[1]Vincent of Beauvais, and other late writers, say that the name of God was found after his death written in gold letters on his heart; but this is only one instance of the way in which legends have been coined to explain titles, the spiritual significance of which was not considered sufficiently wondrous for the vulgar.[2]Lib. vi. c. 8.[3]De Bel. Jud. vii. 3.[4]As S. Ephraem related the incident several times to his monks, and they wrote it down from what he had related, there exist several versions of the story slightly differing from one another.[5]Hist. Eccl. lib. iii. c. 16.[6]Moreover it contradicts the positive statements of more reliable authors, that Bridget was the legitimate daughter of Brotseach, the wife of Dubtach.[7]But this legend is given very differently in another Life, and Cogitosus and the first and fourth Lives do not say anything about it.[8]As near as can be ascertained; see Lanigan, Eccl. Hist. of Ireland, vol. 1, p. 455.
[1]Vincent of Beauvais, and other late writers, say that the name of God was found after his death written in gold letters on his heart; but this is only one instance of the way in which legends have been coined to explain titles, the spiritual significance of which was not considered sufficiently wondrous for the vulgar.
[2]Lib. vi. c. 8.
[3]De Bel. Jud. vii. 3.
[4]As S. Ephraem related the incident several times to his monks, and they wrote it down from what he had related, there exist several versions of the story slightly differing from one another.
[5]Hist. Eccl. lib. iii. c. 16.
[6]Moreover it contradicts the positive statements of more reliable authors, that Bridget was the legitimate daughter of Brotseach, the wife of Dubtach.
[7]But this legend is given very differently in another Life, and Cogitosus and the first and fourth Lives do not say anything about it.
[8]As near as can be ascertained; see Lanigan, Eccl. Hist. of Ireland, vol. 1, p. 455.
Tomb of Joshua.From the Greek Menology.
Tomb of Joshua.From the Greek Menology.
Tomb of Joshua.From the Greek Menology.
The Purification of S. Mary.
THE PURIFICATION is a double feast, partly in memory of the B. Virgin's purification, this being the fortieth day after the birth of her Son, which she observed according to the Law (Leviticus xii. 4), though there was no need for such a ceremony, she having contracted no defilement through her childbearing. Partly also in memory of Our Lord's presentation in the temple, which the Gospel for the day commemorates.
The Old Law commanded, that a woman having conceived by a man, if she brought forth a male child, should remain forty days retired in her house, as unclean; at the end of which she should go to the temple to be purified, and offer a lamb and a turtle dove; but, if she were poor, a pair of turtle doves or pigeons, desiring the priest to pray to God for her. This law the Blessed Virgin accomplished (Luke ii. 12) with the exercise of admirable virtues; especially did she exhibit her obedience, although she knewthat she was not obliged to keep the law, yet, inasmuch as her Son had consented to be circumcised, though He needed it not, so did she stoop to fulfil the law, lest she should offend others. She also exhibited her humility, in being willing to be treated as one unclean, and as one that stood in need of being purified, as if she had not been immaculate. Among the Greeks, the festival goes by the name ofHypapante, which denotes the meeting of our Lord by Symeon and Anna, in the temple; in commemoration of which occurrence it was first made a festival in the Church by the emperor Justinian I.,a.d.542. The emperor is said to have instituted it on occasion of an earthquake, which destroyed half the city of Pompeiopolis, and of other calamities. It was considered in the Greek Church as one of the feasts belonging to her Lord (Despotikaì Heortaì). The name of the Purification was given to it in the 9th century by the Roman pontiffs. In the Greek Church the prelude of this festival, which retains its first name, Hypapante, is "My soul doth magnify the Lord, for He hath regarded the lowliness of his hand-maiden;" and a festival of Symeon and Anna is observed on the following day.
PURIFICATION OF S. MARY THE VIRGIN.From the Great Missal.Feb. 2.
PURIFICATION OF S. MARY THE VIRGIN.From the Great Missal.Feb. 2.
PURIFICATION OF S. MARY THE VIRGIN.
From the Great Missal.
Feb. 2.
In the Western Church it has usually been called "Candlemas Day," from the custom of lighting up churches with tapers and lamps in remembrance of our Saviour having been this day declared by Symeon to be "a light to lighten the Gentiles." Processions were used with a similar object, of which S. Bernard gives the following description:—"We go in procession, two by two, carrying candles in our hands, which are lighted not at a common fire, but a fire first blessed in the church by a bishop. They that go out first return last; and in the way we sing, 'Great is the glory of the Lord.' We go two by two in commendation of charity and a social life; for so our Saviour sent out his disciples. We carry light in our hands: first, to signifythat our light should shine before men; secondly, this we do on this day, especially, in memory of the Wise Virgins (of whom this blessed Virgin is the chief) that went to meet their Lord with their lamps lit and burning. And from this usage and the many lights set up in the church this day, it is called Candelaria, or Candlemas. Because our works should be all done in the holy fire of charity, therefore the candles are lit with holy fire. They that go out first return last, to teach humility, 'in humility preferring one another.' Because God loveth a cheerful giver, therefore we sing in the way. The procession itself is to teach us that we should not stand idle in the way of life, but proceed from virtue to virtue, not looking back to that which is behind, but reaching forward to that which is before."
The Purification is a common subject of representation in Christian art, both Eastern and Western. From the evident unsuitableness of the mystery of the Circumcision to actual representation, it is not usually depicted in works of art, and the Presentation in the Temple has been generally selected, with better taste, for this purpose. The prophecy of Symeon, "Yea, a sword shall pierce through Thine own soul also," made to the blessed Virgin, is the first of her seven sorrows.
The Christian rite of "The Churching of Women" is a perpetuation of the ancient ceremony required by the Mosaic Law. How long a particular office has been used in the Christian Church, for the thanksgiving and benediction of woman after child-birth, it would be difficult to say; but it is probably most ancient, since we find that all the Western rituals, and those of the patriarchate of Constantinople, contain such an office. The Greeks appoint three prayers for the mother on the first day of the child's birth. On the eighth day, the nurse brings the child to church, and prayer is made for him before the entrance to the nave. On thefortieth day, the mother and the future sponsor at the child's baptism bring the child. After an introductory service of the usual kind, the mother, holding the child, bows her head; the priest crosses the child, and touching his head, says, "Let us pray unto the Lord; O Lord God Almighty, the Father of our Lord Jesus Christ, who didst create by Thy word all creatures, rational and irrational, who didst bring into being all things out of nothing; we beseech and entreat Thee, purify from all sin and pollution this Thy handmaid, whom by Thy will, Thou hast preserved and permitted to enter into Thy holy Church; that she may be deemed worthy to partake, without condemnation, of Thy holy mysteries." (If the child has not survived, the prayer ends here; if it be alive, the priest continues), "And bless the child born of her. Increase, sanctify, direct, teach, guide him; for Thou hast brought him to the birth and hast shown him the light of this world; that so he may be deemed worthy of the mental light at the time that Thou hast ordained, and be numbered among Thy holy flock: through Thy only begotten Son, with whom Thou art blessed, together with Thy all-holy, good, life-giving Spirit, now, always, and for ever and ever."
