Butlers Lives of the Saints 5 (Sept9-Nov8)

[September 9

BD SERAPHINA SFORZA

The least unsatisfactory Life of St Orner is that already referred to in the bibliographical note to St Bertinus, on September 5. The edition of that text by W. Levison, there spoken of, is accompanied by a discussion of the relations between the different lives printed in the Acta Sanctorum, September, vol. iii.

ST BETTELIN

(EIGHTH CENTURY)

IN the history of Croyland which bears the name of the eleventh-century abbot Ingulf, though compiled after his time, we are told that the great hermit St Guthlac had four disciples, who led penitential lives in separate cells not far from their director in the midst of the fens of Lincolnshire. These were Cissa, Egbert, Tatwin and Bettelin (Beccelin, Berthelm). The last-named, after he had overcome a temptation which once came to him while shaving St Guthlac to cut his throat and succeed to his authority, became of all others the most dear to his master. When St Guthlac was near death he counselled Bettelin with such wisdom that " he never before or after heard the like", and in his last moments sent him with a loving message to his sister, St Pega. St Bettelin and his companions lived on at Croyland under Kenulf, first abbot of the monastery founded there by King Ethelbald of Mercia, and there died and were buried. St Bettelin (or another) was honoured as patron of the town of Stafford, which boasted his relics. But the story of his life as told by the chronicler Capgrave is, as Alban Butler says, " of no authority". It is, in fact, popular fiction, according to which Bettelin was a son of the ruler of Stafford who went on a visit to Ireland. There he fell in love with a princess, who ran away with him to England. While making their way through a forest the princess was overtaken by the pains of child足 birth, and Bettelin hurried away to try and find a midwife. While he was gone the girl was found by a pack of hungry wolves, and Bettelin returned only to find them tearing her to pieces. The loss of his bride and baby in so terrible a fashion drove Bettelin to offer himself to God in a solitary life, and he became an anchorite near Stafford. On the death of his father he was induced to leave his cell to help in driving off a usurping invader, which he did by the assistance of an angel sent from Heaven to oppose the demon who led the opposing forces. Then Bettelin returned to his cell and lived there for the rest of his days. Very little seems to be known of St Bettelin or Berthelm. In the Acta Sanctorum an account is printed from a manuscript source which is in substance identical with that preserved by Capgrave in the Nova Legenda Angliae. See also Stanton's Menology, pp. 389 and 666. Felix, the early writer on St Guthlac, mentions his disciple Bettelin by name; the Stafford story seems to be concerned with a St Berthelme whose relics were venerated at Fecamp: A. M. Zimmermann, Kalendarium benedictinum, vol. ii, p. 564; iii, p. 94; iv, p. 75.

BD SERAPHINA SFORZA,

WIDOW

(c.

A.D.

1478)

SHE was born at Urbino about the year 1432, the daughter of Guy, Count of Montefeltro, by his second wife, Catherine Colonna. In baptism she received the name of Sueva. Her parents died while she was a child, she was sent to Rome to be brought up in the household of her uncle, Prince Colonna, and at the age of about sixteen she was joined in marriage to Alexander Sforza, Lord of Pesaro. This man was a widower, with two children, and for some years she lived very happily with her husband. Then he was called away to take up arms on behalf of his brother, the duke of Milan, leaving his estate to the care of Sueva, and his

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Septe)llber

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THE LIVES OF THE SAIN1'S

absence was prolonged. On his return, none the hetter man for so long a period of campaigning and absence from hOJTle, Alexander hegan an intrigue \vith a woman called Pacifica, the wife of a local physician. Sueva llsed all the means at her disposal to win her husband hack, hut ,vith so little success that he added physical cruelty and insult to unfaithfulness. He even tried to poison her, and thence足 forward the unhappy woman gave up active efforts towards reconciliation, and confined herself to prayer and quietness. This served only to irritate Alexander, and he at last drove her from the house with violence, telling her to take herself off to some convent. Sueva was received as a guest by the Poor Clares of the convent of Corpus Christi, where she lived the life of the nuns; e\'entually she was clothed and took the name of Seraphina. This was exactly what Alexander \\ranted, and, feeling himself free, he \vent from bad to \vorse; Pacifica was flaunted ahout Pesaro as though she "'ere his la\vful wife, and she even had the insolence to visit the convent \vearing Sueva's jewels. Sister Seraphina was an exemplary nun and she did not forget her obligations to her hushand. She never ceased to pray and offer her penances for his conversion, and hefore his death in 1473 her desire was fulfilled. That is the substance of Bd Seraphina's story as it is comlnonly told. Un足 happily further research in contemporary evidence suggests that at the time of her leaving the \vorld she was not so entirely an innocent victim as has been assumed. Even if her husband's charges of unfaithfulness were false, there is some evidence that she was privy to a plot against him. \Ve find ourselves very much in the Italian beau monde of the quattrvcento. But Sueva entered the convent in 1457, "'hen she \\'as t\venty-five years old, and \vhatever she may have had to repent of she had more than t\\'enty years in which to grow holy in the living of a most austere religious rule. This she did, and the local cultus of Bd Seraphina was approved by Pope Benedict XI\T in 1754. There is an anonymous life printed \\'ith prolegomena in the Acta Sanctorum, September,

vol. iii. But in 1903 B. Feliciangeli published his study, Sulfa monacazione di SUe'l'a

Montejeltro-Sjorza, Ricerche, which made public certain new documents, throwing fresh

light on the subject. This evidence was unknown to such earlier biographers as Mgr

Alegiani and Leon, Aureole seraphique (Eng. trans.), vol. iii, pp. 114-120. The problem

is discussed by Fr Van Ortroy in Analecta Bollandiana, vol. xxiv (190 5), pp. 311-313.

BD LOUISA OF SAVOY,

WIDOW

THE very high, mighty and illustrious lady, l\;ladame Louisa of Savoy, who was destined by God to become a humble nun of the Poor Clares, was born in 1461, the daughter of Bd Amadeus IX, Duke of Savoy, grand-daughter through her mother Yolande of King Charles VII of France, niece of King Louis XI, and cousin to 8t Joan of \7"alois. Her father died before she \vas nine and she was admirably brought up by her mother and showed from a very early age indications of spiritual qualities out of the ordinary; Catherine de Saul x, one of her maids-of-honour, wrote that " she was so sweet and generous, debonair and gracious, that she gave affection to everyone and was engaging and charming to all ". At the age of eighteen she married Hugh de Chalons, Lord of Nozeroy, a man as good as he was \vealthy and po\verful, and together they set themeslves to live a truly Christian life. Both by example and precept they set a high standard for all living on their estates, and their house seemed a monastery by contrast with many noble estab足 lishments of that time; loose swearing and profanity was particularly discouraged,

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ST PETER CLAVER

[September 9

and Madame Louisa provides the first recorded example of a poor-box into which every person who indulged in bad language had to put a contribution: but men had to kiss the ground because that was a more effective deterrent for them. Louisa exercised a wide charity towards the sick and needy, wido\\"s and orphans, and especially lepers, and she used to say of the dances and sho,vs that took place in her house that they were like mushrooms, " of ,vhich the best are not \\'orth much ". After nine years of wedded happiness her husband died, and, having no children, Louisa began to prepare to retire from the world. It took two years to set her affairs in order, during which time she wore the Franciscan tertiary habit and learned to recite the Divine Office, getting up at midnight for l\latins. Eyery Friday she took the discipline, she distributed her fortune, and overcanle, or disregarded, the objections of her relatives and friends. Then \\'ith her t\\'o maids-of-honour, Catherine de 8aulx and Charlotte de Saint-Maurice, she ,vas admitted to the Poor Clare convent of Orbe, which monastery had been founded by the mother of Hugh de Chftlons and occupied "'ith a community by 8t Colette in 1427. Bd Louisa had been a model for maids, for \\~ives and for wido\vs, and henceforward was to be an exemplary religious. As with so many of high birth, her humility was sincere and unaffected: if she ,vas to ,vash dishes, help in the kitchen, sweep the cloisters, well; if she \vas ,to be an abbess, well also. In this office she was especially solicitous in the service of the friars of her order, and any whose joumeyings took them past the convent were always most carefully looked after: the presence of the fathers and brothers ,vas a blessing from God, and nothing would lack that was required for the sons of " our blessed father, 1\lon足 seigneur St Francis". The ancient cultus of this servant of God, who was called to Him when only forty-two years old, was approved in 1839. There is a life by Catherine de Saulx, who had been lady-in-\vaiting to Louisa and who followed her into the convent at Orbe. This was edited with annotations, etc., by A. IV!. Jeanneret (1860). See also F. Jeunet and J. H. l'horin, Vie de la bse Louise de Sa'l'oie (1884), and cf. Revue des questions historiques, t. xxi, pp. 335-336. In the English translation of Leon, Aureole Seraphique, Bd Louisa occurs in vol. iii, pr. 267-271. E. Fedelini produced a slight sketch of Les bienheureux de fa maisoll de Sa'l'oie (1925), in which Bd Louisa finds a place.

ST PETER CLAVER (A.D. 1654) In the United States of America, this is the principal feast for this date. IF to England belongs the honour of having begun the work of abolishing the slave足 trade in 1815, it was she also who, in the person of such national heroes as Sir John Hawkins, played a great part in establishing that trade between Africa and the Ne,v World in the sixteenth century. And of the heroes who in the intervening period devoted their lives to the interests of the victims of this nefarious exploitation, the most were from countries which had not received the enlightenment of the Re足 formers. Among them none was greater than St Peter Claver, a native of that Spain whose history in his time is represented for most Englishmen solely by the buccaneering of an unscrupulous imperialism and the fantastic cruelty of an eccle足 siastical inquisition. He was born at \Terdu, in Catalonia, ahout 1581, and as he showed fine qualities of mind and spirit was destined for the Church and sent to study at the University of Barcelona. Here he graduated with distinction and, after receiving minor orders, determined to offer himself to the Society of Jesus. He was received into the novitiate of Tarragona at the age of twenty, and ,vas sent to the college of l\10ntesione at Palma, in Majorca. Here he met St Alphonsus

51 9

THE LIVES OF THE SAINTS

September 9]

Rodriguez, who was porter in the college, though with a reputation far above his humble office, and this meeting was to set the direction of Peter Claver's life. He studied the science of the saints at the feet of the lay-brother, and Alphonsus conceived a corresponding regard for the capabilities of the young scholastic, and saw in him a man fit for a new, arduous and neglected work. He fired him with the idea of going to the help of the many who were without spiritual ministrations in the colonies of the New World. In after years St Peter Claver said that St Alphonsus had actually foretold to him that he would go and the very place wherein he would work. Moved by the fervour of these exhortations Peter Claver approached his provincial, offering himself for the West Indies, and was told that his vocation would be decided in due course by his superiors. He was sent to Barcelona for his theology and after two years was, at his further request, chosen to represent the province of Aragon on the mission of Spanish Jesuits being sent to New Granada. He left Spain for ever in April 1610, and after a wearisome voyage landed with his companions at Cartagena, in what is now the republic of Colombia. Thence he went to the Jesuit house of Santa Fe to complete his theological studies, and was employed as well as sacristan, porter, infirmarian and cook, and was sent for his tertianship to the new house of the Society at Tunja. He returned to Cartagena in 1615 and was there ordained priest. By this time the slave trade had been established in the Americas for nearly a hundred years, and the port of Cartagena was one of its principal centres, being conveniently situated as a clearing-house. The trade had recently been given a considerable impetus, for the local Indians were not physically fitted to work in the gold and silver mines, and there was a big demand for Negroes from Angola and the Congo. These were bought in West Africa for four crowns a head, or bartered for goods, and sold in America for two hundred crowns. The conditions under which they were conveyed across the Atlantic were so foul and inhuman as to be beyond belief, and it was reckoned that there would be a loss in each cargo by death during the six or seven weeks' voyage of at least a third; but in spite of this an average of ten thousand living slaves was landed in Cartagena every year. In spite of the condemnation of this great crime by Pope Paul III and by many lesser authorities, this" supreme villainy", as slave-trading was designated by Pius IX, continued to Hourish; all that most of the owners did in response to the voice of the Church was to have their slaves baptized. They received no religious instruc足 tion or ministration, no alleviation of their physical condition, so that the sacrament of baptism became to them a very sign and symbol of their oppression and wretched足 ness. The clergy were practically powerless; all they could do was to protest and to devote themselves to the utmost to individual ministration, corporal and material, among the tens of thousands of suffering human beings. They had no charitable funds at their disposal, no plaudits from well-disposed audiences; they were ham足 pered and discouraged by the owners and often rebuffed by the Negroes themselves. At the time of Father Claver's ordination the leader in this work was Father Alfonso de Sandoval, a great Jesuit missionary who spent forty years in the service of the slaves, and after working under him Peter Claver declared himself" the slave of the Negroes for ever". Although by nature shy and without self-confidence, he threw himself into the work, and pursued it not with unreliable enthusiasm but with method and organization. He enlisted bands of assistants, whether by money, goods or services, and as soon as a slave-ship entered the port he went to wait on its living freight. The slaves were disembarked and shut up in the yards where

