seq,

>£, *

*- - >J<

sept. ,9.i S. Theodore. 313

Theodore, loving peace, deemed it for the advantage of
true religion that Wilfrid should be deposed. It is probable
also that Theodore wished to divide the vast unwieldy
diocese of Northumbria, as he had divided Mercia, and
that he met with resistance from Wilfrid. Certain it is, that
after he had deposed Wilfrid, he broke up his diocese into
four (a.d. 678), York, Hexham, Lindsay, and Lindisfarne.
Wilfrid angrily, indignantly, appealed to Rome. It was the
first time that an appeal to Rome had been heard of in
England. It is significant that all the saints and chief abbots
of his county with one heart and mouth approved the change
effected by S. Theodore. S. Hilda was ever implacably
hostile to Wilfrid ; S. Cuthbert had not a word to say in his
favour ; even S. Benedict Biscop, who was heart and soul in
the same cause of advancing Roman ritual and Roman
supremacy, did not come to his succour. Except his own
personal followers, receiving pay from his well-lined purse,
all Northumbria was bitterly hostile or coldly indifferent.
The action of Theodore accorded with the dictates of the
national conscience.

Wilfrid carried his appeal to Rome personally. Arch-
bishop Theodore sent a string of accusations against Wilfrid
to the Pope by the hands of an exemplary monk named
Coenwald. S. Hilda, Abbess of Whitby, sent special mes-
sengers to Rome charged with a similar commission.

The cause of Wilfrid was heard in a council assembled
by Pope Agatho ; it was decreed that Wilfrid should be
restored to his see ; that those who had replaced him should
be expelled ; and it was ordered that the archbishop should
ordain bishops with the title of coadjutors, who should be
chosen by Wilfrid himself.

Wilfrid returned to England in 680, and his first step,
before proceeding to his diocese, was to give to King
Ethelred the rescript he had obtained from Pope Agatho in
favour of the Abbey of Medeshamstead. This charter was
* ■ —

314 Lives of the Saints. (Sept

sanctioned and signed by the king, the queen, Archbishop
Theodore, and Abbot Adrian. Finally Wilfrid signed it
himself in these terms, " I, Wilfrid, on my way to reclaim,
by apostolical favour, my sec of York, being witness and
bearer of this decree, I agree to it." The charter is given
in the Saxon Chronicle. Wilfrid then returned to Nor-
thumbria, and showed to King Egfrid, who had expelled
him, the decree of the Holy See for his re-instalment in the
sole bishopric of all N01 thumbria. The king convoked the
assembly of nobles and clergy, and caused the pontifical
letters to be read in their presence. Upon this there arose
an ardent opposition. The authority of the Pope or the
Council was not disputed, but there were cries on all sides
that the judgment had been bought; and by the advice of
the whole Council, and with the express consent of the in-
truded bishops, the king condemned Wilfrid to an ignomi-
nious imprisonment of nine months. There can be no
doubt that Archbishop Theodore connived at this treatment
of Wilfrid. He deemed, no doubt, that the Pope and
Council had not been sufficiently informed of the facts of
the case, of Wilfrid's obstructiveness to the scheme of
dividing his diocese into several sees of reasonable propor-
tions, and of his intolerable insolence to the northern clergy
and bishops. The Pope and Council had judged, hearing
only Wilfrid's side of the question. Theodore afterwards,
perhaps, regretted that he had allowed his judgment to make
him act in contravention to the authority of the Pope.

S. Theodore at once (a.d. 681) took the opportunity of
still further dividing the huge northern diocese of Bernicia.
He appointed Tumbert to Lindisfarne, and Trumwin to
Abercorn ; and Eadhaed he preferred to Ripon, which he then
made for the first time the see of a bishop. It was blotted
out again in 686, on Wilfrid's restoration. In a.d. 684
S. Cuthbert became Bishop of Lindisfarne.

* — . *

* — $

sept. I9.j S- Theodore. 315

Wilfrid, set free at the request of Egfrid's wife and mother,
fled to Mercia, was driven thence by King Ethelred, and
fled to Kentwin in Wessex; driven again from Wessex he
took refuge in Sussex with King Ethelwalch. In a.d. 684
or 685 he appears to have appealed again to the Pope,
Benedict II., and, according to his biographer's statement,
to have obtained a sentence in his favour, which King
Egfrid and Archbishop Theodore again disregarded.

In a.d. 686 S. Theodore, then at a very advanced age,
was reconciled to Wilfrid. If we may trust a partial
historian he admitted that he had acted wrongly towards
him, and especially towards Rome, in having disregarded
all rescripts in favour of the banished prelate. We have
only Eddi's authority for this ; he puts a very humble confes-
sion into the mouth of S. Theodore, which is, no doubt, a
composition by Eddi himself, and little trace of such self-
accusation appears in the authentic letter of S. Theodore to
King Ethelred of Mercia, on Wilfrid's behalf. What seems
to have been really effected was that Theodore and Wilfrid
compromised matters. Perhaps Wilfrid, in exile and weighed
down under the general abhorrence in which he was held
by the saints of the English Church, felt that his con-
duct had been harsh and irritating, and that he had con-
sulted his own pride rather than the welfare of Christ's
Church, in opposing the dismemberment of his unwieldy
diocese.

At an interview which took place at London, between
Theodore and Wilfrid, in the presence of Erkonwald,
Bishop of London, it was agreed that Wilfrid should be
restored to the see of York, but not to his old diocese, only
to that fraction of it which had been left under York, when
Theodore had broken it up by his divisions of a.d. 678 and
681; these divisions remaining intact. Lindsay had been
cut off as the result of its recovery by Mercia, as well as by

* —

l£l ft,

316 Lives of the Saints. [Sept I9

the division of a.d. 678, Abercorn, in the same way, by its
reconquest by the Picts, as well as by the act of a.d. 681.
Lindisfarne remained in S. Cuthbert's hands, and was
merely administered for a year by Wilfrid, on Cuthbert's
death, until a successor was consecrated ; and Hexham, to
which Eata had been transferred from Lindisfarne in
a.d. 685, was, upon Eata's death in a.d. 686, held by
Wilfrid for a year only, until John of Beverley was conse-
crated to it in a.d. 687.

The beautiful letter of Theodore to Ethelred on Wilfrid's
behalf is extant, given by Eddi. He speaks of his decrepit
age. He hopes, with a gentle touch of sarcasm, that in
future Wilfrid will be found " in patience to possess his
soul, and that, forgetful of former injuries, he will bend a
mild and humble head, mindful of the example of his Lord
and Saviour." He begs the king to come and visit him,
that his old eyes may behold once more his pleasant face,
and that his soul may bless him, before he dies.

Accordingly King Ethelred restored to Wilfrid rule over
such portions of his lands as were included in his newly
circumscribed diocese, and his example was followed by
King Ealdfrith. Eadhed was dismissed from Ripon, and
the monastery given up to Wilfrid, and Bosa was expelled
from York, a.d. 686.

In the meantime Theodore the Greek, and Adrian the
African, had laboured at the intellectual and literary develop-
ment of the monks of Canterbury. Both were profoundly
attached to, and imbued with, not only ecclesiastical know-
ledge, but secular learning — that double intellectual current
of which the Middle Ages never ceased to afford examples.
Theodore had brought with him a copy of Homer, which
he read perpetually, and which was long preserved and
admired by his ecclesiastical descendants. They gathered
round them, in the monasteries where they lived or which

*— *

sept i,,] & Theodore. 317

they visited, a crowd of young and ardent disciples, whom
they daily led to the fountain of knowledge.

While explaining Holy Scripture to them with particular
care, they taught their scholars also astronomy and arith-
metic, and afterwards the art of composing Latin verses.
But it was chiefly the study of the two classic tongues
which flourished under their care. These became so general
that, sixty years after, there were still monks trained in the
school of Adrian and Theodore who spoke Greek and Latin
as readily as Anglo-Saxon. Monasteries thus transformed
into schools and homes of scientific study could not but
spread a taste and respect for intellectual life, not only
among the clergy, but also among their lay-protectors, the
friends and neighbours of each community. Under the
powerful impulse given to it by the two Roman monks,
England became almost as important a literary centre as
Ireland or Italy. While recalling this peaceful and luminous
period, of which Theodore and Adrian were the stars, the
enthusiasm of Bede breaks out in the words, " Never since
the Anglo-Saxons landed in Britain had more happy days
been known. We had Christian kings at whose bravery the
barbarous nations trembled. All hearts were inflamed by
the hope of those celestial joys which had just been preached
to them ; and whosoever wished to be instructed in sacred
learning found the masters that he needed close at hand."

We may add, to characterize with more precision this
pontificate of Theodore, that he was the last foreign mis-
sionary called to occupy the metropolitan dignity in
England, and that the great monk succeeded in trans-
forming into an indigenous and national establishment —
into a public and social institution — that which had hitherto
been only a missionary Church. This transformation could
only have been made by that special and supreme authority
with which, at the demand of the Anglo-Saxons themselves,

^ . *

3 1 8 Lives of the Saints. (Sept

the oriental Archbishop had been invested by the Holy See,
and the result was to give to the Popes a whole nation as a
lever for their future action upon nations already Christian,
and upon those which still remained to be converted.

S. Theodore died at the age of eighty-eight, after a
pontificate of twenty-two years, on September 19th, a.d. 690.
No bishop before him had laboured so much for the intel-
lectual development of the native clergy, or for the union of
the different Anglo-Saxon dynasties. The Greek monk,
therefore, may well be reckoned among the founders of
the English Church and nationality; and when he was
buried, wrapped in his monastic habit in place of a shroud,
it was just that he should be laid on the right hand of
S. Augustine, the Italian monk, who, a century earlier, had
cast the first seeds of faith and Christian civilization into
the soul of the Anglo-Saxon race.1

I The following lines were written by a poet of the time on the seven first arch
bishops of Canterbury, who lay side by side : —

" Septem primates sunt Anglis et proto-patres,
Septem rectores, septeini]ue per aethra triones ;
Septem sunt stellar, nitet his haec area cellae ;
Septem cisternal vita?, scptemque luceruae."

* *

Sept. 20] SS- Eustathius and Others. 3 1 9

September 20.

SS. Eustathius, Theopista, Agapius, and Theopistus, MM.

at Rome ; circ. a.d. 118.
SS. Theodore, Philippa, and Others, MM. at Perga in Pam-

pliylia; circ. a.d. 220.
SS. Fausta and Others, MM. at Cyzicum ; circ. a.d. 305.
S. Susanna, V.M. at Eleutheropolis in Palestine; circ. a.d. 363.
S. Agapetus I., Pope 0/ Rome ; a.d. 536.

SS. EUSTATHIUS AND OTHERS, MM.
(about a.d. 118.)

[Roman Martyrology. Almost all Latin Martyrologies, but not always
on the same day. In the ancient Roman Kalendar, published by Fronto,
on Sept. 11 ; by the Copts on Sept. 15, but by Greeks, Russians, and
Abyssinians on Sept. 20. Authority : — The Greek Acts, which are, however,
fabulous.]

USTATHIUS, or Eustace, was a Roman general
under Trajan, if any trust whatever maybe placed
in his Acts. Before his baptism he was called
Placidus, and his wife, called formerly Tatiana, at
her baptism received the name of Theopista. They had
two sons, Agapius and Theopistus. Eustace was out hunting
one day, when still a heathen — so runs the fanciful tale —
when he saw a stag coming towards him with a crucifix
between its horns ; and the stag cried to him, " Placidus,
Placidus, why persecutest thou me? I am Jesus Christ."
Thereupon he believed and was baptized, with all his
house. The Emperor was so exasperated at his conversion
that he had him, his wife, and children placed inside a brazen
bull, and a fire lighted under it, so that they were burned to
death when the brass became hot.

Not satisfied with these wonders, legend-makers have

■*

* ,£

320 Lives of the Saints. fS 20

constructed the pedigree of S. Eustace, which is this : —
Faustinus Octavius was the father of S. Clement I., and
from him descended Agapitus Octavius, who was the father
of Eustace. The place of the miraculous vision of S.
Eustace is Guadagnolo, between Tibur and Praeneste. The
body of S. Eustace was given, in the 12th cent., to the
Abbey of S. Denys, near Paris. It was burnt and scattered
about in 1567 by the Huguenots, but fragments are shown
as belonging originally to it in the church of S. Eustache
in Paris. Other relics at Douai, Prag, Epternacli, Cologne,
Madrid, &c.

S. Eustace was a favourite subject with mediaeval painters.
He is represented as a huntsman kneeling before the miracu-
lous stag. The famous engraving of S. Eustace by Albert
Diirer is well known.

S. Eustace, as well as S. Hubert, is the patron of hunts-
men.

S. SUSANNA, V.M.
(a.d. 363.)

[(Jroek Mennea and Menologies. Authority: — The Greek Acts, which
are late and untrustworthy.]

S. Susanna, daughter of an idol-priest at Eleutheropolis,
in Palestine, on his death, was instructed in the faith and
baptized by a Christian priest named Sylvanus; then,
dressing herself as a boy, she entered a monastery of men,
and passed there as a monk, but was discovered and turned
out.1 She was then made superior of a convent of women.
In the reign of Julian, in a popular tumult, she was taken

1 The same story is told of her as of S. Apolhnaris Syncletica, and of S. Marina.

* *

Scpt.2o.] S. Agapetus. 321

by the rabble and her breasts cut off. She returned, bleed-
ing, to her convent, and there died praying, in excruciating
agonies.

S. AGAPETUS I., POPE.

(a.d. 536.)

[Roman IVfartyrology and Greek Menaea. Authorities : — Anastasius
Bibliothecarius, the Libellus de Reb. Gestis ab Agap. ad Constant., &c]

S. Agapetus was a native of Rome, and belonged to the
church of SS. John and Paul. His great sanctity recom-
mended him to the electors, when the papal throne was vacated
in 535 by the death of Pope John II. The Emperor Justinian
sent him a profession of his faith, which the Pope pronounced
orthodox, and in compliance with the request of Justinian,
he condemned the Sleepless Ones, a religious community at
Constantinople, as tainted with Nestorianism. Theodotus,
King of the Goths in Italy, hearing that Justinian was
meditating the invasion of Italy, in the agony of his fear, had
recourse to the same measure that had been pursued by the
great Theodoric. He persuaded or compelled the aged
Pope to proceed on an embassy to Constantinople, to ward
off the impending danger, to use his influence and authority
lest a Roman and orthodox Emperor should persist in his
attempt to wrest Italy and Rome from a barbarous Arian ;
and Theodotus commanded the pontiff to be the bearer of
menaces to be proclaimed should pacific negotiations fail.
He was to threaten, if Justinian pursued his intention of
transferring the victorious army under Belisarius from
Africa to Italy, that the senate should be put to the sword,
and the imperial city of Rome be razed to the ground.
The embassy arrived in Constantinople on February 2,
vol. x. 21

* — . ft

322 Lives of the Saints. [Sept. 20.

a.d. 536, and Agapetus was received with the highest
honours. Justinian had already suspended, for a short time,
his warlike preparations ; but Agapetus found affairs more
within his province, which enabled him to display in-
dependent and bold conduct before the despot of the East.
The see of Constantinople had fallen vacant, and the actress
Theodora, whom Justinian had elevated to share his throne,
resolved to fill it with a favourite prelate, Anthimus of
Trebizonde, suspected of Eutychian leanings. Agapetus
refused to acknowledge and communicate with a prelate who
had been translated, in violation of the canons, from one
diocese to another, and who, moreover, was thought not to
hold unblemished orthodox views. Counter-charges of
Nestorianism were raised by the partisans of Anthimus and
Theodora against the blameless pontiff. Justinian, under
the influence of his wife, ordered the Pope to recognise the
new Metropolitan ; but he had yet to learn that a Pope of
Rome would not be ordered by an imperial despot. " I
came hither in my old age," said the undaunted prelate, " to
see, as I supposed, a religious and a Christian Emperor.
I find a new Diocletian. I fear not your menaces, I will die
rather than yield up the truth."

Justinian was overawed, and at once veered round and
rejected Anthimus. Mennas, nominated in his room, was
consecrated by the Pope, who died shortly after. The
funeral rites of Agapetus were celebrated with great magni-
ficence, and his body was sent to Rome, that it might rest
with his predecessors on the throne of S. Peter.

S. MATTHEW

s',;,t-. p. 323-]

[Sept.

X— *

sept.,,] S.Matthew. 323

September 21.

S. Jonah, Prophet in Palestine ; circ. B.C. 850.

S. Matthew, Ap. Evang., M. in Ethiopia ; 1st cent.

S. Alexander, B.M. on the Claudian Way, in Italy; ind cent.

S. Castor, B. of Apt in Gaul; circ. a.d. 420,

S. Gerulf, M. at Dronghen in Flanders ; middle oj 8th cent.

S. Maura, V. at Troyes in France ; qth cent.

S. MATTHEW, AP. EVANG. M.

(1ST. CENT.)

[The Mnrfyrology of Jerome, the Martyrologium Parwim, Bede, Floras,
Hrabanus, Wandelbert, Ado, Notker, Roman Martyrology, and all Latin
Kalendars. Mass of S. Matthew with vigil on preceding day in the Sacra-
mentary of S. Gregory. In the Martyrology of Jerome also on May 1, May
6, and Oct. 9, in some copies on May 21, but probably by mistake for
Matthias. The Translation to Salerno on April 28. By the Greeks
S. Matthew on Nov. 16, and S. Matthew with the rest of the Apostles on
June 30. The Armenians on Nov. 16, so also the Copts and Abyssinians.]

AINT MATTHEW, the Apostle and Evangelist,

is the same as Levi the Publican,1 the son of a

certain Alphseus.8 His call to be an Apostle is

related by all three Evangelists in the same

words, except that S. Matthew3 gives the former, and S.

Mark and S. Luke the latter name.

The publicans, properly so called, were persons who
farmed the Roman taxes, and they were usually, in later
times, Roman knights, and persons of wealth and credit.
They employed under them inferior officers, natives of the
province where the taxes were collected, called properly
poriitores, to which class Matthew belonged.

Eusebius says that after our Lord's ascension, S. Matthew
preached in Judaea, some add for fifteen years, and then

1 Luke v. 27 — 29. • Mark ii. 14. 8 Matt. ix. 9.
I — '

324

Lives of the Saints.

[Sept. at.

went to foreign nations. Socrates says that it fell to the lot
of S. Matthew to go into Ethiopia. But S. Ambrose says
that God opened to him the country of the Persians ;x Isidore
of Seville says that he went among the Macedonians, the
acts by the pseudo-Abdias say Ethiopia. Heracleon,
disciple of Valentine, living in the 2nd century, and the
earliest and most trustworthy authority, says that S. Matthew
died a natural death,2 and S. Clement, Origen, and
Tertullian say the same. The story of his martyrdom
originated much later.

S. Matthew's original Gospel in Aramaic consisted of
the sayings of the Lord. The Acts of His life were added
later.

It is pretended that Breton merchants brought the body
of S. Matthew from Ethiopia to Brittany in the reign of
King Solomon of Armorica, i.e., at the beginning of the 5th
century, and placed it in the city of S. Pol de Leon. But
Solomon, having been killed by the rebellious Bretons,
Valentinian deprived them as a punishment of the body 01
S. Matthew, and translated it to Basilicata in Naples.
There it remained till the year 954, when it was translated
to Salerno. The story deserves no respect.

An arm bone at Monte Cassino ; an arm in the church
of S. Matthew at Rome, indulgenced by Pope Paschal II.;
another arm in S. Maria Maggiore ; another in S. Marcellus ;
a rib in S. Nicolas in Casiers ; other relics in the Vatican ;
another arm at Bologna ; a foot covered with skin at
Subiaco ; another entire foot covered with skin ; also an arm
in the same perfect condition, a rib and tooth and shoulder-
blade at Prag. At Carlstein both arms entire, covered with
dried flesh and skin. A large part of the body at Andechs

1 In Psalm 45. Also S. Paulinus of Nola in poem 19, and the Martyrology of

Jerome.

2 Ap. Clement. Alex. Stromat. lib. iv.

• — 1

J .

Li,

•J

•_'

Sept. 21.]

k9. Alexander. 325

in Bavaria. In the Court chapel at Brussels the entire head
of S. Matthew. Two bones at Tournai, others at S. Sauveur,
Bruges ; a large part of one arm at Foppens ; a thumb
covered with skin at Liessgin, Hainault. A head at S. Pol
de Leon, another at Beauvais, another at Chartres,
another at Rengisval in the diocese of Tulle.

When S. Matthew is represented as an Apostle, he usually
appears as an old man with a long beard, and has his gospel
in his hand. He is also represented with a purse or money-
box, in allusion to his worldly calling ; sometimes with a
spear or axe.

His symbol as an evangelist is an angel.

S. ALEXANDER, B.M.

(2ND CENT.)

[Roman Martyrology. The Martyrologium Parvum and Ado on
Nov. 26, on which day Pope Damasus appointed his festival to be observed.
Ado also on Oct. 21. Authority : — The Acts, pretending to be by an eye-
witness, are a forgery, and undeserving of the smallest respect.]

The acts of this Saint being an impudent forgery, are
unworthy of trust. But the final scene is perhaps true. It
stands out in marked contrast with the rest of the narrative,
and has an air of truth about it unlike the trash which sur-
rounds it. Alexander the bishop was ordered by the em-
peror Marcus Aurelius to be executed on the Claudian Way
outside Rome. When he came to the spot where he was
to suffer, he found that he was without a handkerchief, he
therefore borrowed one of an old woman ; and then, having
taken off his tunic, standing in his linen dress, " in linea
stans," he tied the handkerchief over his eyes, knelt down,
and received the stroke of the executioner's sword without
a word.

* $

326 Lives of the Saints. [Sept> 2Ii

S. GERULF, M.
(about a.d. 748.)

[Belgian Martyrologies. Authority:— A Life written by a monk in the
ioth cent.]

At Dronghen, or Tronchiennes, in Belgium, on this day is
celebrated the festival of S. Gerulf, patron of the parish.
This saint, who is invoked against fever, was born at
Merendre, a village not far from Ghent, of which his father,
Luitgild, was the lord. From earliest infancy the piety
of Gerulf was remarkable. One day he went to Ghent with
great joy, in a white robe, to receive the sacrament of Con-
firmation in the abbey church of S. Pierre, from the hands of
Eleiseus, Bishop of Noyon and Tournai. On his way back,
in company with an uncle, they stopped to dine at Tronchi-
ennes. Then they remounted their horses and rode forward,
but on the way his uncle stabbed him with his sword,
probably hoping by the death of Gerulf to secure to himself
succession to the estates of Count Luitgild. The young
martyr lived to pardon his murderer, and to implore his
father to bury him in the abbey of Tronchiennes, and to
give to it the lands which, had he lived, he would have
inherited.

* #

»£ . 9

Sept. aa. ^ Phocas the Gardener. 327

September 22.

S. Phocas the Gardener, M. at Sinope in Pontus; a.d. 303.

S. Drosis, V.M. at Antioch in Syria.

SS. Digna and Emerita, VV. MM. at Rome; yd cent.

SS. Maurice and Comp., MM. at S. Maurice in Valais ; circ.

a.d. 286.
S. Florentius, P.C. at S. Florent le Vieux in Poiton ; 4th cent.
S. Lo, B. of Coutances in Normandy ; circ. a.d. 568.
S. Emmeram, B.M. at Helffendorfin Bavarta ; A.D. 652.
S. Salabekga, Abss. at Laons ; circ. a.d. 654.
S. Gunthild, V. at Piberach, near Aichstadt, in Bavaria.
S. Lolan, B.C. in Scotland; $th cent.
S. Thomas of Villanova, Abp. of Valencia; a.d. 1555.

S. PHOCAS THE GARDENER, M.
(a.d. 303.)

[Not in the Roman Martyrology. The Bollandists on this day. Alban
Butler on July 3. Authority : — A panegyric by S. Asterius, Bishop of
Amasca in a.d. 400.]

JAINT PHOCAS, a gardener, dwelt near the gate
of Sinope, a city of Pontus ; he was a humble,
god-fearing man, given to hospitality, and chari-
table out of his poor means.
In a persecution, probably that of Diocletian, he was
impeached as a Christian ; and executioners were sent to
despatch him.

These men before entering Sinope stopped to rest at his
house. He courteously entertained them, and then when
they had supped told them that he knew the man they were
sent to kill, and that he would deliver him into their hands
on the morrow. After they had retired to bed, he dug a
grave, prepared everything for his burial, and spent the night
in disposing his soul for his last hour. When it was day he

< »3

* %

328 Lives of the Saints. [Sept 22-

went to his guests, and told them Phocas was found, and in
their power as soon as they were ready to apprehend him.
Glad at this news, they inquired where he was. " He is
here present/'' said the martyr ; " I myself am the man."
Struck at his undaunted resolution, and at the composure of
his mind, they stood a considerable time as if they had been
motionless, nor could they at first think of imbruing their
hands in the blood of a person in whom they discovered such
heroic virtue, and by whom they had been so courteously
entertained. He indirectly encouraged them by saying, that
as for himself, he looked upon such a death as the greatest
of favours, and his highest advantage. At length recovering
themselves from their surprise, they struck off his head.
The Christian? of that city, after peace was restored to the
Church, bui't a church over his relics.

SS. DIGNA AND EMERITA, VV. MM.

(3RD CENT.)

[Roman Martyrology. Authorities : — The brief Acts, moderately trust-
worthy. There are other Acts which are apocryphal.]

Digna and Merita or Emerita, two virgin sisters, were
brought before the judge Gaius, probably in the persecution
of Valerian. They were stretched between four stakes,
driven into the ground and cruelly beaten ; then hung on
the little horse by their long hair, and torches applied to
their sides. They died under this torment.

* %

► ■<

Sept. 22.] SS. Maurice and Comp. 329

SS. MAURICE AND COMP., MM.
(about a.d. 286.)

[Martyrology of Jerome. Martyrologium Parvum. Roman, German,
and Gallican Martyrologies. All classic martyrologies, Sarum, York,
Hereford, and Durham Kalendars. The authorities are mentioned in the
text.]

In order to save the declining Roman Empire from ruin,
Diocletian divided it into four parts, and associated three
regents along with himself. Diocletian retained the East
for his share ; Italy and Africa were entrusted to Maximianus
Herculeus ; beyond the Alps, over Gaul and Britain, ruled
Constantius Chlorus ; and Galerius Maximianus had sway
over Illyria and Thrace.

The immediate result of this partition of the Empire was
the increase of the army to thrice its former size, for each
of the four associates deemed it necessary to raise the
number of the troops under his command. But not only
was the host of soldiers enormously increased ; along with
it grew up a host of officials to collect the taxes, which were
made intolerably heavy, to support the army.

In order to obtain soldiers, able-bodied men were hunted
down like wild beasts, and taken from the forests and
ravines in which they had concealed themselves. To extort
the taxes from the people, an iron net of officials was flung
over the land, which held the unfortunate subjects of the
Empire from escape, and crushed energy and independence
out of them. Everything was taxed, not fields only, but
trees and vines, every head of cattle, every slave, and
member of a family. Where suspicion was raised that
there was concealment of property, the torture was freely
applied. Children were forced to give evidence against
their parents, wives against their husbands, slaves against
their masters.

330 Lives of the Saints. [Sept_ 22

" So enormous had the imposts become," says Lactantius,
a contemporary, " that the tiller's strength was exhausted ;
fields became deserts, and farms were changed into forests.
The fiscal agents measured the land by the clod ; trees,
vine-stalks, were all counted ; the cattle were marked ; the
people registered. Old age or sickness was no excuse ; the
sick and the infirm were brought up ; every one's age was put
down ; a few years were added on to the children's and
taken off from the old men's ages, to make them amenable
to taxation. Meanwhile the cattle decreased, the people
died, and there was no deduction made for the dead."

Gaul especially groaned under this intolerable burden.
The peasants and farmers and shepherds could endure it no
longer. They broke out into revolt in their despair ; the
farmers turned their ploughs into swords, the shepherds
killed their flocks, they wasted the fields, organized an
army, threatened the cities, and spread terror in all direc-
tions. Amandus and ^Elianus headed this insurrection
of peasants, slaves, or half-slaves, which, under the name of
Bagaudians, threatened the stability of the Roman rule in
Gaul. It is said that to excite the confidence and zeal of
their bands, the two chiefs of the Bagaudians had medals
struck, and that one exhibited the head of Amandus,
" Emperor, Caesar, Augustus, pious and prosperous," with
the word " Hope" on the other side.

Some have assumed that these Bagaudians were Chris-
tians, but without foundation. The revolt was not religious.
The Emperors would have been too glad to have regarded
it as a rising of Christians instead of a rebellion against
misgovernment, had there been an excuse for so regard-
ing it.

Maximianus Herculeus was ordered by Diocletian to
reduce this revolt. Gallic soldiers could not be trusted for
this task. The Treveri, in whose country the Bagaudians

^ q

Sept. 23.]

•SS. Maurice and Comp.

33*

swarmed, had by their repeated revolts aroused doubt in
their fidelity when compulsorily enrolled in the army, and
their legions were transported to distant provinces. In the
army of Maximianus Herculeus was the Theban legion,
raised in Upper Egypt, where Christianity had long been
established. This legion was probably at the time dis-
persed over the north ; cohorts, manipuli, and alse were
quartered on the Rhine, at Treves, and in Gaul.1

The power of the peasant rebels soon expired before the
trained valour of the legions. The strength of union and
discipline obtained an easy victory over a divided multitude.
A severe retaliation was inflicted on the Bagaudians who
were found in arms, and the affrighted remnant returned to
their farms, or hid among the forests and mountains till
the storm had overpassed. Their unsuccessful effort for
freedom served only to confirm their slavery. Their sub-
jugation took place in a.d. 287.

S. Eucherius, Bishop of Lyons (435-450), is the first to
give us any details relative to the decimation of the Theban
legion by Maximianus Herculeus prior to the suppression of
the Bagaudian insurrection.

S. Eucherius wrote a narrative of the event to Salvius,
Bishop of Octodurum (432-448). He says that he received
an account of it from trustworthy authors, who had it from
S. Isaac, Bishop of Geneva (he died before 441), who
received it from Theodore, Bishop of Octodurum (Mar-
tigny), a.d. 390. The narrative by S. Eucherius was

1 At Cologne has been found a skull, the temples transfixed by a large nail,
accompanied by Roman pottery. The skull has been unhesitatingly decided by an
eminent craniologist to be that of an Ethiopian. Braun. zur Geschichte d. Theb.
Legion, Bonn, 1855. At Bedburg near Cleves has been dug up the epitaph of the
Prefect of the 2nd Cohort, a native of Mauritania. " Dis Manibus (A) eli, prsfccti
cohortis secundse. Dura genuit terra Mauretania, p(eregrina) obruit terra." Lersch,
Central-Museum Rheinlandischer Inschriften, ii. 35. Monuments also of a Co/tors
Mauretanorum have been found at Xanten on the Rhine. Fiedler, Denkmiler von
Castra Vetera, et Colonia Trajana. Xanten, 1839.