Other prayers referring to the mother of the child follow. Allusion is made to the presentation of Christ, in the Temple. The child is taken in the priest's arms to various parts of the church as an introduction to the sanctuary. A boy is taken to the altar; a girl only to the central door of the screen. There is a separate form in case of miscarriage.
THE FLIGHT INTO EGYPT. After Fra Angelico.Feb. 2.
THE FLIGHT INTO EGYPT. After Fra Angelico.Feb. 2.
THE FLIGHT INTO EGYPT. After Fra Angelico.
Feb. 2.
[Roman and other Western Martyrologies. Commemorated by the Greeks on Sept. 13th. Authorities:—The Acts of the Holy Apostles, c. 10, the notices in the Martyrologies, and allusions in the Epistles of S. Jerome. The Acts given by Metaphrastes are not deserving of much attention.]
Cornelius,the centurion, was officer of the Italian band at Cæsarea. He was a devout proselyte, who feared God, with all his household, and gave much alms to the poor and prayed often and earnestly to God. He saw in a vision an angel, who told him that his prayers and alms had come up for a memorial before God, and that he was now to hear the words of Salvation, and to be instructed in the fulness of divine truth. He was to send to Joppa, to the house of one Simon, a tanner, for S. Peter, the prince of the Apostles, who would instruct and baptize him.
This he accordingly did, and S. Peter, hastening to Cæsarea, baptized him and all his house. And the Holy Ghost fell upon them.
Cornelius was afterwards, by S. Peter, ordained bishop of Cæsarea, where he strove mightily to advance the kingdom of Christ, and witnessed a good confession before the chief magistrate. He died at a ripe old age, and was buried secretly in a tomb belonging to a friend, a Christian of wealth. And, it is said, that a bramble grew over the spot and laced the entrance over with its thorny arms, so that none could enter in till S. Silvanus, bishop of Philippopolis, in Thrace, in the beginning of the 5th century, hacked away the bramble, and discovered, and translated the sacred relics.
[Roman and other Western Martyrologies. Authorities:—Bede, Hist. Eccl. lib. ii. c. 4, 6, 7. Malmesbury lib. de Gest. Pontif. Angl.]
Laurencewas one of the first missionaries to the Saxons, who came over with S. Augustine; and he succeeded the Apostle of England in the see of Canterbury, in 608, in which he sat eleven years. Bede says, "Laurence succeeded Augustine in the bishopric, having been ordained thereto by the latter, in his lifetime, lest, upon his death, the state of the Church, as yet unsettled, might begin to falter, if it were destitute of a pastor, though but for one hour. Wherein he followed the example of the first pastor of the Church, Peter, who, having founded the Church of Christ at Rome, is said to have consecrated Clement his assistant in preaching the Gospel, and at the same time, his successor. Laurence, being advanced to the degree of archbishop, laboured indefatigably, both by frequent exhortations and examples of piety, to raise to perfection the foundation of the Church, which had been so nobly laid. In short, he not only took care of the new Church formed among the English, but endeavoured also to employ his pastoral solicitude among the ancient inhabitants of Britain, as also among the Scots, who inhabited the island of Ireland. For when he understood that the course of life and profession of the Scots, as well as that of the Britons, was not truly ecclesiastical, especially that they did not celebrate Easter at the correct time, he wrote jointly with his fellow-bishops, an exhortatory epistle, entreating and conjuring them to observe unity of peace, and conformity with the Church of Christ spread throughout the world."
But soon troubles arose which obliged Archbishop Laurence to withdraw his attention from the British bishops to the condition of his own Kentish diocese. The pious King Ethelbert died, and his son Eadbald, instead of following his father's example, opposed Christianity, and caused great scandal by taking to him his step-mother to wife, his own mother, the saintly Bertha, having died some years before. The condition of Christianity became so hopeless in Kent, that Laurence resolved to desert his see, and he was confirmed in his determination by Mellitus, bishop of London, and Justus, bishop of Rochester, who fled from the violence of the sons and successors of the Christian Sebert, king of the East Saxons. Bede says, "Laurence, being about to follow Mellitus and Justus, and to quit Britain, ordered his bed to be laid, the night before, in the church of the blessed Apostles, Peter and Paul; wherein, having laid himself to take some rest, after he had poured out many prayers and tears to God for the state of the Church, he fell asleep. In the dead of the night, the blessed prince of the apostles appeared to him, and scourging him a long time with apostolic severity, asked of him, 'Why he would forsake the flock which he had committed to him? or to what shepherds he would commit Christ's sheep that were in the midst of wolves? Have you,' said he, 'forgotten my example, who, for the sake of those little ones, whom Christ recommended to me in token of His affection, underwent at the hands of the infidels and enemies of Christ, bonds, stripes, imprisonment, afflictions, and lastly, the death of the cross, that I might be crowned with Him?' Laurence being excited by these words and stripes, the very next morning repaired to the king, and taking off his garment, showed the scars of the stripes he had received. The king astonished, asked, 'Who had presumed to give such blows to so great a man?' and was much frightened when heheard that the bishop had suffered so much at the hands of the apostle of Christ for his salvation. Then, abjuring the worship of idols, and renouncing his unlawful marriage, he embraced the faith of Christ, and being baptized, promoted the affairs of the Church to the utmost of his power."
In the reign of this same king, Archbishop Laurence died, and was buried in the Church of S. Peter, close beside his predecessor Augustine, and was succeeded by Mellitus.
[Belgian Martyrologies, and in Saussaye's supplement to the Gallican Martyrology. Authorities:—Mention of him in the life of his wife S. Richtrudis, by Hucbald the monk,a.d.907; and in the life of his daughter, S. Eusebia. In some Martyrologies he is styled Martyr, but generally Duke.]
Duke Adalbaldwas a grandson of S. Gertrude of Hamage. His mother's name was Gerberta. From his earliest youth he was a model of virtue, even in the court of the king. He married S. Richtrudis, by whom he had S. Maurontus, his eldest son, who became afterwards abbot; and three virgin saintly daughters, Clotsendis, Eusebia, and Andalsendis. S. Amandus baptized Clotsendis, and Queen Nanthild, wife of King Dagobert, was sponsor to Eusebia. On his way to Gascony for some purpose, he was waylaid and murdered, by certain persons who were displeased at his marriage with Richtrudis. It seems probable, therefore, that the crime was committed on account of some property, but nothing for certain is known of the motive actuating the murderers. Relics at S. Amand, in Flanders.
[Benedictine Martyrology and those of Menardus, Ferrarius, &c. Authority:—An ancient, apparently authentic, life by an anonymous writer, published by Bollandus.]
