[54]To a great extent taken from Canon Bright's Church History.[55]This is stated by the author of his life, and Nithard himself (lib. 4) says of his father, "He begot me, Nithard, and my brother, Harnid, of the daughter of this great king, called Bertha"; but, on the other hand, Eginhard does not mention Angilbert, and this has led Bollandus to express a doubt on the matter.
[54]To a great extent taken from Canon Bright's Church History.
[55]This is stated by the author of his life, and Nithard himself (lib. 4) says of his father, "He begot me, Nithard, and my brother, Harnid, of the daughter of this great king, called Bertha"; but, on the other hand, Eginhard does not mention Angilbert, and this has led Bollandus to express a doubt on the matter.
S. Agatha. See page136.
S. Agatha. See page136.
S. Agatha. See page136.
[Roman Martyrology. Greek Menæa on Feb. 17th. Authority:—A Greek life of uncertain authority, written by a native of Solias.]
SAINT AUXIBIUS was a Roman, who coming to Cyprus after the martyrdom of S. Barnabas, was baptized and ordained priest by John Mark, the companion of the apostle whose sister's son he was, and sent to Solias, the modern Lerka, in the north of the island, where he succeeded in converting to the faith a priest of Jove. After Mark had visited Alexandria, he went to S. Paul,[56]who, hearing that there was a deficiency of apostles in Crete, sent Epaphras and Tychicus to Heraclias, the bishop of Crete, ordering him to place Epaphras in the See of Paphos, and Tychicus in that of Neapolis, and to seek out Auxibius, at Solias, who had been ordained by Mark, and consecrate him bishop. Amongst the converts made by Auxibius was one, a native of Solopotamus, his namesake, who was afterwards bishop. Auxibius of Solias is said to have foreseen his future elevationin the following way. One day that he and his pupil were out walking, they came to a tree, where there was pleasant shade, and beneath this they sat down to rest; whereupon Auxibius of Solopotamus fell asleep with his head against the trunk. Then a great multitude of ants, which were running over the bark, came down on his head, and the bishop thought it was a token of the future industry which his namesake would exhibit, and a sign that he would be a suitable person to receive the grace of episcopal orders. Auxibius had the happiness of converting and baptizing his brother Themistagoras, and his sister-in-law Tima; and when he was dying, he bade his disciples not open his sepulchre till the death of Themistagoras, when his brother was to be laid beside him. He then appointed his namesake to succeed him, and expired. But when Themistagoras was about to die, he felt himself unworthy to lie beside his brother, and bade that he should be entombed elsewhere, and "thus it follows," says the writer of the Life of S. Auxibius, "that to this day the sepulchre of the saint remains unopened."
[Roman Martyrology, and those of Usuardus, Bede, Notker, &c.; by some of these however on the 18th.]
S. Gabinius, priest at Rome, and brother of S. Caius, the pope, was father of S. Susanna, (August 11th), and was brother of the martyrs Claudius and Maximus, (February 18th), to the account of whose Acts the reader is referred. It is uncertain by what death Gabinius glorified God.
[Roman Martyrology. Name mentioned by Eusebius among the Bishops of Jerusalem. He is also called Zambdas and Bazas. He is said to have baptized a portion of the Theban legion, but nothing authentic is known of him.]
[Irish Martyrologies of Tamlach and Donegal; another Odran on October 27th. Authorities:—The Life of S. Patrick, by Jocelyn, the Tripartite Life, and others.]
Therewas a noble named Faigle, who bore a bitter hatred against S. Patrick and the Christian faith, and who resolved to murder the apostle. Now Odran, the chariot-driver, heard of his threats, and fearing for his master's life, one day, as they passed near the castle of Foilge, he said to S. Patrick, "Master, for long have I driven thee. For this once let me ride in the chariot, and do thou run beside the horse, and urge it on."
Then Patrick consented, and changed places with Odran. Shortly after Faigle rushed out upon them from an ambush, and thrust his spear through Odran, deeming him to be the apostle. Then Patrick raising his eyes, saw angels bearing the soul of his faithful servant to the mansions of eternal bliss.
[Roman Martyrology.]
S. Mansuetusis alluded to by many writers, but nothing of interest connected with him has survived; except thefact that he was present at the Roman Synod in 680, under S. Agatho, in which the heresy of the Monothelites was condemned.
His relics are preserved in the Church of S. Stephen at Milan.