* *

2,Z2 Lives of the Saints. rsePt. «,

probably written after the death of S. Isaac, and before the
death of Salvius ; therefore between 441 and 448 .'

In addition to this account by S. Eucherius, we have the
Passion of S. Maurice and his Companions, compiled
apparently in the seventh century. The two accounts differ
remarkably in one particular. S. Eucherius says nothing
about the Bagaudians, but asserts that the Theban legion
were ordered to proceed to the extermination of the Chris-
tians ; on the other hand, the Acts say that the legion was
ordered to sacrifice to the gods for the success of the
undertaking, and that Maurice and his companions refused
to do so. The Acts in this particular are much more likely
to be right than the narrative of the Bishop of Lyons.
S. Eucherius perhaps did not know who or what the Bagau-
dians were, and he supposed they were Christians. On the
other hand, nothing is more probable than that Maximian
should institute a sacrifice for the success of the under-
taking, and that the Christian soldiers should refuse to take
part in it.

There is, however, another explanation of the difficulty.
Maximian may have resolved on a wholesale massacre of
the unfortunate peasants of the Valais, as having taken up
arms in revolt ; and the Christian soldiers may have refused
to imbue their hands in the blood of the trembling shep-
herds and farmers. They would fight, but not become
executioners. Hearing of these murmurs, Maximian may
have ordered the sacrifice, and thus have discovered who
were the disaffected. S. Eucherius and the Acts agree as
to the facts of the decimation, though both probably
exaggerate greatly the number of those massacred.

1 Kettberg and Gieseler attribute the letter to a later Eucherius of Lyons : but
there was no second Eucherius, the supposition that there was arises from a mistake,
and the date of Salvius of Octodurum can be fixed. Salvius translated his see to
Agaunum ; probably the letter of Eucherius has reference to this translation. Bishop
Leontius in 463 went back to Octodurum.

* *

Sept. 22.]

.S^S. Maurice and Comp.

333

Maximian had crossed the Simplon, and was resting at
Octodurum, the modern Martigny. The Theban legion,
or part of it, was at Agaunum, now S. Maurice, where the
Rhone valley narrows, and the river forces its way over a
barrier of rock.

Maximianus Herculeus gave orders for a solemn sacrifice.
Maurice, " primicerius " of the Theban soldiers camped at
Agaunum, together with Exuperius, " campiductor," and
Candidus, " senator militum," refused to join in the cere-
mony, in their own names and in behalf of the Christian
soldiers of the legion.

Maximian ordered the legion to be decimated ; that is,
every tenth man to be taken and executed with the sword.
The cruel order was taken to Agaunum, the soldiers were
drawn up in their ranks, and the lot was cast for the man
from whom the counting was to be made. Some of the
soldiers expressed their readiness to sacrifice. They were
either heathens or timorous Christians. They stepped forth
from the ranks. The rest stood firm. Every tenth man
was brought forth and executed.

As the remainder were unshaken, Maximian ordered a
second decimation. Still he could not break their inflexible
valour, and in a frenzy he ordered all to be surrounded and
massacred. S. Eucherius says that the number that fell
was 6600. After the slaughter, there arrived one of the
soldiers, named Victor, who had been from the camp on
leave. He gave himself up, and was decapitated. Another
Victor and Ursus, also members of the Theban Legion,
suffered at Solothurn, Gereon and several more at Cologne ;
others at Bonn, and Treves, and Turin. It is clear that
there has been gross exaggeration.

The Theban Legion was dispersed over Gaul and the
Rhine, cohorts being quartered in the camps along the
Gallic frontiers to hold in check the Germans beyond the

_ _£

334 Lives of the Saints.

[Sept. 22.

Rhine, the restless Treviri, and the Helvetii. It was no
uncommon occurrence for an emperor to try his troops with
a sacrifice and purify it of Christians before entering on a
war. Eusebius says that from the time of Decius and
Valerian this was usual, and he speaks of this as having
been especially the case in the reign of Diocletian and
Maximian. " Many instances might be related of those
who exhibited noble alacrity in the cause of that religion
which acknowledges only the one supreme God, and that
not only from the time that the general persecution was
raised, but also long before, when all was yet in a state of
peace. Already, then, when he who had received such
power was first roused, he plotted secretly, after the times
of Decius and Valerian, how to assault the Churches ; but
he did not all at once wage an open war against us, but as
yet only made trial of those that were in the armies. There
were to be seen great numbers of soldiers cheerfully em-
bracing a private life, so as not to be forced to renounce
their reverence for the supreme God. For when the general,
whoever he was, first undertook the persecution against the
soldiers, 'he began by a review and lustration of those
enrolled in the army, and gave them their choice either to
enjoy the honour conferred on them if they obeyed, or if
they disobeyed, to be deprived. Very many soldiers of
Christ, without hesitating, preferred confession of His name
to apparent glory and comfort, and of those a few here and
there exchanged these honours not only for degradation,
but even for death, for their perseverance in religion. These
last, however, were not many as yet, for the great instigator
of these violent measures had, as yet, only ventured to shed
the blood of some. The great numbers of the believers
probably deterred him, and caused him to shrink from a
general attack ; but when he began to arm more openly, it
is impossible to tell how many and how eminent were those

# — — g,

*- *

sept, m.i SS. Maurice and Comp. 335

that presented themselves in every place and city and
country, as martyrs of Christ."1 In his chronicle Eusebius
says that Diocletian ordered this trial of the faith of the
soldiers to be carried out throughout the whole army, and
Neander thinks that the celebration of the third lustrum
for the elevation of Maximianus Herculeus to the dignity
of Csesar and Augustus was that chosen as a fit occasion for
the issuing of such an order to the army, because such
festivals were usually celebrated with sacrifices and sacri-
ficial banquets, in which all the soldiers were required to
participate.

It is scarcely possible to believe that a whole legion of
6600 soldiers was massacred at Agaunum. The fact of
tradition claiming martyrs of the same legion at Cologne,
Bonn, Solothurn and elsewhere, shows that the whole legion
was not massed at Agaunum. One cohort may have been
there, not more.

A legion consisted of from 4200 to 6500 men. In the
battle of Zama, Scipio had 6200 men in each legion ;
under Augustus a legion contained 6100 foot-soldiers, and
726 horsemen ; under Hadrian it numbered 6200 men. The
Theban legion probably did number 6600 in the reign of
Diocletian, but there is evidence to show that it was not con-
centrated at Agaunum. Eucherius gave the full number of
soldiers composing the legion, and rashly assumed first, that
all were at Agaunum, and then that all were Christians.
Neither was the case. This exaggeration has discredited the
story, and it has been pointed out that neither Lactantius
nor Sulpicius Severus, contemporary Christian writers, say a
word about the massacre. Eusebius is said also not to have
mentioned it, but unjustly. The passage already quoted
shows that the Father of Ecclesiastical History knew of
martyrdoms in the army at the time ; and another passage

1 Euseb. Hist. Eccl. viii, 4.
£, — *

*— — — — _lj,

336 Lives of the Saints. lbept 2a

in his Chronicle is more explicit. In it he says that a
general, whose name he did not know, had summoned his
soldiers and had given the Christians in his troops the
choice to sacrifice or to leave the army. And he says that
most remained faithful to their belief, and that some of them
were thereupon put to death. This general, whom he does
not name, was under Diocletian, as was Maximianus Her-
culeus. Had the event happened in the East, Eusebius
would not have been ignorant of the details, and of the
name of the general. Moreover, an account of martyrdoms
was not Eusebius' object in writing his Chronicle and
Ecclesiastical History. He did write a work on the Martyrs,
which has unfortunately been lost. The silence of Sulpicius
Severus is no evidence against the story ; for he says of the
persecutions of Diocletian and Maximian " Written
accounts of the glorious sufferings of the Martyrs of that
period exist ; but I have not adopted them into my books,
so as not to exceed the limits which I have imposed on
myself." x

Orosius dismisses the persecution of Diocletian in a few
words. " Diocletian in the East, Maximianus Herculeus
in the West, gave command to destroy the churches, and
to persecute and kill the Christians. This persecution was
of long continuance, and was more cruel than any that
went before ; for ten years the churches were burned, inno-
cent persons were banished, and martyrs were put to
death." This is all he says about the persecution of Dio-
cletian. No reason exists why he should particularize the
martyrdom of the Theban legion above other glorious
passions. Lactantius moreover did not write a history of
persecution, but on the death of the persecutors, so that
his silence is not fatal.

The arguments alleged against the truth of the story of

1 Sulp. Sev. Sacra Hist. ii. p. 386, edit. Horriii. Lugd. Batav., 1647.

< 1

* *

sept.*] S. Lo. 337

the death of S. Maurice and his company may affect the
exaggerations of that story, but not its foundation. The
site of the martyrdom pointed out by tradition is Veriolez,
east of S. Maurice ; a long flat slab of stone is shown on
which S. Maurice is said to have knelt to receive the fatal
blow. Numerous relics, such as the ring and the blood of
S. Maurice, are preserved at the abbey church, together
with his bones and the heads of S. Candidus and S. Victor.
The body of S. Victor is at Brieg. In 1489 two hundred
bodies were dug up at Schoz, near Lucerne, and rashly con-
cluded to have belonged to another batch of the Theban
legion, martyred there ; but the Bollandists repudiate these
as spurious. Relics of S. Maurice and his companions at
Turin, also at Einsiedeln, S. Gall, and indeed throughout
Switzerland.

S. Maurice is represented in full armour, with sword and
shield.

S. LO, B. OF COUTANCES.

(about a.d. 568.)

[Roman Martyrology. Various additions to Usuardus. But the Parisian
Martyrology and the Sarum Kalendar, the Lubeck-Cologne Martyrology,
Greven, and Molanus on Sept. 21 ; other martyrologies on Sept. 23.
Authority :— A Life of no value, being purely legendary, and therefore
not inserted by the Bollandists.]

S. Lo, in Latin Laudo or Laudus, is said to have been
consecrated Bishop of Coutances about the year 529, though
under the canonical age, by dispensation given by Gildard,
Archbishop of Rheims. He assisted at the second, third,
fourth, and fifth councils of Orleans. In 556 he visited
S. Marculf, then about to die in the monastery of Nanteuil,

vol. x. 22
m *

* >J<

338 Lives of the Saints. [Sept- 2a,

attended him in death, and buried him. He rendered the
same office to S. Paternus, Bishop of Avranches, who died
at Sessiac. S. Lo died on September 2isL

S. EMMERAM, B.M.
(a.d. 652.)

[Roman and German Martyrologies. Wandelbert and Hrabanus. Au-
thority : — A Life by Aribo, Bishop of Freising (764-784) ; another Life, an
amplification of the former, by Meginfrid, provost of Magdeburg.]

Emmeram, patron of Ratisbon, was a native of Poictiers,
and perhaps a bishop. Fired with zeal for the conversion
of the Avars, he left his home and entered Bavaria, where
he was warmly received by the Duke Theotto, who repre-
sented to him the impossibility of penetrating into Hungary,
at least from that side, as constant war was going on upon
the borders between the Avars and the Bavarians. Emmeram
accordingly consented to stay at Ratisbon, and he laboured
to instil true religion into the natives. After three years he
asked leave to go to Rome, there to finish his studies.
Before he left, the daughter of the duke, named Oda, re-
vealed to him a miserable secret. Moved by unlawful
passion, she was about to become a mother, by a young
man named Sigibald, and she dreaded that discovery would
lead to the execution of her paramour. If we may trust
Aribo, the bishop bade her tell her father a lie, that he,
Emmeram, was her betrayer. He would be safe in Italy.

Then he took his way to Rome. But Lantebert, brother
of Oda, discovered her condition, and when she told him
that Emmeram was the partner in her guilt, he was filled
with fury, pursued the bishop, and caught him up at
Hflffendorf, before he had crossed the frontier, dragged

4« - ■- ■— *

Sept. 23.]

kS*. Salaberga.

339

him out of the cottage where he was lodging, bound him to
a ladder, and cut off his hands, feet, ears, dug out his eyes,
and tore out his tongue.

Thus he died, and for the murder Lantebert was driven
into exile. The body of S. Emmeram was translated to
Ratisbon.

S. SALABERGA, W. ABSS.

(a.D. 654.)

[Roman and Gallican Martyrologies. Authority :— A Life by an anony-
mous writer little posterior, if not contemporary.]

S. Salaberga was born at Orney, near Langres, of noble
and virtuous parents. S. Eustasius, on his return from
Bavaria, received hospitality from her parents. The vener-
able abbot took the children in his arms to bless them.
Salaberga was blind; he anointed her eyes with blessed
oil, and healed her. In gratitude the young girl promised
the saint to dedicate her virginity to God. But her parents
had other views for her, and they married her to a noble
named Rickeran. Two months after their marriage she
lost her husband ; but her father, supported by the authority
of King Dagobert, married her to Earl Baso, and by him
she became the mother of five children. She founded a
monastery at Laon, by the advice of Waldbert, Abbot of
Luxeuil. It was a magnificent abbey containing seven
churches, and was a double community of monks and nuns,
the latter, to the number of three hundred, were divided
into choirs, so as to sing night and day incessantly the
praise of God ; this perpetual office was called Laus perennis.
S. Odilia and her husband, Leutvin Bodo, renounced the
world, and placed themselves under the direction of S.

* *

34-0 Lives of the Saints. rSept 22#

Salaberga, who, with her husband's consent, had retired to
the monastery and constituted herself abbess.

Through the last two years of her life Salaberga suffered
excruciating pains, which she bore with great fortitude.
She died in 654, and left her daughter Anstrude, aged
twenty, to rule the abbey in her place.

S. LOLAN, B.C.

(5TH CENT.)

[Scottish Martyrologies. Authority : — The legend in the Aberdeen
Breviary.]

The legend of this saint is a very strange one. Lolan,
a nephew of S. Serf, born in Galilee at Cana, came to
Rome, and was appointed doorkeeper of the Roman Church.
His uncle having, by divine intimation, left Rome to preach
to the Scots, Lolan remained seven years exercising his
ministry at Rome. At length, longing to behold him again
face to face, he one night locked the church of S. Peter as
usual, left the key in a conspicuous place, and departed on
foot for Scotland. Aftei a weary journey he came to a
place which by the common people was called Planum.

In the morning the chiefs of the Roman Church came to
pray at S. Peter's, but were unable to open the door with
the key. Terrined at what this might portend, they betook
themselves to prayer; and it was revealed to them that
the door could only be opened by the hand that had closed
it, and that Lolan, by divine providence, had gone west-
ward to extend the Roman faith. A deacon and a sub-
deacon were sent after Lolan, who one day, as he came out
of the church at Planum, saw them approach, and ran to

Sept. 22.] & Thomas of Villanova. 341

them, and greeted them joyously. When they told him
that the door could only be opened by the hand which had
shut it, he straightway took a sword and cut off his right
hand on a stone, and gave it to the Roman legates, who
were thus enabled on their return to open the door of
S. Peter's. In return for this he asked for four loads of the
dust of the cemetery of S. Peter, wherein his own body
might be buried. The Romans therefore sent from Rome
four ass-loads of earth, in consideration of which the blessed
man prayed that whosoever should in sickness vow to be
buried in that earth, he should receive the same indul-
gences as if actually buried in the cemetery of S. Peter's,
and finally attain the kingdom of heaven.

According to David Camerarius, Lolan lived much later,
in a.d. 1039, and was a councillor of King Duncan, whom he
aided by his advice against the Danes, and who by following
his recommendations succeeded in defeating them at King-
horn and at Culross.

Duncan was killed at Bothgowanon, near Elgin, by
Macbeth.

It is probable, therefore, that there were two Lolars
living at very different periods, who have been confounded
together.

S. THOMAS OF VILLANOVA, ABP.

(a.d. 1555.)

[Roman Martyrology on Sept. 22, Augustinian on Sept. 18. Beatified
by Paul V. in 1618, and canonized in 1658 by Alexander VII. Authorities :
— A Life by John Magnatones, Bishop of Segorbe, his friend, d. 1571 ;
another Life by Michael Salonio, a contemporary ; the Acts of Canonization ;
Quivedo of Villegas, Epitome a la historia d. Tomas de Villanueva, Madrid,
1620.]

S. Thomas was born at Fuentana in Castile, in 1488;
but received his surname from Villanueva de los Infantes, a

*- ■ *

342 Lives of the Saints. [Sept tt

town where he had his education, situated about two miles
from the place of his birth. His parents, Alphonso Tomas
Garcias and Lucia Martinez, were also originally of Villanova.
Their fortune was not one of affluence, but it was com-
fortable ; and with their prudent frugality they were enabled
liberally to assist the poor. Instead of selling that corn
which was not necessary for the subsistence of their family,
they made bread of it, which they bestowed on the neces-
sitous. This charitable disposition was the most valuable
part of their son's inheritance, and proved one of the most
distinguished virtues in his character during the whole course
of his life. When but seven years old he studied every day
by various little contrivances to obtain something which he
might give to the poor, often depriving himself of part ot
his meals for this purpose, and gathering together what
scraps he could find at home, or whatever else his parents
would allow him to give away : nor were they backward in
approving his conduct on such occasions.

An instance is recorded which shows how full of charity
was the good mother of our saint. A beggar came one day
to the door. She told the servants to give him some flour
out of the bin. They told her it was empty.

"Then," said she, "go into the store-room, and bring
some thence."

" We cleared every particle thence this morning," said
they.

" Go, and look."

They came back, crying : " See, see ! the bins are full !"

And so it was. So the beggar wras given abundance.

The little Thomas grew up modest and gentle, with a
singular abhorrence of falsehood of every sort, and a great
love of prayer.

At the age of fifteen he was sent to the University of
Alcala, which had been founded lately by Cardinal Ximenes ;

5, ^

Sept. 22.]

6". Thomas of Villanova.

343

and the cardinal, out of regard to his merit, gave him a
place in the college of S. Ildefonso. After eleven years
spent at Alcala, he was made professor of philosophy, and
taught in the university, being then aged only twenty-six.
This office he held for two years, and then moved to the
University of Salamanca, to lecture there on philosophy.
He taught for two more years, and then joined the order of
the Augustinian hermits, 1518, in a house of the Society at
Salamanca.

His behaviour in his novitiate was such as showed he had
been long inured to austerities, to the renouncing his own
will, and the exercises of holy contemplation. The sim-
plicity of his behaviour charmed his fellow religious, and
made them admire the manner in which he laid completely
aside his own will and self-consciousness. Soon after the
term of his novitiate was expired, he was promoted to
priestly orders in 1520, and employed in preaching the word
of God, and in administering the sacrament of penance.
He acquitted himself in these functions with such dignity
and success, that he was called the Apostle of Spain. He
did not interrupt these employments, nor allow himself any
relaxation in his monastic austerities whilst he taught
divinity in the public school of the Augustinians at Sala-
manca. He was afterwards successively prior at Salamanca,
Burgos, and Valladolid, was twice provincial of Andalusia,
and once of Castile ; and behaved himself in all these
stations with a sweetness and zeal which gained the hearts
of his religious brethren, so that he governed them rather
by the example of his life than by the authority of his office.
His charity made him accessible to all who wanted his
assistance or advice, and the spiritual discernment with
which he applied remedies to the maladies of souls was
always remarkable. Heavenly succour the saint found in
the close union of his soul with God. He fell into raptures

*— ~ - - ■ ■ — — — — *

344 Lives of the Saz7its. [Scpt. st.

at his prayers, especially at mass ; and though he
endeavoured to hide such favours, he was not able to do
so ; his face, after the holy sacrifice, shining like that of
Moses, sometimes, it is asserted, with poetic exaggeration,
dazzling the eyes of those that beheld him.

The Emperor Charles V. is said to have been very fond
of hearing the saint preach, and when the archbishopric of
Granada fell vacant (1544) he ordered S. Thomas to come
to him at Toledo, and offered him the vacant dignity.
S. Thomas refused it, and the see was given to Ferdinand
de Guevara. At the same time the archbishopric of Valencia
was vacated by Don George of Austria, uncle of the Em-
peror, who resigned the see that he might become Bishop
of Liege. Charles, who was then in Flanders, thought it
was in vain to offer it to S. Thomas of Villanova, so he
determined that it should be given to some one else. But
the secretary who made out the letter of recommendation
to the chapter to elect, did not catch what the Emperor
said in the haste of transacting business, and thought he
had mentioned Thomas of Villanova, so he inserted his
name in the letter, giving conge d'elire.

When Charles V. came to sign it, he saw the mistake, and
remarked on it.

" I will correct it directly," said the secretary.

" By no means," answered the Emperor ; " I see in this
the hand of God." So he signed the " placet," and it was
sent into Spain.

S. Thomas, on hearing of his nomination, hasted to
Philip, the Emperor's son, afterwards Philip II., and en-
treated him not to lay the burden on his shoulders. But
all his entreaties were in vain, and he was commanded
forthwith by his superiors in the Augustinian Order to
obey.

Pope Paul III. sent the bull for his consecration, and

~ Z

Sept. 27.) S- Thomas of Villanova. 345

that ceremony was performed at Valladolid by Cardinal
John of Tavera, Archbishop of Toledo. The saint set out
very early next morning for Valencia. His mother, who had
converted his house into a hospital for the use of the poor
and sick, and resolved to spend the rest of her days in
their service, entreated him to take Villanova in his way,
that she might have the satisfaction of seeing him before
she died. But the bishop refused. He would not diverge
to the right hand nor to the left from the road to his diocese,
being persuaded that his present vocation obliged him to
postpone all other considerations to that of hastening to the
flock committed to his care. He travelled on foot, in his
monastic habit, which was very old, with no other hat than
one he had worn ever since his profession, accompanied by
one religious man of his Order and two servants. Upon his
arrival at Valencia, he retired to a convent of his Order,
where he spent several days in penance and prayer, that he
might be enabled worthily to acquit himself of his charge.
He took possession of his cathedral on the first day of the
ensuing year, 1545 ; which he was prevailed upon to do
with the usual ceremonies, amidst the acclamations of the
people, but when he was led to the throne prepared for him
in the church, he cast away the cushions and silk tapestry,
fell upon his knees on the bare floor, and embraced the foot
of the cross, pouring forth a flood of tears. The chapter,
in consideration of his poverty, made him a present of four
thousand ducats towards furnishing his house, which he
accepted humbly and with thanks ; but he immediately sent
the money to the great hospital, with orders that it should
be expended in repairing the house. The first thing he
did after the public ceremonies were over, was to visit the
prisons of his bishopric, and judging them too dark and
inconvenient, he ordered them to be made more decent and
commodious.

1% . *

346 Lives of the Saints. tSept. „.

It is often said, that " honours change manners ;" but our
saint kept not only the same perfect humility of heart, but
as much as possible the same exterior marks of contempt
for worldly vanities. He went almost as meanly apparelled
as before ; and even wore for some years the habit which
he had brought with him from his monastery ; this he some-
times mended himself, as he had been wont to do in his
convent. A canon surprising him one day in the fact,
expressed his surprise that he should so meanly employ his
time, when a tailor would do the work in half the time, and
for a trifle. The servant of God said : " I am still a mem-
ber of my religious Order, which enjoins poverty. The trifle
you speak of will serve for a poor beggar."

The old ragged clothes which the Archbishop wore were
a subject of irritation to the canons, who thought it
unbecoming his dignity to be dressed like a pauper. In
vain did they remonstrate. " I am vowed to poverty," was
his invariable answer. The only concession they could
wring out of him was that he should wear a silk instead of
a dirty old woollen cap. He took his new bit of head gear,
and showing it about, said, " Behold my episcopal dignity,
in order that I may be esteemed an archbishop, my worthy
canons have forced me to wear this."

S. Thomas was most bountiful towards his servants. His
bishopric was worth eighteen thousand ducats per annum
two thousand of which were paid to Don George of Austria,
as a pension reserved to him upon his resignation : twelve
thousand the saint gave to the poor, not reserving one
penny for the following year, and he allowed himself only
four thousand to defray all the expenses of his family, repairs
of his palace, &c. There came to his door every day about
five hundred poor people, and each of them received bread
and pottage, with a cup of wine and a piece of money. He
took poor orphans under his care ; and for the space of

S. Thomas of Villanova. 347

Sept. 29.]

eleven years that he was archbishop, not a poor maid was
married who was not helped by his charity. He brought
up all the foundling infants in his diocese with the
tenderness of a mother ; often visited them, and gave rewards
to those nurses who were especially tender and diligent. To
his porters, to make them more diligent in finding children
exposed by their parents, he gave a crown for every found-
ling they brought him. When, in 1550, a pirate had
plundered a town in his diocese, near the sea-coast, the
archbishop sent four thousand ducats, and cloth worth as
much more, to furnish the inhabitants with necessaries, and
to ransom the captives.

Nor was he only the support of the poor himself, but he
engaged the great lords, and all that were rich, to show their
greatness and wealth, not in gorgeous dresses and festivities,
but by becoming the fathers of their vassals, and by liberality
to the necessitous. He exhorted them to be richer in mercy
and charity than they were in earthly possessions. " Answer
me, O sinner," he would say, " what can you purchase with
your money better, or more necessary, than the redemption
of your sins ?" At other times he would say, " If you desire
that God should hear your prayers, hear the voice of the
poor. If you desire that God should forestall your wants,
forestall those of the indigent, without waiting for them to
importune you ; especially anticipate the necessities of those
who are ashamed to beg. To make such as these ask an
alms, is to make them buy it."

The blessed man having been forewarned by a vision that
he should die on the feast of the Nativity of the Blessed
Virgin, was taken ill of quinsy, attended with fever, on the
29th of August. He began his immediate preparation for
his passage by a general confession of his faults, made with
many tears. Then he received the last Sacraments of the
Church with a devotion and resignation which moved those

fl, _ *

348 Lives of the Saints. [Sept „.

present to tears. And having commanded all the money
then in his possession (which amounted to four thousand
ducats) to be distributed among the poor in all the parishes
of the city, he ordered all his goods to be given to the rector
of his college, except the bed on which he lay. Being
desirous to go naked out of the world, he gave this bed
also to the jailer, for the use of prisoners, but borrowed it of
him till such time as he should expire. Understanding that
some money had been brought in for him, he caused it to be
immediately sent to the poor, though it was then midnight.
On the 8th of September in the morning, perceiving his
strength fail, he caused the passion of our Lord according
to S. John to be read to him, whilst he listened with
his eyes fixed on a crucifix. Then he ordered mass to be
said in his presence, and after the consecration, recited the
psalm, In te, Domine, speravi, &c., tears falling from his
eyes ; after the priest's communion he said, " Into thy hands,
O Lord, I commend my spirit ;" and at the words he rendered
his soul into the hands of God, in the sixty-seventh year of
his age, 1555, after having been archbishop ten years.

% . ■ %

Sept. 23.]

S. Linus. 349

September 23.

S. Linus, Pope, M. at Rome ; circ. a.d. 67.

S. Thecla, V.M. at Scleucia in Isauria ; 1st or ind cent.

SS. Paxentius and Albina, MM. at Paris.

S. Liberius, Pope of Rome ; a.d. 366.

S. Constantius, C. at Ancona in Italy ; tth cent.

S. Adamnan, Abb. o/Iona; a.d. 704.

S. LINUS, POPE, M.
(about a.d. 67.)

[Roman Martyrology. The Martyrologium Parvum on Nov. 26, also
Usuardus and Wandelbert, Bede, and many ancient Kalendars on Sept. 23.
But some also on Oct. 7. By the Greek, Linus with Hermes, Caius, Philo-
logus, and Patrobas on Nov. 5.]

INUS, a Christian at Rome, known to S. Paul
and to S. Timothy,1 is asserted, unequivocally, by
Irenseus to have been the first Bishop of Rome.
Eusebius and Theodoret corroborate this state-
ment, and all ancient writers agree that the first Bishop of
Rome after the Apostles was named Linus. The date of
his appointment, the duration of his episcopate, and the
limits to which his episcopal authority extended are points
which cannot be regarded as absolutely settled, though they
have been discussed at great length. Eusebius and Theodoret
state that he became Bishop of Rome after the death of
S. Peter. On the other hand, the words of Irenreus —
" [Peter and Paul] when they founded and built up the
Church [of Rome], committed the office of its episcopate to
Linus" — certainly admit, or rather imply, the meaning, that
he held that office before the death of S. Peter. The

1 a Tim. iv. 21.

* *

350 Lives of the Saints. [Sept. 23.

duration of his episcopate is given by Eusebius as a.d.
68 — 80 j but there are difficulties in the way of accepting
these dates, and it is more probable that Linus terminated
his tenure of the see and his life in 67 or 68. The state-
ment of Ruffinus that Linus and Cletus were bishops in
Rome whilst S. Peter was alive has been revived in support
of a theory, by no means improbable, that Linus was bishop
in Rome, appointed by S. Paul, to Christians of Gentile
origin ; whilst S. Clement, or Cletus, exercised authority
over the Jewish Christians there, and owed his appoint-
ment to S. Peter.

S. THECLA, V.M.

(1ST OR 2ND CENT.)

[Roman Martyrology and all later martyrologies, Sarum, York, Here-
ford, &c. By the Greeks on Sept. 24. In some later martyrologies also on
Feb. 22 as martyr at Nicomedia. All the Acts of S. Thecla are fabulous.
They exist in Greek, Syriac, and Latin. According to Tertullian they
were composed by an Asiatic priest to do honour to S. Paul.1 S.Jerome
held them as apocryphal.2]

Unfortunately, as they stand, the Acts of S. Thecla
cannot be trusted. They were composed by a priest in
Asia to do honour to S. Paul. They may be condensed
into a few words. Thecla, daughter of pagan parents in
Iconium, heard S. Paul preach as she sat at her chamber
window, and refused after that to listen to the advances of
her betrothed, Thamyris.

She ran away from home after S. Paul to Seleucia. A

1 De baptismo, c. 17. "Quod si, qui Pauli perperam scripta legant, exemplum
Theclae ad licentiam mulierum docendi tingendique defendunt, sciant in Asia pres-
byterum qui earn scripturam construxit quasi titulo Pauli de suo cumulans, convic-
tura atque confessum id se amore Pauli fecisse, loco decessisse."

2 Catal. Script. Eccles. " Periodicum Pauli et Theclae et totain baptizati Leonis
fabulam inter apocryphas scripturas computanus."

b — — 1

s^t. ,3.] S.Liberius. 351

native of that place tried to kiss her in the street, and she
tore the clothes off his back in return for his salute. The
man accused her before the governor, and she was exposed
to wild beasts, which, however, would not touch her. She
then jumped into a pond full of seals and porpoises, and
baptized herself. All the sea-monsters in the pond died
when she jumped in. After that she escaped, and followed
S. Paul everywhere, dressed in boy's clothes. She was then
aged eighteen. When S. Paul left for Rome, she was led
by a shining cloud to a cave, where she spent seventy years.
The recomposed Acts of Thecla certainly embody early
and genuine Acts that date back to subapostolic times. See
Ramsay, "The Church in the Roman Empire," 1895.