520

srr

PETER CLAVER

[September 9

crowds came to watch them, " idle gazers", wrote Father de Sandoval, "drawn thither by curiosity and careful not to come too close". Hundreds of men who had been for several weeks shut up without even the care given to cattle in the ship's hold were now, well, ill or dying, herded together in a confined space in a climate that was un\vholesome from damp heat. So horrible was the scene and re\olting the conditions that a friend who came with Father Claver once could never face it again, and of Father de Sandoval himself it was written in one of the " relations" of his province that, " when he heard a vessel of Negroes was come into port he was at once covered with a cold sweat and death-like pallor at the recollection of the indescribable fatigue and unspeakable work on the previous like occasions. The experience and practice of years never accustomed him to it." Into these yards or sheds St Peter Claver plunged, with medicines and food, bread, brandy, lemons, tobacco to distribute among the Negroes, some of whom were too frightened, others too ill, to accept them. "\\'T e must speak to them with our hands, before we try to speak to them \vith our lips ", Claver would say. When he came upon any who were dying he baptized them, and then sought out all babies born on the voyage that he might baptize them. During the time that the Negroes spent in the sheds, penned so closely that they had to sleep almost upon one another and freely handed on their diseases, St Peter Claver cared for the bodies of the sick and the souls of all. Unlike many, even among the clergy, he did not consider that ignorance of their languages absolved him from the obligation of instructing them in the truths of religion and morals and bringing to their degraded spirits the consolation of the words of Christ. He had a band of seven interpreters, one of whom spoke four Negro dialects, and with their help he taught the slaves and prepared them for baptism, not only in groups but individually; for they were too backward and slow and the language difficulty too great for him to make himself understood otherwise. He made use of pictures, showing our Lord suffering on the cross for them and popes, princes and other great ones of the" white men " standing by and rejoicing at the baptism of a Negro; above all did he try to instil in them some degree of self-respect, to give them at least some idea that as redeemed human beings they had dignity and worth, even if as slaves they were outcast and despised. Not otherwise could he hope to arouse in them a shame and contrition for their vices more perfect than that evoked by the picture of Hell which he held up as a warning. He showed them that they were loved even more than they were abused, and that that divine love must not be outraged by evil ways, by cruelty and lust. Each one had to be taken apart and drilled, time and again, even in so simple a matter as making the sign of the cross or in learning the prayer of love and repent足 ance that each had to know: "Jesus Christ, Son of God, thou shalt be my Father and my Mother and all my good. I love thee much. I am sorry for having sinned against thee. Lord, I love thee much, much, much." Ho\v difficult was his task in teaching is shown by the fact that at baptism each batch of ten catechumens was given the same name-to help them to remember it. It is estimated that in forty years St Peter Claver thus instructed and baptized over 300,000 slaves. When there was time and opportunity he took the same trouble to teach them how properly to use the sacrament of penance, and in one year is said to have heard the confessions of more than five thousand. He never tired of persuading them from the occasions of sin or of urging the owners to care for the souls of the slaves; he became so great a moral force in Cartagena that a story is told of a Negro frightening off a

521

THE LIVES OF TI-IE SAINTS

Sept-ember 9]

harlot \vho \vas pestering hirn in the street by saying, " I~ook! Here comes Father Claver ". \Yhen the slaves \\'ere at length allotted and sent ofl" to the mines and plantations, St Petcr could only appeal to them for the last time \vith renewed carnestne8-s, for he would be able to keep in touch \vith only a "ery fe\\' of them. He had a steady confidence that God \vould care for them and, not his least difference from some social-reforo1ers of a later age, he did not regard the most hrutal of the slave-owners as despicahle barbarians, beyond the mercy or might of C;od. l'hey also had souls to he sayed, no less than the Negroes, and to the masters St Pcter appealed for physical and spiritual justice, for their own sakes no less than for that of their ~laves. To the cynical mind the trust of the saint in the goodness of human nature must seem naif, and no douht could he have kno\\'n he would have heen far more often disappointed than not. But the conclusion cannot he avoided that only the \vorst of the Spanish masters can he compared for iniquity with, say, the English slave-o\vners of Jamaica in the seventeenth-eighteenth centuries, whose physical cruelty \vas no less than fiendish and moral indifference diabolical. The la\vs of Spain at least provided for the marriage of slaves, forhade their separation from their families, and defended them from unjust seizure after liheration. St Peter Claver did all he could to provide for the observance of these laws, and every spring after Easter he \vould make a tour of those plantations nearer Cartagena in order to see how his Negroes \\Tere getting on. He \vas not al\\'ays well received. The masters complained that he wasted the slaves' time \vith his preaching, praying and hymn-singing; their \vives complained that after the Negroes had heen to Mass it was impossible to enter the church; and when they misbehaved Father Claver was blamed. "\Vhat sort of a man must I be, that I cannot do a little good \vithout causing so much confusion? " he asked himself. But he was not deterred, not even when the ecclesiastical authorities lent too \villing an ear to the complaints of his critics. Many of the stories both of the heroism and of the miraculous po\\'ers of St Peter Claver concern his nursing of sick and diseased Negroes, in circumstances often that no one else, black or \vhite, could face, hut he found time to care for other sufferers besides slaves. There \vere two hospitals in Cartagena, one for general cases, served hy the Brothers of St. John-of-God; this \vas St Sehastian's; and another, of St Lazarus, for lepers and those suffering from the complaint called " St Antony's Fire". Both these he visited every week, \vaiting on the patients in their material needs and hringing hardened. sinners to penitence. He also exercised an apostolate among the Protestant traders, sailors and others \vhom he found therein, and brought about the conversion of an Anglican dignitary, repre足 sented to be an archdeacon of London, \vhom he met when visiting prisoners-of足 \\'ar on a ship in the harbour. Temporal considerations stood in the way of his being then reconciled, hut he was taken ill and removed to St Sebastian's, where before he died he was received into the Church by Father Claver. A number of other Englishmen followed his example. Claver \\Tas less successful in his efforts to make converts among the Mohammedans \vho came to Cartagena, who, as his biographer remarks, "are \vell kno\vn to be of all people in the \vorld the most obstinate in their errors", but he brought a number of Moors and Turks to the faith, though one held out for thirty years before succumhing, and even then a vision of our Lady was required to convince him. Father Claver \\'as also in particular request to minister to condemned criminals, and it is said that not one was executed at Cartagena during his lifetime \vithout his being present to console

522

ST PETER CLAVER

[September 9

him; under his influence the most hardened and defiant \vould spend their last hours in prayer and sorrow for their sins. But many more, uncondemned by man, would seek him out in the confessional, \vhere he had sometimes to spend fifteen hours at a stretch, reproving, advising, encouraging, absolving. His country missions in the spring, during which he refused as much as possible the hospitality of the planters and owners and lodged in the quarters of the slaves, were succeeded in the autumn by a mission among the traders and seamen, who landed at Cartagena in great numbers at that season and further increased the vice and disorder of the port. Sometimes St Peter \vould spend almost the whole day in the great square of the city, where the four principal streets met, preaching to all who would stop to listen. He became the apostle of Cartagena as \\yell as of the Negroes, and in so huge a work was aided by God with those gifts that particularly pertain to apostles, of miracles, of prophecy, and of reading hearts. Few saints carried out their active work in more repulsive circunlstances than did he, but these mortifications of the flesh were not enough; he continuously used penitential instruments of the most severe description, and \vould pray alone in his cell with a crown of thorns pressed to his head and a heavy cross weighing down his shoulders. He avoided the most innocent gratification of his senses, lest such should divert him from his path of self-imposed martyrdom; never \vould he extend to himself the indulgence and kindness he had for others. Once \vhen commended for his apostolic zeal, he replied, "It ought to be so, but there is nothing but self足 indulgence in it; it is the result of my enthusiastic and impetuous temperament. If it were not for this work, I should be a nuisance to myself and to everybody else." And he put down his apparent indifference to handling loathsome diseases to lack of sensi bility: "If being a saint consists in having no taste and having a strong stomach, I admit that I may be one." In the year 1650 8t Peter Claver ,vent to preach the jubilee among the Negroes along the coast, but sickness attacked his emaciated and weakened body, and he was recalled to the residence at Cartagena. But here a virulent epidemic had begun to show itself, and one of the first to be attacked among the Jesuits was the debili足 tated missionary, so that his death seemed at hand. After receiving the last sacraments he recovered, but he was a broken man. For the rest of his life pain hardly left him, and a trembling in his limbs made it impossible for him to celebrate Mass. He perforce became almost entirely inactive, but would sometimes hear confessions, especially of his dear friend Dona Isabella de Urbina, who had always generously supported his work \vith her money. Occasionally he would be carried to a hospital, a dying prisoner, or other sick person, and once when a cargo arrived of slaves from a tribe which had not been seen in Cartagena for thirty years his old strength returned; he \\raS taken around till he found an interpreter who spoke their tongue, then baptized all the children, and gave brief instructions to the adults. Otherwise he remained in his cell, not only inactive but even forgotten and neglected; the numbers in the house were much reduced, and those who remained were fully occupied in coping with the confusion and duties imposed by the spreading plague, but even so their indifference to the saint is surprising. Dona Isabella and her sister remained faithful to him, doubtless his old helper, Brother Nicholas Gonzalez, visited him when he could. For the rest, 8t Peter Claver was left in the hands of a young Negro, who was inlpatient and rough with the old man, and sometimes left him nearly helpless for days on end without any attention whatever. Once the authorities woke up to his existence, when a complaint was laid that Father

52 3

September

THE LIVES OF THE SAINTS

10]

Claver was in the habit of re-baptizing Negroes. This, of course, he had never done, except conditionally in cases of doubt, but he was nevertheless forbidden to baptize in future. "It behoves me" he once wrote, "always to imitate the example of the ass. When he is evilly spoken of, he is dumb. When he is starved, he is dumb. When he is overloaded, he is dumb. When he is despised and neglected, he is still dumb. He never complains in any circumstances, for he is only an ass. So also must God's servant be: 'Ut jumentum factus sum apud te.' " In the summer of 1654 Father Diego Ramirez Farina arrived in Cartagena from Spain with a commission from the king to work among the Negroes. St Peter Claver was overjoyed and dragged himself from his bed to greet his successor. He shortly afterwards heard the confession of Dona Isabella, and told her it was for the last time, and on September 6, after assisting at Mass and receiving com­ munion, he said to Nicholas Gonzalez, " I am going to die". That same evening he was taken very ill and became comatose. The rumour of his approaching end spread round the city, everyone suddenly remembered the saint again, and numbers came to kiss his hands before it was too late; his cell was stripped of everything that could be carried off as a relic. St Peter Claver never fully recovered con­ sciousness, and died two days later on the birthday of our Lady, September 8 1654. The civil authorities who had looked askance at his solicitude for mere Negro slaves, and the clergy, who had called his zeal indiscreet and his energy wasted, now vied with one another to honour his memory. The city magistrates ordered that he should be buried at the public expense with great ponlp, and the vicar general of the diocese officiated at the funeral. The Negroes and Indians arranged for a Mass of their own, to which the Spanish authorities were invited; the church was ablaze with lights, a special choir sang, and an oration was delivered by the treasurer of the church of Popayan, than whom " no other preacher was more diffuse on the virtues, holiness, heroi~ m and stupendous miracles of Father Claver ". St Peter Claver was never again forgotten and his fame spread through. out the world: he was canonized at the same. time as his friend St Alphonsus Rodriguez in 1888, and he was declared by Pope Leo XIII patron of all missionary enterprises among Negroes, in whatever part of the world. His feast is observed throughout the United States. It would seem that no quite adequate life of St Peter Claver has yet seen the light, though the depositions obtained in the various " processes n conducted in view of his beatification afford a good deal of material. Perhaps the most reliahle summary is that set out in chapter 8 of the 5th volume of Astrain, Historia de la Compania de JesUs en la Asistencia de Espana, pp. 479-495. The best accessible biography is probably that of J. M. Sohi, Vida de San Pedro Claver (1888), which is based on the early life by J. 1\1. Fernandez. There are a number of other lives, mostly of small compass, amongst whil h may be mentioned that of J. Charrau, L'Esclave des Negres (1914); G. Ledos in " Les Saiut"s " series (1923); Hover (in German; 19°5); M. D. Petre, Aethiopum Servus (in Engh~h; 1896); and C. C. Martindale, Captains of Christ, pt iii. Claver's story is told in fiction'll form by M. Farnum in Street of the Half-Moon. See Arnold Lunn, A Saint in the Slave ";rade (I 93.Ci).

10 : ST

NICHOLAS OF TOLENTINO

(A.D. 1305)

HIS saint received his surname from the town which was his residence tor the most considerable part of his life, and in which he died. He was a native of Sant' Angelo, a town near Fermo in the March of Ancona, and was born in the year 1245. His father lived many years in happiness with his wife.