Theblessed Adeloga was a daughter of Charles Martel, son of Pepin l'Heristal, by Kunehilda, whether his wife or concubine is uncertain. Adeloga was of singular beauty, so that she was greatly sought in marriage, but she constantly refused all offers, having given her heart wholly to her heavenly Spouse. Her father, greatly exasperated against her, on this account, treated her with studied brutality, subjecting her to public insult; and observing that the bruised spirit of his child sought refuge and comfort in the advice of her director, his private chaplain, he was filled with bitterness, and said, "Hearken, my daughter, you have refused kings, dukes, and peers to anger me, that you might wanton with a curate." Then calling to him one of his knights, who stood by, as he thus insulted his daughter, he bade him "Go and tell the chaplain to be off, he and his woman here, or they shall both be driven forth with contumely, to-morrow morning."
Hearing this, the priest groaned in spirit, and said, "O God of heaven and earth, who searchest the secrets of all hearts, and every thought of man, Thou knowest my innocence in this matter. But, although my lord has exercised his anger upon me, I will not desert my lady and mistress, but for Christ's sake will wait upon her with all reverence."
Then Adeloga went forth, and the priest with her, and they journeyed till they came to a wild and desert place, and there they built a convent. The name of the place was Kitzingen.
To her came many virgins, and the priest gave her the veil, and made her abbess, enjoining her to adopt the rule of SS. Benedict and Scholastica. He, himself, attended to the temporal affairs of the convent, till he was summoned to his rest.
The story is told that after his death, a young nun, having fallen in love with a youth, resolved to fly the convent. She waited till night, and then, when all were asleep, stole to the gates, but there she saw the form of the white-haired chaplain beckoning her back, and with a gentle voice addressing her, "Go back, dear virgin! A heavenly Spouse calleth thee, and no earthly lover! Return to him, my child. I watch without over this sacred house, and the abbess keeps ward within." And not many days after, the girl sickened and died.
There was another nun who was also smitten with passion for a young noble, and harboured in her mind the thought of escaping from her monastery, and flying to his arms. But in the night, as she slept, she saw the holy abbess, Adeloga, pass before her with a lamp in her hand, who turned and looked on her and said, "Lo, Christ cometh, prepare to meet Him. Awake, the Bridegroom cometh, go forth and trim thy light." Then she started from sleep, and was moved with compunction, and never after yielded to sensual thoughts.
Now it fell out that in after years Charles Martel was reconciled to his daughter, and endowed her monastery with lands, and visited her. Then, in the night, there stood before him, in vision, the old chaplain, who said to him, "The Eternal King hath sent me unto thee, to declare to thee my innocence in that thing whereof thou didst once accuse me. And if thou believest me not now, then will I cite thee to appear, and hear me plead my cause, before the just judgment seat of God." And when Charles awoke, hecalled to him his daughter, and said, "Pray for me, my dearest child, that the Lord lay not this sin to my charge, that once in wrath I spoke falsely against thee and my chaplain, thy director."
It is related that among the retainers of the abbey was a noble youth very fond of dogs, and above all, he loved one hound, which was with him in the field and forest by day, and slept at the foot of his bed at night. One day that he was in the wood, a couple of ruffians fell upon him, and murdered him for the sake of his clothes and purse, and left the body naked under the trees. For three days the faithful hound kept guard, and then it sought the abbey, and whined at the door of the lady Adeloga, and when she came forth, plucked at her dress, as though to lead her into the forest. Suspecting something was amiss, she called to her some servants, and they followed the dog to where his master lay slain. The abbess was determined to discover who were the murderers. She therefore summoned before her all the retainers and serfs on the land, and questioned them closely, but could obtain no confession. Then she solemnly warned the culprits to beware how they left the matter to the judgment of God, and she bade them, for the last time, confess. When all were silent, the hound of the murdered man was introduced, and it flew at the throats of the culprits and tore them so fearfully that one died.
The historian of the life of S. Adeloga, concludes with the following prayer. "We pray thee, most holy and gentle mother, that, as thou hast encouraged us in this life with thy good example and virtuous acts, so mayest thou deign to assist us with God in life eternal; that as we rejoice in thy commemoration on earth, so may we merit to be strengthened by thy intercession in heaven; for the sake of Christ Jesus, our Lord, who of all Saints is the reward, the glory, joy, and crown, through ages of ages, Amen."
[Authority:—The contemporary Fulda Annals of the Franks. See also the Legend in Langebek, Script. Rer. Danicarum II., pp. 57-71.]
Thesemartyrs were Duke Bruno of Saxony, Theodoric, bishop of Minden, Marquard, bishop of Hildesheim, Erlulf of Fulda, Gosbert, bishop of Osnabrück, and many others; massacred by the Northmen.
[Roman Martyrology.]
ThisSaint was sent by the Sovereign pontiff, into the vallies inhabited by the Waldensian heretics, as Inquisitor-general in Piedmont, in 1351, and was murdered by the heretics in the Franciscan convent of Susa. The person who did the deed stabbed him in the cloister, on the feast of the Purification of Our Lady, in 1365. His tomb was opened in 1854, and the relics were elevated to the altars of several churches to which they were given. Pius IX. confirmed the devotion of the Catholics towards this martyr.
[Roman and other Latin Martyrologies. Authorities:—The letters of S. Cyprian of Carthage, and S. Cornelius of Rome. A letter of S. Celerinus to the Confessor Lucian is inserted in some editions of the works of S. Cyprian.]
OF CELERINA, Ignatius, and Laurence nothing, except their names, is known, and even these would not have come down to us, but for their being mentioned as glorious martyrs by S. Cyprian, in a letter to their nephew, S. Celerinus. This Celerinus was first Reader, and then Deacon, in the Church of Carthage, and received orders from S. Cyprian. He was in Rome in the year 250, and confessed Christ there in the Decian persecution, spending nineteen days in chains; butto his great sorrow, his sister yielded to her fears, and was numbered among the lapsed. Afterwards Celerinus was unfortunately drawn away by Novatian into schism, but when he perceived that the schismatic sought his own advancement rather than the glory of God, he acknowledged his error, and returned to the communion of the Catholic Church.
S. Fortunatusis mentioned, together with many other martyrs, in the Roman and other Martyrologies on Feb. 2nd, as having suffered at Rome; but their Acts have not been preserved. The body of S. Fortunatus was found in 1606, in the cemetery of S. Callixtus, and was given by Pope Paul V. to the Rev. Jacobus Tirinus, S.J., for the new and beautiful Jesuit church he had built in Antwerp, in the year 1622. On account of Feb. 2nd being the Feast of the Purification, the commemoration of S. Fortunatus has been postponed in that church till Feb. 3rd.
[Roman and Western Martyrologies. Commemorated by the Greeks on Feb. 11th, in some ancient Martyrologies, on Feb. 15th. The Greek Acts, of which there are four versions, are modern, and deserve little regard.]