S. LIBERIUS, POPE.
(a.d. 366.)

[Roman Martyrology. Wandelbert, some copies of the Martyrology of
Jerome. Authorities : — The letters of Liberius, the writings of Athanasius,
Theodoret, Sozomen, Socrates.]

Liberius, a Roman, son of one named Augustus, was
elected in the room of Julius I., and ascended the throne

of S. Peter on May 22nd, a.d. 352. It was a stormy period,
demanding a firmer hand at the helm than that of Liberius,
for Constantius the Arian was now sole master of the
Roman world. From the councils of Aries and of Milan he
had extorted the condemnation of the great S. Athanasius,
by bribes, by threats, and by force. Liberius began his
pontificate by an act of judicial authority. The Emperor
sent a string of charges against Athanasius. Liberius sum-
moned a council and examined the accusations. He and
his council were satisfied with the statements of Egyptian

352 Lives of the Saints. [Sept>

bishops on behalf of Athanasius, and wrote to the Orientals
accordingly.1 But the latter had Constantius in their hands ;
and, in the autumn of 353, the death of Magnentius by his
own hand left Constantius master of the West, and at leisure
to crush the man whom he had been forced to recall. A
new attempt to Arianize the West was now resolved upon.
Liberius had sent Vincent of Capua and other deputies to
Constantius, asking for a council to be held at Aquileia,
but Constantius summoned it to assemble at Aries, where
the bishop, Saturninus, was an Arian. Vincent of Capua,
legate for the Pope, weakly subscribed the excommunica-
tion of Athanasius, which was forced on the council ; but
Liberius, when he heard of it, promptly disclaimed the
conduct of his legate.

Early in 355 a new council met at Milan, and was forced,
by the personal presence and violence of the Emperor, into
cowardly submission to his will. The few prelates who
held out were banished.2 Dionysius of Milan was sent to
Cappadocia, Lucifer of Cagliari was confined in a dungeon
at Germanicia, Eusebius of Vercellse at Scythopolis,
Paulinus of Treves was banished to Thrace.

It is difficult to realize the misery of that time. Liberius,
who sympathized heartily with the confessors, was now to
take his turn.

At first it was attempted to lure him over ; Eusebius the
Chamberlain was sent to him with gifts. "Comply with
the Emperor," said he, "and accept these." Liberius
replied that this might not be. He could not contravene
the decrees of Rome and of Sardica. If the Emperor really
desired peace, let him allow a free council to meet, not in
his presence, surrounded by his guards. Eusebius, " forget-
ting that he stood in a bishop's presence," insulted the Pope

1 There is a forged letter of Liberius stating that he had excommunicated

Athanasius.

3 See S. Paulinus of Treves, Aug. 31.

Sept. 23. J

6*. Liberitis. 353

with menaces, and then presented the gifts of Constantius
at S. Peter's ; whereupon Liberius rebuked the keeper of the
church for not casting out the unholy offering. Liberius
proceeded to utter a solemn anathema against all Arian
heretics. He disfranchised all, even the Emperor himself,
from the privileges of the Christian polity. Constantius, in
his wrath, ordered the seizure of his rebellious subject ; but
the Bishop of Rome was no longer at the head of a feeble
community ; he was respected and beloved by the whole city.
All Rome was in commotion in defence of the Christian
pontiff. The city had to be surrounded by troops, and
then it was thought more prudent to apprehend Liberius by
night, and to convey him secretly out of the city. He was
sent to the Emperor at Milan. He appeared before
Constantius, who declared to him that Athanasius had been
condemned by a council of the Church, and that Athanasius
was a traitor in that he had corresponded with enemies of
the Emperor. Liberius was unshaken : " If he were the
only friend of Athanasius, he would adhere to the righteous
cause." He bade Constantius forbear fighting against
Christ. He knew, he said, that he should be exiled, and when
he was offered three days to bethink himself, he answered
confidently, "Three days, or three months, will not change
me ; I have taken my leave of Rome !" He was banished
to Bercea in Thrace, having spurned presents of money not
only from Constantius, but from Eusebius, whom he scorn-
fully bade to " go and become a Christian, before he
presumed to bring alms as to a convict." Of the Emperor's
offers he said, " Let him keep them to pay his soldiers."

Two years of exile in that barbarous region, the cold
inhospitable Thrace, the dread of worse than exile, perhaps
disastrous news from Rome, at length broke the spirit of
Liberius ; and he consented to sign the semi-Arian creed of
Sirmium, and to renounce the communion of Athanasius.

vol. x. 23

* >j4

354 Lives of the Saints. [Sept. a3.

For the Emperor had attempted to strike a still heavier
blow against the rebellious exile. A rival bishop, as though
the see were vacant, had usurped the throne.

Felix was elected, it was said, by three eunuchs, who
presumed to represent the people of Rome, and consecrated
by three courtly prelates, " spies," S. Athanasius designates
them. But the clergy of Rome, and the people with still
more determinate resolution, kept aloof from the empty
churches, where Bishop Felix, if not himself an Arian, did
not scruple to communicate with Arians. The estrange-
ment continued through the two years of the exile of
Liberius ; the pastor was without a flock. At the close
of this period, a.d. 357, the Emperor Constantius visited
Rome. The women, who all along had adhered strenuously
to the banished prelate, and had flouted the claims of Felix,
endeavoured to persuade their husbands and fathers to
represent their case to the Emperor. The timid nobles
devolved the dangerous office on their wives. The female
deputation, in their richest attire, swept along the admiring
streets, and stood before the imperial presence ; by their
fearless pertinacity they obtained a promise of the release of
Liberius. Even then Constantius was but imperfectly
informed concerning the strength of the factions which,
having himself exasperated to the utmost, he now vainly
attempted to reconcile. His edict declared that the two
bishops should rule with conjoint authority, each over his
respective community. It was read in the circus. " What !"
cried the indignant Romans, "because we have factions in
the race-course, shall we have factions also in the Church ?"
The whole audience burst into a thundering shout of, " One
God ! one Christ ! one bishop !"

In the meantime, as has been already stated, Liberius had
fallen. After two years of banishment, his intense longing
for Rome threw him into a deep melancholy. His deacon,

Sept. 23.]

.£ Liber ius. 355

Urbicus, was taken away from him, a privation which he felt
bitterly. Demophilus, Bishop of Bercea, where he was
detained, and Fortunatian of Aquileia, who himself had
yielded at Milan, urged him not to sacrifice himself for a
single man, so often condemned by Synods ; and thus he
was led to renounce Athanasius, and to acquiesce in an
uncatholic formula. He wrote to the Orientals, " I do not
defend Athanasius — I have been convinced that he was
justly condemned f and added that he put Athanasius out
of his communion, and accepted the faith of the Orientals
as put forth by many bishops at Sirmium. "This I have
received; this I follow; this I hold."

S. Hilary, who transcribes this letter, breaks into wrathful
exclamations, " This is the perfidious Arian faith. I say
anathema to thee, Liberius, and thy fellows : again, and a
third time, anathema to thee, thou prevaricator Liberius !"

Liberius wrote an abject letter to Valens and his associates,
asking their good^ offices with the court for his immediate
restoration ; and to Vincent of Capua, whose fall he had
once deplored, he sent an intimation that he had given up
" that contest about the name of Athanasius," begging that
the Campanian bishops might be informed, and that suppli
cation might be made to the Emperor for his deliverance
from his " great affliction." The letter concludes, " If you
have wished me to die in exile, God will judge between me
and you."

The submission of Liberius had not been rumoured in
Rome when he returned, or his entrance would have been
less of an cvation. Felix, the rival bishop, fled ; but he
would not altogether abandon the co-equal dignity assigned
him by the decree of Constantius, and confirmed by the
council of Sirmium. He returned ; and, at the head of a
body of ecclesiastics, celebrated divine worship in the
basilica of Julius, beyond the Tiber. He was expelled

356 Lives of the Saints. [Sept< 93<

patricians and populace uniting against him. There was
fighting, a proscription, and a massacre of the partisans of
Felix. The streets, the baths, the churches ran with blood ;
the streets, where the armed followers of the rival bishops
encountered in arms • the baths, where Arian and Catholic
could not wash together without mutual contamination ;
the churches where they could not join in common worship
to the same Redeemer.

Felix himself escaped, and lived some years in peace on
an estate near the road to Portus. Theodoret and Sozomen
assert that he clave to the creed of Nicsea, but Socrates
condemns him as infected by the Arian heresy.

Little or nothing further is known of the life of Liberius.
He sinks into obscurity. He was absent from the fatal
council of Rimini, which deluded the world into unsus-
pected Arianism. When the Ariminian creed was brought
before him, he refused to admit it, and this firmness went
far to efface the stain of his former lapse. In a.d. 362 he
wrote to Athanasius, making full profession of his orthodoxy
as to the Trinity and the Incarnation ; and, writing to the
Catholic prelates of Italy, urged that "repentance must
efface the fault of inexperience," that Greece and Egypt
were both of this mind, and that entire submission to the
Nicene Creed ought to be a passport to the Church's
favour. This was on the return of S. Athanasius to Alex-
andria, and the decree of the council held there, for the
reconciliation of the bishops who repented of having ac-
cepted the creed of Ariminium.

The last act of Liberius that is recorded was one of recon-
ciliation. The semi-Arians in the East were distressed and
imperilled by the thorough-going Arianism of the Emperor
Valens. In their danger they turned to the West, and sent
to Liberius three deputies with instructions to enter into
his communion and profess the Nicene Creed. We need

-M

Sept. 23.]

.S. Liberius. 357

not attempt to analyse their motives, nor inquire how far
their comfortless position as subjects of Valens assisted
them in seeing their untenable position between the pure
Arians and the orthodox. Liberius at first looked coldly on
the delegates. He made them commit their faith to writing.
They complied. Their paper, in the form of a letter to
their "lord, brother, and fellow-minister Liberius," pro-
fessed that they held, did hold, and would hold to the end,
the creed of Nicaea. They anathematized all heresies op-
posed to that creed, and especially the Ariminian creed.
Liberius, on receiving this paper, wrote to sixty-four Eastern
bishops, by name, expressing his satisfaction at the Catholic
statement of their representatives, and recognised them as
in union with the orthodox church. Thus, when the event-
ful life of Liberius was closing, in September, 366, he had
the comfort of thinking that, after his melancholy lapse in
former days, he had been instrumental in receiving the sub-
mission of a great body of Easterns to the creed which he
had once cast away. He had succeeded, not only to the
chair of S. Peter, but to the blessing which followed on his
repentance ; he had been converted, and had strengthened
his brethren.

358 Lives of the Saints. [Sept 23

S. ADAMNAN, AB.
(a.d. 704.)

[Roman Martyrology, Irish Martyrology, Scottish Menology and
Kalendars. Not to be confused with Adamnan of Coldingham, Jan. 31, nor
with another Adamnan, a bishop at Melrose, commemorated by Dempster
on Sept. 22. Adamnan, given by Camerarius on the authority of Boethius,
on Jan. 23, as councillor of Eugenius IV. in his treaty with Brudeus, King
of the Picts, is probably the same as Adamnan, Abbot of Iona. Fordun,
describing Inchkeith, which is probably the Urbs Giudi of Bede, says that
an Abbot Adamnan presided in it, who honourably received S. Serf with his
companions in the island at his first arrival in Scotland. Authorities : —
Bede in his Eccl. Hist., and Irish Lives.]

According to Irish authorities, S. Adamnan was of the
noble race of Ciual, the son of Ronan and Ronnat. The
Ulster annals give a.d. 624 (623) as the date of his birth.
In his youth he had relations with Finnachta the Festive,
King of Ireland, and eventually became his " soul's friend,"
or confessor. He became Abbot of Raphoe, after having
received his monastic education at Iona, or in some other
monastery of the Columbian institutions. Raphoe was pro-
bably founded by him, and he is commemorated there under
the name of Eunan, on the same day, Sept. 23, but is incor-
rectly called first bishop of Raphoe, instead of first abbot.
The first bishop of Raphoe was Malduin MacKinfalaid,
who died about a.d. 930.

The only event recorded of his monastic life is a voyage
to obtain timber for the monastery of Hy or Iona. In 679
he was chosen abbot of the island-metropolis of monks, at
the age of fifty-five or six.

He was sent by his countrymen on an embassy to King
Aldfrid of Northumbria in 688, to negotiate the exchange of
some Irish captives. He was probably chosen for this
mission because he had previously enjoyed the king's friend-
ship, who had spent his youth in study among the Irish

Hfc<

Sept. 23.]

•S. Adamnan.

359

when forced to fly his native country on the accession of
Egfrid in a.d. 670. Adamnan remained some time in
Northumbria with the king, and was converted to the
Roman doctrine concerning the time of celebrating Easter,
and the tonsure, by Ceolfrid, Abbot of Wearmouth, with
whom Adamnan for a while lodged. On his return to Iona,
the abbot attempted to convert his monks, but finding them
unwilling to desert the customs of their forefathers, and
disgusted with their obstinacy, he left the monastery and
passed over to Ireland. There his endeavours were more
successful, and his zeal for the Roman cut of the hair and
time of celebrating the Paschal festival converted many of
the Irish, the only Churches which remained obstinately
opposed to the innovations being those immediately under
the control of the monastery of Iona.

Adamnan remained in Ireland until the Easter of 704,
which he celebrated at the time prescribed by the Roman
cycle. Encouraged by this success, Adamnan again re-
turned to his own monks, who, however, continued deaf to
his exhortations ; and the abbot, worn out with mortifica-
tion and regret, died before the arrival of the Easter of the
following year, and, as Bede observes, was thus saved from
the collision which must have been the result of his giving
orders, as their superior, which his monks in their con-
sciences would feel obliged to disobey. Both Bede and
Ceolfrid, Abbot of Wearmouth, bear testimony to the good-
ness and humility of Adamnan's character, and to his inti-
mate acquaintance with the Holy Scriptures. As a writer
he holds the remarkable position of being probably the first
native of our islands who incited Anglo-Saxons to that long
pilgrimage which had afterwards such an important in-
fluence on the civilization of the world, by publishing a
description of the Holy Land. In the latter part of the
seventh century a Frankish bishop, named Arculf, had visited

360 Lives of the Saints. [Sept a3-

Jerusalem, and from thence had wandered to Alexandria
and to Constantinople. On his way home he witnessed
a volcanic eruption in the isle of Vulcan, off the coast of
Sicily. The vessel in which he was embarked was after-
wards carried out to sea by a violent tempest, which threw
it on the western coast of Britain. Thus shipwrecked,
Arculf, after many wanderings, arrived at Iona, where he
was hospitably received by Adamnan, who listened with
pleasure to the recital of his adventures. The Abbot of
Iona committed this narrative to writing in a book which is
still preserved, and which was once very popular. When
he had completed this book, he carried it as an offering to
King Aldfrid, who allowed copies to be made for the use of
his subjects, and sent the author home loaded with presents.
It seems certain that this visit preceded his mission to the
Irish. Adamnan is also known as the writer of the life of
S. Columba, which he says he wrote at the solicitation of
the brethren of his monastery, and therefore before the time
of his visit to England, and his difference with the monks
on the subject of Easter. The Irish life of Adamnan, from
which the biography in the Aberdeen Breviary is taken, says,
that one day Adamnan did not appear at the divine office,
and when the brethren sought him, they found him in his
cell lost in an ecstasy before the apparition of the child
Jesus, surrounded by dazzling light. This vision is related
also in the Martyrology of Donegal ; which adds, more-
over, that the glory of heaven and the pains of hell were re-
vealed to him, and that these revelations compose a book
called the Vision of Adamnan.

Sept. 24.]

^^ Andochius and Others.

361

September 24.

SS Andochius, P., Thyrsus, D., and Felix, MM. at Autun;

circ. a.d. 169.
SS. Paphnutius and Comp., MM. in the Thebaid ; circ. a.d.

3°3-
S. Rusticus, B. of Auvergne ; middle of ' $th cent.
S. Geremar, Ab. of Flay in France ; circ. A.D. 658.
S. Gerard, B.M. in Hungary ; a.d. 1046.
S. Ysarn, Ab. at Marseilles ; a.d. 1048.
S. Robert, H. at Knaresborough ; a.d. 1218.

SS. ANDOCHIUS, THYRSUS, AND FELIX, MM.
(about a.d. 169.)

[Roman and Gallican Martyrologies. Authority : — The Acts, not by any
means contemporary, and probably based on tradition.]

ITTLE or no reliance can be placed on the acts of
these martyrs. They relate that Polycarp, Bishop
of Smyrna, sent these saints, Andochius, a priest,
Thyrsus, a deacon, and Felix, a layman, to Gaul,
to preach the Gospel. S. Polycarp was moved thereto by
seeing S. Irenseus in vision appear to him and exhort him
to do so, he, Irenseus, being then dead. Unfortunately for
the story, S. Polycarp was martyred in a.d. 167, and S.
Irenseus died in a.d. 202 or 207. With these saints travelled
S. Benignus. They landed at Marseilles. At Saulieu they were
arrested and, with the exception of Benignus, were beaten,
and hung up to trees by the wrists, their arms being twisted
behind their backs. Fire was placed under them, and when
nearly dead with pain and heat, they were taken down and
their heads struck off.

It is probable that they suffered much later than the Acts
would lead us to suppose. Some few relics are preserved at
Saulieu near Autun.

► +-

362 Lives of the Saints. [Sept ^

SS. PAPHNUTIUS AND COMP., MM.

(about a.d. 303.)

[Roman Mai tyrology. By the Greeks on Sept. 25. The Acfs in Greek
are fabulous.]

S. Paphnutius, a hermit in the Thebaid, had learned
that numerous Christians were languishing in irons, in the
persecution of Diocletian, and that under the stress of their
sufferings many renounced Christ ; filled with zeal, he
delivered himself up to the Prefect, that he might be im-
prisoned with them, and encourage them to play the man
for Christ. He was so successful in the dungeon that
several who were wavering were confirmed in their faith,
and gave up their souls to God by cruel deaths along with
their guide Paphnutius, who after the rack suffered death by
the sword.

S. GERE MAR, AB.

(about a.d. 658.)

[Roman, Gallican, and Benedictine Martyrologies. Authority: — An
ancient Life, which is trustworthy.]

Geremar, son of Rigobert and Haga, of noble Frankish
race, was born near Beauvais in the reign of Clothair II.
He was called in youth to the court of Dagobert I. He
married a maiden named Domana, and by her had two
daughters and a son. He contracted a warm friendship for
S. Ouen of Rouen, and by his advice surrendered his estates
to his son on his coming of age, built a monastery at Vardes,
and retired to the abbey of Pentale at the confluence of the
Seine and Risele, where he was speedily constituted abbot.
His strictness displeased some of the monks, and they

Sept. a4.J

5". Geremar. 363

resolved to make away with him. At cockcrow every morn-
ing it was the custom of the community to rise and go
to church and sing prime, and return to their beds only at
daybreak. One morning whilst Geremar was in church
some of the malcontents fastened a sharp knife in his bed
with the haft attached to the laths, and the blade erect, so
that when Geremar returned in the dusk to the dormitory,
and flung himself on his bed, the knife would pierce him.
But on this morning, contrary to his usual custom, he felt his
bed before flinging himself on it, and thus discovered the
knife. Disgusted at this attempt on his life, he determined
to leave the abbey, but without publishing abroad the reason,
lest it should cause scandal. He then found a cave and
retired into it. Shortly after, news reached him that
his son Amalbert, who had been in attendance on the king
in Gascony, on his way home had been attacked by a mortal
illness which had cut short his days in the flower of youth.
Geremar, on receiving the news cried out, "O my God ! Thou
hast been merciful towards me, in deigning to receive my
son into Thy glory." He went to meet the funeral train,
which was accompanied by the king and his nobles, and
brought his son's body to the monastery of ITsle.

Having become master of his entire fortune by the death
of Amalbert, he resolved to consecrate it to God. By the
advice of S. Ouen he built and endowed a stately monastery
at Flay in the forests of Bray, on the Epte, now called S.
Germer. He became abbot of this monastery, and died in
it, in the odour of sanctity.

364 Lives of the Saints. [Sept

S. ROBERT OF KNARESBOROUGH, H.
(a.d. 1218.)

[Not in any Martyrologies. But of considerable local veneration in
Yorkshire. Authority: — An account by M.Walbranin his Memorials of
Fountains Abbey, published for the Surtees Society, 1863, from MS. un-
published sources.]

S. Robert was the son of John Thome of York, and
Siminima, his wife, persons of such social position in the
city in the latter half of the twelfth century, that, as we have
learned from Leland, the father " had been 2 tymes maire."
His peculiar character seems to have developed itself in
early life, but no other incidents of that period are recorded
than that he proceeded no further in holy orders than the
office of sub-deacon, and, that after he had been an inmate
of Newminster Abbey in Northumberland for eighteen
weeks, he retired to the place which has ever been associated
with his fame. Leland, however, had been told that he for-
sook " the lands and goodes of his father, to whom he was
heire as eldest sonne."

When Robert arrived at Knaresborough he found a
certain knight ensconced in a solitary place, which though
but a cave in a rock by the side of the Nidd, was dignified
by the name of S. Giles' Chapel. But it was a brief associa-
tion ; for the recreant recluse, " instigante diabolo," by-and-
by left Robert in sole possession, and " returned like a dog
to his vomit " — namely, his wife and family.

A benevolent lady residing in the neighbourhood — a
Plumpton, perhaps, or a Percy — now bestowed upon him a
chapel dedicated to S. Hilda, and as much adjacent land
as he could dig. Here he enjoyed nearly a year in the mortifi-
cation of the flesh ; but one evening, while he was wrapt in
meditation, five "latrunculi" having stolen "hys bred, his

sept. 24.] S. Robert of Knaresborongh. 365

chese, hys sustenance," the trial so far overcame his patience
that he left the place — his biographer justifying the step by
the command — " When they persecute you in one city, flee
ye into another."

Robert, therefore, fled to Spofforth, a village hard by ;
but oppressed by the crowds that followed him, he yielded
to the invitation of the monks of Hedley, a cell of the
Cluniac Priory of the Holy Trinity at York, in the adjacent
parish of Bramham. Being dissatisfied, however, with their
conversation, he returned to his former retreat at S. Hilda's,
where his patroness built him a barn with a suitable place
of abode. He had now also four servants. Two were
employed in agriculture, another in general purposes, while
another accompanied him in collecting alms in the county
for distribution among his needy clients ; for,

" To begge and lorynge pore men of baile
This was hys purpose principale."

One day while he was sleeping in a flowery mead, his
mother, who had been sometime dead, appeared to him, wan
and deformed, to tell him that

" For mettes and meseres maid unlele,"

she was doomed to great torment, unless eased by his
prayers. For a whole year, Robert interceded incessantly,
and then saw her again with a joyful countenance, and the
assurance that she was relieved — blessing him for his
pious pains.

Robert continued here, until one day William de Stuteville,
Lord of Knaresborough, coming by saw the buildings, and
asked to whom they belonged. The servants replied that one
Robert, a hermit and most devoted servant of God, lived
there. " Rather," cried the Baron, "an abettor and receiver
of thieves ;" and swearing by God's eyes that he should be

366 Lives of the Saints. rsePt.a4.

expelled the forest, ordered his men to raze the place, and,
if necessary, to eject the inmates by fire. The men hesi-
tated. A few days after, he came again, like an infuriated
lion, and swore by his usual oaths that he would put out
their eyes if his mandate was not obeyed.

" Yan yai durst na langer byde,
Both vnto Roberd housynge hyed,
And dang them dovvne, bath lesse and mare ;
Nathyng left yai standand yair."

It is, however, by no means unlikely that the foundations
of an ancient fabric, which were removed within memory
from the chapel-field at S. Hiles Nook, in the township of
Rofarlington, to be used in building the Roman Catholic
chapel at Knaresborough, were a memorial of that day's
proceedings.

Our hermit now returned to the chapel of S. Giles — a
mere hut, formed by winding the branches of trees over
stakes, in front of a little cavern —

" Highe and lawe unto hym hyed
In faith for to be edified ;"

and he had a garth given to him between the rock and the
river. But, one day, his old enemy Stuteville passing by,
"wyth hond and hauke upon his hand," saw smoke ascend-
ing from the hut ; and having been told who dwelt there,
swore, in a drunken rage, he would not close his eyes in
sleep till the tenant was ejected. He postponed his pur-
pose, however —

" And rushed and bouned hym to hys bed."

Appeared to him then three men, " blacker than ynd," of
grim and horrible aspect, two of them with an iron " trayle,"
blazing with fire and beset with burning spikes, with which
they harrowed his sides as he dreamt, while the other — a

Sept. «4.]

S. Robert of Knar esborough. 367

giant in stature — rushed to his bedside, brandishing two iron
clubs, and addressed him thus : " Cruel prince, and instru-
ment of the devil ! rise forthwith. Take one of these clubs
and defend thy neck, for the wrongs with which thou spitest
the man of God ; because I am sent here to fight thee on
his part." The baron threw up his arms in wild alarm,
exclaiming, " Pity me, O man ! and spare my life ; let me
atone for all the ills I ever brought him, and I will do so
no more." The terrible vision then vanished ; but not so
the contrition. The wolf was turned into a lamb. When
the morn at last came, he hastened to the cell, and with
bended knees and suppliant hands, sought pardon of the
holy man, who raised him, saying, "Approach, William,
and receive the kiss of peace." William then gave him all
the land between the rock and Grimbald Kyrkestane ; and,
lest it should remain untilled, bestowed also two oxen and
two horses, with as many cows. Thenceforth, too, every
year, from Christmas to the morrow of the Epiphany, Robert
had from the castle meals for thirteen poor men, and always
alms for the needy.

Among others who came to visit him was his brother
Walter, then Mayor of York, who, being displeased with
the meanness of his cell, wished him to join some religious
society. Perceiving from Robert's reply — " Here shall be
my rest for ever ; here will I dwell, for I have a delight
therein" — that his counsel was unavailing, he sent artificers
from the city, of divers kinds, who built a little chapel,
in honour of the Holy Cross, of hewn stone, and prepared
a house, where he might receive pilgrims and the poor.

He now associated himself with a kindred spirit — meek
and mild — called Ivo ; but this worthy, yielding one day to
Satanic temptation, ran away, and, in passing through a
wood, broke his leg, and fell into a ditch. Robert, aware
of the mischance, hastened to the spot, and smiling at Ivo's

368 Lives of the Saints. lSept a4>

plight, was reminded of his profession " to laugh with those
who laughed, and to weep with those who wept." His
friend told him he laughed because this accident had been
sent for his good ; that " No one putting his hand to the
plough, and looking back is fit for the kingdom of God ;"
and then restored the backslider to his former condition.
They never parted more, till Robert died, and were worthy
brothers in asceticism ; for it was remembered of Ivo that
when he went, barefoot, to York, to gather alms for the
poor, in the winter his blood-stained footsteps might be
traced on the frozen road.

While collecting alms, Robert once asked a person of
station for a cow. He granted the request ; but in the sort
of one ranging in the forest, so wild and vicious, that none
of the donor's servants durst approach her. Robert put
his arm round her neck, and brought her home like a lamb.
One of the servants, envying the facility of the capture,
proposed to reclaim her by subtilty ; but being forbidden,
he disguised himself as a mendicant, and with limping gait,
contorted eyes, and contracted hands, piteously implored
her of the holy man. " God gave, and God shall have ;
but it shall be to thee as thou hast presumed to feign," was
the reply. So when the " counterfeit cripple" would have
driven off his prize, he found his pretence was reality;
until, confessing his fault, he was relieved, and delighted to
escape alone. This was once so popular a story, that a
picture of the scene, in stained glass, was set up in one of
the windows of Knaresborough church, so late as the year

M73-

But Robert performed a more wonderful feat than this.

He suffered greatly from the intrusion of stags from Knares-
borough forest among his corn, and went to the lord to pray
that they might be restrained. "I give thee full permis-
sion, Robert," said he, " to shut them up in thy barn until

Sept. 24,i S. Robert of Knaresborough. 369

thou hast received full restitution for thy losses." Robert,
taking a switch, drove them like lambs into his barn, and
told the lord what he had done. Finding that he had
promised more than he had intended, he offered the hermit
three of the stags, to be used instead of oxen, in his plough.
Robert yoked them, and their submission and conduct in
tilling the land was the admiration of all who passed
by.

Envious of his merits, the devil appeared to him one
night as he watched in his cell, and had "thoughte to
teyne hym wyth a type ;" but meeting with discomfiture —

" Aboutte hys house yis harlott hyede
Hys devociouns he defyed ;
All the vessells yat he fand
He tyfled and touched yaim with hys hand
His pott, hys panne, his sause, his foule,
Wyth hys fyngers fatt and foule. "

With his usual perseverance, however, after some time, he
came again, with his appearance-proper modified to that of
a begrimed rustic, with grinning teeth. But Robert, seizing
the sprinkler, soused him with holy water, and was relieved
from further annoyance, except the stench with which " Sir
Gerrard" had filled his cell. The next device was to tor-
ment the good man in his orisons, under the guise of a
child ; but his laughter and gambols were unheeded, till the
saint, seeing the straw on the chapel floor on fire, and the
house in danger, turned the plot into smoke, through the
holy sign. " Sathanas" at last, with a sad want of sagacity,
assumed the form of a lad of sixteen, intending to frighten
Robert by gaping and " gryning" at him ; but this was so
contemptible a delusion that Robert condescended only to
belabour him with his staff.

The hermit's fame at length became so great that even
King John, at the request of Sir Brian L'Isle, was induced

vol. x. 24

37° Lives of the Saints. j^ 24.

to visit his cell, accompanied by his court. At the time of
their arrival, Robert was prostrate in prayer before the altar
of his chapel, and did not desist, though he was aware of
the quality of his visitors. Seeing that he did not rise, and
exhibit proper reverence to the king, Sir Brian said,
" Brother Robert, rise quickly ; behold, our lord, King
John, is here."

Then asked Robert, rising forthwith, " Show me which of
these is my king ?"

Brian answered, " This is my king, John, the most illus-
trious of kings."

The holy man, taking in his hand an ear of corn, held it
towards the tyrant, saying, "Thou art not able, O lord
my king, by thy power, to create such a thing out of
nothing."

Certain of the bystanders thereupon said, " This man is
mad, as his acts show."

It was answered by others that lie was wiser than
they, since he was the servant of God, in whom is all
wisdom.

The king said to him, " Robert, ask of rne whatever is
necessary for thee, and it shall be given."