T

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ST NICHOLAS OF TOLENTINO

[September

10

but when both had reached middle age they were still childless. Nicholas was the fruit of their prayers and a pilgrimage to the shrine of St Nicholas at Bari, in which his mother especially had earnestly begged of God a son who should faithfully serve Him. At his baptism he received the name of his patron. In his childhood he would go to a little cave near the town and pray there in imitation of the hermits who then lived among the Apennines. People now go to pray there in honour of St Nicholas of Tolentino. While still a boy he received minor orders, and was presented to a canonry in the collegiate church of St Saviour at Sant' Angelo; and there were not wanting those who were willing to use their influence for his pro颅 motion within the ranks of the secular clergy. Nicholas, however, aspired to a state which would allow him to consecrate his whole time and thoughts directly to God, and it happened that he one day went into the Augustinian church and heard a friar preaching on the text: "Love not the world nor the things which are in the world. . .. The world passeth away. . . ." This sermon finally determined him absolutely to join the order of that preacher. This he did so soon as his age would allow, and he was accepted by the Augustinian friars at Sant' Angelo. He went through his novitiate under the direction of the preacher himself, Father Reginald, and made his profession before he had completed his eighteenth year. Friar Nicholas was sent to San Ginesio for his theology, and he was entrusted with the daily distribution of food to the poor at the monastery gate. He made so free with the resources of the house tl,.at the procurator complained and reported him to the prior. It \vas while discharging this labour of love that his first miracle was recorded of St Nicholas, when he put his hand on the head of a diseased child, saying, " The good God will heal you", and the boy was there and then cured. About 1270 he was ordained priest at Cingoli, and in that place he became famous among the people, particularly on account of his healing of a blind woman, with the same words ""hich he had used to the child above. But he did not stay there long, for during four years he was continually moving from one to another of the friaries and missions of his order. For a short time he was novice-master at Sant' Elpidio, where there was a large community which included two friars who are venerated as beati among the Augustinians today, Angelo of Furcio and Angelo of Foligno. While visiting a relative ""ho was prior of a monastery near Fermo, Nicholas was tempted by an invitation to make a long stay in the monastery, which was comfortable and well off compared with the hard poverty of the friaries to which he was accustomed. But while praying in the church he seemed to hear a voice directing him: "To Tolentino, to Tolentino. Persevere there." Short1~路 after to Tolentino he was sent, and stopped there for the remaining thirty years of his life. This town had suffered much in the strife of Guelf and Ghibelline, and civil discord had had its usual effects of wild fanaticism, schism and reckless wickedness. A campaign of street-preaching was necessary, and to this new work St Nicholas was put. He was an immediate success. "He spoke of the things of Heaven", says St Antoninus. "Sweetly he preached the divine word, and the words that came from his lips fell like burning flame. When his superiors ordered him to take up the public ministry of the gospel, he did not try to display his knowledge or show off his ability, but simply to glorify God. Amongst his audience could be seen the tears and heard the sighs of people detesting their sins and repenting of their past lives." His preaching aroused opposition among those who were unmoved by it, and a certain man of notoriously evil life did all he could to shout

52 5

Septtmber

THE LIVES OF THE SAINTS

10]

down the friar and break up his audiences. Nicholas refused to be intimidated, and his perseverance began to make an impression on his persecutor. One day when the man had been trying to drown his voice and scatter the people by fencing with his friends in the street, he sheathed his sword and stood by to listen. After­ wards he came and apologized to St Nicholas, admitted that his heart had been touched, and began to reform his ways. This conversion made a strong impression, and soon Nicholas had to be spending nearly whole days in hearing confessions. He went about the slums of Tolentino, comforting the dying, waiting on (and sometimes miraculously curing) the sick and bed-ridden, watching over the chil­ dren, appealing to the criminals, composing quarrels and estrangements: one woman gave evidence in the cause of his canonization that he had entirely won over and reformed her husband who for long had treated her with shameful cruelty. Another witness gave evidence of three miracles due to the saint in his family. " Say nothing of this ", was his usual comment after these happenings (and they were numerous), " give thanks to God, not to me. I am only an earthen vessel, a poor sinner." Jordan of Saxony (not the Dominican beatus, but an Austin friar) in his Life of St Nicholas, written about 1380, relates a happening which has the distinction of being referred to by the Bollandists as the most extraordinary miracle which they find attributed to the saint. A man was waylaid by his enemies at a lonely spot on Mont' Ortona, near Padua, and, disregarding his entreaties in the name of God and St Nicholas [of Bari] for mercy, or at least a priest to shrive him, they killed him and threw his body into a lake. A week later his body was recovered by one wearing the habit of an Austin friar, who led him back alive and well to his family. He asked for a priest, received the last sacraments, and then, declaring that he had been brought back to make a good end in response to his desperate appeal to St Nicholas, he again died. His flesh at once shrivelled up and dropped off, leaving only his bare bones for Christian burial. Many of the marvels attri­ buted to the intercession of St Nicholas are in connexion with the brtad blessed on his feast by the friars of his order. In his later years when he was ill and weak his superiors wished him to take meat and other strengthening food, and St Nicholas was troubled between the obligation of obedience and his desire not to give in to his body. One night it appeared to hirr! that our Lady was present and that she told him to ask for a small piece of bread, to dip it in water and eat it, and he would recover. So it fell out, and Nicholas in grateful memory would afterwards bless pieces of bread and give them to the sick, thus originating the Augustinians' custom.· The final illness of St Nicholas lasted nearly a year, and in the last months he got up from bed only once, to absolve a penitent who he kne\v intended to conceal a grievous sin from any priest but himself. The end came quietly on September 10, 1305. His last words to the community gathered round his bed were: "My dearest brethren, my conscience does not reproach me with anything-but I am not justified by that." A commission was appointed which at once began to collect evidence for his heroic virtues and miracles, but the • The spirit in which the Church desires her children to make use of such things is illustrated by the prayer to be said by those who use St Nicholas's bread: "Grant, we beseech thee, Almighty God, that thy Church, which is made illustrious by the glory of the marvels and miracles of blessed Nicholas, thy confessor, may by his merits and intercession enjoy perpetual peace and unity, through Christ our Lord. Amen. H

526

SSe NEMESIAN AND MANY COMPANIONS

[September 10

transfer of the papacy to Avignon intervened and canonization was not achieved till 1446. There is a life of St Nicholas by a contemporary, Peter of Monte Rubiano. 1"his is accessible in the Acta Sanctorum, September, vol. iii. Of the later lives none seem to have treated this work and the other materials there provided in a very critical spirit. The most copious biography is that of Philip Giorgi, Vita del taumaturgo S. Niccolo da Tolentino (1856-1859, in 3 vols.). The others are for the most part of a popular character: for example, two in French, by A. Tonna-Barthet (1896), and by" H.P." (1899). At Tolentino itself, in view of the centenary kept in 1905, a sort of periodical was brought out, beginning in 1899, under the title of Sesto Centenario di San Nicola da Tolentino. This includes copies of certain documents preserved in the archives of the city, but it is mainly interesting for the information it provides concerning the later cultus of the saint. It must be remembered that the accounts of miracles and wonders belong for the most part to a very uncritical age. Several little booklets, notably one by N. G. Cappi (1725), were published in Italy concerning the alleged bleeding of St Nicholas's severed arms. A short English biography by E. A. Foran was issued in 1920. See also a life in Italian by N. Concetti (1932).

SSe NEMESIAN

AND MANY COl\IPANIONS, MARTYRS

(A.D.

257)

IN the first year of the eighth general persecution, raised by Valerian in the year

257, St Cyprian, Bishop of Carthage, was banished by the proconsul of Africa to Curubis. At the same time the president of Numidia proceeded with severity against the Christians, tortured many, and afterwards put several to barbarous deaths and sent others to work in the mines, or rather quarries. Out of this holy c0mpany some were taken at intervals to be tormented afresh or inhumanly butchered, whilst others continued their lingering martyrdom in hunger, naked足 ness and filth, exhausted with hard labour, persecuted with daily blows, hardships, and insults. St Cyprian ,vrote from the place of his banishment to comfort and encourage these sufferers for their faith. Those to whom his noble letter was addressed thanked St Cyprian for it through their leader, Bishop Nemesian. It had, they said, eased the pain of their blows and sufferings, and made them indifferent to the stench and filth of their prison. They tell him that by gloriously confessing his faith in the proconsul's court, and going before them into banishrnent, he had animated all the soldiers of God for the conflict. They conclude by begging his prayers, and say, " Let us assist one another by our prayers, that God and Christ and the whole choir of angels may send us help when we shall most want it". This glorious company is com足 nlemorated on this day in the Roman Martyrology, nine of them being mentioned by name, all bishops; but there also suffered, as St Cyprian tells us, lower clergy and lay-people of all ages and states of life. Some were deliberately put to death. a few survived, but the most part died of exposure, hardship, ill-treatment or sickness brought on by their captivity. The mention of SSe Nemesian, Felix and Companions in the Roman Martyrology on this date seems to be due to a confusion. There was a martyr, Nemesius, who suffered with companions at Alexandria, and he, as the" Hieronymianum " bears witness, belongs to this day, being probably identical with a martyr \vho in the Syriac brn'iarium appears as " Menmais ", also on September 10. Dom Quentin has shown that Florus, the mar足 tyrologist~ has identified this group of martyrs of Alexandria with those to whom St Cyprian's letter is addressed (see Martyrologes historiques, p. 289). We have no evidence beyond Cyprian's letter that the bishops to whom it was addressed were honoured subsequently as martyrs. The Carthaginian calendar names a Nemesian on December 23, but this may be a boy martyr of whom St Augustine speaks. The text of St Cyprian, with comments, is quoted in the Acta Sanctorum, September, vol. iii.

September

THE LIVES OF THE SAINTS

10]

SSe MENODORA, METRODORA AND MARTYRS (c. A.D. 304?)

AND

NYMPHODORA,

VIRGINS

THE "acts" of these martyrs are known only in the tenth-century version of Simeon Metaphrastes, wherein they are represented as having been three orphan sisters who lived a life of solitude and good works in Bithynia, " near the Pythian baths". During the persecution under Diocletian and Maximian they were reported to Fronto, governor of the province, who had them brought before him. The beauty and modest carriage of the three girls touched his heart, and when they made a profession of Christianity he offered to be their protector if they would submit themselves to his gods. They gently refused his offer, asking instead that as they had lived so might they die, all together. When he was unable to make them change their minds, Fronto had Menodora beaten in barbarous fashion before the two others to shake their constancy, but even the sight of her mangled and dead body putrefying in the fierce sun did not move them. " We are three branches of the same good tree", said Metrodora, " nor will we disgrace the root from which we are sprung by doing as you wish." Then she was tortured with fire after she had been beaten, and was at last beheaded. But Nymphodora, the youngest, died under the blows of the scourges. The Greek passio, so called, is printed in Migne, PG., vol. cxv; a Latin translation in the Acta Sanctorum, September, vol. iii.

ST PULCHERIA,

VIRGIN

(A.D.

453)

IT is characteristic of the important part played in religious and ecclesiastical affairs by the Byzantine Roman emperors and of the influence of women at the imperial court (an influence not always, perhaps not even generally, for good) that the fathers of the epoch-making Council of Chalcedon should have hailed the Empress Pulcheria as " Guardian of the faith, peacemaker, religious right-believer, a second St Helen"-for these were not simply the flowery compliments of oriental bishops who knew from experience the importance of keeping the good-will of the imperial sovereign. Pulcheria was granddaughter to Theodosius the Great and daughter to the Emperor Arcadius, who died in the year 408. She was born in 399, and had three sisters, Flacilla, who was the eldest but died soon, and Arcadia and Marina, who were younger than Pulcheria. Arcadius left a son, Theodosius II, who was mild, humane and devout, incapable in public affairs, and not sufficiently strong for his position; he was more interested in writing and painting than in the art of government, and was nicknamed "the Calligrapher". In the year 414 Pulcheria, though only fifteen years of age, was declared, in the name of her young brother, augusta and partner with him, and charged with the care of his instruction. Under Pulcheria's control the court was an improvement on what it had been in the days of her mother, who had incurred the wrath of St John Chrysostom. On becoming augusta, Pulcheria made a vow of perpetual virginity and induced her sisters to do the same. Her motive for doing this was probably not even primarily, much less wholly, religious: she was a realistic young woman of affairs, and she did not want her political administration upset and perhaps her brother to lose his throne through the aspirations of ambitious men to marry her or the

528

ST PULCHERIA

[September

10

princesses her sisters. But neither was the vow devoid of religion; she had called on God to be her witness and she did not take His name in vain: she kept her vow, even after she was in fact married. But to represent the court at this time as a sort of monastery is an exaggeration: the spectacle of the young princesses spending much time spinning and embroidering and in church was nothing out of the ordinary and if Pulcheria forbade men access to her own and her sisters' apartments that was a m.easure of elementary prudence-tongues "Till wag and Byzantine court officials were not consistently well behaved. We get the impression of a united and busy family, of \vhich the main domestic concern was the education and training of the young Theodosius. Unfortunately, like so many more than ordinarily capa ble people, Pulcheria was too self-sufficient, and she (perhaps unconsciously at first) took advantage of her hrother's lack of enthusiasm for puhlic affairs: the result was that he grew up virtuous and scholarly but no ruler. As it has been caustically put, "His incapacity for business was so great that he is hardly accused of having augmented the misfortunes of his reign hy his own acts"-or the predominant good fortunes either, which can mostly he put down to 8t Pulcheria. Both her thoroughness and her brother's indifference are illustrated by the story that on one occasion, in order to test him, Pulcheria drew up and presented to him a decree of death against herself. He signed it without reading it. When the time came for Theodosius to marry, Pulcheria had again in view the avoidance of political complications and, it must be admitted, perhaps the safe­ guarding of her own ascendancy, which. certainly in the circumstances was for the good of the state. Her choice fell on Athenais, the beautiful and highly accom­ plished daughter of an Athenian philosopher, who was still a pagan. * She was acceptable to Theodosius and had no objection to hecoming a Christian, so in 42 I they were married. Two years later Theodosius declared Athenais, or Eudokia as she had been christened, augusta. It was inevitable that the Augusta Eudokia should sooner or later attempt to undermine the influence of her sister-in-law, the Augusta Pulcheria, and she worked on her feeble husband till at length Pulcheria was forced into exile at Hebdomon. This lasted for some years. We may well believe that, 3S Alban Butler says, 8t Pulcheria " looked upon her retreat as a favour of Heaven and consecrated all her time to God in prayer and good works. She made no complaint of her brother's ingratitude, of the empress who owed everything to her, or of their unjust ministers". And no doubt she would have been glad " both to forget the world and to be forgotten by it ", but for the fact that she had responsibilities in respect of that great part of the world whose metro­ polis was at Constantinople. For a time things went fairly well, but about the year 441 came the fall of Eudokia. She was accused, probably unjustly, of infidelity with a handsome but gouty officer named Paulinus, t and she was exiled to Jerusalem, under the guise of a pilgrimage. She never came back. There was a general shuffling of offices at court, and Pulcheria was recalled; but not to her old position of control: this was now held hy Chrysaphius, an old supporter of Eudokia. lJnder his administration the Eastern empire went from bad to worse for ten years. • The story of Athenais being sent to Constantinople to seek her fortune throws an interesting sidelight on Greco-Roman society at this period. but to retell it would he out of place here. For a summary, see Finlay's Greece [Jnder the Romans, ch. ii, sect. xi. t For the fantastic story of the Phrygian apple, see Fin lay, loe. cit.