Blasius,Blase, Blayse, Blays, or Blaise, was bishop of Sebaste, a city of Cappadocia, in the Lesser Asia. He spent a great part of his time in retirement on a hill not far from the city, whither he withdrew, after the duties of his office were finished, to be alone with God. During the persecution of the Christians in the reign of Diocletian, helay concealed for some time in this retreat; but was at last taken and brought before Agricolaus, the governor of the province, and confessing himself a Christian, was thrown into prison. After enduring many tortures, he received the crown of martyrdom in the beginning of the fourth century. Some historians refer this event to the year 316, under the reign of Licinius. Seven holy women and two young children suffered at the same time. The Acts of his martyrdom are so untrustworthy that it is not possible to state any further particulars which are authentic. The Council of Oxford,a.d.1222, prohibited servile labour on this day. Its observance in England was marked by several curious ceremonies. Among others a taper used to be offered at High Mass; and it was lately the custom in many parts of England to light bonfires on the hills on S. Blaise's night. Some have affirmed that these usages arose from an absurd pun on the Saint's name (sc. "blaze"); but this seems clearly erroneous, as they are not peculiar to England. In some parts of Germany, S. Blaise's Day is called "Little Candlemas Day," because of the bonfires that it was usual (for an uncertain reason) to kindle on that night. At Bradford, Yorkshire, a festival is holden every five years in memory of S. Blaise.
In the Greek paintings, S. Blaise is depicted as an old man with a pointed beard. In Western art he appears in the vestments of a bishop; his peculiar emblem is an iron comb, such as is used by wool-combers, which is said to have been an instrument of his torture. Owing, probably, to this reason, he has been esteemed the patron of manufacturers of wool, and that trade in the city of Norwich still observes his day, or did so until lately. S. Blaise is also frequently represented as surrounded by wild beasts, or birds are bringing him food; the text, Job v. 23, which occasionally accompanies these emblems,indicates that, in his case as in that of other saints, by long continuance in a solitary course of life, the denizens of the wood had become accustomed to the Saint's presence. Sometimes again, S. Blaise has a swine's head at his feet, typical of his victory over the sensual desires of the flesh. Finally, he occasionally holds in one hand, or has borne before him by a chorister, a lighted taper, typical of his being "a burning and a shining light."
S. BLAISE. From Cahier.Feb. 3.
S. BLAISE. From Cahier.Feb. 3.
S. BLAISE. From Cahier.
Feb. 3.
[The learned Bollandus, S.J., pithily remarks: "Magnas Umbria circa veterum suorum Sanctorum res gestas ortum ætatem, contraxit umbras, si non tenebras." Little is known of this Saint.]
S. Laurencethe Illuminator, is said to have come from Syria with many other illustrious bishops and confessors, to Italy, in the reign of Diocletian. He was elected by the clergy bishop of Spoleto; and illumined his diocese with his teaching and miracles.
[Martyrologies of Ado, of Wyon, Menardus, those of Liége, Cologne, &c. Authorities:—Two ancient lives, one by Notker, B. of Liége (971-1007).]
S. Hadelinwas one of the disciples of S. Remacle, and when that Saint resigned his bishopric of Tongres, that he might retire from the world into the peaceful monastery of Staveloo, lately founded by S. Sigebert, King of Austrasia, he took with him the pious and humble Hadelin. On theirway they rested on a bare plain, under a glaring sun, for their afternoon repose. S. Remacle remained awake, whilst his companion slept, and saw an angel bending over Hadelin, shading him with his wings from the burning heat. Remacle sent Hadelin into the neighbourhood of Dinant, on the Meuse, in 669, and finding a quiet retreat at Celles, on the Lesse, he dwelt there in a cave, and built a little chapel, on the site of which rose in after years a collegiate church. S. Hadelin is the patron of five churches in the diocese of Liége and Namur. His hermitage still exists, and from his time has never been without a pious successor. The body of the Saint was buried there, but was translated to Vise in the diocese of Liége, in 1338. His translation is commemorated on October 11th.
[Molanus in his addition to Usuardus, Wyon, Menardus, and Ferrarius. Authority:—An ancient life by an anonymous writer, published by Bollandus.]
Berlindawas the daughter of a nobleman named Odelard, who resided at Meerbeeke, near Ninove, in Brabant, in the reign of King Dagobert, and of Nona, his wife, the sister of S. Amandus. To a rare beauty, Berlinda joined all the gifts of intellect, but she had the misfortune to incur the anger of her father. After the death of his wife and only son, Odelard was attacked by leprosy, and lived a miserable languishing life, ministered to by his daughter.
One day that he asked her for something to drink, she filled a bowl with water, and took it to him, and then, being herself thirsty, she rinsed out the vessel, and filled it again. The father, highly offended at her doing this, drove off atonce to Nivelles and offered all his lands to S. Gertrude, by the symbolic gift of a white glove and a reaping-hook and a branch of foliage. Before accomplishing his donation, he supplicated the Saint to accept his offering with her own hands. Then the reliquary, in which the holy abbess reposed, opened, and the lifeless hands of S. Gertrude were extended to receive the glove, the branch, and the sickle. Then it closed upon them.
Berlinda, being disinherited, retired to the monastery of Moorsel, near Alost, where she lived in penitence and prayer. One night she heard a choir of angels singing, as they sailed across the dark starlit sky, bearing the soul of her father to Paradise. She at once besought of the superior permission to return to Meerbeeke for a while. Her request was complied with, and she flew to her father's castle. He was dead, so Berlinda buried him in the little church he had erected there to the honour of S. Peter.
Retained by force in her paternal dwelling by the servants and tenants, Berlinda remained at Meerbeeke, where she continued her life of austerities and prayer, and died about 690, on the 3rd of February.
As no stone sarcophagus could be found in which she might be laid, a large oak was cut down and scooped out to serve as a coffin, and her body was placed in it. Numerous miracles were wrought at her tomb, so that at the end of seven years the coffin was opened, and the wood was found to have become petrified. On this occasion a church was built in her honour and that of the Blessed Virgin, and thirty years later, her relics were solemnly enshrined on May 2nd, 728. S. Berlinda has remained in great honour at Meerbeeke. She is invoked against cattle diseases; and in accordance with an ancient custom, pilgrims pray before a wooden image of the saint represented beside a cow, and touch the udder of the cow, which has become blackthrough the innumerable touchings to which it has become subjected. According to a popular saying S. Berlinda protects trees transplanted on her festival.
[English Martyrology. Authorities:—Life of Goscelin, the monk (fl. 1100), and mention in Bede, John of Brompton, Florence of Worcester, Hyden, Langherne, Simeon of Durham.]
Werburga,patroness of Chester, was born at Stone, in Staffordshire, and was the daughter of Wulfhere, King of Mercia, or the Midland English. From the lips of her sainted mother, Ermingilde, she received those first lessons of Christian truth which afterwards produced such beautiful fruit in her life.