[Roman Martyrology, and some others. Authorities:—Two lives, one of which, very ancient, is found in MS., in Lombardic characters. Both lives seem to be genuine, and may be trusted.]
Ofthe early life of S. Barbatus nothing authentic is known.[57]He first comes before us as a priest, zealously combating the superstition of the people of Benevento, who, though nominal Christians, retained much of their ancient heathen belief. The great objects of their veneration in the city were a golden image of a viper, and a sacred tree; and Romuald, the Lombard Duke, son of the famous Grimoald, was not more enlightened than his subjects. It is said of the tree to which they offered religious honours that they were wont to hang on it the skin of a wild beast, and shoot over their shoulders at it. S. Barbatus preached for long zealously against these abuses, but with no result; however he did not desist, but joined to his exhortations fervent prayer and rigorous fasting, for the conversion of the unhappy people. At length he roused their attention by foretelling the distress of their city, and the calamities which it was to suffer from the army of the emperor Constans, who landing soon after in Italy, laid siege to Benevento. In their extreme distress, and still moregrievous alarm, they listened to the holy preacher, and renounced their idolatrous practices. Thereupon S. Barbatus gave them the comfortable assurance that the siege should be raised, and the emperor worsted: which happened as he had foretold. Upon their repentance, the saint with his own hand cut down the tree, which was the object of their superstition, and afterwards melted down the golden viper which they adored, of which he made a chalice and paten for the use of the altar. Hildebrand, bishop of Benevento, dying during the siege, S. Barbatus was consecrated bishop on the 10th of March, 663. Barbatus, having been invested with the episcopal character, pursued and completed the good work he had so happily begun, and destroyed every trace of superstition in the diocese over which he presided. In the year 680, he assisted in a council held by pope Agatho at Rome, and the year following, in the sixth general council, held at Constantinople against the Monothelites. He did not long survive this great assembly, for he died on the 29th of February, 682, being about seventy years old, nineteen of which he had spent in the episcopal chair. He is honoured at Benevento among the chief patrons of the town; in Art he appears with the golden viper under his foot, and an axe in his hand.
His relics are said to be preserved in the monastery of Monte Vergine.
[Molanus, in his additions to Usuardus. Not extensively known. Authority:—A Life by an anonymous monk of the Cistercian Order, date uncertain, but probably very little posterior to the death of S. Boniface.]
Boniface, son of a goldsmith at Cantersteen, was trained in the Cistercian monastery of Cambre, nearBrussels; he afterwards studied, and in 1258, became lecturer on theology in the university of Paris. But after a while his pupils fell off, and he went to Cologne, where he taught with success for two years. He was then appointed bishop of Lausanne, where he laboured to enforce celibacy on the clergy, and some, enraged, armed themselves, and entered the church where he was celebrating mass, with intent to kill him. But a Franciscan friar, seeing his peril, ran through the streets of Lausanne calling for help; and the people crowding into the cathedral, rescued him. Boniface, despairing of his power to accomplish the work, with the consent of the Holy Father, resigned his charge, and returned to Cambre, where he died in 1265. He was buried in the choir. A small chapel has been recently erected at Cambre, by a Recollet father, Francis Vancutzen, in his honour. His festival is solemnized in Brabant in virtue of a bull of Pope Clement XI., in the year 1702. On June 25th, 1600, his relics were exhumed, and placed in a wooden coffer, by Robert Van Ostebaere, abbot of Cambron, and Hautmont, acting under authority for the archbishop of Mechlin. This reliquary was translated to the Church of Notre-Dame de la Chapelle, at Brussels, in 1796, whence a portion was transported on May 9th, 1852, to the Church of Ixelles, of which S. Boniface is patron.
[Venerated in the diocese of Troyes in France. Canonized in 1203.]
Belinawas a little peasantess of Landreville, in the diocese of Troyes, the daughter of pious parents, who were the serfs of John, Lord of Pradines and of D'Arcy, in the popular legend called John Paterne. She was engaged to ayoung man in her village of the same humble rank; and her parents asked the Lord of Pradines' permission to allow the marriage to take place, for no serf could marry without the consent of his or her lord. The nobleman made some demur, and declared he chose the beautiful little maiden to be his mistress. She indignantly rejected his sinful proposals, and one day as he surprised her when she was keeping her sheep in a little glen, she defended herself against his violence with such vehemence that he lost all control over himself, and drawing his sword struck at her, and the blade falling on her slender neck, dealt her her death-wound. The peasants, enraged at this act of barbarity, rose in a body and burnt the castle, and would have killed the Lord of Pradines, had he not escaped in disguise. Shortly after, pope Anastasius IV. excommunicated him for the crime, and laid the lordship of Landreville under an interdict for a brief space, till the king confiscated the territory, and the parliament of France condemned John de Pradines to perpetual exile.