September

THE LIVES OF 1'HE SAINTS

10]

Under pressure from this man, and with a fine disregard for theological con­ sistency seeing that he had formerly favoured Nestorius, Theodosius gave support to Eutyches and the monophysite heresy. In 449 Pope St Leo the Great appealed to St Pulcheria and to the emperor to reject Monophysism, and the answer of Theodosius was to approve the acts of the " Robber Synod " of Ephesus, and to drive St Flavian from the see of Constantinople. Pulcheria was firrnly orthodox, but her influence with her brother had been weakened. The pope wrote again, and the archdeacon of Rome, Hilarus, wrote, and the Western emperor, Valentinian III, with Eudoxia his wife (Theodosius's daughter) and Galla Placidia, his mother -and amid all these appeals Theodosius suddenly died, killed by a fall from his horse while hunting. 8t Pulcheria, now fifty.·one years old, nominated as emperor a veteran general of humble origin, seven years older than herself. His name was Marcian; he was a native of Thrace, and a widower. Pulcheria, judging it would be of advantage to the state and secure his title to the purple, proposed to marry him, on condition Marcian agreed, and these she should be at liberty to keep her vow of virginity. two governed together like two friends who had in all things the same views and sentiments, which centred in the advancement of religion and the public weal. They welcomed the legates sent by St Leo to Constantinople, and their zeal for the Catholic faith earned the highest commendations of that pope and of the Council of Chalcedon which, under their protection, condemned the monophysite heresy in 451. They did their utmost to have the decrees of this synod executed over all the East, but failed lamentably in Egypt and Syria. 8t Pulcheria wrote herself two letters, one to certain monks, another to an abbess of nuns in Palestine, to convince them that the Council of Chalcedon did not (as was averred) revive Nestorianism, but condemned that error together with the opposite heresy of Eutyches. Twice already, in 414 and 443, Pulcheria had been responsible for remissions of arrears of unpaid taxes, covering a period of sixty years, and she and her husband followed a policy of low taxation and as little warfare as possible. The Cidmirable spirit in which they undertook their duties was expressed by Marcian in his dictum, " It is our business to provide for the care of the human race". But the excellent partnership lasted only three years, for in July 453 St Pulcheria died. This great empress built many churches, and among them three in honour of the all-holy Mother of God, namely, those of Blakhernae, Khalkopratia and the Hodegetria, that were among the most famous Marian churches of Christendom. In the last she placed a famous picture of the Blessed Virgin, which had been sent from Jerusalem as the reputed work of St Luke the Evangelist. She and Theo­ dosius were the first rulers of Constantinople who were Greek rather than Latin; she encouraged the establishment of a university there, with an emphasis on Greek literature and the recognition of Greek as an official language, which her brother carried out; and she gauged the needs of rulers and people for fixed principles of law which were met by the Code of Theodosius. If we consider her actions and virtues we shall see that the commendations which St Proclus, in his panegyric on her, Pope St Leo, and the Council of Chalcedon, bestowed on this empress were, so far from being compliments or mere eloquence, thoroughly well deserved. St Pulcheria is named on this day in the Roman Martyrology, having been inserted by Cardinal Baronius, a happier and more worthy addition than some that we owe to that venerable and learned scholar; her feast is kept by the Greeks, and at one

53°

ST FINNIAN OF MOVILLE

[September

10

time she had a certain cultus in the West, her feast being observed, e.g. throughout Portugal and the kingdom of Naples. Pulcheria played a prominent part in the ecclesiastical history of her time, but she has no separate biography. See the Acta Sanctorum, September, vol. iii, and also vol. iv, pp. 77 8-7 8 2; Hefele-Leclercq, Conciles, vol. ii, pp. 375-377, etc., and the usual reference books. Even Gibbon speaks well of Pulcheria: c/. Decline and Fall . .. , ch. xxxii.

ST FINNIAN OF MOVILLE,

BISHOP

(c.

A.D.

579)

ULSTER is a name which now has unhappy associations for many Catholics, but its history is no less glorious than that of any other part of Ireland, and one of its greatest sons was this Finnian. He was said to be of royal race, born in the neighbourhood of Strangford Lough, and he was sent when young to be educated by St Colman at Dromore and St Mochae on Mahee Island. From thence he went across the sea to Whitern in Strathclyde, and stayed at the monastery founded by St Ninian. There is a story told that here he attracted the love of a Pictish princess, who for a time was made ill by his indifference. When she realized that Finnian really meant to be a monk, the young woman quickly recovered and transferred her affections to another youth, and Finnian acted as a go-between between them. Whether by accident, treachery or as a practical joke, he brought about a meeting between the girl and a third young man, and a scandal was raised which made it desirable for Finnian to leave Whitern. Anyway, he is supposed to have gone to Rome, where he was ordained priest, and then returned to Ulster, bringing with him, perhaps, among other treasures, a copy of the Old Testament. On his way he is said to have preached in various places, including Anglesey, and to have there founded the church of Llanfinnan. He established a monastery at Moville (Maghbile) in county Down, and another at Dromin in Louth; Moville was and continued to be one of the great schools of Ireland, and some of its chief influence was through St Colmcille, who was a disciple of St Finnian. The incident of the dispute between the saints concerning the copy made by Colmcille of Finnian's psalter is referred to under St Columba on June 9; but, as Father John Ryan puts it, " There is something about all this tale that smacks of the inventor's art ". Finnian found that the observance of his community was considerably hampered by the long distance from the monastery of the mill in which many worked. He therefore built another mill nearer at hand, and, as there was no stream to work it, prayed beside a stream on a nearby hill which altered its course so as to make a convenient mill-race. Such a miracle is easily " rationalized ", but is of interest because of its resemblance to the story told in the Dialogues of St Gregory of the diverting of the course of the river Serchio by St Frigidian (Frediano) of Lucca. This saint has often been identified with St Finnian of Moville-and still is in Ireland and in the breviary of the Canons Regular of the Lateran-but it is difficult to reconcile what is known of the lives of either of them. Finnian's death took place about the year 579. The Breviary of Aberdeen says that he founded a monastery and set up a cross of St Brigid at Holywood in Dumfries, and he is supposed to have changed the course of a river in Scotland as well, namely, the Garnock. In Ireland the feast of St Finnian of Moville is not observed separately from that of St Frigidian in March. For any connected life of Finnian we have to turn to such unreliable sources as Capgrave and the Aberdeen Breviary. But there are several passages which refer to him in such

53 1

September

THE LIVES OF THE SAINTS

10]

books as Gougaud, Christianity in Celtic Lands, and J. Ryan, Irish Monasticism. All admit the confusion between the legends which attach to this Finnian and those belonging to other holy men who bear this and similar names. In the Felire of Oengus under this day, September 10, we read: "A kingpost of red gold and purity, over the swelling sea he came with law, a sage for whom Ireland is sad, Findbarr of Mag Bile." This seems to endorse the idea of foreign travel and the bringing of some important text from beyond the seas. Most probably it is this Finnian who was credited with the authorship of the Paenitentiale Vinniani,. see Esposito, Latin Learning, vol. i, pp. 236-24掳. Under the name" Wynnin " in KSS. there is (p. 465) an interesting note by Dr Reeves who also identifies Finnian of Moville with Frigidian of Lucca.

ST SALVIUS, BISHOP OF ALBI ST SALVIUS (Salvy) belonged to a family of Albi in France, and was at first a lawyer and magistrate; but his love for retirement and the desire of being freed from distractions induced him to become a monk, and his brethren afterwards chose him for their abbot. He chiefly confined himself to a cell at a distance from the rest, and here, being seized by a violent fever, he grew so ill that he was dead in the opinion of all about him. Indeed the saint himself was always persuaded that he really died, was vouchsafed an experience of Heaven before due time, and then was restored to life; be that as it may, he was in the year 574 taken from his retreat and placed in the see of Albi. He lived as austerely as ever; if anything were forced upon him, he on the spot distributed the whole among the poor. The patrician Mommolus having taken a great number of prisoners at Albi, Salvius followed him and ransomed them all. The king of Soissons, Chilperic, fancied himself as a theologian and was responsible for an unorthodox treatise; Salvius, together with his friend St Gregory of Tours, succeeded in bringing the monarch back to orthodoxy. In the year 584 an epidemic made great havoc among his flock. It was in vain his friends advised him to be careful of his health; animated, unwearied, undaunted, he went everywhere he thought his presence necessary. He visited the sick, comforted them, and exhorted them to prepare for eternity by such good works as their condition admitted. When he knew that his own hour was near, he ordered his coffin to be made, changed his clothes, and prepared himself to appear before God, to whom he was called on September 10, 584. Nearly all we know of St Salvius is contained in the Historia Francorum of Gregory of Tours. See also the Bollandists, September, vol. iii.

ST THEODARD, BISHOP OF MAESTRICHT

(A.D. 670?)

ST THEODARD was an energetic bishop of Tongres-Maestricht and a man of cheerful and sympathetic disposition, but little of interest is told of his life except his manner of leaving it. Some unscrupulous nobles having taken poss~ssion of lands which rightly belonged to his church, he made up his mind to go pers\."'nally to Childeric II of Austrasia to ask that justice might be done. While pas~:ng through the forest of Bienwald near Speyer he was set upon by robbers and killeu His biographer informs us that St Theodard made a long speech to his murderers, to which they replied with a quotation from Horace. As his death was occasioned by a journey undertaken in defence of the rights of the Church he was路 venerated as a martyr, and his successor, St Lambert, translated his body to the church of Liege. The Roman Martyrology, too, speaks of St Theodard as a martyr" who lay down his life for his sheep and after his death was resplendent with significant miracles".

53 2

BB. APOLLINARIS FRANCO AND COMPANIONS

[September 10

There is an anonymous life written in the eighth century, and another, of later date, perhaps by Heriger, Abbot of Lobbes. The former is printed in the Acta Sanctorum, September, vol. iii. See also G. Kurth, Etude critique sur St Lambert (1876), pp. 67 seq., and L. van der Essen, Etude critique . .. (1907), pp. 135-143.

ST AUBERT, BISHOP OF AVRANCHES

(c. A.D. 725 ?)

NOTHING definite is known of this saint except that he was the founder of the church of Mont-Saint-Michel early in the eighth century. Tradition says that an apparition of St Michael the Archangel told St Aubert to build a church on the Rocher de la Tombe on the sea-board of his 9iocese, which the bishop undertook to do. The undertaking was beset with great and unexpected difficulties, and it was not until he had received two more visions of the archangel and a divine rebuke for his want of energy that St Aubert \vas able to carry it through. The church was dedicated in 709, in honour of St Michael for those in peril on the sea, and it was entrusted to a chapter of canons. These in later ages were replaced by Benedictines. On October 16, the traditional anniversary of the dedication of the church, a feast of St Michael in Monte Tumba is kept in the diocese of Coutances and at St Michael's Abbey, Farnborough. Some slight materials for the history of this saint are provided by the Bollandists in the Acta Sanctorum on June 18, vol. iii. See also Motet in Mem. Soc. archeol. d'Avranches, 1847, pp. 28 seq.; and C. Claireux, Les reliques de S. Aubert (1909).