Being one of four children, all trained under the same godly discipline, she is said to have excelled them all in virtue and discretion. Her mind was open to receive good impressions, and she listened with earnest attention to every word of instruction and advice. Thus, she "daily grew in grace, and in the knowledge of our Lord and Saviour Jesus Christ:" her mind continually expanding under the influence of holy thoughts and pure desires. At an age when most persons of her exalted position would have been found joining in the giddy whirl of pleasure, she found truest joy in contemplation of heavenly things, and holiest bliss, arising from a pure conscience chastened by fasting and sanctified by prayer. She daily assisted her mother in the performance of the whole Church Offices, and spent much time on her knees in the exercise of private devotions.
Having early resolved to devote herself to a life of virginal purity, she sought every opportunity to prepare her mindfor that holy state. But she was not to overcome the world without a struggle. Temptations began to gather around her. The beauty of her person attracted a crowd of admirers, who eagerly sought her hand in marriage. Foremost among these was a prince of the West Saxons, who offered her rich gifts and made flattering proposals. She refused to accept his gifts; and to his proposals answered that she had resolved to become the bride of Christ, and wished no earthly spouse.
S. WERBURGA. From Cahier.Feb. 3.
S. WERBURGA. From Cahier.Feb. 3.
S. WERBURGA. From Cahier.
Feb. 3.
Another, and more violent temptation soon presented itself. Werbode, a powerful knight of her father's court, backed by the influence of her father, entreated Werburga to become his wife; but to his entreaties she turned a deaf ear. Imagining that to this refusal she was influenced by her two brothers, who were then under the instruction of S. Chad, and resolving by fair or foul means to compass his designs, Werbode sought an opportunity to murder the two brothers, and thus remove them from his path. In the accomplishment of this diabolical design, he was, to a certain extent, assisted by the father, whom he had incensed against his sons. Werbode soon after died a miserable death. The king, stung by remorse, saw reflected, as in a mirror, all the deeds of his past life, and remembered how he had promised to extirpate idolatry from his dominions, but had failed to perform his vow. With earnestness he began to atone for his faults; destroyed the idols and converted their temples into churches, built the great abbey of Peterborough, founded the priory of Stone, and in every way endeavoured to propagate the true faith among his people.
Seeing this happy change in his disposition, Werburga revealed to her father the earnest desire of her heart, and earnestly entreated his permission to consecrate herself wholly to God. At first he appeared to be very grieved,but yielding at length to her passionate entreaties, Wulfhere, attended by his whole court, conducted her with great state to the convent of Ely. Here they were met at the gates by a long procession of nuns, singing hymns of praise and thanksgiving to God. Werburga, falling on her knees, begged of the royal abbess, S. Etheldreda, that she might be received as a postulant. Having obtained her request, the voice of praise again ascended to heaven, the virgins chanting theTe Deum, as they returned to the convent. Now followed the usual trials; Werburga was first stripped of her costly apparel, her rich coronet was exchanged for a poor veil, purple and silks and gold were replaced by a rough coarse habit, and she resigned herself into the hands of her superior, henceforward to live only to Christ.
The virgin, with great fervour, now devoted herself to God. Her affections being weaned from earthly things, were fixed more firmly upon those things which are above. By prayer and fasting, by self-sacrifice and mortification, by obedience and penance, she sought to sanctify her soul and body, that she might present them, a holy and acceptable sacrifice, unto God.
After many years she was chosen, at the request of her uncle King Ethelred, to superintend all the religious houses for women in his kingdom. When she entered upon this larger sphere of duty, she laboured with earnest diligence to make all the houses under her care models of exact monastic discipline. Through the liberality of her uncle, she was enabled to found new convents at Trentham, in Gloucestershire; Hanbury, in Staffordshire; and Weedon, in Northamptonshire. These remained for several centuries as evidences of her godly zeal. The king also, at her request, founded the collegiate church of S. John the Baptist, in the suburbs of West Chester, and gave to S. Egwin the ground for the great abbey of Evesham.
S. Werburga, both by precept and example, sought to develope the religious life in those committed to her charge, and many through her influence were won from a life of dissipation and vice to a life of holiness and love.
God, in answer to continual prayers, had crowned her with many spiritual and celestial blessings. The old chroniclers say that she became the most perfect pattern of meekness, humility, patience, and purity. Her fastings and mortifications were almost incredible. She never took more than one meal during the day, and that of the coarsest food: seeking in this to emulate the lives of those fathers of the desert who shed such radiance over the Eastern and African Church. Beside the usual monastic offices, she was in the habit of reciting, upon her knees, the whole of the Psalter daily. She often remained in the church all night, bathed in tears and prostrate in prayer.
In the exercise of these holy devotions she lived to a ripe old age. Receiving at last some premonitions of her approaching departure, she made a farewell visit to all the houses under her care, and exhorted the inmates to prepare for the coming of the heavenly Bridegroom. Then retiring to the convent at Trentham, she quietly waited her departure. The messenger soon came, and found the bride ready, and so with quiet faith and perfect trust she went to the home of her Spouse, on the 3rd of February, 699.
Her corpse, in accordance with her own directions, was conveyed to the monastery at Hanbury. It was interred with great honour, and there remained until the year 708. Then it was disinterred in presence of King Ceolred and many bishops, and transferred to a costly shrine. The old chroniclers say that it was found incorrupt, and remained so untila.d.875, when, for fear of the Danes, who were invading the country, the shrine was carried to Chester. The body, however, fell to dust soon after its translation. Incourse of time a stately church was erected over the relics; this became the cathedral, and as such exists to this day.
During the reign of Henry VIII., the shrine was desecrated, and the holy relics of S. Werburga scattered abroad. What remained of the costly shrine was afterwards converted into an episcopal throne, and may still be seen, carved with the curious images of kings of Mercia, ancestors of S. Werburga, who flourished eleven centuries ago. To this day it is used as the throne of the bishops of Chester.
[From the Life of S. Anskar, c. 6; Adam of Bremen, Hist. Eccl. lib. i.]
Nithard,nephew of Bishop Gauzbert, accompanied him in his mission to the Swedes; at first he was heard with patience, but the wild pagans, enraged at his denunciation of their worship of Thorr and Odin, burst into the house where he was, and killed him.
[German, Scandinavian, and Belgian martyrologies. Authorities:—His life by his successor, S. Rembert, who was personally acquainted with him, and had shared in his mission. The following outline of the life of this illustrious saint is from the pen of the Rev. G. F. Maclear, B.D., and is extracted from his "Apostles of Mediæval Europe," somewhat curtailed, and with some modifications.]
Charlemagnewas once, we are told,[9]at Narbonne, when, in the midst of the banquet, some swift barks were seen putting into the harbour. The company started up,while some pronounced the crew to be Jewish, others African, others British traders, the keen eye of the great emperor discerned that they were bound on no peaceful errand. "It is not with merchandise," said he, "that yonder barks are laden; they are manned by most terrible enemies." And then he advanced to the window, and stood there a long while in tears. No one dared to ask him the cause of his grief, but at length he explained it himself. "It is not for myself," said he, "that I am weeping, or for any harm that yon barks can do to me. But truly I am pained to think that even while I am yet alive they have dared to approach this shore; and still greater is my grief when I reflect on the evils they will bring on my successors."