Most of the relics of the saintly virgin were dispersed and lost at the Revolution, but some particles of bone remain in a bust at Landreville. The day on which she was killed was September 8th, but her festival is observed with great solemnity at Landreville, on Feb. 19th.
[56]Col. iv. 10; 2 Tim. iv. 11.[57]Butler gives an account of his early life, and his ministry at Moncona, but nothing of all this is found in the two ancient lives. It is taken from a life by Ovid, a monk of Monte Vergine, quoted by Vincent Chiarlanti, but this seems to be no authority.
[56]Col. iv. 10; 2 Tim. iv. 11.
[57]Butler gives an account of his early life, and his ministry at Moncona, but nothing of all this is found in the two ancient lives. It is taken from a life by Ovid, a monk of Monte Vergine, quoted by Vincent Chiarlanti, but this seems to be no authority.
[Roman Martyrology. Not mentioned in any Martyrologies earlier than that of Usuardus. Among these martyrs are some commemorated separately on other days. Sylvanus, by the Greeks, on Jan. 29th; by the Latins, on Feb. 6th. Zenobius, on Oct. 29th. Peleus and Nilus, on Sept. 17th or 19th. Tyrannio is not noticed on any other day, nor named by the Greeks, but they celebrate four martyrs at Tyre, on Jan. 21st, without name given, and, possibly, Tyrannio may be one of these. In the old Roman Martyrology, published by Rosweydus, on this day, Feb. 20th, the notice is of martyrs at Tyre, without any name given, save that of the governor who sentenced them. The authorities for these martyrdoms are Eusebius, lib. viii., c. 7, and Ruffinus in his paraphrase thereon.]
EUSEBIUS, an eye-witness of what he relates concerning these martyrs, gives the following account of them:—"Several Christians of Egypt, whereof some had settled in Palestine, others at Tyre, gave astonishing proof of their patience and constancy in the faith. After innumerable stripes and blows, which they cheerfully underwent, they were exposed to wild beasts, such as leopards, wild bears, boars, and bulls. I, myself, was present when these savage creatures, accustomed to human blood, being let loose upon them, instead of devouringor rending them, as it was natural to expect, refused to touch them, but turned upon their keepers, and others that came in their way. They utterly refused to touch the soldiers of Christ, though these martyrs, pursuant to the order given them, tossed about their arms, which was thought a ready way to provoke the beasts, and stir them up against them. Sometimes, indeed, they were perceived to rush towards them with their usual impetuosity, but, withheld by a divine power, they suddenly withdrew; and this many times, to the great admiration of all present. The first having done no execution, others were let out upon them, a second and a third time, but in vain; the martyrs standing all the while unshaken, though many of them were very young. Among them was a youth, not yet twenty, who had his eyes lifted up to heaven, and his arms extended in the form of a cross, not in the least daunted, nor trembling, nor shifting his place, while the bears and leopards, with their jaws wide open, threatening immediate death, seemed just ready to tear him to pieces; but, by a miracle, not being suffered to touch him, they speedily withdrew. Others were exposed to a furious bull, which had already gored and tossed into the air several infidels who had ventured too near, and left them half dead: only the martyrs he could not approach; he stopped, and stood scraping the dust with his feet, and though he seemed endeavouring to rush forward, butting with his horns on every side, and pawing the ground with his feet, and was urged on by red-hot iron goads, yet it was all to no purpose. After repeated trials of this kind with other wild beasts, with as little success as the former, the saints were slain by the sword, and their bodies cast into the sea. Others, who refused to sacrifice, were beaten to death, or burned, or executed divers other ways." This happened in the year 304, under Veturius, a Roman general, in the reign of Diocletian.