BB. APOLLINARIS FRANCO, CHARLES SPINOLA AND THEIR COMPANIONS, (A.D. 1622)

MARTYRS IN THE GREAT MARTYRDOM

IN JAPAN

IN 1867, the same year in which persecution began again in Urakami, though not to blood, Pope Pius IX beatified 205 of the martyrs of Japan, of whom the Fran足 ciscan Martyrology today refers to eighteen members of its first order and t,venty足 two tertiaries. Owing to various causes-among them it seems we must sadly recognize national jealousies and even religious rivalries between the missionaries of various orders-the shogun Ieyasu Tokugawa in 1614 decreed that Christianity should be abolished, and these Franciscan beati suffered between the years 1617 and 1632. The persecution gradually increased in intensity until in 1622 took place the " great martyrdom", in which BD ApOLLINARIS FRANCO was one of the principal victims. He was a Castilian of Aguilar del Campo, who after taking his doctor's degree at Salamanca became a Friar Minor of the Observance. In 1600 he went on the Philippine mission and thence to Japan, where after the persecution began he was nCimed commissary general in charge of the mission. While he was at Nagasaki in 1617 he heard that there was not a single priest left in the province of Omura, where Christians were numerous, and he went thither without disguise to minister to them. He was thrown into a filthy prison, where he was left for five years. Father Apollinaris never ceased to comfort his flock by messages and letters, and ministered to those whc were able to make their way into the gaol. A number of other Christians were confined with him, and a fellow-religious, Bn RICHARD-OF-ST-ANNE, wrote to the guardian of his friary at Nivelles: "I have been for nearly a year in this wretched prison, where are with me nine religious of our order, eight Dominicans, and six Jesuits. The others are native Christians who have helped us in our ministry. Some have been here for five years. Our food is a little rice and water. The road to martyrdom has been paved for us by more than 533

September

THE LIVES OF THE SAINTS

10]

three hundred martyrs, all Japanese, on whom all kinds of tortures were inflicted. As for us survivors, \ve also are all doomed to death. We religious and those who have helped us are to be burnt at a slow fire; the others will be beheaded. . .. If my mother is still alive, I beg you to be so kind as to tell her of God's mercy to me in allowing me to suffer and die for Him. I have no time left to write to her myself." Early in September 1622, twenty of the prisoners were removed to Nagasaki. On the 12th Bd Apollinaris and the seven remaining with him at Omura were there burnt to death, including BB. FRANCIS-OF-ST-BoNAVENTURE and PAUL-OF-ST足 CLARE, whom he had clothed with the Franciscan habit while in captivity. Two days previously those who had been removed to Nagasaki had there met the same death. Prominent among the Franciscans were Bd Richard, mentioned above, and BD Lucy DE FREITAS. The last-named was a Japanese of high birth, widow of a Portuguese merchant who had died many years before. She became a Francis足 can tertiary and devoted the rest of her life to the cause of the poor and the en足 couragement and help of persecuted Christians. She was afflicted with this cruel death when she was over eighty years old, because it was in her house that Bd Richard had been captured. Among the confessors who were taken from prison at Omura to Nagasaki, as mentioned above, were BD CHARLES SPINOLA and BD SEBASTIAN KIMURA of the Society of Jesus. Bd Charles was an Italian by birth who, after a first abortive attempt to reach Japan, landed there in the first years of the seventeenth century and laboured as a missionary for eighteen years. At this time the Jesuits (and after them the Lazarists) in the Far East made a special study and practice of astronomy, which reconlmended them to the favour of the Chinese and Japanese. Bd Charles was a keen mathematician and astronomer, and in 1612 wrote 3 tech足 nical account of a lunar eclipse as seen from Nagasaki. When he was arrested six years later there was imprisoned with him at Omura Bd Sebastian Kimura, an early Japanese to be ordained priest and a descendant of a Japanese baptized

by 8t :Francis Xavier. When on September 10, 1622, these two Jesuits and their companions reached the place of execution, on a hill outside Nagasaki, they had to wait an hour for the arrival of another body of confessors, from Nagasaki itself. It was a moving moment when in the presence of a huge crowd of Christians and pagans these two groups of dedicated ones met and gravely greeted one another. Among the new comers was BD ISABEL FERNANDEZ, a Spanish widow who was condemned for sheltering Bd Charles, whose son he had baptized. " Where is my little Ignatius? " he asked. "Here he is ", replied the mother, picking up the four-year-old child from amongst the crowd. "I brought him with me to die for Christ before he is old enough to sin against Him." And the boy knelt down for Father Spinola to bless him. He watched his mother's head struck off without flinching, and with his own hands loosed his collar to bare his neck to the sword. The priests and some of the others were reserved for a more terrible death. They were tied to stakes and large fires lit around them at a distance of some twenty-five feet; when the heat was seen to gain too quickly on its victims, the Some died within a few hours, suffocated by the fires were damped down. atmosphere, and of these were Fa~hers Charles and Sebastian; others lingered on in the fiercest agony until well into the night or even till the next morning. Two young Japanese wavered and begged for mercy: but they did not ask for life at the price of apostasy, only for an easier and quicker death. I t was denied them, and they died with the others.

534

[September 10

BD AMBROSE BARLOW

The scene on this occasion was perhaps the most dramatic and impressive in all the annals of martyrdom. Among the Japanese victims were Bn CLEMENT YOM and his son, Bn ANTONY; Bn DOMINIC XAMAnA and his wife, Bn CLARE; the catechist Bn LEO SATZUMA; five women named MARY, viz., TANAURA,TANACA, TOCUAN, XUM and SANGA, the last four with their husbands; the children BB. PETER NANGAXI, PETER SANGA and the five-year-old MICHAEL YAMIKI, with his father; the aged Bn THOMAS XIQUIRO; and a Korean, Bn ANTONY, with his wife and young son. These were all beheaded. Five days later there suffered by fire at Firando Bn CAMILLO COSTANZO, an Italian Jesuit from Calabria. He was a missionary in Japan for nine years till he was exiled in 161 I. From Macao he wrote several treatises in Japanese defending Christianity from pagan attacks, and in 1621 got back into the country disguised as a soldier. He was captured in the following year. The Society of Jesus keeps his feast on September 25, and joins in it Bn AUGUSTINE OTA and Bn CASPAR COTENDA, Japanese catechists, BD FRANCIS TAQUEA, aged twelve, and Bn PETER KIKIEMON, aged seven, all of whom were slain from hatred of the fa路ith within a few days of one another. Another distinguished Jesuit, BD PAUL NAVARRO, was burned alive at Shimabara on Noverrlber I in the same year. He was an Italian and was in India before coming to Japan, where he mastered the language perfectly and was a zealous missionary at Nagasaki and elsewhere, being rector of the Jesuit house at Amanguchi for twenty years. Some very noble letters written by Father Navarro on the eve of his martyrdom are printed in volume ii of L. Pages, Histoire de La religion chretienne au Japon (1869)' In such ways was consummated the" great martyrdom" of 1622. An English skipper, Richard Cocks, testified to having seen about this time fifty-five persons martyred together at Miako. "Among them little children five or six years old burned in their mothers' arms, crying out, ' Jesus, receive our souls !' Many more are in prison who look hourly when they shall die, for very few turn pagan." And it was in the face of such happenings that certain English and Dutch sailors, having seized a Japanese vessel off Formosa and found missionaries aboard, handed them over to the authorities at Nagasaki to save themselves from a charge of piracy. There is an interesting association between Bd Charles Spinola and England. While at sea in 1597 his ship was captured by an English vessel, and he was landed at Topsham in Devonshire on November 6. " There he continued for several days; but was not permitted to extend his excursions beyond one mile from the place. Some, professing themselves Catholics, presented him with money; others invited him to their houses." (C/. Dr Oliver's Collections, p. 3.) For other martyrs in Japan, see under February 5 and June I. See the bibliography for the martyrs of Japan herein on June I. And also Marcellin de Civezza, Histoire universelle des Missions franciscaines (1890), t. ii, pp. 343 seq. and 381 seq. ; H. Leclercq, Les Martyrs, t. ix; Analecta Bollandiana, vol. vi (1887), pp. 53-72, and Leon, Aureole Seraphique (Eng. trans.), vol. i, pp. 124-178. For Spinola, see the biographies by E. Seguin, Broeckaert, and the short sketch in English by D. Donnelly, A Prisoner in Japan (1928). Cf. C. R. Boxer, The Christian Century in Japan (1951).

BD AMBROSE BARLOW, MARTYR IN the year 161 I Benedictine monks of the reviving English congregation moved into the monastery which the beneficence of Abbot Philip de Caverel had provided for them at Douay, and three years later there offered himself to them as a novice

535

September

THE LIVES OF THE SAINTS

10]

a young cleric who had already been imprisoned in London for his faith. This was Edward Barlow, son of Sir Alexander Barlow of Barlow, near Manchester. He was born, the fourth of fourteen children, in 1585; and after ecclesiastical studies abroad and a year's confinement at home he went to St Gregory's, where his brother, Dom Rudesind, was prior, and was clothed with the habit, taking the name of Ambrose. He was ordained priest in 1617, and sent on the mission to work in his native Lancashire. Father Arubrose's principal headquarters was at Morleys Hall in the parish of Leigh, " where", wrote Mr Knaresborough at the beginning of the next century, " his memory is held in great esteem to this day by the Catholics of that county, for his great zeal in the conversion of souls and the exemplary piety of his life and conversation." His stipend at this mission-centre was £8 a year, of which three­ quarters went in board and lodging, though his duties called him away for thre~ months in the year. A penitent of his wrote of him: "Although God had put into his hands (as I think) enough wherewithal to have played the housekeeper, he chose rather to subject himself, and become a sojourner with a poor man and his wife, to avoid thereby (as I did conceive) distracting solicitude and dangerous dominion, and to expose sensuality to be curbed with the simple provision of poor folks. . .. Notwithstanding his infirmities, I never knew him to tamper with the physicians, surely he was to himself Dr Diet, Dr Quiet and the only Dr Merriman that ever I knew." * He was so " mild, witty, and cheerful in his conversation, that of all men that ever I knew he seemed to me the most likely to represent the spirit of Sir Thomas More. . .. Neither did I ever see him moved at all upon occasions of wrongs, slanders, or threats which were frequently raised against him: but as one insensible of wrong, or free from choler, he entertained them with a jest, and passed over them with a smile and a nod." The writer gives a vivid description of Father Ambrose celebrating Mass of Christmas at Morleys, in a venerable vestment" that came out on great days" at a poor, clean altar, whereon great candles he had himself helped to moke. And afterwards they sang carols round a " fair coal fire". Bishop Challoner from other sources gives a similar account of th~ work, emphasizing his piety, humility, and temperance at table and in company. "He always abstained from wine, and being asked why- he did so, he alleged the saying of the \~lise man: "Vine and women make the wise apostatize.' " In 1628, according to Challoner, Father Ambrose ministered the last sacraments in prison to Bd Edmund Arrowsmith, \~;ho after his martyrdom appeared in sleep to Father Ambrose (who knew not he was dead) and said to him, " I have suffered and now you will be to suffer. Say little, for they will endeavour to take hold of your words." And so the monk laboured on for thirteen years in daily expectation of his hour. Four times he was in prison and four times released, till in March 1641 the House of Commons hullied King Charles I into ordering that all priests should leave the realm or incur the penalties of traitors. Six \veeks later, the vicar of Leigh, a Mr Gatley, celebrated Easter by leading his congregation, armed with weapons of offence, to Morleys Hall, ,,"here they seized Amhrose Barlow while he was preaching to his flock after l\'1ass. They carried him off to a justice of the peace, who committed him to Lancaster Castle. After four months imprisonment he was brought for trial hefore Sir Rohert Heath, and at once ackno\\'ledged he • He consulted a doctor once, and was told to (;0 into your O'wn country and for your physic drink in the morning a Jness of new milk and eat a roasted apple at night n. I.

SSe PROTUS AND HYACINTH

[September

II

was a priest. When asked why then had he not obeyed the order to leave the kingdom, he replied that the decree specified " Jesuits and seminary priests ", whereas he was neither, but a Benedictine monk; moreover, he had been too ill to traYel far at the time. To the judge's question as to his opinion of the penal laws he replied that he held them to be unjust and barbarous, and those who condemned the innocent were in danger from the divine judgement. Sir Robert Heath was surprised at his boldness, but said he would be set free if he undertook " not to seduce the people any more."-" I am no seducer, but a reducer of the people to the true and ancient religion. . .. I am in the resolution to continue until death to render this good office to these strayed souls." On September 8 he was con­ demned in the usual form. Five days before a general chapter of the English Benedictine Congregation in session at Douay had accepted the resignation by Father Rudesind Barlow of the titular cathedral-priorship of Coventry, and elected his brother, Father Ambrose, in his place. On that day \\reek, a Friday, Bd Ambrose Barlo,,', monk of St Benedict and prior of Coventry, ,vas drawn on a hurdle from Lancaster Castle to his place of execution, where, after pacing three times round the gallows saying the psalm Miserere, he was hanged, disembowelled and quartered. The mortuary notice of Bd Ambrose sent round to his brethren contained the request that instead of requiem Masses and prayers for the dead they should offer Masses of the Holy Trinity, Te Deum, and other prayers of thanksgiving. At Wardley Hall, which must have been familiar to the martyr and is no\v the episcopal residence of the diocese of Salford, is preserved a skull said to be his, and his left hand is at Stanbrook Abbey in Worcestershire. See MMP., pp. 392-4°0; and, especially, B. Camm, Nine Martyr Monks (1931), pp. 25 8- 2 92.