His words were only too truly fulfilled. The sight of those piratical banners told its own tale. The fleets he had built, the strong forts and towns he had erected at the mouths of the various rivers throughout his empire, were neglected by his successors, and what he foresaw came to pass. Year after year, during the ninth century, the children of the North burst forth from their pine forests, their creeks, their fiords, and icebound lakes, and prowled along the defenceless shores of Germany, France, and England. They laughed at the fiercest storms, landed on the most inaccessible coasts, and pushed up the shallowest rivers, while Charlemagne's degenerate successors tamely beheld the fairest towns in their dominions sacked and burnt by the terrible crews of those terrible barks.
"Take a map," writes Sir Francis Palgrave, "and colour with vermilion the provinces, districts, and shores which the Northmen visited, as the record of each invasion. The colouring will have to be repeated more than ninety times successively before you arrive at the conclusion of the Carlovingian dynasty. Furthermore, mark by the usualsymbol of war, two crossed swords, the localities where battles were fought by or against the pirates; where they were defeated or triumphant, or where they pillaged, burned, destroyed; and the valleys and banks of the Elbe, Rhine, and Moselle, Scheldt, Meuse, Somme, and Seine, Loire, Garonne, and Adour, the inland Allier, and all the coasts and coastlands between estuary and estuary, and the countries between the river-streams, will appear bristling as withcheveux-de-frise. The strongly-fenced Roman cities, the venerated abbeys, and their dependentbourgades, often more flourishing and extensive than the ancient seats of government, the opulent sea-ports and trading-towns, were all equally exposed to the Danish attacks, stunned by the Northmen's approach, subjugated by their fury."[10]
But while the mind faintly strives to conceive the misery and desolation thus inflicted, on well-nigh every town and village of Germany and France, it finds satisfaction in the thought that even now missionary zeal did not falter; that while every estuary and river darkened under the sails of the Northmen's barks, there were not lacking those who had the Christian bravery to penetrate into the dreary regions whence they issued forth, to seek them out amidst their pine forests and icebound lakes, and to plant amongst them the first germs of Christian civilization.
The first mission in Denmark was organized in the yeara.d.826, when Harold, king of Jutland, his queen, and a large retinue of Danes, were baptized with great pomp in the vast Dom of Mayence. On this occasion, Harold solemnly did homage to Louis the Pious, and agreed to hold the Danish kingdom as a feudatory of the Carlovingian crown. On this occasion also, Ebbo, the primate of France, determined to seek out a monk who would be willing to accompany the newly-baptized king on his returnto Denmark, and remain at his court as a priest and teacher. But the well-known ferocity of the Northmen long deterred any one from offering himself for such a duty. At length the abbot of Corbey, near Amiens, announced that one of his monks was not unwilling to undertake the arduous task.
The intrepid volunteer was Anskar, a native of a village not far from Corbey. Born in the yeara.d.801, and early devoted by his parents to the monastic life, he had always evinced the deepest religious enthusiasm, and his ardent imagination taught him to believe that he often saw visions and heard voices from another world. When he was only five years of age, he lost his mother: and a dream, in which he saw her surrounded by a majestic choir of virgins, the fairest of whom bade him, if he would join his mother in bliss, flee the pomps and vanities of the world, exerted a profound impression upon him, and induced him to devote himself more than ever to prayer and meditation.
But when he was thirteen years of age,a.d.814, an event occurred which exercised a still deeper influence over his susceptible mind. News reached the monastery that Charlemagne was dead. The greatest of great emperors had passed away, and now, in the sepulchre which he had made for himself, "he was sitting on his curule chair, clad in his silken robes, ponderous with broidery, pearls, and orfray, the imperial diadem on his head, his closed eyelids covered, his face swathed in the dead-clothes, girt with his baldric, the ivory horn slung in his scarf, his good sword 'Joyeuse' by his side, the Gospel-book open on his lap, musk and amber and sweet spices poured around."[11]
Anskar at this time had relaxed somewhat of his usual austerities, and now the thought that even that mighty prince, whom he himself had seen in all the plenitude ofhis power could not escape the hand of death, filled him with awe, and he gave himself up more unreservedly than ever to the severest discipline. Meanwhile his talents had brought him into general notice, and when his abbot founded another monastic outpost in Westphalia, in a beautiful valley on the west bank of the Weser, and called it New Corbey, Anskar was removed to the new foundation, and at the age of twenty-five was elected, with the common consent of all, to superintend its conventual school, and to preach to the neighbouring population.
He was on a visit to Old Corbey, when the news arrived that a monk was much needed to accompany the Danish Harold to his native land, and that the abbot Wala had nominated him to the emperor as a fit person to be entrusted with the arduous mission. Summoned to the court, Anskar calmly but resolutely announced his willingness to go. In dreams and visions, he said, he had heard the voice of Christ himself bidding him preach the word to the heathen tribes: and nothing could induce him to shrink from the plain path of duty. In vain, therefore, on his return to the monastery, the brethren learning that he was about to resign all his hopes and prospects to preach amongst heathens and barbarians, warned, protested, and even mocked at him for his madness. Immoveable in his resolution to brave all risks, he began to prepare himself for his great enterprise by prayer and study of the Scriptures; and so deep was the impression made by his evident sincerity and self-devotion, that Autbert, steward of the monastery, and a man of noble birth, when every one else hung back, declared that he could not find it in his heart to desert his friend, and was resolved to become his companion.
A foretaste of the difficulties that awaited them was experienced at the very outset. No one could possibly beprevailed on to accompany them as an attendant. The abbot himself shrank from interposing his authority, and they were fain to set out alone. Before starting, they had an interview with Louis, and received from him everything they were likely to need for their undertaking, in the shape of church vessels, tents, and books. From Harold, however, they met with but little encouragement, and neither he nor his nobles cared much for their company.
On their arrival at Cologne, whence they were to sail up the Rhine to Holland, and so to Denmark, Bishop Hadebold bestowed upon them a ship with two cabins. The better accommodation promised in such a vessel induced Harold to share it with Anskar; and the engaging manners of the missionary gradually won his respect, and inspired him with an interest in his undertaking.
On landing, Anskar fixed his head-quarters at Schleswig, and commenced the foundation of a school, purchasing, or receiving, from Harold, Danish boys, whom he tried to train, so as to form the nucleus of a native ministry. Two years thus passed away, and some impression seemed to have been made upon the people, when Autbert sickened, and was obliged to return to Corbey, where he died. Meanwhile the baptism of Harold, and still more his destruction of the native temples, was bitterly resented by his subjects. Before long a rebellion broke out, and the king was obliged to fly for refuge to a spot within the ancient Frisian territory, while Anskar finding it necessary to leave Schleswig, was consoled by an unexpected opportunity of commencing a similar work in Sweden.