The church on this day commemorates the other holy martyrs, whose crown was deferred till 310. The principal of these was S. Tyrannio, bishop of Tyre, who had been present at the glorious triumph of the former, and encouraged them in their conflict. He had not the comfort to follow them till six years after; when, being conducted from Tyre to Antioch, with S. Zenobius, a holy priest and physician of Sidon, after many torments, he was thrown into the river Orontes. Zenobius expired on the rack, whilst his sides were being laid open with iron hooks. S. Sylvanus, bishop of Emesa, in Phœnicia, was, some time after, under Maximin, devoured by wild beasts in the midst of his own city, with two companions, after having governed that church forty years. Peleus and Nilus, two other Egyptian priests, in Palestine, were consumed by fire. S. Sylvanus, bishop of Gaza, was condemned to the copper mines of Phœnon, near Petra, in Arabia, and afterwards beheaded there with thirty-nine others.
[Venerated at Avila, in Spain, where her relics are preserved. No authority for her story except popular tradition.]
Thissaint was the daughter of poor parents, near Avila. She was very beautiful, and a youth fell in love with her, and pursued her one day to an oratory, whither she was wont to resort, in the forest. Knowing that his intentions were evil, and that there was no human assistance at hand, according to the popular legend, Paula fled to the crucifix, and, embracing it, besought the Saviour to be her deliverer from the young pursuer. At once a beard sprouted on her chin, and moustaches on her lip. The youth coming in, shortly after,did not recognise her, and asked the bearded personage if he had seen a young damsel pass that way. Paula replied that no one had come into the chapel except herself, whereupon the youth withdrew. It is impossible to say what foundation of truth there is in this curious story, which bears some resemblance to that of S. Wilgifortis (July 20th). The festival of S. Paula is observed on Feb. 20th, at Avila. This story would not deserve notice, but that it is sometimes represented in Spanish art.
[According to Wytford, S. Olcan or Bolcan is on this day commemorated in Ireland. In the Tamlacht Martyrology he is called Olcan; in the Donegal Martyrology he is Bolcan. Authorities:—The Tripartite Life of S. Patrick, and that by Jocelin.]
A wildlegend is connected with this saint. His mother is said to have been an Englishwoman, married in Ireland, whose husband died, leaving her pregnant. She fell into a fit, and was buried, as dead. But a certain nobleman, passing near her tomb, heard, from within, the wailing of a child, and, opening it, found that a new-born babe lay by the dead mother. It is probable that this is an exaggeration of the simple fact that Olcan's mother died in childbirth, and that he was taken up by a noble. He grew up to be admitted to holy orders, and to receive episcopal consecration. A certain chief, named Saran, had incurred the malediction of S. Patrick, for having driven him from his territories and overthrown the churches he had erected. Saran, having made many captives in war, would have massacred or sold them, had not Olcan hastened to him toimplore him to show pity upon them. Saran answered that he would spare the captives, if Olcan would promise him eternal life. Olcan hesitated. Then Saran gave orders for a general butchery. The bishop, rather than see so much innocent blood flow, consented to baptize Saran on the spot. When S. Patrick heard of this he was very angry that the holy Sacrament of Regeneration should be administered thus to an unrepentant and uninstructed tyrant. Olcan, hearing of S. Patrick's anger, ran to seek him, and, seeing him in his chariot, he fell on his knees and implored pardon. Patrick sternly averted his head. Then Olcan flung himself prostrate in the road before the horses. The driver stopped. Patrick ordered him to whip the horses on. The charioteer replied that he dare not drive over a bishop. Then Patrick, after having reproached Olcan, forgave him.
He is said to have studied in Gaul.
[Roman Martyrology. Additions to Usuardus by Molanus; all modern Martyrologies. Authorities:—A very ancient life written before 880, but not until long after the death of the saint; a second, written before 900; a third by Guibert of Tournai, is late, 1257. The authority of these lives is much diminished by the length of time which elapsed between the death of Eleutherius and their composition.]
Tournaiwas evangelized by S. Piatus, in 287. During its early history it had seen the blood of martyrs shed. The Vandals had taken possession of it in 407; then it had become the principal seat of the Salic Franks. In the reign of Childeric, there lived in this city a rich and noble citizen, named Serenus, with his wife, Blanda. They had been converted from heathenism, and they honoured the religionthey had adopted by their virtues, and especially by their abundant charity to the poor and infirm. In 456, they became parents of a son, whom they named Eleutherius. All their care tended towards educating him in every science befitting his condition. The young Eleutherius so thoroughly responded to their hopes, that S. Medard, who frequented along with him the school of S. Quentin, foretold that his friend would one day become a bishop.