The holy man told him that he needed nothing earthly.

When the king was gone, Ivo having found that alms for
the poor had not been asked of him, prevailed on his fellow
to follow him ; and he was granted as much of the adjacent
wood as he could till with one plough. The Rector of
Knaresborough afterwards demanded its tithe, but all he
received was Robert's malediction for seeking to lessen the
patrimony of the poor.

The last incidents that are recorded of the hermit's life
are of a prophetical character. When Sir Brian L'Isle was
summoned to do service in the south of England, he sought
Robert's blessing before he departed. When he gave it,

► *-

Sept. 24.]

S. Robert of Knar esborough. 371

he said he should go and prosper, but he would return no
more ; and it was so.

At length, when his end was nigh, the monks of Foun-
tains hastened to his cell, bringing their habit in which to
invest his body for burial. But he said, " My own garment
is sufficient for me, nor do I covet another." Soon after,
having bestowed his blessing on Ivo and others, who stood
by, he expired. He had previously foretold that, after his
death, the monks of Fountains would endeavour to take
possession of his body, and expressed a wish that they
should be resisted, for he would be buried where he died.
They came as he had predicted, saying it was but decent
and convenient that the body of so excellent a person
should rather be buried in a solemn than in a sterile and
desolate place. They were met by the expression of his
own wishes ; and, as soldiers had come from Knaresborough
to enforce them, the men of Fountains returned sorrowing.
Doubtless they had intended to have enshrined him in the
new choir which they were then erecting. When he was
to be committed to the tomb, a great company of persons,
both rich and poor, flocked to the chapel, passionately
kissing the coffin ; lamenting for one who had so often
afforded them consolation in their troubles, yet rejoicing
that he had ascended where he might still aid them by his
prayers. According to his own desire, he was buried in
the Chapel of the Holy Cross, which his brother Walter
had built, in a tomb before the altar, in which never man
before had lain. But his influence long survived, and many
bodily afflictions, said to have been cured by a visit to his
tomb, were the subjects of inscriptions and pictures which,
two centuries after his death, were to be seen there. The
precise period of that event is not mentioned in the MS.
whence the preceding particulars are derived, but in the
Chronicles of Lanercost it is said that he died on the 24th

-M

37 '2 Lives of the Saints. [Sept 94#

of September, 1218. Although he was styled a saint within
twenty years after his decease, I believe that he was never
canonized.

Tumba tamen protestatur,
Ubi vir hie veneratur,
Hasc non falsa ut affatur,
Preciosa pagina.

Licet non canonicatur,
Adhuc autem operatur,
Per hunc pater, cum precatur,
Plura beneficia.

The place in which this pious and benevolent man passed
the greater portion of his existence has been pointed out
by tradition as a cave hewn in the rocky bank ot the river
Nidd, about a mile eastward of Knaresborough. It has,
however, obtained a far more extensive celebrity through
the eloquent fictions of Lord Lytton, from having been
the spot where Daniel Clarke was murdered, on the night
of the 7th of February, 1744 — 5, either by the hand or with
the privity of Eugene Aram, and where the body was con-
cealed fourteen years.

The attraction of a new class of pilgrims to the place led,
about thirty years ago, to the removal of the sand which had
accumulated in the cave, and of the rubbish in front, when
its identity with the hermitage of S. Robert was proved by
the discovery of the foundations of a little chapel ; and a
fact came to light of which knowledge by the murderer
might have led to the concealment of his guilt. The build-
ing, which doubtless was the Chapel of the Holy Cross,
had measured sixteen feet eight inches in length, and nine
feet three inches in width ; the eastern end of the floor being
raised for the platform of the altar, of which a portion still
remains. In the midst of the western half is a coffin hewn
in the rock, and corresponding, therefore, in character with
that tomb in which, according to the scriptural allusion of

* *

sept.J4] S. Robert of Knaresborough. 373

his biographer, the remains of the holy man were laid. At
the time of its discovery it was untenanted and uncovered ;
but, from the presence of a groove by which the lid had been
secured, it evidently had been protected by the marble
slab which now covers the grave of the great Royalist,
Sir Henry Slingsby, in Knaresborough church, and is in-
scribed : " Sandi Roberti hue saxum adventum est, sub
eodemque nunc jacet hie Henricus Slingesby," &c. — that
stone having been probably brought from the Priory.
Matthew Paris says, under the year 1238, " Eodem anno
claruit fama Sancti Roberti heremitae apud Knaresburg,
cujus tumba oleum medicinale fertur abundanter emisisse ;"
but a glimpse of the absorbent orifice which remains at the
bottom of the coffin might, perhaps, have dispelled the
illusion, and referred the miraculous oil to the solution of
the resinous substance with which the cover may have been
fixed. An idea of the architectural character of the chapel
has been lost by the removal of its ruins ; and at the time
of the excavation, the western end and some other con-
tiguous foundations having been disturbed, we are unable
to decide whether a cell was annexed to that extremity. It
was, no doubt, maintained and served by the brethren of
the Priory of Knaresborough until the period of the Refor-
mation, when it would be abandoned. At all events, a
silver coin, with the legend " Posui Deum," &c, which was
found in the silt when the cave was cleared out, may show
that, this barrier being removed, the river had access there
as early as the time of Queen Elizabeth.

^ *

374 Lives of the Saints . tSept. a5

September 25.

S. Cleoph as, Dist iple of Christ at Ewmaus ; 1st cent.

S. Anatalo, B. of Milan ; circ. a.d. 6i.

S. Herculanus, M. on the Via Claudia near Rome ; 2nd cen .

S. Firminus, BJI. at Amicus ; circ. a.d. 290.

S. Principius, B. ofSoissotts; end of $th cent.

S. Solemnis, B. of Chartrcs ; circ. A.D. 508.

S. Lurus, B. of Lyons ; 6th cent.

S. Aunaku's, B. of Auxcrre ; jthcent.

S. Ermenfred, Al>. of Ciisanccs in Burgundy; middle of ytk

cent.
S. Finbak, /;. of Cork; a.d. 623.
S. CeOLFRID, Ab. of W'carmouth ; A.D. 716.
S. Sekgius, Ab. H. in Russia; a.d. 1392.

S. CLEOPHAS.

(iST CENT.)

[Roman Martyrology. The Marty rologium Parvum, Ado, Usuardus,
Notker, Hrabanus, &e. By the Greeks on Oct. 30.J

LEOPHAS, the disciple, going to Emmaus, on the
day of the Resurrection, when Jesus joined him-
self to him, explained to him the Scriptures, and
was made known to him in the breaking of bread,1
was possibly the same as Cleophas, more accurately Clopas,
or Alphseus, who is named in S. John's Gospel.2 Clopas was
the father of the Apostle S. James the Less,8 a husband of
that Mary (called in S. Mark xv. 40, mother of James the
Less and of Joses) who was standing by the cross of Jesus
with the Blessed Virgin and others. In Mark ii. 14, Levi
or Matthew is also said to have been the son of Alphseus.

Hegesippus, quoted by Eusebius, says that Cleophas and
S. Joseph, the husband of Our Lady, were brothers, and

1 Luke xxiv. 18. 2 John xix. 25.

* Matt. x. 3 ; Mark iii. 18 ; Luke vi. 15 ; Acts i. 13.

£, ^

► <-

Sept. 25.]

6*. Fir minus.

375

S. Epiphanius says the same. Hegesippus, being the earliest
ecclesiastical historian of whom fragments remain, is the
best authority we have for this statement. He says that he
was the father of Simon. Alphaeus, the father of Levi, cannot
have been the same man, nor probably was Cleopas, the
disciple of Emmaus. Mary, the wife of Cleopas, is believed
to have been the sister of Mary the Virgin. Their children
were James and Joses, Jude and Simeon, cousins of the
Lord.

S. Cleopas was regarded as patron of the Teutonic Order.

The Cleopas commemorated in the Roman Martyrology
is he who lived at Emmaus, and the Martyrology adopts the
legend that he was massacred by the Jews in the very house
where the Lord had been made known to him by the breaking
of bread. There is no historical evidence that this was the
case.

S. FIRMINUS, B.M.
(about a.d. 290.)

[Roman and Gallican Martyrologies. Sarum, York, and Hereford
Kalendars ; Hrabanus, Wandelbert, Floras, &c. Authorities :— The Acts,
of these there are several versions, varying somewhat from one another ;
none trustworthy.]

In Navarre, at Pampeluna, on this day is venerated S.
Firminus, apostle of that country and martyr in the year 1 o 1 :
at Amiens in the north of France on this day is kept the feast
of S. Firminus, apostle of Picardy and martyr. Baronius
thinks that he suffered under Rictiovarus, at the beginning
of the 4th century.

An attempt has been made to reconcile the legend of the
patron of Pampeluna with that of the saint of Amiens, but
it is impossible to do so. There were, in all probability

->A

376 Lives of the Saints. tsept. 25.

two saintly bishops and martyrs of the same name. S.
Firminus of Amiens was the disciple of S. Saturninus of
Toulouse (November 29). S. Gregory of Tours alleges that
Saturninus was a contemporary of the apostles and one
of the disciples of our Lord. But Gregory of Tours also
relates the passion of Saturninus as occurring under the
consulship of Decius and Gratus, a.d. 250 ; consequently
S. Firminus must have suffered either at the end of the third
or the beginning of the fourth century. No reliance what-
ever can be placed on the narratives of his martyrdom.

The relics ofS. Firminus are in the church of S. Germain,
at Amiens. Other relics at Arras, at Saint-Firmin near
Chantilly, and at Sommesnil near Rouen.

S. PRINCIPIUS, B. OF SOISSONS.

(5TH CENT.)

[Roman and Gallican Martyrologies. Authority : — Two letters of
Sidonius Apollinaris to S. Principius, and mention in the Life of S. Re-
migius.]

S. Principius was the son of Emilius, Count of Laon, and
of S. Cselinia, belonging to a senatorial family in that city.
He was born in the first year of their married life, in their
old age they became parents of S. Remigius, afterwards
Archbishop of Rheims. Principius was married and had a
son named Lupus. On the death of S. Edibius, Bishop of
Soissons, he was elected in his room. Although not personally
acquainted with S. Sidonius Apollinaris, that eminent and
accomplished author wrote to him, as " Papa Principius."
Of the nine letters of Sidonius that survive, two are addressed
to S. Principius. He speaks of the eloquent letters of
Principius, and says, " I entreat thee, instantly, thee and

Sept 25.]

S. Finbar.

377

thy brother, but especially thee, to quench the thirst I have
for your admirable letters. If the difficulty of the roads and
the distance oppose the accomplishment of my desires, at
least pray sometimes for those who ask your prayers."

S. FINBAR, B. OF CORK.

(about a.d. 623.)

[Irish Martyrologies. Dempster, the Aberdeen Breviary, and other
Scottish Kalendars. Authority : — A Life of the saint full of fables of the
most preposterous description. The continuators of the Bollandists do not
give it ; they have sadly marred the historic value of the later volumes by
their eclecticism. Documents, though fabulous, have yet an antiquarian
value, and ought not to be arbitrarily rejected.]

S. Barr, or Finbar, was a native of Connaught, and his
real name was Lochan, but on account of the colour of
his beautiful fair hair he received the name of Finn-barr (the
white-haired), often contracted into Barr, a name which
clave to him. He is said to have been taught in Leinster
by one Mac-corb, who is pretended to have been at Rome,
and to have there heard the instructions of Pope Gregory
the Great, but this is almost certainly a fable. Finnbar is
said to have gone in company with S. Maidoc to Britain,
and even to Rome, accompanied by S. David. This last
expedition also is questionable, but it is probable that he
spent some time with S. David, who lived late in the 6th
century, and that about the beginning of the next he founded
his monastery near Loch-eire, on ground granted him by a
nobleman of the name of Edo, and lying at the south side of
the river Lee. It is related that so many disciples flocked
to him that his monastery became very extensive, and a city
grew up around it. Finnbar was consecrated bishop, and
was the first founder of the see of Cork. His life, which is

378 Lives of the Saints. tSept. 25

a tissue of absurd stories, relates that when he was at Rome,
Pope Gregory wished to consecrate him, but was deterred
by a vision of Christ, who announced that He, and He
alone, would consecrate the first bishop of Cork.

Accordingly, on the return of Finnbar to Ireland, our
Lord appeared to him, called up a miraculous fountain of
oil out of the ground, and therewith anointed him bishop.
On another occasion Christ appeared to him, took him by
the hand, and raised him into the air. Ever after, that hand
blazed with such dazzling light, that Finnbar was obliged to
keep it covered with a glove.

He died in the monastery of Cloyne, on the 25th of
September, and was buried at Cork. On the occasion of
his funeral, even the sun kept the wake. For fifteen days
it did not set ! The year of the death of Finnbar is not
known, but it was perhaps about a.d. 623.

It is said, in the life of S. Lasrean, that he was one spring
day sitting under a hazel-bush talking with S. Finnbar, and
when they were about to part, Lasrean asked of his friend
a sign that God was with him. Finnbar prayed, and sud-
denly the catkins on the hazel fell off, nuts formed, and
leaves appeared, and Finnbar plucked his lapful of ripe
nuts, and poured them into the bosom of Lasrean.

S. CEOLFRID, AB. OF WEARMOUTH.

(a.d. 716.)

[Gallican Martyrology ; venerated on this day in the diocese of Langres
Dempster's Scottish Menology. Authority : — Bede's Eccl. Hist.]

S. Ceolfrid, or Ceolfrith, the friend and coadjutor of
Benedict Biscop (January 12), was born about the year 647,
and was probably a native of the kingdom of Northumbria.

-n

Sept. 25.]

6*. Ceolfrid.

379

He is first mentioned in 674 as aiding Benedict in the
foundation of the abbey of Wearmouth, and about the year
678 he accompanied him to Rome. A little later — about
the year 681 — Ceolfrid was an active, learned, and zealous
man, and worthy to be the successor of Benedict Biscop.
He increased the library which had been formed by his
predecessor, and enriched the monastery, by obtaining from
King Aldfrid a grant of lands on the river "Fresca," which
were afterwards exchanged for an estate nearer the monas-
tery, at a place then called " Sambuce." By some monks
whom he sent to Rome, Ceolfrid obtained from Pope Sergius
a new charter of privileges for the monastery, or rather a
renewal of those which had been given to Benedict by
Pope Agatho. Ceolfrid continued to preside over the two
monasteries of Wearmouth and Yarrow during twenty-six
years, and he appears to have occupied himself exclusively
with his monks in study and teaching. The celebrity of his
school, in which Bede imbibed his great learning, was very
extensive; and in 701 the Pope sent a messenger to invite
one of his monks to advise with him in deciding certain
ecclesiastical questions of great difficulty. A few years
afterwards (about 710) Ceolfrid's advice was sought by
Naitan, King of the Picts, who had become a convert to
the Roman practice concerning Easter and the tonsure ;
and, at the earnest solicitation of that prince, he sent him a
letter setting forth the arguments on which this was founded,
and along with it architects to build a stone church after
the Roman style. This letter has been preserved by Bede.
When age and sickness announced to Ceolfrid the near
approach of death, he was suddenly seized with the desire
of ending his days in the apostolical city. Bede, who was
probably one of the actors in it, describes the scene of
parting with pathetic minuteness. The monks urged him
to stay, for they saw that he wanted strength for so long a

► «-

380 Lives of the Saints.

fSept. 25.

journey, and they feared that he would die on the way ; but
their efforts were in vain ; and on Thursday, the 4th day of
June (716), immediately after the first religious service of
the day had been performed, Ceolfrid prepared for his
departure, amid the lamentations of those with whom he
had passed so many tranquil years. The monks, about six
hundred in number, were assembled in the church at
Wearmouth, and Ceolfrid, after having prayed, stood by
the altar, holding in his hand the censer with burning
incense, and gave them his peace. Then they left the
church and moved towards the shore, their chants being
frequently interrupted by loud sobs. When they came to
the dormitory Ceolfrid entered the oratory of S. Laurence,
which stood there, and delivered his last admonition, urging
the monks to persevere in brotherly love, to keep strict dis-
cipline, and to be constant in their duties to God, and he ended
by requesting their prayers for himself. On the bank of the
river Tyne he gave them severally the kiss of peace, and
they then fell on their knees and received his blessing. He
was accompanied across the river by the deacons of the
church, bearing lighted tapers and the cross of gold. When
he reached the opposite shore he reverenced the cross, and
then mounted the horse which was to carry him to the place
of embarkation. On their return to Wearmouth, the first
care of the monks was the election of a successor, and
their new abbot, named Hwetbert, was immediately de-
spatched, with a few of the brethren, to see Ceolfrid for the
last time. They found him on the coast waiting for a ship ;
and when Hwetbert acquainted him with what had passed
since his departure from amongst them, he approved their
choice and confirmed their election, and then received from
the new abbot a commendatory letter to Pope Gregory.

The apprehensions of the monks were soon verified ; for
after journeying slowly through France, as he was approach-

Hh 4<

Sept. as.)

*9. Sergius.

38i

ing the city of Langres (Lingonas), in the diocese of Lyons,
on the 25th of September of the same year, Ceolfrid became
suddenly so feeble that his attendants were obliged to halt
in the midst of the fields, where he died almost immediately.
His body was deposited in the monastery of the Twin
Martyrs, in the southern suburb of that city, and his com-
panions returned to England to bear the tidings to his
friends. Bede, who gives the date of Ceolfrid's death, tells
us that he was then seventy-four years of age, and that he
had been forty-seven years a presbyter and thirty-five years an
abbot, including, of course, the period during which he
presided only over the monastery of Yarrow. His bones
were afterwards removed from Langres, and carried to
Wearmouth ; and at a subsequent period, on the approach
of the Danes, who reduced that monastery to ruins, they
were again taken up by the monks, and, with those of the
Abbess Hilda, finally deposited at Glastonbury.

Ceolfrid would merit a place among the Anglo-Saxon
writers if he had written nothing but the letter, or tract, on
the observance of Easter, addressed to the King of the Picts.
It is distinguished by clearness of style, and remarkable
vigour and perspicuity, if we consider that the writer was
then in his sixty-eighth year, relatively a much greater age
then than now.

S. SERGIUS, AB.
(a.d. 1392.)

[Russian Kalendar. Authorities :— Mouravieff's Hist, of the Russian
Church.]

The name of Sergius is as dear to every Russian's heart as
is that of William Tell to a Swiss, or that of Joan of Arc to
a Frenchman. He was born at Rostoff in the early part

;82 Lives of the Saints.

^^ ^k/so uj i,,,,*, kjm,i,h. [Sept 25

of the 14th century, and when quite young left the house
of his parents, and, together with his brother Stephen,
settled himself in the dense forests of Radonege with bears
for his companions, suffering from fierce cold in winter,
often from famine. The fame of his virtues drew disciples
around him. They compelled him to go to Peryaslavla-
Zalessky, to receive priestly orders from Athanasius, Bishop
of Volhynia, who lived there. Sergius built by his own
labour in the midst of the forest a rude church of timber,
by the name of The Source of Life, the Ever Blessed
Trinity, which has since grown into the greatest, most
renowned and wealthy monastery in all Russia, — the
Troitzka Abbey, whose destiny has become inseparable
from the destinies of the capital.

Princes and prelates applied to Sergius not only for
advice, but also for teachers trained in his school, who
might become in their realms and dioceses the heads of
similar institutions, centres whence light and wisdom might
shine. Tartar invasion had quenched the religious fervour
of the Russians, a new era of zeal opened with the founda-
tions of the Troitzka monastery and the labours of Sergius.
At the request of Vladimir, Athanasius, a disciple of Sergius,
founded the Visotsky monastery at SerpouchofT; and another
of his pupils, Sabbas, laid the foundation of the convent
of Svenigorod, whilst his nephew Theodore laid that of
Simonoff in Moscow.

In the terrible struggle against the Tartars, the heart of
the Grand-Prince Demetrius failed him ; how could he break
the power of this inexhaustible horde which, like the locusts
of the prophet (Joel ii.), had the garden of Eden before
them, and left behind them a desolate wilderness. It was
the remonstrance, the blessing, the prayers of Sergius, that
encouraged the Prince to engage in battle with the horde
on the fields of the Don. No historical picture or sculpture

Sept. 95,]

S. Sergzus.

38.3

in Russia is more frequent than that which represents the
youthful warrior receiving the benediction of the aged
hermit. Two of his monks, Peresvet and Osliab, accom-
panied the Prince to the field, and fought in coats of mail
drawn over their monastic habit ; and the battle was begun
by the single combat of Peresvet with a gigantic Tartar,
champion of the Horde.

The two chief convents in the suburbs of Moscow still
preserve the recollection of that day. One is the vast
fortress of the Donskoi monastery, under the Sparrow Hills.
The other is the Simonofif monastery already mentioned,
founded on the banks 01 tne Mosqua, on a beautiful spot
chosen by the saint himself, and its earliest site was con-
secrated by the tomb which covers the bodies of his two
warlike monks. From that day forth he stood out in the
national recollection as the champion of Russia. It was
from his convent that the noblest patriotic inspirations
were drawn, and, as he had led the way in giving the first
great repulse to the Tartar power, so the final blow in like
manner came from a successor in his place. When Ivan III.
wavered, as Demetrius had wavered before him, it was by
the remonstrance of Archbishop Bassian, formerly prior of
the Troitzka monastery, that Ivan too was driven, almost
against his will, to the field. " Dost thou fear death P" so
he was addressed by the aged prelate. " Thou too must
die as well as others ; death is the lot of all, man, beast,
and bird alike ; none avoid it. Give these warriors into
my hands, and, old as I am, I will not spare myself, nor
turn my back upon the Tartars." The Metropolitan, we
are told, added his exhortations to those of Bassian. Ivan
returned to the camp, the Khan of the Golden Horde fled
without a blow, and Russia was set free for ever.

The Metropolitan, Alexis, being eighty-four years old,
perceived that his end was approaching, and he wished to

384

Lives of the Saints.

[Sept. *%.

give Sergius his blessing and appoint him as his successor.
But the humble monk, in great alarm, declared that he
could not accept and wear the sacred picture of the B.
Virgin suspended by gold chains, which the primate had
sent him from his own breast on which it had hung. " From
my youth up," said he, " I have never possessed or worn
gold, and how now can I adorn myself in my old age ?"

S. Sergius died at an extremely advanced age in 139a,
amidst the lamentations of his contemporaries. He was
canonized in 1428, when his body was found uncorrupt.

S= James the Leaa. See May L

->4

Sept. 26.]

■S'-S'. Callistratus and Comp.

385

September 26.

SS. Callistratus and Comp., MM. at Byzantium; circ. a.d.

3°4-
SS. Cyprian and Justina, MM. at Nicomedia; a.d. 304.
S. Eusebius, Pope of Rome ; a.d. 310.
S. Vigilius, B. of Brescia; 6th cent.
S. Nilus, Ad. of Frascati ; a.d. 1005.
S. John de Meda, P. at Milan ; a.d. 1159.

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

[Roman Martyrology ; by the Greeks on Sept. 27, as also the Russians.
These saints were introduced into the Roman Martyrology by Baronius
from the Greek Menaea. Before this they were unknown in the West.
But Baronius made a mistake, as the Bollandists have pointed out. In the
Roman Martyrology it is said that Callistratus and his companions suffered
at Rome. But the Greek- Acts by Rome mean Constantinople — New
Rome. A similar mistake has been made with regard to S. Alexis (July 17).
The Greek Acts are by Metaplirastes, and therefore late and of not much
value. I

ALLISTRATUS, a native of Chalcedon, was a
soldier in the cohort called Calandon, quartered
at Byzantium on the opposite side of the Bos-
phorus. He was charged before his officer with
being a Christian by some of his fellow soldiers. He boldly
confessed his faith, and was therefore beaten, then sewn up
in a sack and flung into the Bosphorus. According to the
fabulous Acts, the sack burst when it touched the water,
and when Callistratus got out two dolphins bore him on
their backs to the shore. This miracle converted forty-nine
soldiers, and they resolved to die with him. Other miracles
converted a hundred and thirty-five more, and then all were
put to death in prison.
vol. x. 25

3 86 Lives of the Saints. rSept ^

SS. CYPRIAN AND JUSTIN A, MM.

(a.d. 304.)

[Roman Martyrology. The Martyrologium Parvum, some copies of that of
Jerome, so called, Hrabanus, Usuardus, Ado, York, Sarum, Hereford Kalen-
dars, Anglican Reformed Kalendar. By the Greeks and Russians on Oct. 2.
Theoctistus, who suffered with them, by the Greeks on Oct. 3. Authority : —
The Acts, utterly fabulous, a religious romance, only possibly founded on fact.
S. Gregory Nazianzen identifies him with the great S. Cyprian of Carthage.
It is probable that the story is, in fact, a romance founded on the great
S. Cyprian's conversion, and worked up with materials from various sources
into a wonderful story for the amusement of Greeks, who felt the need of
more moral romances than those of Petronius, Heliodorus, Achilles Tatius,
and Xenophon of Ephestis. Several of these erotic novel writers became
Christian bishops, and probably exercised their pens after their conversion
in writing romantic tales of a moral tendency. The first part of the romance
of Cyprian and Justina is taken from that of Thecla, the name of Paulus is
changed into Prauhis. The next portion is from the history of Joseph the
Count (July 22) ; the martyrdom is of the usual style of these fabulous com-
positions. The fact that S. Cyprian of Carthage was a philosopher, and
converted when advanced in age, served as the basis for the story.
S. Gregory Nazianzen having identified the Cyprian of the romance with the
great Cyprian, shows that in his time — the 4th cent.— the idea that Cyprian
the magician and Cyprian the archbishop were different had not arisen.
Justina — if there ever was such a person— was probably a martyr in the
same place and at the same date.]

The story of Cyprian and Justina is an early Christian
romance, and does not merit to be treated as serious history.
The story is as follows : —

There was once upon a time a beautiful young girl called
Justina, who lived with her father, Edusius, a heathen
jiriest, and her mother Cledonia,1 near the grove of Daphne
at Antioch.2 One day, as she sat in her window, she heard
the deacon Praulus preaching in an adjoining house,8 and
she was filled with faith, and believed, and said to her

1 In the story of S. Thecla, the mother is Theoclea.
2 Antioch in Syria. Thecla resided at Antioch in Pisidia.
3 Acts of Thecla : — "And whilst Paulus was speaking of the great things of God
in the house of Onesiphorus, one Thecla, a virgin . . . came and sat at a window,
which was close to the roof, and listened to the words of Paulus."

Sept. »6.)

SS. Cyprian and Justina.

387

mother, "The gods we adore are of gold and silver and
lead ; a Galilean if he were but to touch them with his
finger would break them to pieces." But the mother said,
"Silence, let not your father hear you talk thus." Never-
theless Cledonia told her husband all the words of Justina
And that night, in sleep, Edusius and his wife saw in a
dream angels of God, and Christ, who said, " Come to me,
and I will give you the kingdom of heaven."

Now the bishop1 when he heard this, made Edusius cut off
his beard, in token that he was no longer a priest of idols,
and then Edusius, his wife, and daughter were baptized
together. But there was a young man named Aglaides,3
who loved Justina ; and now that she was a Christian, she
would not listen to his honeyed words, and repelled his
advances. Then his anger was raised, and he sought to
waylay her and carry her off when on her way to church,
but the Christians and the servants of her father caught up
arms to defend her, and Aglaides was forced to retire.3
Aglaides, finding that he could not carry her off by force, had
recourse to the magician Cyprian, who promised him to
send a demon to force Justina to love him. But Cyprian
himself became enamoured of the maiden, and resolved to
win her for himself. He conjured up a devil and sent him
to the house of Justina in the middle of the night. When
the Christian virgin saw the hideous demon, she made the
sign of the cross and blew in his face. Thereupon he fled
howling to Cyprian. " Where is the maiden ?" asked the
magician. "I saw a sign she made, and it overcame me."
Cyprian bade him be off; and next night he called up a
second devil. In the middle of the night Justina had risen

1 Anthimius— no such bishop known at either Antioch.
2 In the Acts of S. Thecla, his name is Thamyris.
s There is something similar in the Acts of S. Thecla, only there the virgin does
battle herself with her hands, and tears the clothes off the back of the man who
would insult her in the street.

«. *

388 Lives of the Saints. [gept 26

to pray, when she saw before her another devil, worse than
the first. She blew in his face, made the sign of the cross,
and he also fled howling.1

On the third evening Cyprian conjured up the devil him-
self, " the father of the others," and sent him to the chamber
of Justina. Satan entered, and sat down on her bed, and
began to argue with her against celibacy ; but she again
blew in his face, made the sign of the cross, and he vanished,
" like wax melting in the fire."

Cyprian received the discomfited devil with a torrent of
abuse. The devil apologized, and explained that before the
sign of the cross he was powerless.2

" What !" exclaimed the magician, " is the Crucified
greater than you ! Then I will have done with your im-
postures." The devil with a yell of rage fell upon him, and
a furious wrestle began. The magician was flung down, and
Satan was upon him and would have strangled him, had not
Cyprian disengaged his hand and made the sacred sign with
it. Instantly the devil fled, roaring and smoking with dis-
comfited rage.

Cyprian went to the Bishop of Antioch, confessed the sins
of his life, and was baptized, then speedily ordained bishop
of Antioch in the room of Anthimius who died.3 On the
breaking out of the persecution of Diocletian, Eutolmius,
Count of the East, ordered the arrest of Cyprian and
Justina, and that they should be brought to Nicomedia. A
great fire was lighted, a cauldron of pitch and tallow was
made to boil on it, and Cyprian and the damsel were

1 All this seems to be taken from some Oriental tale of Jins. Compare with it the
story of S. Joseph the Count, July 22, p. 512.

2 We see in the story of Cyprian pursuing Justina the first traces of the popular
romance of Faust and Margaret. Every magician in household legend had a
beautiful woman at his side ; Simon Magus had Helena, Virgilius had the Sultan's
daughter.

:l It is needless to say that no such bishop of either Antioch is mentioned by any
historian.

>fc — ■ — *

Sept. 26.J

5". Nilus.

389

plunged in it. Although the pitch boiled furiously, they
sang together a hymn, without feeling the least discomfort.
But when a heathen magician named Athanasius approached,
a flame shot out and consumed him to ashes. The martyrs
then got out of the cauldron, and were sentenced to have
their heads cut off. They were led out near the river, and
executed. A certain Theoctistus, converted by the miracles
wrought by them, suffered with them.

The bodies of these saints are at Rome in the Vatican,
two more bodies with that of Theoctistus at Piacenza ; a
proper office in honour of these granted to the church of
Piacenza by the Congregation of Sacred Rites in 1608. The
bodies in the Vatican were discovered and placed there by
Pope Anastasius IV. A head of S. Justina at Villeureux
in Luxembourg. A fourth head at Lucca ; the bodies of
SS. Cyprian and Justina formerly also at Utrecht.