11 : SSe

PROTUS AND HYACINTH, MARTYRS

(DATE UNKNOWN)

HESE martyrs are mentioned in the Depositio martyrum of the middle of the fourth century. They were buried in the cemetery of BasilIa or St Hermes on the Old Salarian Way, and here in the year 1845 Father Joseph archi, s.l., found the burial-place of St Hyacinth undisturbed. It was a niche closed with a slab bearing the inscription DP III IDUS SEPTEBR/YACINTHUS/MARTYR : Hyacinth the Martyr, buried September 1 I. Within it were the remains of the martyr, charred bones and traces of costly material. He had evidently met his death by fire. These precious relics were translated to the church of the Urban College in 1849. Near by was found part of a later inscription, bearing the words SEPULCRUM PROTI M: The tomb of Protus, M[artyrJ, but no other trace of him. The relics of St Protus are supposed to have been removed into the city by Pope St Leo IV in the middle of the ninth century, and parts thereof have been translated several times since. In an epitaph by Pope St Damasus, these martyrs are referred to as brothers. The simple certitude of the passion, burial and finding of St Hyacinth is in marked contrast with the" acts", which are contained in those of St Eugenia and are entirely fictitious. The story is that Eugenia, the Christian daughter of the prefect of Egypt, fled from her father's house with Protus and Hyacinth, her two slaves. Eugenia after various adventures converts her family and many

T

537

September

THE LIVES OF THE SAINTS

II]

others. Among them, the Roman lady BasilIa is brought to the faith by the efforts of Protus and Hyacinth, and she, Protus and Hyacinth are all beheaded together. See Delehaye's CMH., pp. 501--502, where there is a succinct but complete statement of the facts, with references; his Origines du culte des martyrs (1933), pp. 72, 272; and his Etude sur Ie legendier romain (1936), pp. 174-175, 183-184. See also J. Marchi, Monu足 menti primitivi, vol. i, pp. 238 seq. and 264 seq.; and c/. bibliography of St Eugenia on December 25. On the parish of" St Pratt" (Blisland in Cornwall), see Analecta Bollandiana vol. lxix (195 1 ), p. 443. J

ST THEODORA OF ALEXANDRIA

(No DATE)

THE Roman Martyrology speaks today of the death at Alexandria of St Theodora, "who, having transgressed through carelessness, was repentant therefor and persevered in the religious habit, unknown and with marvellous abstinence and patience, until her death". These restrained words are very different in tone from the legends of St Theodora. They relate that she was the wife of Gregory, prefect of Egypt, and that, having fallen into grave sin, she fled away from her home to expiate it in a monastery of the Thebaid. Disguised as a man she lived for many years among the monks a life of extraordinary austerity. Once when she went into Alexandria in charge of some camels she was recognized by her husband, but she insisted on returning to the desert, where she lived for the rest of her life. There was a St Theodora who was known to the fathers of 'the desert, whose wise sayings they repeated, but the above story, decked out with other fictitious particulars, is nothing but a romance, belonging to that class which Father Delehaye traces to the tale of St Pelagia of Antioch (October 8). For example, like St Reparata, St Marina, and others who lived as men among monks, St Theodora \vas accused of being guilty of seduction and was vindicated only after her death. On September 17 the Roman Martyrology makes mention of another ST THEODORA, a matron of Rome who zealously ministered to the holy martyrs during the persecution under Diocletian. The Greek text of the fictitious story of Theodora has been printed by K. Wessely at Vienna, Die Vita S. Theodorae (1889). See also the Acta Sanctorum, September, vol. iii; and Delehaye, Les legendes hagiographiques (1927), p. 189 and passim.

ST PAPHNUTIUS,

BISHOP

(c. A.D. 350?)

THE holy confessor Paphnutius was an Egyptian who, after having spent several years in the desert under the direction of the great St Antony, was made bishop in the Upper Thebaid. He was one of those confessors who under the Emperor Maximinus lost the right eye, were hamstrung in one leg, and were afterwards sent to work in the mines. Peace being restored to the Church, Paphnutius returned to his flock, bearing all the rest of his life the glorious marks of his sufferings for the name of his crucified Master. He was one of the most zealous in defending the Catholic faith against the Arian heresy and for his holiness, and as one who had confessed the faith before persecutors and under torments, was an outstanding figure of the first general council of the Church, held at Nicaea in the year 325. Paphnutius, a man who had observed the strictest continence all his life, is said to have distinguished himself at the council by his opposition to clerical celibacy. 53 8

[September

ST PATIENS OF LYONS

II

Many of the bishops were for making a general law forbidding all bishops, priests, deacons and subdeacons to live with wives whom they had married before their ordination. Whereupon Paphntitius rose up in the assembly and opposed the motion, saying that it was enough to conform to the ancient tradition of the Church, which forbade the clergy marrying after their ordination. For the married the use of wedlock is chastity, he reminqed the fathers, and implored them not to lay the yoke of separation on clerics and their wives. St Paphnutius carried the council with him, and to this day it is the law of the Eastern churches, whether Catholic or dissident, that married men may receive all holy orders below the episcopate, and continue to live freely with their wives. St Paphnutius remained always in a close union with St Athanasius and the other orthodox prelates. He and other Egyptian bishops accompanied their holy patriarch to the Council of Tyre in 335, where they found the greater part of the members who composed that assembly to be professed Arians. Paphnutius, seeing Maximus, Bishop of Jerusaleln, among them and full of concern to find a prelate who had suffered in the late persecution in such bad company, took him by the hand, led him out, and told him that he could not bear that anyone who bore the same marks as himself in defence of the faith should be led away and imposed upon by persons who were resolved to condemn the most strenuous asserter of its fundamental article. Maximus was overcome by the saint's appeal and let himself be led to a seat among the supporters of St Athanasius, whom he never afterwards deserted. St Paphnutius is sometimes called " the Great" to distinguish him from other saints of the same name; the year of his death is not known. A

There is no early life of St Paphnutius, but in the Acta Sanctorum, September, vol. iii, a number of passages, notably from the historians Socrates and Theodoret, have been brought together. See also DCB., vol. iv, p. 185. The authenticity of the pronouncement attributed to Paphnutius on the celibacy question has been often discussed. Consult on this DTC., vol. ii, c. 2078.

ST PATIENS, BISHOP OF LYONS

(c.

A.D.

480)

GOD was pleased to raise up this holy prelate for the comfort and support of his servants in Gaul under the calamities with which that country was afflicted during a great part of the fifth century. He was about the year 450 promoted to the see of Lyons. An incursion of the Goths into Burgundy brought on a serious famine, during which St Patiens fed thousands at his own expense; Providence wonderfully multiplied his revenues to furnish him with abundant supplies to build churches, to repair old ones, and to feed the poor wherever they might be in Gaul, as St Sidonius Apollinaris assures us. That illustrious prelate and friend of St Patiens calls him a " holy, active, ascetic and merciful man", and declares that he knew not which to admire more in him, his zeal for God or his charity for the poor. By his pastoral solicitude and sermons many heretics were converted; a great field was open to St Patiens for the exercise of his zeal in this respect, for theBurgundians, who were at that time masters of Lyons, were infected with the heresy of the Arians, and some of his fellow bishops were not free from it. When the diocese of Chalon足 sur-Saone was thro\vn into confusion and disagreement by the death of its bishop, St Patiens was invited by St Euphronius of Autun to help him in its pacification and the removal of the scandal. At the order of St Patiens, Constantius, a priest

539

September

TI-IE LIVES OF THE SAINTS

II]

among his clergy, wrote the Life of St Germanus of Auxerre, which he dedicated to his bishop. He seems to have died about the year 480. There is no ancient life of St Patiens of Lyons, but the Bollandists have collected from Sidonius Apollinaris, Gregory of Tours and others, a sufficient account of his activities. See also S. L. Tatu, St Patient, eveque de Lyon (1878), and Duchesne, Fastes Episcopaux, vol. ii, p. 163.

ST DEINIOL, BISHOP

(c.

A.D.

584 ?)

THIS famous bishop, " Daniel of the Bangors ", came of a Strathclyde falnily. He went into Arfon and established the monastery of Bangor Fawr on the Menai Straits, which became the nucleus of the medieval diocese of Bangor. Deiniol was also the founder of the monastery of Bangor Iscoed on the Dee, and is alleged to have been consecrated bishop by St Dyfrig or St Teilo or St David himself, who is said to have sent Deiniol into Gaul to fetch a bishop to help combat a recrudescence of Pelagianism. The same crisis is put forward to account for a synod at Llanddewi Frefi about the year 545: Rhygyfarch in his vita of St David says that David refused to attend this assembly, whereupon Deiniol and Dyfrig were sent to fetch him and succeeded in persuading him to come; and David's eloquence s\vept all before him. A number of miracles are related of 8t Deiniol, not always free from that element of haughty pride and revenge which is a charac足 teristic of so many Celtic hagiological stories. When he died he was buried at Ynys yl'nlli, no,v commonly called Bardsey. 5t Deiniol is named on various dates, September I I being the day on which his feast is now kept in the diocese of Menevia. Very little can be stated with any certainty about this saint, but Baring-Gould and Fisher, LBS., vol. ii, profess to give an account of him; and something may be gleaned from A. W. Wade-Evans, Life of St David (1923) and Welsh Christian ()rigins (1934). His name is familiar to generations of grateful students from St Deiniol's Library at I-Iawarden in Flintshire, founded by W. E. Gladstone in 1896.

ST PETER OF CHAVANON

(A.D.

1080)

THE Canons Regular of the IJateran tod(}y keep the memory of this saint, who adorned their order in the eleventh century. He was born in the year 1003 at Langeac in Haute-Loire, and was given a good education in the course of which he discovered his vocation to the priesthood. After his ordination he was appointed priest of his birthplace, where he faithfully fulfilled his duties and secretly led a very austere life. He for long desired to leave pastoral work and submit himself to a rule in community, and eventually found an occasion to do so when he was persecuted by the attentions of woman \vho was attracted towards him. He was given some land at Pebrac in Auvergne. Here St Peter founded and built a monastery for canons regular under the Rule of St Augustine, and himself governed it as the first provost. "fhe success of his undertaking caused severa 1 hishops to call him in to help them to bring rule and order into the collegiate chapters of their cathedrals. 8t Peter of Chavanon died on September 9, 1080, and was buried at Pebrac, of which house the holy M. Olier ,vas made abbot in commendarn at the age of eighteen, in 1626.

'l

There is a life by Stephen, a canon of Pebrac, who was almost a contemporary. printed in the Acta Sallctorunl, September, \'01. iii, with an ample commentary.

54 0

It is

nD L()LTIS OF 'rI-IURINGIA

[September

BD LOUIS OF THURINGIA

(A.D.

I I

1227)

IF we were hound to take all the writings of hagiographers at the foot of the letter we should he faced with the conclusion that most women saints who were married were hindered (or helped) on the path of sanctity by the ill-will or general short足 cOInings of their husbands; the unworthy husband of the holy wife is almost common form, and as such it is to be distrusted. No one has tried to find such unhappy tension hetween Elizabeth of Hungary and Louis (Ludwig) of Thuringia, for the good reason that it so obviously did not exist (though even here there is a book by a well-known clerical writer in which the author has been betrayed by careless adhesion to common form into applying it to these two); veneration for Louis was as spontaneous among his people as it was for his wife: it is true that the eu/ius has not heen officially confirmed (it has not been put forward), but it is nevertheless worthy of respect. Louis was the eldest son of the Landgrave Herman I and was born in 1200. \Vhen he was eleven years old a betrothal was arranged for him with Elizabeth, daughter of King Andrew II of Hungary, who was then four. Later the child was taken to the Thuringian court, the two grew up together, and in 1221, when Louis succeeded his father, the marriage was ratified. In its origin this alliance was purely one of political expedience, but it proved to be none the worse for that; they had a son and two daughters, of whom the younger is known as Bd Gertrude of Altenberg. Louis in every way encouraged the charity and devotion of his wife. Once he found a leper, who had come to the castle for relief, laid in their bed; for a moment he was tempted to anger but then he saw, as it were, not the leper but the crucified Son of God lying there, and he made no complaint but instead paid for the building of a lazar-house on the slope of the Wartburg. St Elizabeth told him they could serve God better if instead of a castle and a county they had land enough for one plough and a couple of hundred sheep. Her husband laughed. "We should hardly be poor", he said, " with so much land and so many sheep. And there would be plenty of folk to say we were far too well off." The landgrave was a good ruler as well as a good man. In 1225 some Thurin足 gian merchants were robbed and beaten over the Polish border. Louis demanded reparation; none was forthcoming. So he rode into Poland and by force extorted satisfaction from the citiz~ns of Lubitz. The same thing happened at Wiirtzburg ; he marched into the prince-bishopric to recover the stock of which a trader had been robbed. In 1226 the Emperor Frederick II sent for the military help of Louis, and he assisted with his counsel at the diet of Cremona. He was away for a winter, a hard winter, and a ~pring; when he returned, Elizabeth" a thousand times and more", says Berthold, " kissed him with her heart and with her mouth", and when he inquired how his people had fared in the terrible frost, " I gave to God what was His, and God has kept for us what was ours", she replied. "Let her do good and give to God whatever she will, so long as she leaves me Wartburg and Neuenburg ", was Louis's answer to a complaining treasurer. In the following year he volunteered to follow the emperor on the crusade (the story of Elizabeth finding the cross in his purse is well known); to rouse men's hearts he had a passion-play presented in the streets of Eisenach, and visited the monasteries of his dominion, asking for prayers. The Central-German forces concentrated at Schmalkalden, and Louis \vas in command; here on the birthday of St John he parted from Elizaheth, and set out towards the Holy Sepulchre. In August he

54 1

September

THE LIVES OF THE SAINTS

I I]

met the emperor at Troja, and in September the army embarked; three days later the fleet put into Otranto, and Louis took to his bed. He had a malarial fever and was dying; he received the last sacraments, and it seemed to him that the cabin wherein he lay was full of doves. "I must flyaway with these white doves", he said, and died. When the news was brought to his wife, " The world is dead to me ", she cried, "and all that was pleasant in it ". The young landgrave was buried in the Benedictine abbey of Reinhardsbrunn, and there he is popularly called" St Ludwig" to this day. There is a German fourteenth-century translation of a still earlier Latin life of the Landgrave Louis IV. This Latin biography, written by Bertoldus, who was Louis's chaplain and a monk of Reinhardsbrunn, seems not to have been separately preserved to us, though some contend that it is practically incorporated in the Annales Reinhardsbrunnenses which were edited by Wegele in 1854. There is an excellent article on Louis by C. Wenck in the Allgeme'ine deutsche B,·ographie, vol. xix, pp. 589-597, and a biography in German by G. Simon (1854). See also Michael, Geschichte des deutschen Volkes seit dem 13 Jahrh., vol. i, p. 221, and ii, pp. 207 seq. Further, the many lives of St Elizabeth of Hungary all contain some notice of her husband.