About the year 484, whilst Clovis was marching upon Soissons, the governor of Tournai, an inveterate heathen, profited by his absence, to banish from the city all who bore the name of Christians, or to seize on their goods. Serenus and Blanda were included in the number of exiles. They took their son with them, and found a place of refuge at a distance of about six miles from Tournai, where they built a church, in honour of S. Peter. A number of Christians settled on the same spot, and many heathen, converted by Serenus, helped to swell the colony, which was called Blandinium.[59]The number was now so great that they asked for, and obtained, a bishop, Theodore by name, who died immediately after his ordination. The faithful assembled at Blandinium, charmed by the virtues of Eleutherius, elected him to succeed Theodore, and sent him to Rome. The Pope approved of the choice, and the new pastor was consecrated in the year 487, at the age of thirty. Now it fell out that the daughter of the governor of Tournai was passionately in love with the young and handsome Eleutherius, and she resolved to make the attempt to withdraw him from the ministry of God, that he might serve the world, reposing in her love, and the favour of her father. She found him engaged in prayer, but, regardless of what he was about, she arrested his attention, and declared to him her passion. He started to his feet, and she held himby the mantle. Then, like another Joseph, he cast his mantle from him, and fled from her presence. The unfortunate girl, heart-broken, sank upon the ground, breathless and motionless. When she had been buried, Eleutherius returned, and now, touched at her misfortune, as much as he had been irritated at her offence, he summoned the father, and promised to restore to him his daughter, if he would embrace Christianity. The governor readily consented. Then Eleutherius celebrated the holy sacrifice, and followed by all his clergy and the faithful, went to the tomb, and struck it with his pastoral staff. But God revealed to the bishop that the promise of the father was made without purpose of observing it. The earth shook, but the dead rose not. Eleutherius passed the night in prayers, and returned to the grave on the morrow; again, the earth trembled, but the heart of the heathen governor remained unshaken. On the third day the father came with tears, and all tokens of true contrition, to promise sincere repentance; then the bishop went again to the sepulchre. At his command the stone was rolled away. He called thrice to the dead girl to rise. Then she sat up, and the people uttered a shout of joy. Eleutherius took her by the hand, and presented her to her father. After that, he bade her fast for six days, and, on the seventh, he baptized her, his mother, Blanda, standing as god-mother, and giving her her name. The father, however, would not keep his promise, but withdrew his child from the hands of the Christians, and threatened to disinherit her unless she returned to the worship of idols. A plague breaking out shortly after, in Tournai, was attributed to the incantations of Eleutherius, who was seized at night, severely beaten, and thrown into prison, from which, however, he escaped, and returned to his flock. The plague continued its ravages with such fury, that the city of Tournai was deserted of its inhabitants,who fled into the country, in hopes of escaping the epidemic by isolation. Then the governor was humbled, and, coming to Eleutherius, implored him to forgive his past resistance to the truth, and to baptize him in the faith of Christ. Eleutherius, after having instructed him, and made him prepare, by fasting, for the holy sacrament, afterwards baptized him. The submission of the governor led to the recall of Eleutherius, who re-entered the city of Tournai on the 22nd September; a day which has ever since been celebrated as a feast in that place. Eleutherius at once overthrew the temple of Apollo and the altars of the heathen deities in Tournai; and his labours to convince the pagans were followed by such effect that, in one week, probably that of Pentecost, he baptized as many as eleven thousand persons.
As soon as heathenism was overcome, heresy manifested itself, and, as Eleutherius was himself accused, he visited Rome, in 501, to vindicate his orthodoxy before Pope Symmachus. He combated Arian false doctrine with word of mouth, and with his pen, and made a second journey to Rome, to Pope Hormisdas, to obtain confirmation of his writings. On his return some of the heretics fell upon him, as he left the church after mass one morning, and wounded him so cruelly that he died of his injuries five weeks later, in the 66th year of his age. He was laid in the church built by his father at Blandain, but his relics were afterwards removed to Tournai, of which city he is patron.
[Anglican Martyrology, Molanus, and Saussaye. It is uncertain which of her two festivals, Feb. 20th or July 13th, is the day of her death, and which the day of her translation. In the first edition of Wilson's Anglican Martyrology, Feb. 20th is given as the day of her death; in the second edition as that of her translation; and he is probably right, for he follows in this William Thorne's Chronicle.]