S. NILUS, AB.

(a.d. 1005.)

[Roman and Benedictine Martyrologies. Authority : — A Greek Life
written by a contemporary monk.]

This saint, of Greek origin, was born at Rossana in
Calabria, in 910. At his baptism he received the name of
Nicolas, but he took that of Nilus when he made his
religious profession. He married, and was a good and
loving husband. But though engaged in the affairs of the
world, he did not suffer the world to occupy his whole
horizon. Every day he spent some hours in prayer or
religious reading. By degrees, however, his former zeal
cooled, he became less devoted to religious exercises, and
he even fell into grave faults. But he was recalled to his

390 Lives of the Saints. [Sept.6.

senses by the death of his wife, whom he passionately loved.
In the agony of his solitude, feeling the vanity of worldly
pleasures, he resolved to retire into a monastery and end his
days in prayer and contemplation. He was thirty years old
when he entered the monastery of S. John the Baptist at
Rossana. He passed thence to that of S. Mercury, and
thence to that of S. Nazarius, where his devotion and
fervour of speech made him to be regarded as a second
S. Paul.

After some years he obtained permission to retreat with
two companions into a forest, and settle in a hermitage near
the chapel of S. Michael.

The reputation of the extraordinary sanctity of S. Nilus
spread ; people came from all parts to consult him. In 976
Theophylact, metropolitan of Calabria, accompanied by Leo,
Duke of that region, came to visit the saint, not for the pur-
pose of edification, but to test his knowledge. Nilus per-
ceived this. When one of the company asked him whether
Solomon were saved or not, he turned sharply on him and
replied, " Whether Solomon be saved or not matters little to
you, but what does concern you is how you may escape
damnation. Seek to be assured that you are in the way of
Salvation, and do not trouble yourself about the state of
Solomon."

When the Emperor Otho III. came to Rome and restored
Gregory V. to his throne. S. Nilus hastened to meet him. On
the death of John XV. in 996, the clergy, senate, and people
of Rome had sent to Otho III., then at Ravenna, to ask
him to name a successor to the chair of S. Peter. Otho the
German Emperor, at once proclaimed his determination to
place his kinsman and chaplain, Bruno, son of the Duke of
Carinthia, on the vacant throne. Bruno was a youth of
unblemished piety, and of austere morals, though of a some-
what fiery and unforgiving temper. The new Pope appeared

& ^

Sept. a6.J

S. Nilus.

39i

in Rome, and was received and consecrated with seeming
joy. The more pious monks did not disguise their delight.
" The news that a scion of the imperial house, a man of
holiness, of wisdom, and virtue, is placed upon the chair of
S. Peter, is news more precious than gold and precious
stones," wrote the holy Abbo of Fleury to his friend. Rome,
overawed, had submitted to receive the nominee of the
German Sovereign, who quickly followed the Pope, and
received the imperial crown at his hands. Bruno assumed
the name of Gregory V. But the Consul Crescentius and
a party of Romans were impatient of a German pontiff,
and when the Emperor and his troops withdrew beyond the
Alps, they drove Gregory from the city, and elected as Pope
Philagathus, a Calabrian Greek, Bishop of Piacenza. He
had been employed in important affairs ; had been ambas-
sador more than once to Constantinople, where he had per-
haps fostered the ambition, never extinct, in the Byzantine
Emperor of resuming his supremacy in Italy. Philagathus
had obtained, it was asserted by violent means, the
bishopric of Piacenza, he had amassed great wealth by the
plunder of that church, and was prepared with his wealth to
be the anti-pope of the Roman republic. He assumed the
name of John XVI. It might have been expected that
Nilus would have supported by his voice and influence a
pontiff of the same race and country, speaking the same
language as himself; that he would have been proud to see
a Calabrian Greek on the throne of S. Peter. He might
have argued that the German Gregory was imposed on the
Roman Church by a foreign emperor, and that John XVI.
was the free choice of at least a considerable portion of the
Roman people and clergy. But Nilus, rising above local
prejudices, wrote to the Bishop of Piacenza, urging him not
to run the risk of climbing to such a giddy elevation, and to
shun the temptations of ambition.

■*

M-

392 Lives of the Saints. [Sept. *.

The Emperor Otho speedily descended upon Italy at the
head of an overwhelming force. Italy was prostrate before
him. He reached Rome at the beginning of a.d. 998, and
entered the city without the least resistance. Pope John
made his escape, but was taken and brought back. S. Nilus
heard of this, and hastened to Rome to intercede for his
compatriot. With tears he implored the Pope and Emperor
to have mercy on the prelate, now very aged, who by
unworthy ambition, no doubt, but also at the instigation of
unscrupulous men, had dared to usurp the throne of S. Peter^
and to implore that they would suffer the old man to hide
his head in a cell of a monastery with him. The Emperor
consented, and promised to give to S. Nilus the monastery
of S. Anastasius, near Rome, in which he might rule as
abbot, and shelter the deposed anti-pope. But Gregory V.
was of less generous disposition.1 He could not forgive
Philagathus for having attempted to pluck the keys from his
grasp. He lore off the robes of his rival, already blinded
by red-hot irons, and with his nose and tongue cut out,
and cruelly forced him, in this mutilated and bleeding con-
dition, to parade the streets of Rome on an ass, with his
face to the tail, and with a wine-bladder on his head in
mockery of the pontifical tiara he had audaciously assumed.

When S. Nilus heard this he burst into tears of indig-
nation and shame. An archbishop was sent to excuse the
matter to him ; but the old man rose up, full of wrath, and
said : " Go to the Emperor and the Pope, and say, Thus
declares an old man, maddened by your unrighteous acts —
you gave me this blinded man, not through fear of me, not
because I had power to wrest him from your hands, but
for the love of God when I pleaded it. And now, know
this, that all those injuries you have done to this man have
been done to God himself ; and He will recompense them

' "'O aypios irunas."
% -|j,

■it

Sept. 26.]

6". Nilus.

393

at the hands of those who have done this deed, and will
not spare you, as you did not spare him whom your
heavenly Father placed in your power."

The archbishop began an elaborate defence of the Pope.
S. Nilus flung himself on a bench, laid his head between
his hands, and pretended to be asleep. At night he mounted
his horse, and fled away to his retreat among the forests of
Calabria, out of the ambitions, crimes, and revenges of the
world. The cruel Gregory did not enjoy his recovered
dignity many months. He died, cut off in the flower of
his age, as it was commonly believed, by poison.1 The
biographer of S. Nilus, a contemporary, says that as he
had plucked out the eyes of his opponent, so were his own
plucked out, and he was buried with them hanging by the
tendons on his cheeks.

The Emperor Otho afterwards made a visit to Monte
Gargano and the church of the Archangel Michael. On
his way back he visited the monastery of S. Nilus. The old
abbot came forth to meet him with incense burning. The
Emperor took his hand, and said : " Our Lord bade His
disciples go forth without silver, or purse, or staff, and with
but one coat. But as He drew near His passion, He said,
' Let him take his scrip and purse.' You, my father, went
forth in youth and manhood, poor and destitute ; but now
that old age and death come on, take purse and scrip, which
I now offer you." It was gracefully put, but S. Nilus
refused the present ; and, laying his trembling hand on the
Emperor's breast, he said : " I ask of you but one thing,
sire! Think of your responsibilities as a king of men. For
their welfare you will have to give account to God. Re-
member that ; I wish no more." He was offered the
bishopric of Rossana, his native town. He refused it.

The incursions of the Saracens made it impossible for

1 " Veneno peremptus est"- Vita S. Meinwerci, c. 10.

394

Lives of the Saints.

[Sept. a6.

him to maintain himself in Calabria, and he took refuge on
Monte Cassino with the monks of S. Benedict ; but there
was too much of life there to please the old man, who
desired to die in perfect seclusion, and he retired to Serpen,
on the sea-shore, and spent there ten years ; then he went
with his disciples to Tusculum, and settled in the hermitage
of S. Agatha. There he did not long live, for he died in
the year 1005, at the advanced age of ninety-five.

■ ;

S. Peter, Ap. See Feb. 22.

Sept aj.)

S. John Mark.

395

September 27.

S. John Mark, Disc. o/SS. Paul and Barnabas ; is t cent.

S. Zenas, Discifile of 3. Paul ; isl cent.

S. CaiUS, B. of Milan ; circ. a.d. 85.

S. Aderitus, B. 0/ Ravenna ; and cent.

SS Cosmas and Damian, MM. at /Sgis in Cilicia ; circ. a.d. 297.

SS. Florentinus and Hilarius, MM. at Autun ; $t/i cent.

S. HiLTRUDts, V. at Liessics in Hainault ; end o/Stli cent.

SS. Adulf and John, MM. at Cordozia; circ. A.D. 825.

S. Elzear, Count, C. at Paris ; a.d. 1323.

S. JOHN MARK.

(1ST CENT.)

[Modern Roman Martyrology and Greek Menaea and Menologies.]

fjN the Roman Martyrology the entry is, "At
Byblos, in Phoenicia, S. Mark, the bishop, also
called John by the blessed Luke." The
Menology says, " S. Mark, who is also called
John, mentioned by the Apostle Luke" — as it happens,
Luke was not an apostle — " ordained bishop for the
preaching of the Gospel, was so approved of God that
his very shadow dispelled diseases." In the Mensea he
is said to have been Bishop of Byblos, and brother or
comrade of S. Barnabas ; but also in the Synaxarium he is
called Bishop of Apollonis. On April 27 he is commemo-
rated again, along with Aristarchus and Zeno, as Bishop of
Bibliopolis.

In Acts xii. 12, S. Peter, on his liberation from prison, is
said to have come to the house of Mary, the mother of
John, who was surnamed Mark, where many were assembled,
praying. John was the Jewish name, and Mark, a name of
frequent use among the Romans, was adopted afterwards.

39^

Lives of the Saints.

[Sept. 37.

From the fact of Mary, his mother, having a house at
Jerusalem, it is probable that he was born in that city. He
was the cousin of Barnabas.1 Anxious to work for Christ,
he went with S. Paul and S. Barnabas as their " minister"
or attendant on their first journey, but at Perga he turned
back.2 On the second journey S. Paul would not accept
him again as a companion, but his kinsman, Barnabas, was
more indulgent; and thus he became the cause of "sharp
contention" between them.3 Whatever was the cause of
Mark's vacillation, it did not separate him for ever from
S. Paul, for we find him by the side of that Apostle in his
first imprisonment at Rome.4 Somewhat later, he seems to
have been with Timothy at Ephesus, where S. Paul wrote
to him during his second imprisonment.6

That John Mark and Mark the Evangelist are one person
has been maintained by some, but great difficulties stand in
the way of accepting this theory. Mark the Evangelist was
not the companion of S. Paul, but of S. Peter.6 This is
the universal testimony of ancient writers ; and the two
Marks are not confounded in the Menaeas and Martyrolo-
gies of the Church. S. Jerome only offers it as a conjecture
that the Mark mentioned by S. Paul in the Epistle to the
Hebrews was the Evangelist.7

1 Col. iv. 10. 2 Acts xii. 25, xiii. 1 j, s Acti jv. 36-40.

4 Col. iv. 10; Philem. J4 * 2 Tim. iv. n. 6 1 Pet. v. 13.

7 " Ceterum cooptores F.vangelii . . . Marcum ponit, quern puto Evangelii coa-
ditorem." — In Ep. ad Philem.

Uosmae and Daniian, rations of tiie Guild of Bai&er 8uifc,eoiu».

lt-

Sept. »7.1

•S*. Zenas.

397

S. ZENAS.

(1ST CENT.)

[Greek Menaea as Zeno along with Mark and Aristarchus. Also on
April 27 again the same three.]

Zenas, a lawyer, is mentioned in the Epistle of S. Paul
to Titus (iii. 13), in connexion with Apollos. The Menjea
and pseudo-Dorotheus say he became bishop of Diospolis
or Lydda.

SS. COSMAS AND DAMIAN, MM.

(ABOUT A.D. 297.)

[Nearly all Latin Martyrologies on this day. By the Greeks on July 1 ;
again on Oct. 17 with their brothers Leontius, Anthimhis, and Euprepius ;
again on Nov. i, Cosmas and Daniian alone. So also the Russians. In
the Arabic Kalendar published by Simoni, on July 1 and Nov. i, and in the
Arabic Martyrology again on Oct 17. In many Greek Menaeas, also a
fourth commemoration, on Oct. 28. Many versions of the Acts in Greek
and Latin exist, but all are fabulous. The original proconsular Acts possibly
subsist under a gradually growing accretion of fable.]

The earliest and briefest Acts of these saints, in Greek,
state that they were brought before Lysias, the governor
at ^Egis, in Cilicia, in the reign of Diocletian and
Maximian.

The governor said, " Bring in the men accused of the
false religion of the Christians."

The officer answered, " They stand before thy tribunal,
lord."

The governor said, " Of what religion are you? What
is your fortune, and what are your names and nations?"

Cosmas and Damian replied, " We are of Arabia."

The governor said, "What are your names?"

398 Lives of the Saints. pept 2j

Cosmas said, " I am called Cosmas, and my brother's
name is Damian. We are of good race, and by profession
physicians. We have other brothers, and if you desire, will
name them."

Lycias said, " Speak boldly."

Cosmas said, "Their names are Anthimius, Leontius, and
Euprepius." '

The governor said, " Of what religion are you ?"

Cosmas said, " We are Christians."

The governor said, " Come, and denying your God,
sacrifice to the deities who made the world."

Then Cosmas, Damian, Anthimius, Leontius, and Eupre-
pius, with one voice, exclaimed, " Thy gods are but vain,
and we will not adore idols, for they are not men, but
demons."

The governor said, " Bind them hand and foot, and tor-
ture them till they sacrifice."

But they said, " Lysias, we pray you torment us further,
for we suffer not."

The governor said, " I would that, by these slight tor-
tures, I could persuade you to sacrifice ; but now you insult
both the Emperors and myself."

Here what is trustworthy in the Acts breaks off. They
have been interpolated. The judge orders the martyrs to
be cast into the sea, and when they touch the water, their
chains break, and they come safe to land. Then he vows
by the "name of his God, Adrian (!)" that he will follow
their faith, whereupon two devils appear, and box his
ears.

After this absurd interpolation, the genuine interrogatory
is resumed. Cosmas and Damian are still on the rack.

1 From these Acts it is clear that Anthimius, Leontius, and Euprepius had been
arrested along with Cosmas and Damian. The later amplified legends make their
arrest a subsequent matter.

Sept. 27.]

^SVS*. Cosmas and Damian.

399

Cosmas said, " Judge ! thy idols are stocks and stones,
and can neither see nor hear ; but they are the habitation
of devils. How can stones be wroth ? Our God is im-
mortal, and a just judge."

The governor said, " I will no longer endure your blas-
phemies against the gods.1 Come and worship the gods,
and you shall be let go in peace."

The martyrs answered, " Shall we honour your foolish Em-
perors, devoid of reason, and your stocks and stones ?"

Then the governor, in a rage, ordered the brothers to be
decapitated.4

These Acts are very instructive. As given above, they
are probably in their original form, as extracted from the
proconsular registers. But they have already undergone
gross interpolation. Grotesque fables have been squeezed
in between the joints of the narrative wherever it was pos-
sible. But even this did not suffice. The story grew and
grew. The numerous editions of the Acts that are extant
show the legend in all its stages of growth. When full
blown it is as follows.

A holy woman of the city of yEgse, named Theodota, had
five sons, Cosmas, Damian, Anthimius, Leontius, and Eupre-
pius. The two elder were physicians, who — marvellous to
relate — took no fees. One day Damian healed a lady
named Palladia, and when she urged him to take pay,
reluctantly accepted of her three eggs. When Cosmas
heard this, he was so angry that he begged when they died
that he and Damian might not be laid in the same grave.
But in the night he was warned in a vision that his wrath
was unreasonable and inopportune. The brothers were

1 Here follows another interpolation. The text, perhaps, suggested the oppor-
tunity of interjecting here another torment. Cosmas and Damian are placed on a
blazing pile of wood, then the earth opens and swallows up the martyrs, but dashes the
burning wood among the bystanders and kills many. When the fire is extinguished,
the earth throws up Cosmas and Damian again.

- Not without a third preposterous interpolation.

^»_ gl

400 Lives of the Saints. [Sept a7<

arrested shortly after ; the interrogatory is retained with few
alterations, but in all the interpolations above noted, great
liberties are taken ; lengthy prayers are put in the mouths
of the martyrs. After having been flung into the sea and
into the fire, Lysias orders them to be crucified, and
stoned whilst on the cross. They are accordingly hung on
crosses, and crowds come to pelt them, but all the stones
recoil on those that throw them, and they retire, black and
blue, and groaning. Then Lysias orders up four cohorts of
archers to shoot the martyrs. A cohort is a mere matter of
500 men. But the arrows, instead of hitting the martyrs,
jturn round in the air, and transfix the bowmen. So Lysias
orders the martyrs to have their heads struck off, and this is
executed without the smallest difficulty. It is a singular
fact that in all amplified and fabulous martyrdoms, when
every other sort of torture and death has been tried and has
failed, as a last resort the judges try cold steel, and cold
steel invariably answers. This may be assumed as an in-
fallible proof that all the previously recorded tortures are
fictitious insertions of later writers.

When the heads of the martyrs had been struck off, the
Christians took up their bodies, and were about to bury
Cosmas and Damian apart, as Cosmas had said that he
would not be laid by his brother ; but a camel ran after the
funeral convoy, with tears in its eyes, and in an imploring
voice exclaimed, " You Christian men, who have seen the
marvels of healing wrought by these martyrs, not only on
your bodies, but on us cattle also, listen to me. I have
come in the name of the cattle to thank the martyrs, and
also to announce to you that it is quite a mistake to think
of separating the bodies of the saints. Bury them together."
The Christians were convinced, and followed the advice of
the eloquent camel.

In the sixth century, according to Procopius, the relics of

— o

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l_l

<■» I — .

< 3
r. .-

/. —

r. .1

o
X.

»£ — . >J,

Sept. 27] SS- Cosmas and Da7?iian. 401

SS. Cosmas and Damian were in Cyrus in Syria, where a
church was built over them. Pope Felix IV. built a church
in their honour at Rome in a.d. 530. The bodies of the
saints, it is said, were translated to Rome, but when is not
known. The bodies of all five brothers were laid under the
high altar. Other bodies of S. Cosmas and S. Damian at
Venice, in the church of S. George ; relics of these two
saints also at Verona and Bologna ; a head of S. Cosmas at
Imola ; the greater part of the bodies of SS. Cosmas and
Damian at Amain ; the backbone of S. Cosmas at Malta ;
other relics at Tagliacozzo in the Abruzzi. In the fifth
century, a hundred years before, they are known to have
been entire at Cyrus, in Syria ; S. Germanus of Auxerre
conveyed relics of these saints from Rome into Gaul ; the
entire bodies were afterwards translated by John de Beau-
mont from Cyrus to Paris in the days of Alexander III.
(1159-1181). These relics were laid at Luzarches, in a
collegiate church dedicated in their honour. The church
of Luzarches possesses none now ; the relics were dispersed
in 1793. But the church of Longpont, near Paris, claims
the possession of a portion. The bodies of SS. Cosmas
and Damian were also brought from Rome to Bremen by
Bishop Adaldag in a.d. 964. After the change of religion
they were carried from Bremen to Munich, a.d. 1649, and
placed in the Jesuit church. These bodies have their
heads. Portions of skulls also at Prag ; two large bones at
Cologne ; the sword with which they were executed, still
red with their blood, at Essen in Westphalia. A finger of
S. Damian at Douai ; two bones at Touniai ; others at
Cambrai.

SS. Cosmas and Damian are the patrons of surgeons
and barbers ; they obtained great fame as patrons of the
illustrious family of the Medici, when that family was at the
height of its splendour.
vol. x. 26

-►«

402 Lives of the Saints. [Sept. ty.

S. ELZEAR, COUNT, C
(a.d. 1323.)

[Roman, Gallican, and Franciscan Martyrologies. By the Capuchins on
Oct. 20 ; his translation on June 18. Canonized in 1369 by Gregory XI.
Authority : — A Life by an anonymous writer, written apparently shortly
after his canonization.]

S. Elzear was descended from the ancient family of
Sabran in Provence. His father, Hermengild de Sabran,
was created Count of Ariano in the kingdom of Naples.
Elzear was born at Ansois, a castle belonging to the family
near Apt, in the year 1295. His mother, a very pious
woman, took the infant in her arms and offering him to God,
said, "My Lord God, I give thee thanks for this little boy,
given to me of thy clemency, and I humbly entreat thee,
receive him as thy servant, and pour out thy benediction
upon him. But, O Lord ! if thou foreseest that he would
be a rebel to thy will, then, I pray thee, after he has been
baptized, take him out of this world. For better were it
that as a little innocent he should rest with Thee than that
he should live to offend thy Majesty."

Elzear had two aunts, Burgola and Alizette, and an
uncle, William de Sabran, Abbot of S. Victor at Marseilles.
The little boy seemed formed for piety from his cradle.
His heart was full of tenderness for the poor, and his nurses
were obliged to fill their pockets with bread and small coins
that he might satisfy the need of any he met, who seemed
bowed down with poverty. He was educated by his uncle,
who wisely reproached the child's eagerness for self-mortifi-
cation, and when he found him wearing a knotted cord
round his waist, which galled his skin and drew blood, he
took it away and called the boy to task for injuring the
health God had given him.

*- . *

^ *

sept. ,7.i •£ Elzear. 403

At the age of ten he was affianced to Delphine de
Glandeves, daughter and heiress of the Count of Puy-
Michel, aged twelve. Three years after, in 1308, the
marriage was solemnized at the castle of Puy-Michel, and
these simple children grew up together tenderly attached to
one another, but regarding one another rather as brother
and sister than as husband and wife. They were both of
them devoted to the love of God. They kept Lent and
Advent with extraordinary rigour, like saints in primitive
days; and were diligent in seeking out the poor around
their castle of Ansois and relieving their necessities. It
was a beautiful life of peaceful happiness. This young
couple, always together, loving no society like that of each
other, having the same interests, and actuated by the same
goodness of heart, were to be seen day after day around
their castle, under the forest trees, in the flowery lanes,
carrying food to the sick, or met by peasant children, to
whom they talked with kindly interest in their little
wants, and whom they never left without a bit of good
advice.

The two young people communicated almost daily in the
castle chapel. One day Elzear said to his wife, " Delphine !
I think there is no happiness equal to that of receiving the
Blessed Sacrament." And his beautiful face, full of sim-
plicity, and lighted with earnestness, showed that he felt
what he said. After seven years Delphine's father died,
and they moved to Puy-Michel. Before they were married,
when marriage had been spoken of to the girl, with childish
petulance she had exclaimed, "I wish fire would burn
down all my castles, and all my retainers would run away,
so that no one would care to have me." But now she was
happy with her husband, and found that together they could
do infinite good to their vassals. When Elzear and Delphine
began to keep house at Puy-Michel, he made the following

* — *

404 Lives of the Saints. [Sept. 27.

regulations for his family, and insisted on their being strictly
observed : —

" i. Every one in my house shall daily hear mass, what-
ever his business may be.

" 2. Swearing, cursing, blasphemy, are forbidden under
pain of chastisement for the first offence, and dismissal for
the second.

" 3. Purity in speech and act shall be enforced.

" 4. Every member of the household shall confess weekly,
and communicate at least at Christmas, Easter, Whitsuntide,
and the feasts of Our Lady.

"5. No idleness is permitted. The men shall pray to
God first in the morning, and then go about their work.
The women shall pray and read in the mornings, but shall
spend the afternoons in some work.

" 6. Dice and all games of hazard are forbidden, not
merriment or innocent games.

" 7. Slander, tale-telling, backbiting, are forbidden. Let
peace be maintained.

"8. Should any quarrel arise, let the apostolic rule be
observed for appeasing it.

" 9. Every evening there shall be a pious conference for
the whole house.

" 10. Oppression, injustice to the poor is forbidden. No
alms done by the master of the house can compensate for
injustice done to the poor by his underlings."

The observance of these rules conduced to the happiness
of all in the castle. Delphine was loved by her servants,
and she loved them ; and Elzear was admired and respected
by all his retainers.

After the death of his father Elzear was obliged to go to
Naples, and take possession of his estates at Ariano. But
the people, who hated the cruel rule of the Angevin house,
refused to acknowledge him. Elzear saw and shuddered at

* — >J,

Sept. a7.J »£ ^W. 405

the frightful atrocities perpetrated by the French usurpers,
and he refused to allow these barbarities to be committed
in his territory. His cousin, the Prince of Tarentum, one
day told him that his mildness injured the French cause.
" Let me take these scoundrels to task for you," said he,
" I will hang up half a thousand, and make the rest as
pliant as a glove. Take your ease, say your prayers for me,
and let me be your executioner." Elzear indignantly re-
fused. " What !" said he, " shall I show myself their
count and father by butchering my subjects and children ?
God forbid !" At length the people of Ariano saw that it
would be wiser for them to submit to so gentle a count
than look to the uncertain support of the King of Aragon.

When Elzear looked over his father's collection of letters,
he found among them some from an officer in his service,
persuading his father to disinherit Elzear, as one fitter to
wear a cowl than bear arms. Delphine was highly incensed
at these letters, but Elzear would take no notice of them.
In like manner, on other occasions, he burnt or suppressed
informations that were given of injuries which others had
done him, that he might spare the parties the confusion of
knowing that he had received intelligence of them. In his
county of Ariano he settled a rigorous administration of
justice, and punished the least oppression of the people by
any of his officers. He visited malefactors condemned to
die, and many who had proved deaf to priests were moved
by his tender exhortations to compunction. When their
goods were confiscated to him, he secretly restored them
to their wives and children. Writing out of Italy to
Delphine, he said : " You desire to hear often of me. Go,
visit our Lord Jesus Christ in the Holy Sacrament. Enter
in spirit his sacred heart. You know that to be my con-
stant dwelling. You will always find me there."

Elzear having settled his affairs in Italy, obtained leave

*— —

406 Lives of the Saints. lSepL a7.

of King Robert, son and successor of Charles II. and
brother of S. Louis, Bishop of Toulouse, to return into
Provence for two years. He was received at Ansois with
incredible joy.

King Robert of Sicily chose him on his return to be
tutor or guardian to his son Charles, Duke of Calabria.
The young prince was volatile, vain, and intractable.
Count Elzear could with difficulty manage him, and after a
troublesome outbreak in defiance of his authority, he called
the young prince to him and administered a serious rebuke.
Charles, gushing with repentance and affection, threw his
arms round his neck, and said, " Forgive me this once. It
is not too late for me to begin to amend. What must I
do?"

The count gave him admirable advice on the duty of
self-government, and on his responsibilities as called to
rule human beings redeemed by the blood of Christ. The
example and advice of Elzear proved of great benefit to
Charles, who, however, did not succeed to the throne of
Naples, as he died before his father.

King Robert of Naples, having to go into Provence, left
his son Charles regent in his room, under the care of
Elzear, who was chief of the council. Elzear entreated the
Duke of Calabria to appoint him advocate of the poor, and
the prince laughingly said, " You have asked an office no
one else covets. I grant your request, and commend to
you all the poor of the kingdom." Elzear bowed low and
thanked him heartily.

In discharge of this office, he had a large purple velvet
satchel made which he slung at his waist, and when he went
through the streets he received the complaints and suits of
the poor, and having listened to all the grievances, put into
his bag the schedules of their cases, and doled out of it alms
to the most needy. He pleaded their causes in court with

* *

sept. 27j & Elzear. 407

great zeal and eloquence, and obtained for them justice
and relief.

Whilst he was high in authority, he was offered presents
of money by persons who wished him to further their suits,
but these he refused, as partaking of the nature of bribes.
" If one begins to finger presents, one will shortly come to
pocket bribes," he said. " It is safer to refuse all offerings
of like nature. When once one begins to take gifts, an
appetite for receiving presents grows on one and becomes
insatiable."

In 13 10 Henry of Luxemburg, Emperor of the West,
entered Italy to be crowned at Rome. Hitherto the Popes
had been implacable enemies to the German Emperors,
and they had supported the French domination of
Naples to preserve themselves from being fixed between the
jaws of the German power, which, under Frederick II., had
united the sovereignties of Germany and of Naples. But
now Clement V. became alarmed at the preponderance
of French power. Philip the Fair, bold, crafty, and
ambitious, sat on th« French throne, and he was manifestly
working to obtain a commanding influence in the West.
Never was Europe in greater danger of falling, if not under
one sovereignty, under the dominion, and that the most
tyrannical dominion, of one house. Princes of the house oi
France sat on the thrones of Naples and Hungary. The
feeble Edward II. of England was Philip's son-in-law. He
determined to obtain the empire for Charles of Valois, and
thus secure supreme rule in Germany and mastery in Italy.
Clement saw that the Papal territory would be held at his
mercy. But the election of Henry of Luxemburg had
redeemed Christendom from the danger. This election had
been managed with unrivalled skill by Peter Ashpaller,
Archbishop of Mainz, a creature of Pope Clement. When
Henry descended into Italy, Clement threw his authority

408 Lives of the Saints. [SePt.27.

into his side, against the French. In March, 1312, the
Emperor advanced to Rome to be there crowned by
the Pope in the basilica of S. Peter. King Robert of Sicily
immediately sent his brother John of Naples to occupy the
city, and a body of men under Count Elzear to assist him by
harassing the march of the Emperor. When Henry
appeared before Rome, Prince John was forced to retire
across the Tiber. The Emperor, with the cardinals com-
missioned by the Pope to crown him, entered Rome, but
could not dislodge the enemy from the other side of the
river. S. Peter's was in the power of the Neapolitans ; the
magnificent ceremonial, which Pope Clement had drawn out
at great length for the coronation of Henry, could not take
place. He was forced to submit to receive the crown with
humbler pomp in the church of S. John Lateran.

In the autumn of 1323, Elzear was sent ambassador to
Paris, to demand of Charles IV. Mary, the daughter of the
Count of Valois, in marriage for the Duke of Calabria, who
had lost his wife Catharine of Austria in 1323. The negotia-
tion was successfully concluded, and the marriage took place
on January 1 1, A.D. 1324. During the proceedings Elzear fell
sick at Paris. Three years before he had enrolled himself
in the third Order of S. Francis. In his sickness, feeling his
end approach, he sent foi the Provincial of the Franciscans,
and made a general confession of his sins to him. The
Passion of Christ was read to the dying count, and as he
listened to that story, never old, the tears glittered in his
eyes, and rolled slowly down his cheeks. The holy Viaticum
was brought him, and he received the last unction, and after
a painful sickness, fell asleep in the Lord whom he had loved
and honoured and worked for, on September 27, in the year
1323, in the twenty-eighth year of his age. His body was
translated to Apt, and there interred, according to his
request, in the church of the Franciscan Friars. His bones,

Sept. 37.J

•S. Elzear.