BD BONAVENTURE OF BARCELONA IN his youth this beatus was a shepherd near Barcelona. He was married when he was seventeen, but within two years his wife was dead and he became a Fran­ ciscan lay-brother. He was a man of the deepest spirituality, and his religious ecstasies became so well known that his superiors sent him far off, to Rome, where he became door-keeper at the friary of St Isidore. But neither could his light be hidden there; and it was thanks to the interest taken in him by two cardinals that he was able to establish at Ponticelli the first of several houses of retreat, hermi­ tages, for members of his order, although his superiors were not too favour­ able to the enterprise. The best-known of these establishments was at Rome itself, on the Palatine. Bd Bonaventure died in 1684, and he was beatified in 1906 . See the Acta Ord. Fratrum Minorunz, vol. xxix (1910); and Fr Leonard da Popi, II b. Bonaventura . . . (1906; Eng. trans., 1920).

BD JOHN GABRIEL PERBOYRE,

MARTYR

THOUGH John Gabriel Perboyre was the first Christian in China to be beatified (in 1889) he was very far from being the first martyr in that country. After the re-establishment of the missions there in the beginning of the seventeenth century there were only relatively short periods during which Christians were free from danger. At the end of the eighteenth century fierce persecution was carried on, and was continued sporadically till after the death of Father Perboyre in 1840, thousands of Christians gladly giving up their lives. Perboyre was born in 1802, and when he was fifteen he was fired by a sermon with the ambition to be a mis­ sionary to the heathen; he joined the Congregation of the Mission (Lazarists, Vincentians), and was ordained in 1826. At first his desire to carry the gospel to foreign parts had to give way before the requirements of religious obedience. His theological course had been a brilliant one, and so after his ordination he was appointed professor in the seminary of Saint-Flour, and two years later rector of the petit se"linaire in the same place. His own personal goodness was very apparent

54 2

BD JOHN GABRIEL PERBOYRE

[September

I I

in these employments, and in 1832 he ,vas sent to Paris to be assistant-director of the general novitiate of his congregation. At intervals since the taking of his vows twelve years before he had asked to be sent to China, from whence reports of the sufferings and heroic deaths of the local Christians continued to come in, but it was not till 1835 that the permission was given. In that year he arrived at Macao, and at once ,vas set to learn Chinese, for which he showed such aptitude that at the end of four months he was appointed to the mission of Honan. On the eve of setting out he wrote to his brethren in Paris: " If you could see me now in my Chinese' get-up' you would see a very curious sight: my head shaved, a long pig-tail and moustaches, stammering my new language, eating with chop-sticks. They tell me that I don't make a bad Chinaman. That is the only way to begin making oneself all things to all men: may we be able thus to win all to Jesus Christ! " The Lazarists had elaborated a system of rescuing abandoned children, who are so numerous in China, and bringing them up in the faith. In this work Father Perboyre was especially active, and he devoted much of his time to instructing these children, illustrating his lessons by apt stories to which his very colloquial Chinese gave an added flavour. After two years at Honan he was moved to Hupeh, and here in September 1839 there was a sudden and unexplained renewal of persecution. The missionaries went into hiding, but a neophyte betrayed Father Perboyre (with a horrid fitness, for thirty taels-about 贈9), and he was dragged in chains from functionary to functionary, each of whom questioned him and sent him on to someone else. Finally he came into the hands of the governor and mandarins of Wuchangfu. These required him to betray the hiding-places of his confreres and to trample on the cross. The sufferings endured by Father Perboyre Wtre in足 credible, in the literal sense of the word. Twenty times he was dragged before his judges to be bullied into compliance, and more than twenty times he was tortured because he refused. The ingenuity of the Chinese in jnflicting physical pain is notorious, and Father Perboyre underwent torments beside which those invented by hagiographers for some of the martyrs of the Ten Persecutions are crude and clumsy. He was branded on the face with four characters, which stood for" teacher of a false religion ", and a Chinese priest who bribed his way into his prison described him as a mass of open wounds, his very bones in places exposed. On September 11, 1840, almost a year after his capture, Bd John Gabriel, with bare feet and only a pair of drawers under the red robe of the condemned, was strangled with five common criminals. He was buried beside another Lazarist martyr, Francis Regis Clet, who was also to be beatified. In China the feast of Bd John Gabriel is kept on November 7, the nearest convenient date to that of his beatifica足 tion in 1889. The murder of John Gabriel Perboyre was the occasion of the British govern足 ment insisting on a clause in the Treaty of Nanking in 1842 which provided that any foreign missionary who was arrested should not be dealt with by the Chinese authorities but handed over to the nearest consul of his nation. See the anonymous volume which appeared in 1853 under the title of Le disciple de Jesus; also the biography by Father Huonder, Der selige Johann Gabriel Perboyre,. L. Castagnola, Missionario martire (1940); and A. Chatelet, J.-G. Perboyre, martyr (1943). Accounts will also be found in Leclercq, Les Martyrs, vol. x, and in the various works of A. Launay dealing with the Chinese missions. For other martyrs in China see under February 17 and references there.

543

September

THE LIVES OF THE SAINTS

12]

12 : THE

HOLY NAME OF MARY

HE object of this feast is our blessed Lady bearing the name of Mary, and it was instituted that on it the faithful might in a special manner recommend to God, through the intercession of His all-holy Mother, the needs of the Church, and thank Him for His almighty protection and nurnberless mercies, especially those we receive on account of the graces and mediation of the Blessed Virgin. The feast was allowed at Cuenca in Spain in 15 13; it spread in that country, and in 1683 Pope Innocent XI extended it to the whole Western church, as an act of thanksgiving for the raising of the siege of Vienna and the defeat of the Turks by John Sobieski, King of Poland; it was at that time assigned to the Sunday within the octave of our Lady's birthday, but is now kept on the date of Sobieski's triumph. Actually this special commemoration is probably somewhat older than 15 13, though definite evidence does not seem to be forthcoming. All we can say is that the great devotion to the holy name of Jesus, which we identify in part with the preaching of St Bernardino of Siena, will naturally have prepared the way for a similar commemoration of the holy name of Mary. One curious point with regard to this name which deserves to be noticed is that while in the case of the other Marys who appear in the New Testament we find in the Greek text simply the form Map/a, the best manuscripts almost uniformly spell the name of our Blessed Lady as MapuiJL. This seems to mark at least a sense of her dignity: for her alone the Old Testament form of the name is preferred. There is a similar practice in Ireland, where the form Muire is reserved for our Lady, Maire or Moira being given in baptism. Our name Mary is derived from Maria and Mariam, later forms of Miryam, which was our Lady's name in Hebrew, but the most learned scholars have been una ble certainly to decide what was the derivation and meaning of that name. 1-'he prevalent view seems to be that it means" wished-for-child ", or, less likely, " rebellion". It appears certain that the name of Mary has nothing to do \vlth " bitterness ", " the sea" or " a star" .

T

The various stages in the adoption of the feast of the Holy Name of Mary are set out in Holweck, Calendarium liturgicum festorum Dei et Dei matn's Mariae (1925), p. 317, and rf. Kellner, Heortolog)', p. 264. Cf. E. G. Withycombe, Oxford Dictionar:r of Christian Names (2nd edn.), and Fr E. Vogt in Verbum Domini, 1948. Pope Benedict XIV's commission recommended the dropping of this feast from the general calendar.

ST AILBHE,

BISHOP

(c.

A.D.

526?)

A COMMEMORATION of St Ailbhe (Ailbe, Albeus) is made throughout Ireland on this date, and in the diocese of Emly his feast is kept as that of its patron and first bishop, but the recorded life of the saint is a confusion of valueless legends and contradictory traditions. One concerns his birth of a serving-girl by a chieftain, who ordered that the baby should be exposed to perish. A she-\volf found him and suckled him along \vith her o\vn cubs, till a hunter found the child in the wolf's lair and took him away. Years later Ailbh~ was present at a run, when an aged she-wolf, hard pressed by hounds, ran to him for protection. The bishop recog足 nized his foster-mother, gave her sanctuary, and every day thereafter fed her at his o\vn table. \Vhen Ailbhe \vas a boy in the north of Ireland, he was one day considering the \vonders of the natural \vorld, and said aloud, " I pray that I may

544

Sl' EANSWIDA

[Septembfr

12

kno\v the Creator of all things, and I will helieve in Him who made the heavens clnd the earth. For I perceive thLlt these things did not come into existence without a maker, and no human work could produce them." He was overheard by a Christian priest, who thereupon instructed and baptized him. Another account says he \vas brought up and baptized hy a British colony in I reland. He is supposed to have gone to Rome and to have heen consecrated hishop in the city. Ailhhe preached up and do\vn Ireland, and \vith such commanding authority did this apostolic man deliver the eternal \visdom to a harharous people, such was the force \vith which both by words and example he set forth the divine la\v, and so evident were the miracles with which he confirmed the truths which he preached, that the sacred doctrine made its way to the hearts of many of his hearers; he not only brought over a multitude to the faith of Christ hut infused into many the spirit of perfection, for he had a wonderful art of making men not only Christians hut saints. In his old age it was his desire to retire to Thule, the remotest country t()\vard the northern pole that was known to the ancients (which seems to have been Shetland or Norway), but the king guarded the ports to prevent his flight. Another legend tells us that from this saIne king, Aengus of lVIunstcr, 8t Ailbhe begged the Isles of Aran for 8t Enda. Aengus did not know he had such islands in his dOlninions until they were shown to him in a dream; \vhereupon he handed them over, and at I<'illeaney on Inishmore was founded a monastery which was so famous for holiness that the island was called" Aran of the saints". It does not detract from the sanctity of I(illeaney to point out that among Celtic peoples " saint" was often used synonymously with "monk" or " recluse"; on Ynys Ynlli (Bardsey) \vere huried 20,000 " saints". It is often said on the poor authority of Ailbhe's vita that he preached in I~eland before St Patrick, but he seems certainly to have died in the sixth century: the date is variously put at 526 , 531 and 541. The life in the Codex Salmanticensis was edited in that collection bv the Bollandists in 1888, cc. 235-260. A somewhat different version has been printed hy' C. Plummer in his VSH., vol. i, pp. 46-64; and note also what is said in the preface to the same work, pp. xxviii-xxxi. What is of more importance than the extravagant incidents of this mythical life, St Ailbhe is the reputed author of a monastic rule; it was edited by J. ()'Neill in Eriu, vol. iii (19째7); and c1. L. C;ougaud, Christianity in Celtic Lands (1932).

ST EANSWIDA,

VIRGIN

ST ETHELBERT, the first Christian king among the English, was succeeded in the kingdorn of Kent by his son Edbald, who, though he was at first impious and idolatrous, became afterwards a Christian. His daughter Eanswida added lustre to her birth by the sanctity of her life. She had to oppose her father's \vish that she should marry a pagan prince from Northumhria. "I will marry him", she said, " when by prayer to his gods he has made this log of wood a foot longer." She obtained her father's consent to found a monastery of nuns upon the sea-coast, hard by Folkestone in Kent. Here she sacrificed herself in penance and prayer, till she was called to rest on the last day of August ahout the year 640, the date on which she is named in some calendars. Her convent was destroyed by the Danes but was refounded for Benedictine monks in 1095. The sea afterwards swallowed up part of this priory and it was removed into Folkestone, and the saint's relics were deposited in that church which had heen huilt hy her father in honour of 8t Peter; the successor of this church is no\v kno\vn as SS. Mary and Eans\vida's.

545

September

THE LIVES OF THE SAINTS

12]

September 12 is probably the day of the translation of her relics about the year 1140. Many legends about the miraculous powers of St Eanswida were current in England in the middle ages, some of which are preserved by the chronicler Capgrave. St Eanswida (or Eanswitha) seems to have been unknown to Bede, but her connexion with Folkestone is alluded to in an Anglo-Saxon document printed by Cockayne (Leechdoms, vol. iii, p. 422). The mention of her name in certain calendars and martyrologies suggests that there was some cultus: see Stanton, Menology, p. 432. The statements made by John of Tynemouth and Capgrave can inspire little confidence.

ST GUY OF ANDERLECHT

(c.