Domneva, or Ermenberga, the wife of Merewald, son of Penda, King of Mercia, had by him three daughters and a son, who were all reckoned by our ancestors among the saints. These were Milburgh, Mildred, Mildgitha, and Mervin. King Egbert having built and endowed the nunnery of Minster, in the isle of Thanet, Domneva became its first abbess, and the house was soon occupied by seventy nuns. But she soon gave up the government to her daughter Mildred, whom she had sent to France, to Chelles, to receive a literary and religious education. The Abbess of Chelles, far from encouraging the young princess to embrace monastic life, employed every kind of threat and ill-usage to compel her to marry one of her relations. But Mildred resisted victoriously. She returned to England to govern the abbey founded by her mother, and to give an example of all monastic virtues to her seventy companions. Very few details of her life have been preserved, which makes the extraordinary and prolonged popularity which has attached to her name, her relics, and everything belonging to her, all the more wonderful. Her popularity eclipsed that of S. Augustine, even in the district which he first won to the faith, and to such a point that the rock which had received the mark of his first footsteps, and which lies a little east of Minster, took and retained, up to the last century, the name of S. Mildred's Rock.
[Roman Martyrology. In those of Bede, Notker, and Rabanus, on Feb. 21st. Authorities;—A Life by a contemporary, published by Bollandus.]
Thissaint was dedicated to God from his infancy. About the year 714, he retired to the abbey of Jumièges, on the banks of the Seine, in the arch-diocese of Rouen. After having spent six or seven years there, his uncle Suavaric, bishop of Orleans, died, and Eucher was elected in his room, with the consent of Charles Martel, mayor of the palace, in 721. But he shortly afterwards incurred the anger of Charles Martel, for some political reason not mentioned by the author of the life of the saint, and Charles, on his return from defeating the Saracens near Tours, in 732, took the bishop from his see, and sent him into exile to Cologne, where, however, his piety and gentleness attracted such general admiration, that Charles ordered him to be removed into the less populous county of Hasbain, or Haspengau, in the territory of Liége, under the guard of Robert, the governor of that county, who allowed him to retire into the monastery of S. Trond, where he passed the rest of his days in prayer, glad to rest once more in the peaceful round of cloister life. He was buried at S. Trond, and there his relics are preserved.
In Art, S. Eucher is often represented contemplating a man in the flames of hell, on account of a legend which relates that he saw Charles Martel undergoing torment in the place of the damned. Sometimes he is depicted lying in his sepulchre, with a serpent marked with the arms of France, symbolising Charles Martel, writhing beneath it.
[S. Wulfric is also called Ulric. Wilson's Anglican Martyrology; also the Benedictine Kalendar. Authorities:—John Fordun, Roger of Wendover, Henry of Huntingdon, and other historians.]
S. Ulricwas born at Lenton, eight miles from Bristol. When he had reached man's estate, he entered holy orders, and was made priest, without much thought of the responsibilities of his calling. He allowed himself to follow the sports of hunting, hawking, and other diversions inconsistent with his profession. One day, whilst out hunting, there came to him a man, who by his dress seemed needy, and begged of him a new piece of money, as alms; for at that time there was a new coinage in England, but it was rare, on account of its recency. Wulfric replied that he did not know whether he had any of the new coins or not; upon which the man said, "Look in thy purse and thou wilt find two pieces and a half." Wulfric did as he was bidden, and found the money, which he at once bestowed on the beggar. Then the man said, "May He, for whose love thou hast done this, give thee a fitting reward. Behold, in His name, I tell thee that thou shalt remove hence, and at length find repose; and He will summon thee to join the communion of His saints." Musing on these words, S. Wulfric felt that his life must undergo a change; and he resolved at once to embrace a very austere life. He therefore retired to Haselbury, in Dorsetshire, to a cell given him by a knight of his acquaintance, and there he served God in cold and want and tears. He wore a suit of chain mail next his flesh, even in winter. One Easter Eve he was troubled by impure thoughts. Then, next day, he went to the church and made public confession of what had befallen him, and humbly besought the prayers of the congregation.His shirt of mail hindering him from kneeling, he privately called to him his patron, and asked him to shorten it. The knight said that he would send the coat to London, and have it cut shorter. "Take a pair of shears and cut," said the recluse. The knight obeyed, and found that he was able to cut it as if it had been cloth.