409

together with those of his gentle wife Delphine, repose now
in the church, formerly the cathedral of Apt.

S. Delphine died at Apt at the age of seventy-six, on
November 26, on which day she is commemorated in the
Franciscan Martyrology.

4io Lives of the Saints. (Sept ^

September 28.

S. Privatus, M. at Rome ; a.d. 222.

SS. Marcus, Alphius, and Others, MM. in Asia; circ. A o

3°4-
S. Charito, Ab. in Pah stine ; circ. a.d. 340.
S. Exuperius, B. 0/ Toulouse ; circ. a.d. 415.
S. Eustochium, V. at Bethlehem ; a.d. 419.
S. Faustus, B. o/Rics in Caul ; circ. a.d. 490
S. Lioba, Abss. of Bischoffsheim in Germany; tire a.d. 779.
S. Wenceslas, M.K. in Boliemia; a.d. 936.

S. EXUPERIUS, B. OF TOULOUSE
(about a.d. 415.)

[Usuardus, Roman and Gallican Martyrologies. The translation of S.
Exuperius on June 14. Authority :— The Letters of S. Jerome.]

SAINT EXUPERIUS is believed to have been
born at Bordeaux. He was raised to the see
of Toulouse on the death of S. Sylvius, in
a.d. 405. S. Jerome, who wrote to him, speaks
in the highest terms of his virtue and charity.

"To relieve their hunger," says he, "he suffers it himself,
and condemns himself to the severest self-denial, that he
may be enabled to administer to their wants. The paleness
of his face declares the rigour of his fasts. But his poverty
makes him truly rich ; so poor is he, as to be forced to carry
the body of the Lord in an osier basket, and His blood in a
glass vessel. His charity knew no bounds. It sought for
objects in the most distant parts, and the solitaries of Egypt
felt its beneficial effects."

One of the first acts of S. Exuperius at Toulouse was the
completion of the church of S. Saturninus, and the translation
to it of the body of that saint, the apostle of Toulouse.

>I< *

ScpLa8J S. Eustochium. 411

Towards the close of a.d. 404, S. Exuperius proposed several
questions to Pope Innocent I., and these the great Pope
answered in a letter still extant. One of the questions
proposed was what books were to be regarded as canonical,
and S. Innocent in his answer gave a list, the same as is now
that in the Roman Church, but in order different.1

The invasion of his country by the Goths and Vandals
took place during his time, but he was not witness to the
taking of Toulouse, having died before Walla, King of the
Goths, made it the capital of his kingdom.

S. Paulinus reckoned Exuperius as one of the greatest
•bishops among the Gauls. S. Jerome dedicated to him his
commentary on Zechariah.

Relics at Arreau, in the Pyrenees ; his glass chalice at
Toulouse.

S. EUSTOCHIUM, V.
(a.d. 419.)

[Peter de Natalibus on Nov. 2. Greven, Canisius and Ferrarius on
Feb. 20, the Carmelite Kalendar on March 2. But Greven again on
Sipt. 28, also Molanus, and Modern Roman Martyrology. Authority : —
The Letters of S. Jerome.]

The life of the illustrious Paula, mother of Eustochium, has
been already given (January 26). Paula, still young, and at-
tached to Italy by the most legitimate and tender ties, left
Rome for the East in a.d. 391, accompanied by her daughter
Eustochium. With her daughter S. Paula visited all the places
in the Holy Land consecrated by the Gospel story, then de-
scended into Egypt, and, penetrating into the desert of Nitria —

1 The four books of Moses, Joshua, Judges, the four books of Kings, the Prophets,
five books of Solomon, the Psalms, Tobit, Job, Esther, Judith, two books of the
Maccabees, Esdras, Chronicles (two books), the four Gospels, fourteen Epistles of
S. Paul, S. John, S. Peter, S. James, S. Jude, the Acts, the Apocalypse.

412 Lives of the Saints. (Sept. 28.

into the cells of the holy hermits — she presented herself at
their feet, consulted them, admired them, and withdrew with
reluctance from these blessed regions to return into Pales-
tine. She established herself in Bethlehem, and founded
there two monasteries — one for men, which was placed
under the direction of S. Jerome ; and the other for women,
where she secluded herself with her daughter, and a mul-
titude of virgins of various degrees and countries. S. Paula
and her daughter Eustochium held there the office of
sweeper and cook and the care of the lamps, which did not
hinder them from taking up with perseverance the study
of Greek and Hebrew. The Vulgate was undertaken by
S. Jerome, to satisfy the ardour of these two women, to
enlighten their doubts, and guide their researches. It was
to them that he dedicated his work, and he took them for
judges of the exactness of his labours. In this convent
study was imposed on the nuns, and each had to learn
every day a portion of the Holy Scriptures. But more than
study, more even than penitence, charity governed all the
thoughts and actions of these generous ladies. Paula
lavished her patrimony on the poor. Jerome himself felt
obliged to reprove her for her prodigality, and preach to
her a certain prudence. " I have but one desire," she
answered him; "it is to die a beggar, it is to leave not a
mite to my daughter, and to be buried in a shroud which
does not belong to me." Accordingly, when she died,
she left to her daughter not an obolus, says Jerome, but,
on the contrary, a mass of debts ; and, what was worse,
an immense crowd of monks and nuns dependent on her
fortune whom she had not the means to feed, and whom
she had not the courage to send away.

The heart of Eustochium was nearly broken by the
loss of her mother, whom she passionately loved. " The
venerable maiden," says S. Jerome, " was like a child just

X _ *

sept. ,8.) S. Faustus. 413

weaned. She could not quit her dear mother : she kissed
her eyes, hung over her face, embraced her body, and
longed to be buried with her."

After the death of S. Paula, Eustochium had the direction
of the great community, under the disadvantage of being
encumbered with the debts entailed by her mother's un-
measured profusion in charity. S. Jerome assisted her with
his advice. " Fear not, Eustochium," he said ; " you have
inherited a rich possession, and the Lord will be your
portion."

In the troubles excited by S. Jerome, through his violent
polemics against John, Patriarch of Jerusalem, and the
Pelagians and Origenists, the monasteries at Bethlehem
were attacked and pillaged. S. Eustochium escaped, but
some of her servants were killed. S. Jerome and S. Eus-
tochium both wrote their complaints to Innocent I., Pope
of Rome, who in reply sent a letter to John of Jerusalem,
reproaching him for having suffered such disorders to
break out.

S. Eustochium did not long survive this trouble. She
died in the year a.d. 419, after having spent about thirty
years at Bethlehem, and was succeeded in the government
of her convent by her niece, Paula the Younger.

S. FAUSTUS, B. OF RIEZ.
(about a.d. 490.)

[At Riez on this day. In some Martyrologies on Jan. 16. Maurolycus,
Ferrarius, Greven, &c. on Jan. 16. So also Saussaye. In some copies of
the Martyrology of Jerome on May 20. Baronius did not, however, insert
S. Faustus in the Roman Martyrology. Authorities : — Mention by S. Avitus
of Vienne, S. Sidonius Apollinaris, S. Eucherius of Lyons, &c.

S. Faustus was a native of Britain or of Armorica.
S. Avitus says he was "a Briton by birth," but it is not

-►<

414 Lives of the Saints. tSept ^

improbable that he may have meant that he was a native of
Brittany. Facundus of Hermiane speaks of him as " by
nation a Gaul, bishop of Riez •" but Facundus was bishop
of a diocese in Africa, and had no opportunities of learning
with accuracy the birthplace of a Gallican bishop. Sidonius
Apollinaris, in his 16th Carmen, written when Faustus
was old, says that at that time his mother, then at an
extremely advanced age, was resident with her son at Riez.
Faustus had a brother, a priest, named Memorius, men-
tioned also by Sidonius.

In his youth Faustus was devoted to the study of
elocution, and of Christian philosophy.

In 420, or thereabouts, Faustus entered the monastery
of Lerins, and was elected abbot in the room of S. Maximus,
in 433 or 434. There he lived an austere life, devoted to
prayer and study, imitating, as Sidonius tells us, the lives of
the Fathers of the Egyptian deserts, in the barren isle off
the shores of the Province. Gennadius tells us that about
this time he wrote a letter to a deacon named Gratus, who
was infected with Nestorian errors. S. Honoratus, Bishop
of Aries, who had been Abbot of Lerins whilst Faustus was
monk in it, respected him greatly, as is mentioned in the
life of S. Hilary by a contemporary writer. The brother of
S. Sidonius was under nis charge at Lerins; and, as S.
Augustine tells us, Faustus harboured Julian the Pelagian
on his isle when expelled from Italy for his heresy. It is
this fact which, perhaps, made Baronius hesitate to insert
the saint in the Roman Martyrology. There can be no
question that Faustus, in common with S. Hilary and other
Gallic saints, viewed with alarm the iron dogma of predes-
tinarianism to which S. Augustine was attempting to commit
the Church. Faustus saw that this revolting doctrine, if
acted upon, cuts at the roots of Christian morality and good
works, and therefore opposed it vehemently. Julian sought

^ — •¥■

sept. ,8.1 S.Faustus. 415

a refuge in Gaul, and Faustus offered him one in Lerins till
a council could be held at Aries to decide on the questions
of Grace and Free-will.

Faustus was elected to the bishopric of Riez in or about
a.d. 452. In a homily by him on his predecessor, S.
Maximus, he speaks of himself with the utmost humility.
Lerins, said he, has furnished the Church with two successive
bishops. It is proud of the first; it blushes for the second.

Both S. Sidonius and Ruric of Limoges praise highly the
eloquence and unction of S. Faustus when preaching to
the people the Word of God.

Benedictus Paulinus consulted S. Faustus on questions o
repentance. The answer of the Bishop of Riez is extant
" I am asked, in the second place, says he, whether th<
knowledge of the Trinity in Unity suffices for salvation
In divine things, I answer, the reason of belief is not alone
demanded, but also the reason of pleasing God. Naked
faith without merits is empty and vain."

In 473 the doctrines of predestination were propounded
in their most flagrant and offensive baldness by a certain
Lucidus, a priest. He held that some men were predestined
by God to sin, and so they sinned inevitably ; others were
predestined to do good, and they lived holy lives by
inevitable necessity ; there was no merit ; grace blew men
where it listed ; this into damnation, that into justification.
S. Faustus met Lucidus, and endeavoured to reason him
out of his heresy, but in vain. Then he wrote him a letter,
in concert with the Bishops of Aries and Lyons, which is a
glorious summary of Catholic doctrine on grace and free-
will.1 This letter was written on the occasion of an
assembly of thirty bishops at Aries in 475. The arch-
bishop and metropolitan Leontius wished to condemn the

1 Some copies are signed by Faustus alone, others by Faustus and ten other
bishops

% — *

41 6 Lives of the Saints. fSept 28

error of the predestinarians in this synod. But before the
council took any decisive action, Faustus wrote to Lucidus,
telling him that the bishops were about to suspend him
from his office unless he renounced his errors. And as an
abridgment of the points which he was to admit, Faustus
laid down the following propositions : —

" i. Those who deny, like Pelagius, original sin, and the
necessity for grace, are anathema.

" 2. Anathema to those who maintain that the baptized
Christian falling into mortal sin does so through the in-
herence of original sin (i.e., fatally, and not through the
action of his free will).

" 3. Anathema to those who hold that man is fatally
doomed to spiritual death by virtue of the predeterminate
counsel of God.

" 4. And to those who teach that such as are lost did not
receive from God means of salvation.

" 5. And to those who declare that a vessel of dishonour
may not rise to become a vessel of honour.

" 6. Anathema to those who affirm that Christ sought the
salvation of some, not of all men."

If Lucidus would come and meet Faustus, the letter goes
on to state, the Bishop of Riez and others of the assembled
prelates would give him the reasons for their conclusions.
And Faustus added : —

" As for us, we think that he who loses his salvation by
his fault, might have been saved by the assistance of grace,
if he had co-operated with it ; and, on the other hand, that
he who, by co-operating with grace, attains to salvation,
might, by negligence or his own fault, have been lost. We
exclude all self-esteem, for we regard as a gift, not as a debt,
what we have received from the hand of the Lord."

Lucidus, seeing that his position was endangered, sub-
scribed the letter.

Sept. 28.]

S. Lioba.

417

Leontius of Aries and the synod assembled at Aries em-
powered Faustus of Riez to draw up a work on grace and
predestination. In fulfilment of this mission, he composed
his two grand books " De gratia Dei et humanse mentis
libero arbitrio," which he dedicated to Leontius. But
unfortunately Faustus attacked S. Augustine by name, and
pointed to him as the source of this mischievous heresy.
There can be little question that Augustine did start these
fatal doctrines ; but the Church has pardoned him this evil,
and overlooked his blameworthiness in the matter, for the
sake of his inestimable merits and labours in behalf of true
doctrine on other points. His predestinarianism was the
rust of his old Manichaeism working its way out of his soul.
The fact that Faustus had thus openly attacked Augustine
has occasioned suspicion to cling to his memory, and has
lost him a place in the modern Roman Martyrology, though
his doctrine is the same as that of Molinus, which may be
said to represent the accepted teaching on grace and predes-
tination in the Western Church.

S. LIOBA, ABSS.
(about a.d. 779.)

[Hrabanus, Maurus, and later Martyrologies. The Roman, German, and
Benedictine Martyrologies. Authority : — A Life by Rudolf, monk of Fulda,
d. 865, from the testimony of four of her disciples. The Life was written
about sixty years after the death of the saint.]

This blessed virgin was born among the West Saxons,
probably in Devonshire,1 of a father named Tinne and a
mother named Ebba. She was called at her baptism Truth-
geba, but received the title of Leofe, the dear, or beloved

1 S. Boniface, her kinsman, was a native of Crediton in Devon.
VOL. X. 27

418 Lives of the Saints. [Sept 28

one, which clung to her through the rest of her life, and
even after death, for in Germany Leofe was transformed
into Lioba, from Liebe, and as the Beloved, the Dear One,
she has found her way into the Martyrology. She was
brought up at Wimbourn, founded by S. Cuthburga and
S. Cyneburga, sisters of Ina of Wessex, in 718.

The news of the work which S. Boniface was doing in
Germany reached the convent of Wimbourn, and Lioba
wrote him a letter : —

"To the most reverend Boniface, invested with the in-
signia of the highest dignity, most dear in Christ, and
related to me by blood, Leobgytha, the lowliest handmaiden
among those that bear the light yoke of Christ — health and
eternal salvation.

" I pray your clemency to remember the former friend-
ship which you had for my father, called Tinne in the
Western regions. He died eight years ago, and so, I pray
you, do not refuse me your prayers to God for his soul. I
also commend to your memory my mother, Ebba, related to
you by the ties of blood — she is still painfully living,
oppressed for long with great infirmity. I am the only
daughter of my two parents ; and I would, though I be
unworthy, that I might regard you as my brother, for there
is no man in whom I can place my trust more than in you.
I have ventured to send this little missive, not that it is
worthy of your kind consideration, but that you may retain
some recollection of little me, nor let it slip clean away
through distraction of scenes and duties : for indeed the
ties of true love should be knotted to all eternity. My
dear brother, I beg this of you especially, that you will
by your prayers screen me against the poisoned darts of the
lurking foe.

" There is one thing more that I ask, and that is, that
you will correct the rustic simplicity of this letter, and not

* #

Sept. 28.]

6". Lioba. 419

refuse to send me some words aj tokens of your affability.
I pant eagerly for them. I have appended to my letter some
verses which I have composed according to poetic rule, not
through pertness, but because I want your help, and I desire
to wake into use the rudiments of a graceful fancy. I
learned this art from Eadburga, who was indefatigable in
turning the Divine law into rhyme. Farewell! Livelong and
happily and pray for me.

" Almighty Father, alone who all things created,
Who in thy kingdom, brightly, eternally shinest,
Where also equally reigneth the glory of Jesus,
Keep thee, protect thee uninjured, my brother."

This exquisite little letter mirrors for us in its simple
sentences the guiltless, pure soul of the " Dear One." S.
Boniface bore his little cousin in mind. After some years
he began to found monasteries in Germany, and then he
wrote to Tetta, Abbess of Wimbourn, to send him Lioba to
assist him in his labours. This was in or about 748. Can
we not picture to ourselves the flutter of delight into which
this sweet innocent soul was cast when the summons came
for her to go forth and join the great Archbishop and
Apostle in his mighty work ? The Abbess Tetta was most
reluctant to part with her, but smothered her wishes, under
a sense of duty. S. Boniface had sent his disciple Sturmi
to Monte Cassino, some years before to learn there the true
discipline of monastic life, and Sturmi was now appointed
head and abbot of the monks Boniface called together in
Germany, and Lioba was by him made abbess of the nuns
he had collected at Bischoffsheim near Mainz, between the
Main and the Rhine.

Her biographer gives a beautiful picture of the abbess.
" She was a woman of great virtue, and so rigorous in the
prosecution of her duty, that she thought no more of her
fatherland and kindred, but devoted herself wholly to fulfil

* _*

420 Lives of the Saints. [Sept 28

what she had undertaken, to show herself blameless in the
sight of God, and be an example to those set under her, in
word and conversation. She was careful never to require
others to do that which she did not do herself. There was
no pride, no arrogance, in her manners. She showed her-
self affable and benevolent to all without acceptation ol
persons.

" She was like an angel in face, and had a pleasant speech,
a bright understanding, and sound sense. In faith she was
most catholic, in hope most patient, in charity most large-
hearted. And though she had always a smiling countenance,
yet she never gave way to boisterous laughter. She, being
most humane about diet, ate and drank with the rest. The
cup out of which she was wont to drink on account of its
little size was called by the sisters ' Darling's mug.' " '

She was a diligent student of Holy Scripture, and took
care to commit large portions of it to memory. She was
careful not to allow sleep to be injudiciously curtailed, know-
ing well, as her biographer says, that unless she slept soundly
and sufficiently, her mind was not clear enough to under-
stand and profit by what she read. " Take away sleep and
you take away sense," was one of her pithy sayings. Never-
theless, she insisted on the young girls in rotation sitting by
her bed whilst she slept, whether at night, or noon, and read-
ing aloud from the sacred Scriptures. If the reader
stumbled in her pronunciation, Lioba would open her eyes,
correct her, and go to sleep again.

When S. Boniface went on his fatal mission to Frisia, he
earnestly commended the abbess to his successor, Lulli.
Hildegard,2 queen of Charlemagne, was warmly attached to
S. Lioba, and came to see her shortly before her death.

l" Caliculus ejus unde bibere solebat, pro quantitate sui, Dilectje parvus a
sororibus vocabatur."

2 Married Charlemagne in 771, died 783.

sept. 28.] S- Wenceslas. 421

Lioba met her at Schonersheim ; she was then an old woman,
and ill. Hildegard, moved by her appearance, threw her
arms round her neck and kissed her lips, her eyes, and her
brow. She felt it was the last time she should see her, and
she clung to her sobbing, " May Christ our Creator and
Redeemer make us to meet again without confusion of face
in the day of judgment."

A few days after Lioba felt that death was approaching.
She received the B. Sacrament from the hands of Torabert,
an English priest, and died gently. Her body was translated
to Fulda, and laid beside that of her friend and kinsman, S.
Boniface. Her tomb was examined in 1613, but little of
the body remained.

S. WENCESLAS, K.M.
(a.d. 936.)

[Roman Martyrology. Authorities : — A Life written by Christian de
Skala, nephew of S. Wenceslas, and son of his murderer Boleslas I. Another
Life by Gumbold, B. of Mantua (967-985), written by order of Otto I.
Pompous phrases veil the poverty of detail. There are other later Lives, of
less value. One by Laurence of Monte Cassino, written in the nth cent.
" Liber conflatus et erroribus scatens," says Pertz. Another Life, written
by Charles IV., Emperor, and King of Bohemia. See also, Miklosich, Die
altslovenischen Legenden, vom h. Wenzel, in Miklosich, Slavische Biblioth.
Wien, 1857, ii. pp. 270-281 ; Schuldes, der h. Wenzel dargestellt im Geiste
der Wahrheit. Wien, 1848. Palacky, Geschichte von Bdhmen. Prag.
1836, i. pp. 195-210, &c]

After the death of Borzivoj of Bohemia, who had in-
troduced the Christian faith into the country, the throne
was ascended by his sons Spitihnew I. and Wratislas I. in
quick succession. Both were pious princes, who laboured
to advance the true religion among their subjects. Spitih-
new built the church of S. Mary at Prag, adjoining his

* #

* *

422 Lives of the Saints. tSept 2i

residence at the Teyn ; and the church of S. Peter on the
hill of Budecz. Wratislas erected and endowed the colle-
giate church of S. George near the castle. This is nearly
all that history relates of these two princes. Even the
dates of their accession and death cannot be fixed with
certainty; but apparently Spitihnew died in 912, and Wra-
tislas in 926. Their mother, the saintly Ludmila, survived
both her sons.

Wratislas I. had married Drahomira, daughter of the heathen
prince of the Luticians ; and by her became the father of
two sons, Wenceslas (in old Bohemian Waceslaw, in German
Wenzel), and Boleslas, and of four daughters. Duke
Wenceslas, who succeeded his father in or about 926, was
then nearly eighteen years old ; he had been brought up by
his gentle, holy grandmother, Ludmila. His mother,
Drahomira, a wicked, ambitious woman, at once seized on
the regency, and, to clear out of her way the woman whom
Bohemia loved and honoured, and who might have disputed
with her the right to act as regent, she sent assassins to
Teton, whither Ludmila had fled to escape her, and had her
strangled with her own veil. The story has been already
told (September 16). To expiate this crime, Drahomira
converted the house where the murder was committed into
a church under the invocation of S. Michael.

The rule of Drahomira was by no means beneficial to the
country, for she stirred up against it an enemy whose power
she had not measured. Henry the Fowler, King of Germany
and Emperor of the West, had waged bloody wars against the
Sclaves on the Lower Elbe — the Obodrites, Lutices, Dalemin-
cians, Redarians, and others ; he had subdued them by de-
grees, and forced them into submission to his imperial sceptre.
Whether Drahomira had sent assistance to the Lutices, her
countrymen, against the Emperor, cannot be ascertained
with certainty ; but it is certain that during her reign, the

5, %

* n<

sept. 28.] & Wenceslas. 423

ambassadors of Thankmar, son of Henry L, were maltreated
in Bohemia, and this afforded the Emperor an excuse, for
which he had been waiting, to invade Bohemia at the head
of a powerful army, and reduce it, as he had the country of
other Sclavonic tribes. In a.d. 928 he appeared before Prag.

In the meantime, Wenceslas, though only twenty years
old, had assumed the government independently of
his mother, and was then in Prag. He speedily came
to terms with the Emperor without bloodshed, engaged
to pay him an annual tribute of 500 marks of silver and
120 head of oxen, and took the oath of allegiance to the
imperial crown. It was natural that Wenceslas, whose
leading desire was to establish Christianity firmly in the
land, should conclude this treaty with Henry I. The
Bohemians were not thoroughly converted : a large party
viewed the change of religion with antipathy, and they were
an ever-threatening element of revolt in the realm. By his
union with the German Emperor, Wenceslas obtained the
support of the empire to advance his scheme, and to cow
the malcontents. Nor was the political advantage to
Bohemia less conspicuous than the religious one. Bohemia
had been long threatened and troubled by the Magyars.
By uniting Bohemia to the empire, the Magyars were made
the enemies, not of that principality only, but of the whole
Germanic empire. Wenceslas saw these advantages so
clearly, that he remained true to Henry I. throughout his
reign, and never allowed his kinsmen or nobles to shake his
fidelity.

His brother, Boleslas, an ambitious, headstrong youth,
was an element of discord and danger in the principality.
Boleslas had received the district of Bunzlau as his portion;
and although he recognised Wenceslas as his sovereign, yet
he exercised within this district all the rights which belong
to an independent prince. Boleslas was the very opposite to

£1 ^

424 Lives of the Saints. [S t- 28#

his brother, who even, where severity was necessary, sought
to temper it with mercy. Boleslas, on the other hand,
treated his own subjects with harshness and rapacity.
Drahomiraand Boleslas were discontented with their positions
of inferiority. They placed themselves on the side of those
who viewed the German alliance with dislike, and even
plotted against Wenceslas, so that the duke was forced to
banish his mother from Bohemia. After a while, convinced,
or pretending to be convinced, of her innocence, he received
her back into the country with great honour ; but he never
could heartily forgive her the murder of the guide of his
youth, the blessed Ludmila.

Religion with Wenceslas was not, as it had been with
Borzivoj, a matter of politics, but it was a passion. He
built churches in every city in his realm, adorned and
endowed them, and invited priests from all quarters to come
to Bohemia. He laid the foundation of the church of
S. Vitus in the castle at Prag. " Here, as among other
nations," says the Sclavonic legend, " the divine service was
celebrated daily, and God sent many graces down on the
duke, so that he understood Latin books as if he were a
bishop, and he also read Sclavonic with ease. And not only
was he skilled in reading, but he also fulfilled the works of
mercy, in that he fed and clad the poor, he protected the
widows and children, and purchased the freedom of hapless
prisoners, especially priests, and set them at liberty ; he
showed hospitality to strangers, and was full of tenderness
for all, great and humble, and cared for the welfare of all."
Gallows which had been erected all over the country, from
which malefactors hung in chains, he destroyed as objects
which tended to brutalize minds instead of deterring from
crime ; and he also put an end to the torture as a means of
enforcing confession.

The nobles of his Court and land were little pleased to

Sept. 28.]

.S. Weiiceslas. 425

see their prince spend his time in ministering to the
necessities of the sick, in lightening the burdens which
bruised the shoulders of the poor, in providing for the relief
of those whom they had been accustomed to crush by
exactions to satisfy their greed. The holy duke was wont
to conceal his good deeds as much as possible, by perform-
ing them at night. Accompanied by one servant, he would
go into the fields and vineyards and cut wheat and grapes,
therewith to make the wafers and wine for the Holy
Sacrifice, or he would go thus to carry relief to the sick and
needy. The story is well known of his having carried thus
one winter night a faggot of sticks to a poor old man who
was suffering from cold. The page complained of the
bitterness of the east wind and the depth of the snow.

" Sire, the night is darker now,
And the wind blows stronger ;
Fails my heart, I know not how,
I can go no longer."

" Mark my footsteps, good my page;
Tread thou in them boldly ;
Thou shalt find the winter's rage
Freeze thy blood less coldly."

In his master's steps he trod,

Where the snow lay dinted ;
Heat was in the very sod

Which the saint had printed.

The discontent of the pagan party, and those opposed
to the German alliance, gradually spread, and Boleslas,
ascertaining that it was extensive, resolved to take ad-
vantage of it to seize the helm with his own hands.

Duke Wenceslas was wont to visit yearly the principal
cities of his realm at the dedication festivals of their churches.
On the feast of SS. Cosmas and Damian (Sept. 27), a.d. 936,
he came to Altbunzlau, the castle of his brother Boleslas,

* *

426 Lives of the Saints. [Sept. 28,

to be present at the celebration of the feast of SS. Cosmas
and Damian, to whom the church there was dedicated. His
purpose was to return to Prag immediately after the high
mass, but Boleslas so earnestly entreated him to remain for
the banquet he had prepared in honour of his presence and
of the festival, that Wenceslas consented to do so. In
the afternoon a tournament was held in the lists of the
castle court, in which the prince took part. During the
crash of conflict a private warning that treason was meditated
was conveyed to him, but Wenceslas could not, or would
not, mistrust his own brother.

On the following morning, Sept. 28th, a.d. 936, Wenceslas
betook himself, as usual, to church, when the bells began
to chime in the early grey of dawn. Boleslas was at the
door. Wenceslas greeted him affectionately, and thanked
him for his good hospitality. Boleslas suddenly drew his
sword and smote him on the head, saying, " To-day I give
you a warmer hospitality." Wenceslas, being the stronger,
instantly wrested his sword from him, threw himself upon
the would-be fratricide, and cast him on the ground, saying,
" God forgive thee, brother !" But at the cry of Boleslas,
three of his servants, who were in the plot, ran up, fell on
the duke, who, wounded by the blow of the sword, had
staggered back against the church door, and one, named
Gnewsa, ran him through the body. The servants of the
prince were either murdered or fled. The priests were
plundered and maltreated, whilst Boleslas hastened to
Frag to seize on the reins of government.

The body of S. Wenceslas lay before the church dooi
till a priest ventured from his concealment to clothe it.
Drahomira came up weeping at the murder of her son, flung
herself on his body, and then ordered its removal to the
presbytery. Hearing, however, that Boleslas sought her life,
she took to flight, and sought refuge in Croatia.

Sept. 28.]

S. Wenceslas.

427

Boleslas berued the murder, though he profited by it •
he had the corpse of his brother buried, and after three
years translated to the church of S. Vitus at Prag, and
offered to the church his son Strachkwas, born at the same
time that Wenceslas was murdered, as some atonement lor
the deed.

* — *

428 Lives of the Saints. [Sept

September 29.

SS. Michael and All Angels.

SS. Rhipsime, Gaiane, and Others, K/7. AW. a/ Erzroutn in

Armenia ; circ. a.d. 268.
SS. Dadas, Gobdelaas, and Casdoas, MM. in Persia; t,th cent.
S. Cyriac, Ah. in Palestine; a.d. 556.
S. Leutwin, Abp. of Treves; a.d. 713.

SS. MICHAEL AND ALL ANGELS.