In the yeara.d.829, ambassadors from Sweden presented themselves at the court of Louis, and after arranging the political object of their mission, announced that many of their countrymen were favourably disposed towards Christianity. The commerce carried on at this periodbetween Sweden and the port of Doerstadt, combined with the teaching of some Christian captives, whom the Swedes had carried off in their piratical excursions, had predisposed not a few towards lending a favourable ear to Christian teachers. The emperor gladly embraced the opportunity thus afforded, and summoned Anskar to the palace, who, after an interview, declared his entire willingness to undertake the enterprise.
A monk named Gislema was therefore left with Harold, and Anaskar having found a new companion in Witmar, a brother monk of Corbey, set out in the yeara.d.831 with presents from Louis to the King of Sweden.
But the voyage was most disastrous. The missionaries had not proceeded far when they were attacked by pirates. A fierce battle ensued, and their crew, though first victorious, were overpowered in a second engagement, and barely escaped to land. The pirates plundered them of everything, the presents for the king, their sacred books, and all their ecclesiastical vestments. In this forlorn and destitute condition they reached Birka, a haven and village on the Mälar lake, not far from the ancient capital Sigtuna, the residence of rich merchants, and the centre of the northern trade. Here they were hospitably welcomed by the king, Biorn "of the Hill," and received full permission to preach and baptize. The nucleus of a church was found already existing in the persons of many Christian captives, who had long been deprived of the consolation of Christian ordinances. The work, therefore, of the missionaries commenced under fair auspices, and before long Herigar, the king's counsellor, announced himself a convert, and erected a church on his estate.
A year and a half was thus employed, and then Anskar returned to the court of Louis with a letter from the King of Sweden, and an account of all that had befallen him.Thereupon Louis resolved, without delay, to give effect to the ecclesiastical plans of his father, and to make Hamburg an archiepiscopal see, and the centre of operations for the northern missions. Accordingly, Anskar was elevated to the archiepiscopal dignity, and was consecrated at Ingleheim by Drogo, Archbishop of Mayence, and other prelates. At the same time, because of the poverty of the diocese, and the dangers to which the mission would be inevitably exposed, the monastery of Thourout in Flanders, between Bruges and Ypres, was assigned to him as a place of refuge, and a source of revenue. Then he was directed to repair to Rome, where he received the pall from Gregory IV., and was regularly authorized to preach the Gospel to the nations of the North.
These arrangements made, Anskar returned from Rome. Ebbo, who had been associated with him in the commission to evangelize the northern tribes, deputed his missionary duties to his nephew Gauzbert, who was raised to the episcopal dignity, and entrusted with the special care of the Swedish mission. Thither, accordingly, Gauzbert set out, received a hearty welcome from Biorn and his people, and laid the foundation of a church at Sigtuna. Meanwhile Anskar had proceeded to Hamburg, and, in pursuance of his former plan, bought or redeemed from slavery a number of Danish youths, whom he either instructed himself, or sent for that purpose to the monastery of Thourout.
But the times were hardly ripe for successful operations. Three years had barely elapsed, when an enormous army of Northmen, led by Eric, king of Jutland, attacked Hamburg, and before relief could arrive, sacked and burnt it, together with the church and monastery which Anskar had erected with great trouble. He himself had barely time to save the sacred vessels, and, before the sun went down, every external memorial of his mission was reduced to ashes."The Lord gave, and the Lord hath taken away; blessed be the name of the Lord," was the exclamation of the archbishop, as he surveyed the scene. Driven from Hamburg, he now wandered for a long time over his devastated diocese, followed by a few of his clergy and scholars, and at length sought refuge at Bremen. But the envious Bishop Leutbert refusing to receive him, he was fain to avail himself of the hospitality of a noble lady in the district of Holstein. And, as if this was not enough, he now received intelligence that, owing to similar risings of Northmen, the hopes of the Swedish missions were utterly crushed.
The pagan party had conspired against Bishop Gauzbert, expelled him from the country, and murdered his nephew Nithard. But divine vengeance did not fail to pursue the conspirators. One of them had carried home some of the property of the missionaries. Before long he died, together with his mother and sister, and his father found his own property wasting from day to day. Alarmed at this sudden reverse of fortune, he began to consider what God he could have offended, to bring all these troubles on his house. Unable to solve the difficulty himself, he had recourse to a soothsayer. The lots were cast, and it was found that none of the native deities bore him any ill will. At length the soothsayer explained the cause. "It is the God of the Christians," said he, "who is the author of thy ruin. There is something dedicated to Him concealed in thy house, and therefore all these evils have come upon thee, nor canst thou hope to prosper till the sacred thing is restored."
After vainly trying, for some time, to comprehend what this could mean, he suddenly recollected the day when his son had brought home one of the sacred books from the spoil of the missionaries' dwellings. Stricken with alarm, he immediately called together the inhabitants of the place,told them all that had occurred, and prayed their advice in the emergency. Every one declined to receive the terrible relic, and at last, fearful of further vengeance if he retained it any longer in his house, the man covered it carefully, and then fastened it to a stake on the public road, with a notice that any one who wished might take it down, and that for the crime he had unwittingly been guilty of against the Christians' God he was ready to offer any satisfaction that might be required. One of the native Christians took it down, and the man's terrors were appeased.
Anskar meanwhile was still wandering over his desolated diocese. Even the monastery of Thourout, which Louis had bestowed upon him for the very purpose of being a covert from such storms as these, was closed against him, having been bestowed upon a layman by Charles the Bald. Under such accumulated misfortunes most men would have sunk, but Anskar waited patiently in the hope of some change, and comforted himself with the words addressed to him by Archbishop Ebbo before his death: "Be assured, my dear brother, that what we have striven to accomplish for the glory of Christ will yet, by God's help, bring forth fruit. For it is my firm and settled belief, nay, I know of a surety, that though the work we have undertaken among these nations is for a time subject to obstacles and difficulties on account of our sins, yet it will not be lost or perish altogether, but will, by God's grace, thrive and prosper, until the Name of the Lord is made known to the uttermost ends of the earth."
Before long, events occurred which seemed to promise that the clouds would roll away, and a brighter era be initiated. Mindful of the converted chief, Anskar sent to Sigtuna an anchoret named Ardgar, with directions to see how he fared, and to strengthen him against falling back into heathenism. Thither Ardgar set out, and wasrejoiced to find Herigar still remaining faithful to the faith he had embraced. The recollection of the Divine vengeance which had attended the previous outbreak, protected the missionary from injury, and the new king who had succeeded Biorn was persuaded by Herigar to permit Ardgar to preach the Gospel without fear of molestation.