[58]In Antrim.[59]Blandain, on the high road from Tournai to Lisle.
[58]In Antrim.
[59]Blandain, on the high road from Tournai to Lisle.
The Printer.
The Printer.
The Printer.
[Commemorated by the Greeks on this day, and also on December 27th. Theodoret, Bishop of Cyrus, speaks of the festival of S. Maurice being observed in his time, (a.d.400); the Acts in Metaphrastes are not altogether trustworthy. This S. Maurice is not to be mistaken for the S. Maurice who suffered at Agaunum, commemorated by the Westerns on September 22nd.]
DURING the persecution by the tyrant Maximian, which began in the army, Maurice and seventy soldiers, amongst whom was his son Photinus, boldly confessed Christ, and refused to sacrifice to the gods. They were deprived of their military belts, a humiliation similar to the striking off the spurs of a knight in the Middle Ages, and were consigned to prison. The head of Photinus, who was only a lad, was struck off; the others were tormented with iron hooks and fire; and then, with cruel malice, they were conducted to alow, marshy spot, near Apamea, were smeared with honey, and tied to stakes, that they might be tormented by wasps, hornets, and musquitos. The brave soldiers of Christ lingered without food for many days, but by the tenth day all were dead; their heads were then cut off, and they were buried.
[Commemorated as Patron at Antonne, between Riome and Gannat, in Auvergne. Commemorated also at Metz. Nothing is known concerning her except a strange story of her having spoken to S. Martin out of her tomb, and told him she was still mourning for having washed her head on a Friday,—a story related by Gregory of Tours. De gloria Confessorum, c. v.]
[Greek Menæa, Authorities:—The Chronicon Alexandrinum, Theophanes, the Annals of Eutychius, Anastasius Bibliothecarius, Paulus Diaconus, Cedrenus, &c.]
Zachariaswas made Patriarch of Jerusalem in the year 609, having been previously warden of the sacred vessels at Constantinople. During his reign, in the year 614, the holy city was taken by the Persians, and as many as 90,000 Christians are said, by Theophanes, to have perished in the massacre which ensued, the Jews taking the opportunity to revenge themselves on the worshippers of the Crucified: Chosroes having swelled his army with twenty-six thousand Jews, who fought with fury, in the hopes of recovering Jerusalem for themselves. The sepulchre of Christ, and the stately churches of Helena and Constantine, wereconsumed, or at least damaged, by the flames; the devout offerings of three hundred years were rifled in one sacrilegious day; the patriarch Zacharias, and the true Cross, were transported into Persia. The fugitives of Palestine were entertained at Alexandria, by the charity of John, the Patriarch, who is distinguished by the epithet of the Alms-giver, (Jan. 23rd), and Modestus, abbot of S. Theodosius, was appointed vicar of the scattered and bleeding flock in the Holy Land, during the captivity of their pastor. In 628 Chosroes was deposed and assassinated by his son Siroes, who concluded peace with the Emperor Heraclius, restored to him all that had been taken by his father, the wood of the true Cross, and the captives, amongst whom was Zacharias, who returned to Jerusalem, the following year.
The seals of the case in which the venerable relic had been enclosed before it was carried into Persia, were found unbroken, and it was easy for the patriarch, who had been its fellow-captive, to verify it. Zacharias died in the year 631, two years after his restoration.
[Of local veneration only, at Nivelles; mentioned in some of the later Martyrologies, and called, sometimes Saint, sometimes the Blessed. Authorities:—A Life contained in the Acts of his daughter, S. Gertrude, (March 17th), Fredegar, and other early French historians.]
TheBlessed Pepin of Landen[60]died on February 21st, in 640, or 647, at Landen, where he had also been born, in all probability. He was buried at Landen, but afterwards, at what date is unknown, his body was translated toNivelles, where he reposes beside the altar of his daughter, S. Gertrude, and where one tomb enshrines his body and that of his wife, S. Itta, and that of his nurse. On the day of his translation, a great procession of people bearing candles accompanied his relics from Landen to Nivelles, and during the long course, the wind, though very violent, did not extinguish one of the tapers, says the story. This prince has always been venerated at Nivelles and Landen as a saint, though he has never been canonized, and every year, in the Rogation processions, his reliquary is borne, together with those of S. Itta or Iduberga, his wife, and S. Gertrude, his daughter. To Pepin is attributed the foundation of the Church of S. Mary, which subsists to this day at Landen.