[Some copies of the amplified Martyrology of Jerome. The Martyro-
logies of Bede, Wandelbert, Hrabanus, Notker, Usuardus, as the Dedica-
tion of the church of S. Michael on Monte Gargano. In the Martyro-
logium Parvum both the dedication of this church and also of one at Rome
to the Archangel. In an ancient Roman Kalendar published by Martene on
Sept. 24, in that by Fronto on Sept. 29. The apparition of S. Michael on
Monte Gargano, which led to the dedication of his church there on May 8,
in a Corbey Kalendar, published by Acher, on May 3, the "invention of
S. Michael the Archangel on Monte Gargano." Another apparition to
S. Authbert, B. of Avranches, which led to the erection of the church on
Mont S. Michel, is commemorated on Oct. 16. Among the Greeks the
chief festival of S. Michael and All Angels is on Nov. 8 ; another in memory
of an apparition of S. Michael at Colosse, by Greeks and Copts on Sept. 6 ;
another, the dedication of a church to S. Michael in a suburb of Constan-
tinople, by Constantine, on June 8. By the Copts and Abyssinians, also
June 8, on account of a miracle wrought at Alexandria. The Copts observe
a festival "to the Prince of the Angels," on June 6; on the 7th "the second
feast of S. Michael;" on the 8th " the third feast of S. Michael." The
Abyssinians, on the 7th June, " S. Gabriel the Archangel." By the Abys-
sinians also the 12th day of every month is observed in honour of S. Michael.
Also 6th Sept. , as the Greeks and Copts. By the Abyssinians on the 9th Nov.
"Seraphim and Cherubim," and on Nov. 20, Seraphim. On which day
among the Copts "the four-and-twenty Angelic Elders." By the Abys-
sinians again, Seraphim and Cherubim on June 27. On Nov. 8, "the
Cherubic horses." On July 15. " Uriel the Archangel." Guardian Angels
are commemorated in some ancient Latin Martyrologies on Sept. 28. At
Toledo the Angel Guardian of the Church and Province of Toledo on
March 1. Other Spanish churches also commemorate their Guardian
Angel on that day, as Compostella, Leon, Oviedo, Salamanca, Cordova,
Segovia, Pampeluna, Zamora, Cadiz, Granada, &c. But the churches of

Sept. 29.]

vSVS". Michael and All Angels. 429

Seville, Placentina, Avila, Carthagena, Jaen and Malaga on Oct. i.
Valencia and Saragossa on the ist Sunday after the Octave of SS. Peter
and Paul. Tarraja on the ist Sunday in May ; Tortona on Aug. i ;
Segorbia on the 2nd Sunday in October ; Tarragona on July 15 ; Lerida on
Sept. 6 ; Urgel on the 3rd Sunday in July ; Burgo de Osma on July 8 ;
Radajoz on Oct. 2. All Angel Guardians at Cordova on March 10, the
same at Tarragona on July 15 ; but the feast of the Guardian Angels was
fixed for the whole Latin Church for Oct. 2, by Pope Clement X. in 1670.
SS. Michael and All Angels on Sept. 19 by the Roman Martyrology and
Anglican Reformed Kalendar, Sarum, York, Hereford Kalendars, &c.]

HE angels are pure spirits created by God to love
and serve him. According to Dionysius the
Areopagite, they are arranged in the following
hierarchy : —

►J

W
•J

u
w

Universal Providence.

General Providence.

Particular Providence.

o
v

ffi

•a

rt ■

a: \

J- TO

1. Seraphim (2epo^).

2. Cherubim (X<-povi3ip.).

3. Thrones (9po>/ot).

4. Dominations (Kvptorrjres).
5- Virtues (Auvajueis).
6. Powers fEfouo-iat).

' 7. Principalities {'ApxaCj.

8. Archangels ('ApxayyfAoi).

9. Angels ('AyyeAoi).

It is not my purpose in this work to enter into a detailed
account of the offices of the holy angels, nor into the con-
troversy as to the time and purpose of their creation. But
a few remarks may be of value as illustrating the table given
by Dionysius.

The festival of S. Michael and All Angels opens to us a
vision of Heaven inhabited by a vast multitude.

All is order ; all is harmony. Yet in this very order there
is variety, and harmony implies diversity.

No existences, as they leave the hand of God, are iden-

^ ■ *

430 Lives of the Saints. [Sept 29

tical. If God be the God of concord, He is the God of
variety as well.

The Angelic host follows this rule. Each angel differs
from his fellow, as each man differs from his fellow, as each
beast or each flower is various. But, though different, they
are arranged in distinctive groups or families, or orders.

Of these orders there are three, and in each of these
three orders there are three choirs.

The first order contains Seraphim, Cherubim, and Thrones,
and is engaged in God's immediate presence, in the act of
constant adoration.

The second order contains Dominions, Principalities, and
Powers, and is engaged in the struggle which is constantly
going on with evil.

The third order contains Virtues, Angels, and Archangels,
and is engaged in the care of creation.

Now each of these choirs has its appointed office, into
the details of which, as gathered out of Holy Writ, there is not
space to enter here ; but a few words will show how they
all unite in ministering to man, for every Angel is a minis-
tering spirit — every one without exception. Thus a Seraph
was sent to Isaiah, a Cherub to guard Paradise ; Michael,
the Prince of the order of Principalities, was despatched by
God to Daniel ; Gabriel the Archangel to Mary ; Raphael,
the Chief of Virtues, to Tobit.

All, in their ministry to God, minister to us men. Angels
are our guardians ; Archangels instruct us in the Divine law
and in celestial mysteries ; Virtues attend to our health,
spiritual and corporal ; Powers drive far from us the deadly
foe ; Principalities govern our life aright ; Dominations give
us strength to keep dominion over our inordinate passions ;
Thrones establish us in good we have begun ; Cherubim
illumine the mind with celestial wisdom ; Seraphim inflame
the heart with the ardour of heavenly love.

HOLY ANGELS.
After the Painting by Schraudolf.

Sept., p. 430.]

[Sept. 29.

sept. 29.j $•$• Michael and All Angels. 43 1

Yet these orders of angels do not act independently of
God, but God acts mediately through them in the work of
our preservation and restoration.

In the Seraphim it is God who burns with love ;

In the Cherubim it is God who enlightens with wisdom ;

In the Thrones it is God who sits in equity ;

In Dominations it is God who has dominion in Majesty;

In Principalities it is He who reigns as Prince ;

In Powers it is He who excels in strength ;

In Virtues it is He who operates in healing the nations ;

In Archangels it is he who beams as Light of light ;

In Angels it is He who sends.

Little do we know, as we look upon the course of nature,
how intimately the angelic powers are connected with its
permanency; and yet creation is in their hands. The
elements are controlled by their power ; the orbs of heaven
glide in their courses under the guardianship of those
blessed spirits.

In Revelation we are told of an angel having power over
the fire (Rev. xiv. 18); of another angel, over the waters
(Rev. xvi. 5) ; of four holding the winds.

2. Angels have also power and guardianship over nations.
Thus we hear in Scripture of the Angel or Prince of Persia,
that of Grecia, and of Michael, the Prince of the Jewish
nation. (Dan. x.)

3. Angels fight for us against Satan and his evil angels,
as Michael fought with the dragon.

4. Angels guard us in peril. Thus the Angel of God
stopped the mouths of the lions when Daniel was cast into
their den. Thus Jacob speaks of the Angel who redeemed
him from all evil. Thus, too, Raphael saved Tobias from
being devoured by the fish ; and thus S. Peter was delivered
from the cruelty of Herod.

5. Angels provide for the necessities of man. Thus an

ft *

43 2 Lives of the Saints. [Sept 90#

Angel showed Hagar and Ishmael a fountain where they
might drink. Thus an Angel provided bread and water for
Elijah when he slept under a juniper-tree. Thus an Angel
brought food to Daniel in the den of lions, by the hand of
the Prophet Habakkuk.

6. Angels offer up our prayers to God. Thus we hear,
in the book of Revelation, that an Angel had in his hand a
censer, with which he offered before God the prayers of
the saints. Thus when Manoah, the father of Samson,
offered sacrifice, the Angel ascended in the flame of the
altar, bearing up the petition of Manoah to the throne of
God. Thus, too, Raphael says to Tobias : — " When thou
didst pray, and Sara, thy daughter-in-law, I did bring the
remembrance of your prayers before the Holy One. I am
Raphael, one of the seven holy Angels which present the
prayers of the saints, and which go in and out before the
glory of the Holy One " (Tob. xii. 12-15).

Another office of Angels is the guardianship of the Holy
Catholic Church.

Angels were constant in their guardianship of the Jewish
Church till that Church brought Christ's Blood in con-
demnation upon it, when they passed over to the defence
of the Catholic Church. These are the watchmen of whom
Isaiah speaks as being set upon the walls of Jerusalem,
never to hold their peace day and night. These are they
who, like as the mountains stand about Jerusalem, stand
in the power of the Lord round about His people. These
are they whom the servant of Elisha beheld when his eyes
were opened, and saw the mountain covered with chariots
and horses of fire.

Michael is the chief of these guardians. He was prince
of the armies which stood round about the Jewish people.
Now he is prince of the host guarding the Church of
God.

o
f.

-r

Sept. 29.] "S^- Michael and All A nereis. 433

Josephus, the Jewish historian, says that before the
destruction of Jerusalem, loud voices were heard in the
Temple, exclaiming, "Let us depart hence." The doors
were flung open, and there was the sound as of a departing
army. What the Jews heard then was the departure of the
angelic host from the guardianship of that people which had
shed the blood of Christ, and had sinned as well the unpar-
donable sin of rejecting the Holy Ghost after the Pente-
costal descent. Every branch of the Catholic Church, as
every individual member of the same, has now an angel
keeper.

So we hear of S. John writing to the seven angels of the
seven Churches of Asia.

And that every individual has his own special guardian
we learn from the words of S. Paul —

"Are they not all ministering spirits sent forth to minister
unto them that shall be heirs of salvation" — made heirs at
holy baptism.

The Fathers of the Church hold that angels were created
on the first day, and that the devils fell when God divided
the light from the darkness. The Book of Revelation gives
us to understand that a third part of the heavenly host were
involved in the apostacy of Satan.

Man was created, it is supposed, to fill the void caused
by the fall of the evil angels, and hence the animosity borne
towards him by the devils.

The number of the elect is the number of the empty
thrones, and principalities, and powers, and dominions, in
Heaven. The evil spirits know that man will occupy the
seats they have lost, and intense is their envy and jealousy
accordingly. Put the good angels rejoice in the making up
of that number, when all the heavenly courts will lie filled
again, and there will be no gaps in the ranks of the
beatified.

vot.. x. 2S

»J< £,

434 Lives of the Saints. [Sept 2g>

To every baptized man the place and the crown of a
fallen spirit is offered, but all will not accept the offer — as in
the parable of the great supper, one by one makes excuse ;
and the sceptre, the crown, and the throne are no more held
out to him ; they are offered to some poor penitent, or some
poor heathen man, who through the darkness of his
ignorance seeks God, if haply he might feel after Him and
find Him.

The apparition of S. Michael on Monte Gargano is
thought to have taken place about a.d. 492. The story has
been related on May 8. No early account exists. What
we have is obscured by fable, and even grotesque.

In Art S. Michael is usually represented as a youth with
wings and golden hair girt with a circlet, from which a cross
rises above his brow. He is generally fully armed, and
bears a lance and a shield charged with a cross. He is also
represented with a pair of scales, weighing souls. S. Gabriel
is commonly figured in albe and crossed stole, and some-
times with cope ; he holds a lily in his hand. S. Raphael
bears a pilgrim's staff, and a box or bandage, to represent
him as an angel of healing. S. Uriel bears a roll, as inter-
preter of prophecies.

Frequent allusion is made in Holy Scripture to the seven
holy angels who stand in the presence of God.1 Four of
these only are given names by the Church— i.e., the four
archangels. The others are, however, thus distinguished by
the Jews : —

Chamuel, who wrestled with Jacob ; Jophiel, who ex-
pelled Adam and Eve from Paradise ; and Zadkiel, who
stayed the hand of Abraham from slaying his son. The
seven angels, without being distinguished by name, are
occasionally introduced into Christian Art, as in pictures of
the Last Judgment, and at the Crucifixion, where they bear
the several instruments of the Passion.

1 Kiv. viii. 2, xv. i, xvi. i ; Tobit xii. 15.
*

sept. a9.i SS. Michael and All Angels. 435

The method of representation of the seven orders is
usually as follows : —

" I. Councillors of the Most High, who consist of —

': 1. Seraphim, usually represented merely as heads
with two wings ; their colour being fiery red or bright
blue.

" 2. Cherubim come next in order to the seraphim, and are
usually represented as angels with six wings — two mounting
towards their head, two covering their body and pointing
to their feet, and two extended for flight. They usually
hold a scroll inscribed with the words, ' Holy ! Holy !
Holy !' In Greek Art they bear in each hand the fan
formed like a cherub used in the liturgy of the Eastern
Church, and inscribed as above. These two orders ever
stand adoring and praising in the presence of God. In
paintings the Celestial Hierarchy is represented in circles,
one within the other ; the Seraphim nearest to the Almighty,
next to them the Cherubim, and so on.

" 3. Thrones, who support the Throne of the Almighty ;
and who, when represented by themselves, generally carry
a throne or tower.

"II. Governors, who rule the stars and regulate the
Universe : —

" 4. Dominations, crowned, and bearing a sword and
sceptre, or an orb and cross.

"5. Virtues, in complete armour, carrying a crown and
thurible, or pennon and battle-axe.

" 6. Powers, chaining or scourging devils, or holding a
baton. In Greek Art these three last suborders of angels
are represented in albes reaching to the feet, with golden
girdles and green stoles : they hold golden wands, and
" the seal of God," which is represented as a S. Andrew's
cross with a line drawn over it, the whole within a circle.

" III. Messengers of God's Will.

436 Lives of the Saints. [Sept 2g

" 7. Princedoms or Principalities, holding a lily, or in com-
plete armour, with pennons.

" 8. Archangels — viz., SS. Michael, Gabriel, Raphael,
and Uriel, already mentioned.

"9. Angels. Generally bear wands, or musical instru-
ments, but are variously represented, according to the
particular message or duty upon which they are supposed
to be.

" The first division keep around the Throne, and derive
their light and glory from the Most High, from whence
they reflect it to the second ; these reflect it to the third,
who are the appointed Messengers of God, and Guardians of
Man and the Universe, and therefore reflect it thither.

" The Greeks have many modes of representing the Holy
Angels unknown to Western Art. Thus they depict in a
single picture the Four Archangels — S. Michael armed as a
warrior, S. Raphael in the vestments of a priest, and
S. Gabriel in civil costume, all supporting a great aureole,
in the centre of which is the Infant Jesus winged like an
Angel, as being the Messenger or Angel Who came on earth
to do the will of the Father, and giving His benediction j
a crowd of angelic beings appear in the background. This
composition is called the Assembly of the Archangels, and is
intended to show the Ecclesiastical, Military, and Civil
power of the Celestial Hierarchy.

" Another favourite subject in Greek Iconography is that
which is called ' The Divine Liturgy.'

" Christ, in the character of ' the Great High Priest,'
celebrates the Holy Eucharist at the altar, while the angels
assist at the sacrifice, and bear the cruets, tapers, thurible,
incense-boat, and other utensils required therein."

ft *

* *

Sept. 29.] SS. Rhipsime and Others. 43 7

SS. RHIPSIME, GAIANE, AND OTHERS, VV. MM.

(about a.d. 268.)

[Roman Martyrology on Sept. 29. By the Greeks on Sept. 30. The
Bollandists on Sept. 30. Authority : — The legend of S. Gregory the Illumi-
nator, by Agathangelos, also by Metaphrastes, and the Armenian Lives of
the Saints. Moses of Chorene alludes only by name to Rhipsime, but says
nothing of the martyrdom. The legend is supremely ridiculous and pre-
posterous. It is possible that there were such persons as Rhipsime and
Gaiane martyred virgins at Valarshabad, but no reliance whatever can be
placed on their legends.]

In the days of the wicked Emperor Diocletian, there lived
in the outskirts of Rome a virgin called Rhipsime. She was
born of Christian parents, who, after enlightening her by
baptism, had devoted her to God from her birth, and had
placed her in a religious house of consecrated virgins under
the fostering care of S. Gaiane, who was the head of the
establishment.

About this time — risum tmeatis amid? — " Diocletian
thought of taking to himself a wife. He therefore gave
an order to painters to go round Rome, and draw the like- .
ness of the richest, handsomest, and best-grown maidens
found therein, and to bring him these portraits, that he
might take to wife the one he liked best. Now he who had
the management of the business having heard of the
maidens who were in the convent under the care of Gaiane,
hastened to send thither painters, who, having examined
them, should make the best-looking of the nuns sit to them
for their portraits.

So the portraits were done, and there was a grand exhibition
of them in the palace of Diocletian ; but when he came to
that of Rhipsime, he was at once enamoured of her, and
sent to her an invitation, with the good news that prepara-

* — *

438 Lives of the Saints. [Sept 2g#

tions were made for her espousals to him, the Emperor. No
sooner did the news reach the convent than consternation
fell on all therein. Gaiane at once shipped the whole sister-
hood on board a vessel bound for Alexandria, and on land-
ing there they made the best of their way on foot into
Armenia. Agathangelos does not condescend to explain
how they got from Egypt to Armenia ; Metaphrastes says
simply that they " flitted like sparrows to the barbarous
Armenian land." On reaching Valarshabad, they built a
convent, ever after famous, and maintained themselves by
making glass beads and weaving blankets.

Diocletian sent a wonderful autograph letter to Tiridates,
informing him that the girl he adored was hiding in Ar-
menia. "And now, brother," the letter concluded, "con-
demn to death her foster-mother and those that are with
her ; but send her, the handsome girl, back to me. But
if thou admirest her beauty very much, why then keep her
for thyself, for the like of her is not to be found in our
land. May the gods grant thee health. With profound
respect, — Diocletian."

After this generous and disinterested offer, Tiridates could
do nothing less than hunt out the beautiful girl, that he
might send the Roman Emperor the latest information con-
cerning her. News of her whereabouts soon reached him,
for Rhipsime was already creating a commotion in the
province of Ararat. " Whenever she appeared," says the
biographer, " all men flocked around her, rich and poor
alike, even the nobles of the realm, all came in crowds to
gaze at her beauty."

Now when Tiridates heard of this, next day he gave
orders that Rhipsime should be brought to the palace.
Golden-decked palanquins, suits of gorgeous dresses, costly
ornaments, were sent by some of the first men in the land,
that Rhipsime might be brought to the king in state, for he pur-

£f %

sept. 29.] •S'S- Rhipsime and Others. 439

posed to make her his wife. Now when Rhipsime saw herself
surrounded by the nobles, with the palanquins, and dresses,
and jewels, she prayed to heaven; and suddenly there was
an explosion of thunder over head, which tumbled the
officers of the king on the ground. " Many of the horsemen,
rushing one against another, unable as they were to master
their horses that were prancing and neighing, were trodden
under foot and killed. Footmen also, in the general panic
and confusion, staggered against one another, screamed and
died. Then one of the courtiers ran and told the king that
the maid would not put on the robes he had sent, nor come.
" For there were among them scribes learned in the Latin
tongue, who wrote down all that Rhipsime had said," and
who had survived the thunder. Then the king ordered
Rhipsime to be brought before him. And the officers went
and seized her, and dragged her along, into the king's
presence. Now when Tiridates saw the beauty of the
maiden, he was beside himself with admiration, and he ran
up to her and put his arms round her neck, to kiss her. But
Rhipsime was as stout as she was beautiful : she caught the
king up off his feet, spun him round, and Hung him "on the
floor, with his purple robes torn and crumpled, and his
crown off his head." She was shut up in a room for the
night, but she managed to escape, and returned to S. Gaiane
and her companions.

Next morning the furious Tiridates sent officers to put her
to death. They found her at the convent of the "Wine-
presses," and having stuck four posts in the ground they
tied her hands and feet to them, placed lamps under her,
and roasted her body with the flame. Then they dug out her
eyes and cut her limb from limb. After that they had
finished with Rhipsime, the executioners set on her com-
panions, and put them to death, to the number of thirty-
three virgins. One of the nuns was at the time lying sick

>j, *

* *

44° Lives of the Saints. [Sept- 29

at home. Her name was Mariamne. The soldiers went to
where she lay and massacred her also.

A church has been reared to her memory under the name
of Shoghagath (difficulties of light), close to that of S.
Gaianc and that of S. Rhipsime.

S. Rhipsime died on October 5th, and S. Gaiane and her
companions on the 6th October.

" Tiridates continued six days in the deepest grief after
the death of Rhipsime, on account of her exquisite beauty ;
after which he gave himself up to hunting for a time. Every-
thing was now ready for the sport : the nets were spread, the
snares were set, and other toils prepared for the king's chase
in the royal domains called Shemagan. But as he got into
his chariot to leave the city .... suddenly he was
changed into a wild boar ; the snout, the mouth, the tusks,
the ears, the feel, and the mane were all those of a wild
boar. He went, therefore, and mixed with other boars of
his own species; and once with them in their covert of reeds,
began to eat grass like them, and roam about among the
mountains and plains. They tried to keep him in confine-
ment within the city, but could not, by reason of his savage
disposition and ferocity, rendered far worse by evil spirits
that had taken up their abude within him, and wrought in
him."

■tt

sept. 30.] SS- Victor and Ursus. 44 1

September 30.

SS. Vu tor and Ursus, MM. at Soleure ; cue. a.d. 286.

S. Gregory the Illuminator, B. Apostle oj Armenia; an..

A.D. 331.

S. Jerome, P.D. at Bethlehem; circ. a.d. 4 1 9.

S. Laurus, Al>. o/S. Man dc Gails in Brittany ; -]th cent.

S. Honorius, Abp. of Canterbury ; a.d. 653.

S. Simon, Count, Mk. at Rome; a.d. 1080.

SS. VICTOR AND URSUS, MM.
(about a.d. 286.)

f Ado, Usuardus, Notker, Roman Martyrology. Authority : — The brief
notice by S. Eucherius in his account of the Martyrs of the Theban Legion
at Agaunum. The Acts are late and unworthy of trust.]

AINTS VICTOR and Ursus were, according
to S. Eucherius of Lyons, two Christian soldiers
belonging to the Theban legion, cohorts or
maniples of which were scattered along the
German frontier. They were called on to sacrifice, and
when they refused they were beheaded at Soleure, of which
city they are now regarded as the patrons. As they were
dying a sudden dazzling sunbeam is said to have fallen on
and glorified the martyrs.

>£ >j.

* — — — *

44 2 Lives of the Saints. [Sept. 30.

S. GREGORY THE ILLUMINATOR, B.
(a.d. 331.)

[Roman Martyrology. In the Armenian Kalcndar on Sept. 9, the casting
of S.Gregory into the pit ; the taking of S.Gregory out of the pit, on Nov. 18.
On Sept. 30 the invention of the body of S. Gregory. By the Greeks in
their Menjea and Menologies on Sept. 30. Authorities : — A panegyric by
S. Chrysostom ; mention by Moses of Chorene (5th cent.). He quotes for
information concerning the early life of the saint a letter by Artitheus, an
Armenian bishop, written at the solicitation of Mark, a hermit. He quotes
also the Life of S. Gregory by Agathangelos, the secretary of Tiridates.
A Life exists purporting to be by Agathangelos, but no reliance can be
placed on it ; it is a tissue of fabulous matter, whether embroidered on an
original genuine document, cannot be said. Certain it is that Moses of
Chorene says not one word of much that is now found in the book of
Agathangelos, he does not even allude to his tortures under Tiridates. The
MS. copies of Agathangelos vary greatly. There is also a Life by Meta-
phrastes founded on Agathangelos, and a Life in the Armenian Collection
of Lives of the National Saints. A modern life in Armenian by the Vartabad
Matthew, an Uniat Armenian, has been translated by the Rev. S. C. Malan.
London, 1868. It contains the whole legend, but is entirely uncritical.]

According to Armenian tradition the light of the Gospel
penetrated very early into Armenia. The apocryphal letters
from Abgar — one of the Armenian Arsacidre, who reigned
in Edessa from B.C. 5 to a.d. 32 — to our Saviour, and the
answer of our Lord to Abgar testify at least to the preva-
lence of the belief that Armenia was one of the first lands
into which a knowledge of Christ penetrated. The Apostles
Thaddeus, Bartholomew, and Jude are said to have sown
the seed of the Word in Armenia, and to have watered it
with their blood. But the prevailing religion, which was a
mixture of Persian fire-worship and Greek idolatry, was so
ingrained in the people, that a long time elapsed before the
good seed thus sown could take root, grow, and yield
abundant fruit. But the finishing of the work begun by the
Apostles was reserved for S. Gregory, who has immortalized
himself in the history of the Christian Church under the

*■

* — *

sept. 3o.] S. Gregory. 443

name of "the Illuminator," in Armenian " Lusavoritch."
He was of the reigning family of the Arsacidse, and lived
and wrought towards the end of the third and the beginning
of the fourth centuries — a time of trouble for Armenia.
The country was then under Ardashir, the father of the
Sassanidse ; who, after putting down the Arsacidse of Parthia,
caused the death of Chosroes I., the Arsacide then reign-
ing in Armenia, by the hand of Anak, another man of the
same family, a.d. 232. Chosroes whilst dying from the
treacherous stab of Anak, ordered the whole family of Anak,
man and woman, old and young, to be put to the sword.
Now it fell out that at this time there was at Valarshabad,
where was the house of Anak, a merchant named Burdar
with his wife Sophia ; they were on their road to Cresarea,
where lived Euthalius, a Christian noble, the brother of
Sophia.

When the order of Chosroes reached Valarshabad, the
wife of Anak had been recently delivered of a male child,
and the nurse carried it to the merchant for safety, and
Burdar and Sophia went on to Csesarea, carrying the babe
with them, as though it were their own. Thus it came to
pass that the future illuminator of his native land was saved
from death, and was brought up in the Christian faith.
When he came of age to marry, by the care of his foster-
mother, he was given to wife Mary, daughter of a noble of
Csesarea, named David, and by her he had two sons,
Vithanes and Arisdaghes.

Three years after the birth of the youngest, by mutual
consent Gregory and his wife separated, to serve God by a
closer union, leaving the bulk of their substance to the two
children. Mary took her infant son with her into a convent
and spent the rest of her life as a nun. This child after-
wards joined himself to an anchorite, called Nicomachus,
who lived near Csesarea, and took holy orders.

^ #

444 Lives of the Saints. [Sept 30

Gregory, however, returned to Armenia. Dertad or
Tiridates, the son of Chosroes, by the support of the
Romans had, in the meantime, been raised to the throne
(a.d. 259). Gregory entered the service of Tiridates, but
prudently did not inform him that he was the son of Anak,
the murderer of the father of Tiridates. He served him
well for some years, but an event occurred which altered
their relations.

One day Tiridates gave wreaths of flowers into the hands
of Gregory, and bade him lay them before an image of
Anahid, a female deity whom he honoured. Gregory refused,
saying, " God forbid that I should obey such an order as
this. I came to wait on thee, and with devotedness to
obey thy commands, but not to adore or honour thy idols."
The king was vexed. " Thou," said he, " a man from another
country, who didst come to join thyself to us, how darest
thou worship a God we do not worship?" Tiridates did
not punish him at once. The nobles and courtiers came
to Gregory and remonstrated with him for not obeying the
king, but found that on this point he was not to be moved.
On the next day the king again spoke to him on the subject,
but Gregory showed such firmness that Tiridates became
exasperated, and determined to break him by insult and
suffering. He therefore ordered his hands to be tied behind
his back, a bit to be placed in his mouth, and that a heavy
lump of rock salt should be laid on his shoulders, and that,
thus burdened, he should be made to walk. As he still
refused to deposit wreaths before the goddess Anahid,
Tiridates ordered him to be hung up by one foot, and that
various foul things should be burnt under him, so that the
noxious smoke might enter his nostrils. Next two wooden
clubs, the size of a shin-bone, were brought, and fitted like
the bars of a wine-press ; the legs of Gregory were placed
between them, and cords were bound round them, and they

Sept. 30.]

S. Gregory. 445

were tightened, till the blood spurted from his swollen veins
on the fingers of the men who tortured him. Not satisfied
with this, the barbarous king had hot vinegar, nitre, and
salt poured into his nostrils, and then a bag of soot emptied
over his face. He was then taken back to prison. When
he had recovered these horrible tortures, he was recon-
ducted before Tiridates, who urged him to offer incense to
his gods. To this the blessed Gregory replied, " I offer
incense and sacrifice only to the true and living God, our
Lord Jesus Christ, whom I love."

The king thereupon had iron caps placed on his knees,
which were tightened with wedges, so as to cause the knee
joints to swell in great lumps, but as Gregory bore this
torment without yielding, he sent him to Ardashat, and
ordered him to be cast into a subterranean prison in the
castle there. This pit was a hole full of stinking mud, the
sewage of the prison. It swarmed with venomous reptiles.1
Agathangelos pretends that Gregory was cast into this pit,
and spent in it thirteen, fourteen, or even fifteen years.
What is far more probable is that the governor of the fort
kept him in durance all that while, but certainly not in the
Barathrum. The king Tiridates knew when he tortured
him who Gregory was, and the jailer would probably treat
with courtesy and indulgence a prince of royal blood.

Very little, if any, reliance can be placed on the story of
the sufferings of Gregory through the rage of Tiridates ;
it is significant that Moses of Chorene says nothing about
them. That he was imprisoned, as soon as the king dis-
covered that he was the son of his father's murderer, is
highly probable, and that he may have been treated with
some barbarity is not improbable.

How, or by what means, Tiridates became convinced of
the truth of Christianity does not appear, for we must put

1 The Barathrum, see pp. 289, 290.

* .

gl — *

446 Lives of the Saints. [Sept

aside the ridiculous story of Agathangelos. He says that
the king was transformed into a boar, and came to the feet
of S. Gregory, who restored him to his original form. This
is an allegory treated as history. Tiridates was baptized by
S. Gregory, and so became a new creature, and laid aside
his former brutal ferocity. Gregory was released from prison
and became the adviser of the king. At his exhortation
Tiridates raised a convent over the relics of SS. Rhipsime,
Gaiane, and their companions, who had been martyred by
his orders, at Etchmiadzin, at the roots of Ararat. S.
Gregory was sent to Caesarea, by the king and his nobles, to
be consecrated bishop by Leontius the Archbishop j he was
received by Leontius with great joy, and by him was ordained
patriarch over the whole of Armenia, a.d. 302. He returned
to his native land laden with relics, and baptized Tiridates, his
queen, Ashkhen, and his sister, Chosrovitukht — a remarkable
v. oman, who "did not, like other females, let loose her tongue,
even when she was not a Christian." The baptism of the
king was followed by that of the majority of his subjects.
He then set about consecrating bishops, organizing dioceses,
and establishing schools. " Taking a number of rough
country boys, he cast them into the crucible of instruction
for a spiritual life ; he taught them in the Holy Scriptures,
and rubbed off their minds the rust of vice and evil habits.
And from that time such was the eagerness of some to with-
draw from the habits of their fathers, in order to devote
themselves to God's service, that they might say, ' I have
forgotten my people and my father's house.' " They were
instructed in Greek and Syriac, and made to read the writings
of the fathers, and the canons of the Church. " It was
marvellous to see how those who a short while before were
empty, worldly, and rough, soon became spiritual, attentive
to the word of God, instructed in the writings of the Prophets
and Apostles, and inheritors of the Gospel ; and how, by

Sept. 30.]

S. Gregory.

447

the grace of Christ, they became skilled in all the command-
ments and precepts of God." He also founded many
monasteries and nunneries, and filled them with religious
men and women.