That chief was no half-hearted believer, and openly confronted the malice of the pagan party. On one occasion, as they were boasting of the power of their gods, and of the many blessings they had received by remaining faithful to their worship, he bade them put the matter to an open and decisive proof. "If there be so much doubt," said he, "concerning the superior might of our respective gods, let us see whose power is greatest: whether that of the many whom ye call gods, or that of my one omnipotent Lord, Jesus Christ. Lo! the season of rain is at hand. Do ye call upon the names of your gods, that the rain may be restrained from falling upon you, and I will call upon the name of my Lord, Jesus Christ, that no drop may fall on me; and the god that answereth our prayers, let him be God."
The heathen party agreed, and repairing to a neighbouring field, took their seats in great numbers on one side, while Herigar, attended only by a little child, sat on the other. In a few moments the rain descended in torrents, drenched the heathens to the skin, and swept away their tents; while on Herigar and the little child no drop fell, and even the ground around them remained dry. "Ye see," he cried, "which is the true God; bid me not, then, desert the faith I have adopted, but rather lay aside your errors, and come to a knowledge of the truth."
On another occasion the town of Birka was attacked by a piratical expedition of Danes and Swedes, under thecommand of a king of Sweden, who had been expelled from his realm. The place was closely invested, and there seemed to be no prospect of a successful defence. In their alarm, the townspeople offered numerous sacrifices to their gods, and when all other means failed, collected such treasures as they possessed, together with a hundred pounds of silver, and succeeded in coming to terms with the hostile chiefs. But their followers, not satisfied with the amount, prepared to storm the town. Again the gods were consulted, the altars raised, the victims offered, but with results equally unpromising. Herigar now interposed, rebuked the people for their obstinate adherence to the worship of gods that could not give aid in trouble, and when they bade him suggest some device, and promised to follow his council, he urged them to make a solemn vow of obedience to the Lord of the Christians, assuring them that, if they turned to Him, He at any rate, would not fail them in the hour of danger. The people took his advice, went forth to an open plain, and there solemnly vowed to keep a fast in honour of the God of the Christians, if He would rescue them from their enemies.
Help came in an unexpected fashion. The Swedish king, while the army was clamouring for the signal to attack, suggested that the gods should be consulted by lot, whether it was their will that Birka should be destroyed. "There are many great and powerful deities there," said he; "there also formerly a church was built, and even now the worship of the Great Christ is observed by many, and He is more powerful than any other god. We ought, then, to inquire first whether it is the divine will that we attack the place." Accordingly the lots were cast, and it was discovered that the auspices were not favourable for the assault; and thus Birka was spared. The arrival, therefore, of Ardgar was well timed, and hewas not only welcomed by Herigar, but the Christians were strengthened in their adherence to the faith by his coming.
Nor was it in Sweden only that the prospects of the missionaries brightened. Ina.d.847, Leutbert, bishop of Bremen, died. Anskar's own see of Hamburg was now reduced, by the desolating inroads of the Northmen, to four baptismal churches. It was therefore proposed that the see of Bremen should be annexed to the archbishopric of Hamburg, and, after the plan was matured, Anskar no longer found himself hampered by want of means from devoting all his energies to the wider planting of the faith. At the same time he was enabled to appoint a priest over the church at Sleswik, and from Horik, king of Jutland, he no longer experienced opposition in preaching the word amongst the people. This encouraged many who had been baptized at Hamburg and Doerstadt, but who had subsequently conformed to idolatrous practices, to publicly profess their adhesion to the Christian faith, and they rejoiced in the opportunity of joining in Christian fellowship. The trade also of Doerstadt prospered by the change; Christian merchants flocked thither in greater numbers, and with greater confidence, and thus helped forward the work of Anskar and his colleagues.
At this juncture the hermit Ardgar returned from Sweden. Anskar, more than ever unwilling that the mission there should be allowed to drop, tried to prevail on Gauzbert to revisit the scene of his former labours. But the latter, discouraged by his previous failure, declined, and Anskar finding no one else willing to undertake the work once more girded up his loins, and encouraged by Horik, who gave him letters to Olaf king of Sweden, set out for Birka. The time of his landing was unfortunate. The heathen party had been roused by the native priests, and a crusade was proclaimed against the strange doctrines.Suborning a man who pretended to have received a message from the native deities, the priest announced it to be the will of heaven that, if the people wished for new gods, they should admit into their company the late king Eric, and allow divine honours to be paid to him. This wrought up the feelings of the populace to such a pitch, that the retinue of the archbishop pronounced it absolute madness to persevere in his undertaking.
But Anskar was not thus to be thwarted. He invited Olaf to a feast, set before him the presents sent by the king of Jutland, and announced the object of his visit. Olaf, on his part, was not indisposed to make the concessions he desired, but as former missionaries had been expelled from the country, he suggested that it would be well to submit the affair, once for all, to the solemn decision of the sacred lots, and consult in an open council the feelings of the people. Anskar agreed, and a day was fixed for deciding the question.
First, the council of the chiefs was formally asked, and their opinion requested. They craved the casting of the sacred lots. The lots were accordingly cast, and the result was declared to be favourable to the admission of the archbishop and his retinue. Then the general assembly of the people of Birka was convened, and at the command of the king a herald proclaimed aloud the purport of the archbishop's visit. This was the signal for a great tumult, in the midst of which an aged chief arose, and thus addressed the assembly:
"Hear me, O king and people. The God whom we are invited to worship is not unknown to us, nor the aid He can render to those that put their trust in Him. Many of us have already proved this by experience, and have felt His assistance in many perils, and especially in the sea. Why, then, reject what we know to be usefuland necessary for us? Not long ago some of us went to Doerstadt, and believing that this new religion could profit us much, willingly professed ourselves its disciples. Now the voyage thither is beset with dangers, and pirates abound on every shore. Why, then, reject a religion thus brought to our very doors? Why not permit the servants of God, whose protecting aid we have already experienced, to abide amongst us? Listen to my counsel, then, O king and people, and reject not what is plainly for our advantage. We see our own deities failing us, and unable to aid us in time of danger. Surely it is a good thing to obtain the favour of a God who always can and will aid those that call upon Him."
His words found favour with the people, and it was unanimously resolved that the archbishop should be permitted to take up his abode in the country, and should not be hindered in disseminating the Christian faith. This resolution was announced to Anskar in person by the king, who further conceded a grant of land for building a church, and welcomed Erimbert, a colleague of the archbishop, whom he presented as the new director of the Swedish mission.
Meanwhile matters had not been so prosperous in Denmark. Eric "the Red," though not professedly a Christian, had, as we have seen, aided the archbishop materially in the introduction of Christianity. His apostasy provoked the inveterate hostility of the Northmen, and the sea-kings determined to avenge the insult offered to the national gods.
Rallying from all quarters under the banner of Guthrun, nephew of Eric, they attacked the apostate king near Flensburg, in Jutland. The battle raged for three days, and at its close Eric and Guthrun, and a host of kings and jarls lay dead upon the field; and so tremendous hadbeen the slaughter, that the entire Viking nobility seemed to have been utterly exterminated.