[Commemorated as a double in the diocese of Basle. Not noticed in any other Kalendar. Authority:—A Life by a contemporary, Bobolen, Priest, at the request of the Monks of Münsterthal, who asked him to put in record what had taken place under their eyes.]
S. Germanwas a native of Trèves, son of a man of senatorial rank, named Optardus. His brother Opthomar became a favourite courtier of king Dagobert, and afterwards with the saintly Sigebert, King of Austrasia, (February 1st.) When German was quite young he was given to S. Modoald, bishop of Trèves,[61]that he might be educated in all the knowledge of the times. At the age of seventeen the boy longed to devote himself wholly to God, in the monastic life, and as his parents were dead, he asked permission of his preceptor, but Modoald answered that he dare not give him the requisite permission, without theconsent of the king. The boy then evidenced his sincerity by at once disposing of all his possessions. With three other boys similarly disposed, he went to the blessed Arnulf, a holy bishop living as a hermit at Herenberg, and grew to man's estate, disciplining himself after the example, and by the advice, of his new preceptor. Then he sent two of his companions to Trèves to bring to him his little brother, Numerian, who was still quite a child;[62]and migrated first to Remiremont, and thence, followed by numerous monks who had placed themselves under his direction, to the famous abbey of Luxeuil, which was then ruled by S. Waldebert, (May 2nd), who had him ordained priest, and sent him to found a house in the valley of Münsterthal, or Val Moutier, in the Jura, which was given to him by a nobleman of great piety named Gundoin, the father of S. Salaberga, (September 22nd.) The Münsterthal is a grand and romantic defile, traversed by the Birs. The huge cleft through which the stream passes testifies to the mighty convulsion which has forced the horizontal strata to assume their present almost perpendicular position, resembling gigantic walls on either side of the old Roman road which passed through it, and served as the line of communication between Aventiacum (Avenches), the most important town of Helvetia, and Augusta Rauracorum (Rheinfelden.) German found the old road blocked up with fallen rocks, so as to be impassable. He cleared these away, and enlarged the entrance to the gorge, and settled with his monks at the present Moutier. On the death of his protector Gundoin, Duke Boniface Kattemund succeeded to the government of the land, and crushed the poor people with his taxes. He also traversed the country exacting large sums from all who could pay, and wasting the lands of those who refused. On his appearance in thevalley, the abbot German and the prior Randoald went to meet him, to implore him to deal less harshly with the people; but Kattemund repulsed them with insolence, and allowed some ruffians of his suite to fall on the helpless monks, strike off the head of the prior, and transfix the abbot with a lance, whilst they were kneeling in prayer in the church of S. Maurice.
[Mentioned in no late Martyrologies; but commemorated by the Greeks on this day. Authority:—A Life written towards the end of the 9th cent.]
S. Georgewas born of parents who had long been childless, at Cromna, near Amastris, in Paphlagonia. When three years old he fell into the fire, and burnt his hands and foot, but though disfigured by the scars, he was not thereby deprived of the use of these members. When a youth, he secretly fled his home, and retired into a mountain, followed only by one servant, and lived among the rocks the life of an anchorite, with an old hermit whom he there discovered. When this hermit was on the point of death, he bade George go to the monastery of Bonyssa, and serve God there. George obeyed, and among the monks he distinguished himself by the perfection of his self-control. On the death of the bishop of Amastris, the citizens elected George, whose fame had reached them, and sent a deputation to announce to him their choice; but George steadfastly refused the proffered dignity; whereupon the deputation forcibly carried him off to Constantinople, where the patriarch, S. Tarasius, who had known him as a boy, gladly agreed to consecrate him. But the Emperor interfered, and nominated some one else. The patriarch, however,would not yield, as George had been canonically elected. He nevertheless, brought forward the two candidates, and bade the clergy and people proceed to a new election, and decide which was to be chosen. As the lot fell again upon George, the patriarch resolutely rejected the imperial nominee, and ordained George. He was received at Amastris with demonstrations of the holiest joy. During his episcopate Asia Minor was overrun by the Saracens. George, foreseeing an incursion, and finding that the farmers and peasants could not be induced by others to take warning, and flee in time, went round the country, cross in hand, and urged all to escape within the walls. The threatened incursion took place, and the Saracens, not being in sufficient force to take the city, retired without having done serious damage.