"The first object of the holy patriarch after his return to
the royal city, Valarshabad, from the great solemnity of
baptizing the people in the Euphrates, was to build there a
magnificent temple to the name of the Only Begotten Son
of God ; the site of which he had consecrated with holy oil
and surrounded with a wall, and marked by a cross, at the
time he built the church in honour of S. Rhipsime and her
companions. And he called this temple Etchmiadzin
(i.e., "the descent of the Only Begotten"), in consequence
of a divine vision he had, in which the Only Begotten Son,
descending from heaven to earth, marked the spot by smiting
it with his hammer of gold, which resounded aloud into the

very depths of hell Likewise also in the city of

Ardashat, and in other cities of every province, did he
command churches to be built, and appointed to them
priests and ministers."

" At all seasons, and in all weathers, in summer and
winter, by night and by day, untiringly and earnestly in the
ways of an evangelist, on this side of the country and on
that, rushing with invincible force against adversaries, before
kings and princes, and before all the heathen, did our
illuminator carry the saving name of Jesus ; and enlighten-
ing every soul with the knowledge of God, by the new birth
of baptism made them children of God. Many prisoners
also and captives, and others who were being tormented by
tyrants, did he rescue with great display of the glory of
Christ ; many unjust bonds for debt did he also tear up and
destroy ; many also who were afflicted, and lived in constant
fear, did he comfort by his teaching ; and by placing before
them tne hope of the glory of God, of our Lord Jesus Christ,

448 Lives of the Saints. [Sept 3<x

well established in their souls, did he bring them round to
unfeigned joy." * After having established the Church firmly
in the land, S. Gregory retired into Mount Sebuh, to prepare
for his passage into another world ; yet issuing from his soli-
tude whenever the calls of the Church needed his presence.

Tiridates sent to Cresarea for Arisdagh, the younger son
of S. Gregory, and had him brought into Armenia, and
consecrated patriarch of all Armenia by his father and a
synod of bishops.

Agathangelos, or the author of the stuff that passes as his
memoir of S. Gregory, asserts that the Illuminator and
Tiridates the king made a journey to Rome to visit Pope
S. Sylvester and the Emperor Constantine. The visit of
Gregory never took place. Neither Eusebius, Socrates,
Sozomen, nor Theodoret even mention the saint, much less
his visit to Constantine and Sylvester ; though Sozomen
speaks of the conversion of Tiridates,2 and Theodoret of
Pope Sylvester;3 neither does Simeon Metaphrastes, who
gives at length the history, or rather legend, of S. Gregory,
say anything of this journey to Rome, though he speaks of
the friendship which existed between Tiridates and Con-
stantine. Nor yet does Cedrenus, who mentions both
Pope Sylvester and S. Gregory, and who relates the release
of the Illuminator from the pit, say anything about the
interview ; nor does Moses of Chorene, who speaks of
the journey made by Tiridates to Rome.4

The first to state it was Nicephorus Callistus, in the 14th
centuiy. It has since been made the subject of apocryphal
letters from Constantine and Sylvester. When Constantine
convened the great council of Nicrea, a.d. 325, S. Gregory
was too far advanced in age to be able to undertake the

1 Life of S. Gregory the Illuminator by the Vartabad Matthew, translated by
Rev. S. C. Mai. in. London, 1868.

2 H. E. lib. ii. c. 8. s H. F. lib. i. c. 3. « Lib. ii. cc. 80. ?.i.

* *

►J< — — *

sept, y,] £■ Gregory. 449

journey, but he sent his son, Arisdagh, as Patriarch of
Armenia, and his name is found in some copies of the lists
of the bishops present, as signing the creed then drawn up.
When the decrees of that great council were brought to
Valarshabad, and laid before S. Gregory, the aged saint took
them up and read them ; and said, " Now let us praise Him
who was before the worlds, worshipping the most Holy
Trinity and the Godhead of the Father, Son, and
Holy Ghost, now and ever, world without end, Amen f
words ever after remembered in the Armenian Church, and
recited by it in conclusion when it chants that great symbol
of the Faith.

Now, as age advanced on this great apostle of the Faith,
he went further from the busy throng of men, into the
province of Taran, and dwelt in Mount Manyea, in the
hollow of a fragrant juniper tree ; and there, unknown to
men, unattended by any, he died. Some time after the
body was found by shepherds, who covered it with a heap
of stones, and there it lay for some years, hidden from the
sight of men, lest, as Moses of Chorene thinks, his new
converts should worship it in the place of God. But when,
after many years, the faith of the people was stronger,
then the body of the saint was found by a hermit called
Kamig, and laid by him to rest in the village of Thorkan in
Mount Sebuh. S. Gregory had been ordained patriarch
in a.d. 302 ; and he lived thirty years after. About a.d. 474,
the relics of S. Gregory were moved to Greece by the
Emperor Zeno ; and thence, before the fall of Constantinople,
to Italy.

The head of S. Gregory is shown at Naples, together with
the chains he wore when in the dungeon, and one of his
arms is in the cathedral of Nardo in Calabria.

VOL. X 2Q

45 o Lives of the Saints. [Sept 3<)

S. JEROME, P.D.
(about a.d. 419.)

[All Latin Martyrologies. Anglican Reformed Kalendar. In the Modern
Roman, also May 9, the Translation of S. Jerome from Jerusalem to Rome.
By the Greeks and Russians on June 15. Authorities : — His own writings,
and those of contemporaries, S. Augustine, S. Innocent I., Sulpicius
Severus, S. Prosper, Rufinus, &c]

Hieronymus, or Jerome, as we call him in English,
was born at Stridon, on the confines of Dalmatia and
Pannonia, a town destroyed by the Goths in the lifetime of
the saint.1 The place was rebuilt, and Sdregna, in the heart
of stony, barren Istria, on the road between Capo d'Istria
and Montena, claims to be the place. The name of
Jerome's father was Eusebius, and his tomb, or what pre-
tends to be his tomb, is shown to this day at Sdregna. But
unfortunately for the honour of Istria, S. Jerome plainly
states that Stridon was on the borders of Dalmatia and
Pannonia, so that we are forbidden to look for it in Istria
It has been thought to be a little place called Stridova,
Strigova, or Strigna, between the Mar and Drave, near the
point of contact of Croatia, Styria, and Hungary. It is a
village consisting at present of some thirty cottages, with a
chapel dedicated to S. Jerome, and the house in which he
was born is there pointed out, perched on a hill. A
miraculous spring issues from the base of the hillock, called
the fountain of S. Jerome. Over the door of the house is
placed an inscription, " Hie natus est S. Hieronymus,
Ecclesige doctor."

S. Jerome was born about the year 33 1.8

His parents were Catholics, of honourable family, and

1 Hieron. De viris illust. c. 135,
1 Prosper in Chron. "Sub consulibus Basso et Albavio ;" but in 420, he says,
S. Jerome died "Anno aetatis sua; nonagesimo-primo," wliich would put his birth at
319.

■*

EL GRAN PADRE SN. GERONIMO.

Sept., p. 450.]

[Sept. 30.

Sept. 30.]

6". yerome. 451

wealthy. He had a brother named Paulinian, and a sister,
whose name we do not know. Of his childhood not much
is known.

"Which of us does not remember his infancy?" he
writes. " I certainly do, enough to make a grave man like
you laugh. ... I remember how I used to run in
and out of the servants' chambers, when a little fellow,
spending my days in games, till I was dragged away captive
from my aunt's lap to that grim Orbilius."1

This old aunt was Castorina, to whom one of his epistles
was addressed in after years, which still exists. Orbilius
was not the name of his master ; he calls his tutor thus
after the celebrated Beneventine grammarian, whom Horace
calls " Plagosus."

The young Jerome was instructed in elocution and law,
to prepare him for the legal profession. " Now that I am
an old white-haired man," he writes, "with bald pate, I
often dream that I am declaiming in my new toga some
petty cause before the rhetorician ; and when I wake up, I
congratulate myself that I am free from the agonies of speech-
making." 2

He continued his studies at Rome, under a certain
Donatus. There he attended the courts, to study oratory,
and, he says, it amused him much to observe how the
lawyers on either side, becoming heated with their argu-
ments, lost temper, and took to abusing each other roundly.8
It was perhaps there that he caught the trick of so dealing with
his opponents in theological controversies, which disfigures
his writings. At the same time he was wont to visit the
catacombs, and prowl along the dark avenues, studying
the walls honeycombed with cells in which lay the bodies
of martyrs and confessors.1

1 Contra Rufin. lib. i. 80. » Hid. s In Epist. ad Galat. lib. i. c. «.

4 In Ezech. lib. xii. c. 40.

* *

452 Lives of the Saints. rsept. 30.

Besides having Donatus as his master in grammar,
Jerome took lessons in oratory from the rhetorician
C. Marius Victorinus, a Christian, who wrote a commentary
on the Epistles of S. Paul, and who, for his merits, was
given a statue in the forum of Trajan.

Jerome had not left Rome in 363, when Julian the
Apostate was killed. He was not idle during his stay there,
for, in addition to studying oratory and grammar, he busily
collected a library. His moral conduct does not, however,
seem to have been exemplary. He repeatedly laments the
fact that in his youth he fell into sins of the flesh. At that
time he was not baptized. He had lost, he says in one
place, the innocence given to him at his nativity ; a new
innocence had been given him at his second birth, which he
had hoped not to be despoiled of. Yet even his baptismal
garment he had stained, and in one of his letters to Damasus
the Pope, he sadly says that having been baptized by the
Spirit, and having denied his robe of innocence, he must
look forward to the baptism of fire, in which its stains might
be burnt out.1

From Rome S. Jerome went to Treves and to the Rhine,
dropping down the Moselle. At Treves he copied out two
books of S. Hilary, and this seems to have marked the turn
of his mind to sacred studies. There also he made
acquaintance with Rufinus, a friendship which was not,
however, destined to last through life. There also he saw
some Atticoti, or Scots, " a British nation who eat human
flesh."

From Treves he returned south, and remained som-j time
at Aquileia with his friend Rufinus, from about 370 to
372. There he contracted friendship with Chromatius,
afterwards Bishop of Aquileia, the archdeacon Jovinus, the

1 " Habeo omnia immunda : et quia semel spiritu baptizatus, rursum tunicam
pollui, secundi baptismatis purgatione, id est, ignis indigeo." Ep. 18.

jjj £|

► ■<-

Sept. 30J

S. Jerome. 453

deacon Eusebius, and Innocent. It was in company with
Innocent that Jerome left Aquileia for the East in 372.
They reached Antioch together, and there Innocent died,
and Jerome was cast on the bed of sickness. In 373, at
Antioch, Jerome made the acquaintance of Evagrius the
ecclesiastical historian. He had sent a letter, at the request
of Innocent, to Evagrius some time before, on the case of
an unfortunate woman who had been tortured by order of
the consul at Aquileia,1 on false accusation. One execu-
tioner detailed to cut off her head had struck at her four
times ; another executioner three times, and had left her
for dead, but marvellous to relate, the poor creature had
revived. In his letter he had poured out his indignation
and abhorrence of the consul, and this had probably
obliged him to leave Aquileia.

Whilst Jerome lay sick at Antioch, his friend Heliodorus
came to see him from Jerusalem, and informed him that
Rufinus was then in Egypt.' Heliodorus was bent on
retiring into the desert, and embracing an eremitical life,
and on taking Jerome with him ; but to this Jerome
would not consent. He perhaps felt himself too ill to
endure the austerities of a hermit's life.3 In 374 he was
still at Antioch, and suffering from bad health, and an attack
of fever, which reduced him to a condition of great emacia-
tion and exhaustion.

The season was Lent, and, although he was ill, he did
not consider himself exempt from observing the fast. Thus
he was reduced to a condition subject to strange hallucina-
tions. He amused himself on his bed with reading Plautus,
but chiefly Cicero, who was his favourite author. Whilst
so doing one day, he fell into a fit of unconsciousness, and

1 He does not say that the judge was consul of Aquileia, but it is probable that
this was so, and that it was the irritation caused among the magistrates of that city
by the publication of the letter, which obliged him to fly Aquileia.

2 Ep. 3 ad Rufin. ' Ep. 6, ad Julianum. Ep. 14.

*■

454 Lives of the Saints. [Sept. 30t

thought he saw himself standing before the throne of God.
The Judge asked, "Who art thou?" "A Christian," an-
swered Jerome in his trance. " Thou liest," answered the
Almighty ; " thou art a Ciceronian." Jerome thought he
staggered back in dismay, and sank on his face, covered
with confusion.

When he recovered consciousness he promised to cast
aside all his heathen books, and resolved to devote his
whole attention to the study of divinity.1 In the ardour of
his zeal he wrote to Theodosius, an abbot in Cilicia, to
announce his desire to embrace the monastic life ; and to
Rufinus, in Egypt, a letter in which this desire was more
vaguely or guardedly expressed.

Shortly after the resolve became more urgent, and he
actually retired into the desert, a.d. 374, carrying his library
with him, and writing to his friends for more books to assist
him in passing the time, which in his solitude dragged
somewhat heavily. In his desert cell he wrote the life of
Paul, the first hermit, and sent it to Paul of Concordia, a
friend, near Aquileia.

The place of his retreat was near Maronia, in Chalcis, a
spot which he describes as "burnt up with the heat of the
sun." There, according to his own account, his skin was
scorched brown, he slept on the soil, his bones protruded,
he grew ragged and miserable of aspect. The only men he
saw were natives, whose tongue he hardly understood,
except at long intervals, when he was visited by Evagrius.

Being sorely troubled by sensual thoughts, he wisely
devoted his mind to the hard task of learning Hebrew, so

1 Ep. 22 ad Eustochium. In spite of his dream and promise he, however, con-
tinued his study of classical writers, and afterwards made his monks copy the dia-
logues of Cicero. He explained Virgil to them at Bethlehem, and answered the
accusations of Rufinus that, after all this was only a question of a dream. " He who
upbraids me with a dream, I refer to the prophets who teach that dreams are vain
and undeserving of faith." Cont. Rufin. i. 30.

*■ "*

* *

seP,.3o.j S. Jerome. 455

that it might be kept fully occupied, and not have time for
rambling to unlawful subjects. " What labours did I under-
take in learning that alphabet, and acquiring those harsh
and aspirated words ! What difficulties I had to undergo !
How often I despaired ! How often I gave it up, and yet
again buckled to my task, let my conscience bear witness
which suffered, and that of those who led me along this
road. Yet, thanks be to God ! now I pluck sweet fruit of
letters off that bitter road."1

It was whilst Jerome was in his desert that the Meletian
schism broke out. In 362 this miserable contest was em-
bittered and prevented from dying out by the rash conduct
of Lucifer of Cagliari, who ordained Paulinus. An account
of this schism has been already given, and that sad page in
the history of the Church need not be repeated here.8
Antioch had at the same time two bishops, both orthodox,
and the Catholics were broken into two parties adhering to
the rival prelates. The Eastern bishops recognised Meletius,
the Roman Church Paulmus. There was also Vitalis,
ordained Bishop of Antioch by Apollinaris ; but there was,
moreover, a fourth claimant — Euzoius, an Arian. The East
at this time was distracted with questions as to the term
hypostasis; whether it was applicable to the Three Persons
of the Trinity. Syrian monks invaded Jerome's solitude,
and importuned him to confess the Three Hypostases. He
answered that he fully believed in the Three Persons, but
could not take Hypostasis to mean anything but Essence.
They insisted that he should accept the phrase as well as
the doctrine. In his perplexity he applied to Pope Damasus
of Rome. It was natural that he should do so. Rome was
associated with many solemn moments of his undisciplined
youth, and with his subsequent baptism ; and her bishops
had been conspicuously true to the faith, except in the one

1 Ep. 125. ' See S- Melet'us< Feb. 12.
* "

456 Lives of the Saints. [Sept. 30.

sad instance for which Liberius had lived to atone. Their
primacy had been adorned by faithfulness. " While foxes
were in the vineyard," wrote S. Jerome, " and the seamless
robe was rent, he felt moved to seek food for his soul where
the heritage had been kept from corruptions." The kind-
ness of Damasus invited him, though his grandeur was
over-awing. Following " Christ only as Chief," Jerome
professed to be in communion with the see of Peter. " On
this rock, I know, the Church is built; whoso eats the
Lamb outside that house is profane. I know not Vitalis,
I disown Meletius, I know not Paulinus. Whoso gathers
not with thee, scatters ; that is, whoso is not of Christ is of
Antichrist." He begs Damasus, " by the crucified Salvation
of the world," to signify whether the belief in Three Persons
may be expressed by " Three Hypostases ;" intimating, at
the same time, his own opinion that no explanations can
clear the phrase from the " poison of Tri theism."1

This appeal was made about the beginning of 377, and
in the following year arrived the answer to it by Damasus,
addressed to Paulinus.

About 377 S. Jerome left his retreat and came to Antioch,
where he was ordained priest by Paulinus. Whilst there he
wrote a dialogue against the Luciferians, headed by one
Hilary — an impracticable party of narrow bigots, who re-
produced, in great measure, the hard austerity of the
Novatians and the Donatists.

Probably in 380 S. Jerome went to Constantinople, where
he had the gratification of hearing S. Gregory Nazianzen
aive sermons and instructions. He remained two or three
years at Constantinople, arrested by the eloquence of S.
Gregory, and occupied in translating into Latin, and con
tinuing the chronicle of Eusebius, and in translating the
homilies of Origen on Jeremiah and EzekieL

I— u

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—

Sept. 30.]

S. Jerome. 457

Thence, in 382, he went to Rome ; or perhaps he may
have returned to Antioch in 381, and sailed thence to Rome
in 382. In that year a council was held in the Eternal
City about the matter of the Antiochian schism and the
heresy of Apollinaris. In this council Jerome probably
took part Damasus formed a high opinion of his learning
and merits, and constituted him his secretary. He consulted
him on scriptural points, which his Hebrew scholarship
enabled him to pronounce an opinion upon with authority.
He also, at the request of the Pope, corrected the Latin
version of the New Testament, then in common use, and
then went on to revise the Psalter by the Hebrew. He
wrote against Helvidius, who denied the perpetual virginity
of the Blessed Virgin Mary, and he also addressed a letter
or treatise on virginity to Eustochium, daughter of S. Paula.1

S. Jerome had at first been greatly esteemed by the
Roman Christians. But the roughness and bitterness of his
nature, his open scorn for the fopperies and meannesses of
some of the clergy,2 and his success in drawing Roman
ladies like Marcella, and Paula to the monastic life, had
involved him in such odium, that even his outward aspect,
his " walk and smile," furnished occasion for gross calumny.
Disgusted by obloquy which doubtless broke forth unre-
strained after the death of his patron Damasus, Jerome
quitted Rome (a.d. 385) in a mood which had little of self-
mistrust or meekness, calling himself " a fool for wishing to
sing the Lord's song in a strange land," and telling his
female friends that " at Christ's tribunal the character of
every man's life would appear."8 He set sail for Antioch,
where he saw Paulinus, and thence started during the cold
of winter for Jerusalem, where he visited the sacred places.

1 See September 2?, p. 411.
2 See the sarcastic description in Ep. 22, c. 28, of clergy dressed in the extreme of
fashion, dainty and elegant as bridegrooms, and wheedling ladies out of articles
that suited their tastes. * Ep. 45.

* *

458 Lives of the Saints. [Sept> ^

Almost directly after he left Rome, Paula, the wealthy
widow whom he had converted to monastic principles,
finding Rome no longer endurable, started with the intention
of overtaking him. This she probably succeeded in doing
at Cyprus, and she was able under his directions to visit
with him all the spots consecrated by the Gospel narrative
in the Holy Land. Thence they went together to Egypt to
study the manner of life of the hermits and obtain hints for
the establishment of similar religious societies in Palestine.
Having acquired the information they required, Jerome and
Paula returned to the Holy Land, and settled at Bethlehem,
not to leave it, and there Jerome built for himself a little
monastery, and Paula a convent. In a poor and narrow
cell of his monastic house, this glorious cenobite accom-
plished the translation and commentary of the Scriptures.
He produced thus that Vulgate which has made him " the
master of Christian prose for all following ages."1

S. Jerome was essentially the preacher of Monachism,
and he preached it at a time when the Roman world was
ready to lend him its ear. Society was breaking up under
its vices, ruin was falling on the empire, blow on blow.
Rome, the capital of the world, had become the prey of
barbarians. During his sojourn in Rome, Jerome had
spread the love for monastic life with as much zeal as
success. At Bethlehem he continued this work, and led
from the bosom of Italy numerous recruits, who, seeing the
vanity of worldly hopes in a world falling to pieces, enrolled
themselves in the monastic legions. He had no patience
with those good Christians who would not leave all and
come into the desert to him.

But his admiration for monastic life did not blind him to
the vices and abuses which already appeared among the
cenobites. No one has denounced, no one has branded, more

1 Ozanam, Civilisation au Cinquieme Siecle, ii. p. ioo.
& ►

Sept. 30.]

S. Jerome.

459

energetically than he the false monks, the false penitents,
the false widows and virgins.

This legitimate severity inspired him with the more lively
admiration for the first great founders of monastic life,
whose traditions he collected, and whose atmosphere he had
breathed in Egypt. He undertook to write the lives of some
of the most illustrious — of Paul, of Hilarion, of the solitary
Malchus, whom he had known and heard in Syria; he
added to these the biographies of the illustrious Roman
women who, a century later, had renewed even in the
bosom of Rome marvels worthy of the Thebaid.

S. Jerome, though he had retired to a solitude, had not
retreated from the arena of polemical disputes. Wherever
any dissentient from the doctrine or practice of the Church
ventured to express his opinions, Jerome hurled the thunders
of his interdict from his cell at Bethlehem. No one was
more perpetually involved in controversy, or opposed with
gi eater rancour of personal hostility, than this earnest
advocate of unworldly seclusion. He was engaged in a
venement and lengthy dispute with S. Augustine, on the
question whether S. Peter's weakness and S. Paul's rebuke
at Antioch were simulated or real. But his repose was most
embittered by his acrimonious and obstinate contest with
Rufinus, the friend of his youth, which was rather a per-
sonal that a polemic strife, and which, one would have
thought, two such men must have seen at once was a grievous
breach of Christian charity.

In one controversy, Christendom acknowledged and
hailed him as her champion. Jovinian and Vigilantius dis-
turbed the prevalent belief in the sanctity of relics, and the
superior merit of celibacy. Their effect upon the dominant
sentiment of the times may be estimated by the language of
wrath, bitterness, contempt, and abhorrence with which
Jerome assails these men. Jovinian, a monk, asserted,

460 Lives of the Saints. [Sept 3a

1. That all sins were equal in heinousness. 2. That it was
not possible for man to sin after baptism. 3. That fasting
was unprofitable. 4. That a state of marriage was as accep-
table with God as a state of voluntary celibacy ; though for
his own part, Jovinian had no intention of marrying.1

To these doctrines Vigilantius added, if possible, more
hated tenets. He condemned the respect paid to martyrs
and their relics ; he questioned the miracles performed at
their tombs ; he condemned the lighting of lamps before
them as a pagan superstition ; he rejected the invocation of
saints ; he blamed the custom of Christians selling their
property to disperse the proceeds promiscuously in charity ;
he protested against the whole monastic life, as interfering
with the duty of a Christian to his neighbour. These
doctrines were not without their followers ; the resentment
of Jerome was embittered by their effect on some of the
noble ladies of Rome, who began to fall off to marriage.
Even some bishops embraced the doctrines of Vigilantius,
and, asserting that enforced celibacy led the way to secret
debauchery, refused to ordain unmarried deacons.

The tone of Jerome's indignant writings against these
new heretics is that of a man suddenly arrested in his
triumphant career by some utterly unexpected opposition ;
his resentment is mingled with a kind of wonder that men
should exist who could entertain such strange and daring
tenets. The length to which he draws out this answer to
Jovinian seems rather the outpouring of his wrath and his
learning than a serious argument. But this treatise was not
favourably received at Rome, even the friends of Jerome,
nay, the zealous Pammachius himself, were offended by the
fierceness and coarseness of his first invective against
Jovinian, and his contemptuous disparagement of marriage.
The injustice of his personal charges is shown, and the

1 S. August. De Haeres. c. 82 ; S. Hieron. Hares, i. >

•/.

Sept. 30.]

6". Jerome. 461

charges refuted by the more temperate statements of
Augustine, and by his own admissions. He was obliged,
in his apology, to mitigate his vehemence, and fall re-
luctantly into a milder strain. Yet when he heard of the
death of the heretic, he could not refrain himself from the
indecent burst of joy — " He has not breathed, he has
belched forth his soul over his waterfowl and pork."1

But his language to Jovinian is sober, dispassionate, and
argumentative, in comparison with that to Vigilantius, —
not vigilant indeed but sleepy3 — he calls him.

S. Jerome was mixed up in a miserable strife with John,
Bishop of Jerusalem, about the writings of Origen. S. Jerome
was an admirer of the great Alexandrian writer, and had
some years before told S. Paula that those who called Origen
a heretic were a pack of " mad dogs." His friend Rufinus
was now a priest at Jerusalem, and was an enthusiastic
admirer of Origen. John of Jerusalem also leaned towards
Origenism, that is, he admired his writings, though he did
not adopt his errors. S. Epiphanius, Bishop of Salamis,
an implacable foe to Origenism, was in Jerusalem in 394,
and he insultingly and defiantly disregarded the authority
and position of John, its bishop. He went so far as to ordain
Jerome's brother Paulinian priest, without permission of
the diocesan, and without even informing him of his high-
handed intrusion. When called to task for this, he excused
himself by denouncing John as an Origenist heretic ; and
Jerome, who had perhaps some grudge against his bishop,
or who was persuaded to dislike him by S. Epiphanius,
joined sides with the Bishop of Salamis. This naturally led
to an estrangement between himself and his friend Rufinus.
Vigilantius openly attacked the orthodoxy of Jerome, and
caused suspicion to prevail in the West that he was tainted
with Origenist errors. This tended to confirm Jerome in

1 Adv. Vigilant. a " Vigilantius, seu verius Dormanlius."

462 Lives of the Saints. [Sept. 30.

his adhesion to the opposite side. He Latinized the
letter of Epiphanius and dispersed it over the West, and
wrote a fierce letter to Vigilantius denying all sympathy
with Origen. John of Jerusalem then ordered S. Jerome
to leave Bethlehem, and when he refused, John denied his
monks permission to enter the church at Jerusalem or the
holy manger. Thereupon S. Epiphanius recommended the
monks to break off communion with their bishop till he had
purged himself of Origenism. Jerome and his monks did
so. This miserable and wicked strife continued for more
than three years. Various attempts were made to patch up
the quarrel, but in vain. Archelaus, Count of Egypt, ashamed
that the scandal should continue, interfered, but his good
offices were rejected. John appealed to Theophilus, Patriarch
of Alexandria, who sent the priest Isidore to Jerusalem
to effect a reconciliation, but without result. S. Jerome
wrote a long apology to Theophilus, and at the same time
John of Jerusalem sent him a letter containing a profession
of faith, and a charge of schismatical conduct and of insub-
ordination against Jerome and his monks. One angry tract
called forth another, till at last Jerome himself became
sensible of the wretchedness of such a quarrel, and Augus-
tine entreated him to close a scene which chilled and
saddened every true friendship.

His last controversial writings were directed against the
Pelagians. Shortly before his death he wrote to Alypius and
Augustine, warmly congratulating them on their successful
labours against that heresy. This is the last of his extant
writings. He died on September 30, 419,1 doubtless in full
Christian peace, although the account of his last moments,
which suggested the picture of " S. Jerome's last com-
munion," is found in a work which deserves no credit.2

1 S. Prosper in his Chronicle says 420, but the balance of probabilities is in favour
of his having died in 419.

2 De morte Hieronymi, by the pseudo-Eusebius.

& — *

THE LAST COMMUNION OF S. JEROME.
Sept., p. 462.] After the Picture by Domenichino in the Vatican. pt. 30.

Sept. 30.]

S. Jerome. 46;

The one conspicuous blot on Jerome's character, a con-
troversial fierceness which his religion could not soothe, and
which seldom allowed him to be just or charitable, has led
many, in modern times, to forget his better qualities, and
the great services which he rendered to the Church by his
unwearied labours in the field of Scripture interpretation.

S. Jerome was buried at Bethlehem in his cave, and his
body remained there till the 13th century, when it is said to
have been translated to the church of S. Maria Maggiore at
Rome, but no authentic record of the translation exists. A
head at Nepi, part of the chin in the altar of the Blessed
Virgin in the Vatican, part of his thigh in the church of
S. Cecilia, his girdle in that of S. Mark, in the Jesuit
church his arm. Also in S. Maria Maggiore " his chasuble,
stole and maniple, with which he was wont to celebrate in
the chapel of the holy manger at Bethlehem," though, as a
matter of fact, S. Jerome, through mistaken humility, never
would celebrate, as we know from his own writings. A jaw
and entire arm at Florence, the jaw has two teeth and part
of the chin attached to it. At Bologna part of shank,
one finger, and a thumb. Part of skull anciently at Clugny,
a finger at Paris in the church of the Trinitarians, an arm al
Malines, two bones at Tournai, at Beaupres near Douai a
bone, a finger at Prag, a portion of the spine in the church
of S. Panthaleon at Cologne, in the Carthusian church there
a rib. Other relics at Andechs in Bavaria and the abbey of
S. Georgen in Tyrol. The head entire in the Escurial, the
tongue incorrupt in the Isle of Samos, &c.

S. Jerome is represented in art with a cardinal's hat,
though he never was a cardinal priest at Rome ; but perhaps
because he acted as secretary to Pope Damasus. Also
with a lion, from whose foot he is said to have plucked a
thorn, but the story has been transferred to him from the
life of S. Gerasimus. Often he is represented in a cave half

* *

464 Lives of the Saints. fSept

naked, with long beard and hair, and with books and pen,
sometimes with spectacles on the table to signify that he
was advanced in age.

S. HONORIUS, ABP. OF CANTERBURY.
(a.d. 653.)

[Roman and Benedictine Martyrologies. Whitford's Anglican Martyr-
ology, 1526 ; Wilson's Martyrology of 1640. Authorities : — Bede, Hist.
Eccl.]

Honorius was a disciple of S. Gregory the Great, and
was sent by him to Britain along with S. Augustine. He
succeeded S. Justus in the see of Canterbury. He is said
by some to have been ordained by S. Paulinus of York, at
Lincoln, and Honorius I. the Pope, sent him the pall in
A.D. 634. When King Edwin fell in the battle of Hatfield
(nth October, 633), and Northumbria was ravaged by the
ferocious Cadwallon, who sought, as Bede says, to extirpate
from the soil of Britain the English race, S. Paulinus fled by
sea, taking with him the gentle Ethelburga, the widow of
King Edwin, with the daughter and the two youngest sons
whom she had borne to Edwin. He placed them in safety
with her brother, the King of Kent, and then was invested
with the bishopric of Rochester by the King and Archbishop
Honorius.

END OF VOL. X.

Printed by Ballantyne, Hanson &* Co.
at Paul's Work, Edinburgh

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