A.D. 1012)

ALTHOUGH the accounts of this saint derive from late and not very reliable sources, and have been touched up and filled out with edifying but very doubtfully authentic miracles, it is clear that he belongs to that category of simple, hidden souls who, whether as wanderers or workmen, are familiar to us from St Alexis and St John Calybites through St Isidore of Madrid and St Walstan of Costessey down to- St Benedict Joseph Labre and Matt Talbot in our own time. St Guy (Guidon), called the PQor Man of Anderlecht, was born in the country near Brussels, of poor parents, but both virtuous and consequently content and happy. They were not able to give their son a school education nor did they "let that pertum them, but instead they were diligent in instructing him early in the Christian faith and the practices of our holy religion, often repeating to him the lesson which old Tobias gave his son, " We shall have many good things if we fear God". St Augustine says that God ranks among the reprobate, not o'lly those who shall have received their comfort on earth, but also those who shall have grieved to be deprived of it. This was what Guy dreaded. In order to preserve himself from it he never ceased to beg of God the grace to love the state of poverty in which divine providence had placed him, and to bear all it.s hardships with joy. The charity which Guy had for his neighbour was no less active. He divided his pittance with the poor, and often fed them whilst he fasted himself. When he grew up St Guy wandered about for a time, until one day he came to the church of our Lady at Laeken, near Brussels, whose priest was struck with the piety and willingn~s of the man, and retained him in the service of his church as sacristan. Guy accepted the offer with pleasure; and the cleanliness and good order that appeared in everything under his direction struck all that came to that church. But Guy, like other simple folk before and since, was induced by a merchant of Brussels to invest his small savings in a commercial venture, but with the unusual motive of having more at his disposal wherewith to relieve the poor. The merchant offered to put him in a way of thus making more provision for them by admitting him into partnership with himself. It was not easy for him to throw off the importunities of the merchant: the bait was specious and he was taken by it. But the ship carrying their goods was lost in going out of harbour, and Guy, whose place in the church of Laeken had upon his leaving been given to another, was left destitute. He saw his mistake in following his own ideas and in forsaking secure and humble employment to embark, though with a good intention, on the affairs of the world, and he blamed himself for the false step he had taken. In reparation for his folly Guy made a pilgrimage on foot first to Rome and then on to Jerusalem, and visited all the most celebrated shrines in that part of the 546

BD VICTORIA FORNARI-STRATA

[September

12

Christian world. After seven years' absence he again reached Belgium, where he made his way to Anderlecht, dying from exhaustion and illness brought on by the fatigue of his journeys and other hardships. Shortly after he was received into the hospital of Anderlecht he yielded up his soul to God. He was buried in the cemetery of the canons there who, after miracles had taken place at his grave, translated his body into a shrine. His popular cultus among workers with horses has persisted through the ages. St Guy who is known to the Flemings as St Wye, is honoured in a relatively long biography, printed in the Acta Sane/orum, September, vol. iv. A good deal of folklore is associated with his eultus,. see E, H. van Heurck, Les Drapelets de pelerinage en Belgique; F. Mortier in Folklore brabanfon, vol. x (1930), pp. 46-55; and J. Lavalleye in Annales de la Soe. d'areheol. de Bruxelles, t. xxxvii (1934), pp. 221-248. J

BD VICTORIA FORNARI-STRATA, WIDOW, FOUNDRESS OF THE BLUE NUNS OF GENOA

(A.D. 1617)

BD MARY VICTORIA was born at Genoa in the year 1562. At the age of seventeen there was some talk of her becoming a nun, but she deferred to the wishes of her father &nd married Angelo Strata. They lived together very happily for nine years, Angelo joining gladly in his wife's charitable works, and defending her from the adverse criticism of those who wished to see her take more part in social pleasures. They had six children, four boys and two girls. When Angelo died in 1587 Victoria was for long inconsolable, both for her own sake and for the sake of the children, whom she felt she was incapable of properly looking after alone. A certain nobleman of the city wanted her to marry him and she thought she perhaps ought to for her children's sake. But her uncertainty was ended by a happening of which she wrote down an account by the direction of her confessor. Our Lady appeared in vision and said to'her: "My child Victoria, be brave and confident, for it is my wish to take both the mother and the children under my protection; I will care for your household. Live quietly and without worrying. All I ask is that you will trust yourself to me and henceforth devote yourself to the love of God above all things." Victoria now saw clearly what she must do and ceased to be disquieted. She made a vow of chastity and lived in retirement, giving her whole time to God, her children and the poor. She allowed no super足 fluity or luxury in her home, and set herself a standard of severe mortification: when, for example, the Church directed a fast she would always observe it on bread and water. After her children were all provided for, Victoria put before the archbishop of Genoa a project she had formed for a new order of nuns, who were to be devoted in a special way to our Lady. For a time the archbishop withheld his approval, for there was lack of sufficient funds to support such a foundation. But when one of her friends offered to bear the expense of providing a building, the archbishop's consent also was forthcoming. In the year 1604 Bd Victoria and ten others were clothed, and professed in the following year. Their object was to honour in their lives and worship our Lady in the mystery of her annunciation and hidden life at Nazareth; each nun added Maria Annunziata to her baptismal name and the rule of enclosure of their convent was particularly strict. By the enthusiasm and zeal of Mother Victoria a second house was founded in 1612, and soon after the order spread to France, but not till an attempt had been made behind the back of the foundress to affiliate the nuns to another order, on the pretence that they were not 547

September 13]

THE LIVES OF THE SAINTS

strong enough to exist on their own. Mother Victoria learned what was happening and appealed for the help of our Lady, who in a vision assured her of her unfailiI)g assistance, and the danger was overcome. Bd Victoria continued to govern her foundation, encouraging her sisters in their penitential life and setting them an example of complete humility and love, till her death at the age of fifty-five. This took place on December 15, 1617, but today is her feast in the order that she founded. These nuns are distinguished from those of the Annunciation (Annon足 ciades) founded by St Joan of Valois by the epithet" Sky-Blue ", with reference to the colour of their mantles. On the occasion of the beatification of Mary Victoria in 1 828, an Italian life was printed with the title Vita della b. Maria Vittoria Fornari-Strata, fondatrice dell' Ordine della Santissima Annunziata detto " Le Turchine ", in other words, called by Italians " the Blue Nuns ". This life is anonymous, but official. See also a French account by Father F. Dumortier, La bse Marie- Victoire Fornari-Strata (1902).

13 : ST

MAURILIUS.

BISHOP OF ANGERS

(A.D. 453)

HIS Maurilius was a native of Milan who came into Touraine and became a disciple of St Martin, by whom he was ordained. He was a vigorous missionary, who knew how to make the most of an opportunity. When a pagan temple was struck by lightning he showed it to the people as an indication of God's anger, and at once set to work to build a church in its place. He was made bishop of Angers and governed that see in virtue and prudence for thirty years. Later writers have embroidered his life with a number of quite false tales, particularly one of a dying boy to whom he did not go to minister till it was too late. Overcome with remorse he deserted his see and made his way to the Breton coast. There, having written on a rock the words, " I, Maurilius of Angers, passed this way", he took ship for Britain. In the Channel he accidentally dropped the key of his cathedral into the sea. The people of Angers were stricken with grief at the loss of their bishop, and eventually traced him to Brittany, where the inscription on the rock was found. Some of them then passed over into Britain to seek him there, and on the way a fish jumped into the boat; in its belly was found the k~y of the cathedral of their city. St Maurilius was presently found working as a gardener, and they besought him to return. "I cannot come back to Angers", he said, " without the key of my church." But when he was shown that they had the key he gladly went with them, and when they had safely arrived he went to the grave of the boy who by his fault had died unconfirmed and unhouseled, and called him by his name. The boy rose from the grave and was therefore given the name of Renatus (Rene), and lived to succeed St Maurilius as bishop of Angers: he is venerated as a saint both there and as bishop of Sorrento in Italy. The fable of an object recovered from the belly of a fish is found in the legends of St Ambrose of Cahors, St Kentigern, St Maglorius and others, as well as in several non足 Christian sources, particularly the story of the ring of Polycrates. There is a tradition at Angers that St Maurilius introduced the feast of the Birthday of our Lady into that diocese, in consequence of a man having a vision of singing angels on the night of Septerrtber 8; but it deserves no more credence than the other stories told about this holy bishop.

T

ST AMATUS,

OR

[September 13

AME

On the 3rd of this month is celebrated the feast of another ST MAURILIUS, a bishop of Cahors who died in the year 580. DelIberate fraud has been associated with what at one time passed current as the Life of St Maurilius. A certain deacon named Archanaldus in 905 rewrote an earlier account of the saint, and pretended that it had originally been compiled by Venantius Fortunatus and had afterwards been corrected by Gregory of Tours. The deception was exposed by Launoy in 1649, and the whole matter will be found discussed in the Acta Sanctorum, September, vol. iv. The genuine life by Magnobodus, written c. 620, has also in part been edited by B. Krusch when writing of Venantius In' MGH., Auctores Antiquissimi, vol. iv, pt 2, pp. 84-101. See also the Analecta Bollandiana, vol. xviii (1899), pp. 417-421, and J. Levron, Les saints du pays anget)~n (1943), pp. 53-64.

ST EULOGIUS, PATRIARCH OF ALEXANDRIA

(c. A.D. 607)

ST EULOGIUS was a Syrian by birth and while young became a monk, and at length abbot of his monastery of the Mother of God at Antioch. Amongst the evils with which the Church was then afflicted, the disorder and confusion into which the monophysites had thrown the church of Alexandria called for strong measures, and an able pastor endowed with prudence and vigour to apply them. Upon the death of the patriarch John, in 579, St Eulogius was raised to that dignity. Two or three years later Eulogius was obliged to make a journey to Constantinople on the affairs of his church, and there he met St Gregory the Great, who \vas at that time the papal representative (apocrisiarius) at the Byzantine court. Between the two a friendship soon sprang up, and there are extant a number of letters which in after years Gregory addressed to Eulogius. In one of these letters St Gregory, now pope, refers to the success of the monk Augustine among the pagan Angli, " living in an angle of the world''', stating that on the preceding Christmas-eve ten thousand of them had been baptized; he goes on to use this as an encouragement for Eulogius in his efforts against the monophysites. One passage dlmost seems to imply that St Eulogius had something to do with originating 5t Augustine's mission to England. St Gregory, who had already had to rebuke the patriarch of Constantinople, John IV the Faster, for assuming the pompous title of " Oecum足 enical Patriarch" and had thenceforward in protest signed himself " Servant of the Servants uf God", likewise reproved St Eulogiu3 for addressing him as " Oecumenical Pope". "I do not wish to be exalted in words but in virtue", he wrote. "Away with these v.Tords which puff up pride and offend charity." Of the numerous writings of St Eulogius, chiefly against heresies, only a sermon and a few fragments remain; one treatise was submitted to St Gregory before publica足 tion, and he approved it with the words, " I find nothing in your writings but what is admirti ble ". St Eulogius did not long survive his friend, dying at Alexandria about the year 607. Besides the Acta Sanctorum, September, vol. iv, an account of Eulogius will be found in Bardenhewer's Patrology (Eng. trans.), pp. 575-576, and in DeB., vol. ii, p. 283. His works are printed in Migne, PG., vol. lxxxvi. See also the Theologische Quartalschrift, vol. lxxviii, pp. 353-401. Pope Gregory 1's letter about the English mission is in lib. viii, indo i, no. 30 of his Epistolae.

ST AMATUS, OR AME, ABBOT

(c. A.D. 630)

THE first in time of the two saints of this name commemorated today was born of a Gallo-Roman family at Grenoble. While still a child he was taken to the abbey

549

THE LIVES OF THE SAINTS

September 13]

of Agaunum where he passed over thirty years of his life, first as a schoolboy, then as a religious in the community, and finally as a hermit in a cell on the cliff behind the monastery. There he lived alone, supporting himself by the cultivation of a small patch of land, helped therein, it was said in after ages, by divine intervention. Persevering and improving in every grace and virtue, he in the year 614 attracted the attention of St Eustace, when he visited Agaunum on his way back from a visit to Italy. He induced Amatus to return with him to Luxeuil and become a monk in that monastery. The most important external achievement of St Amatus was the conversion of Romaric~ a Merovingian nobleman who had a castle at Habendum, on the Moselle. This conversion was begun when one day St Amatus was dining at the table of Romaric, who asked the question of another certain ruler: "What shall I do to possess everlasting life?" Amat~s pointed out a silver diih as representing the possessions to which his questioner was enslaved, and added the words of our Lord: "Sell all whatever thou hast and give to the poor, and thou shalt have treasure in Heaven. And come, follow me." Romaric took these words to heart and was given the grace to interpret them literally: he manumitted his serfs, gave most of his goods, except Habendum, to the poor and the Church, and became a monk at Luxeuil. Then, about the year 620, the converted nobleman himself founded a double monastery under the Columbanian rule, St Amatus being ap足 pointed its first abbot. This monastery was on his estate at Habendum, and was afterwards called after the founder Remiremont (Romarici Mons). Its early days are said to have been darkened by a sad quarrel between Amatus and Romaric on the one hand and Eustace on the other, in which a monk of Luxeuil, narned Agrestius, was deeply implicated. But that unhappy man came to a bad end; he was murdered (it is said by a wronged husband) and after his death peace was gradually restored. St Amatus died about the year 630, in love and charity with St Eustace and the monks of Luxeuil. During his last years he reverted to the solitary life of his earlier ones, living in a cell apart, cultivating his garden and looking after their bees for the nuns, and coming to choir only on Sundays and great feasts. His friend and convert Romaric took over the direction of the two com足 munities, and in due course he too was venerated as a saint. The Latin life, which was formerly accepted (e.g. in the Acta Sanctorum, September, vol. iv) as written by a monk of Remiremont who was practically a contemporary of the saint, has been re-edited by B. Krusch in MGH., Scriptores Merov., vol. iv, pp. 215-221 ; Krusch arrives at the conclusion that the document is quite untrustworthy and fabricated in the ninth century. The matter is not altogether clear, though the life must in any case have been written as much as fifty years after the death of St Amatus. As against Krusch, see Besson in the Zeitschrift fur Schweitzerische Kirchengeschichte, vol. i (1907), pp. 20-51, and cf. the Analecta Bollandiana, vol. xxvi, pp. 342-343.

ST AMATUS, OR AME, BISHOP OF SION IN VALAIS

(c.

A.D.

690)

THIS other Amatus became bishop of Sion (Sitten), in what is now Switzerland, about the year 660. We hear little of him till some sixteen years later \vhen, for reasons unknown, King Thierry III of Austrasia banished him to the monastery at Peronne, where St Ultan, brother of its founder St Fursey, was then abbot. After the death of St Ultan, St Amatus was in 686 given into the care of St Maur足 ontus at his newly founded abbey at Breuil in Flanders. On his way thither the bishop, while vesting himself in the church at Cambrai, emulated St Goar and other

55 0

[September 14

THE' EXALTATION OF THE HOLY CROSS

saints by hanging his cloak not on a beam but on a sun-beam. But it was the holiness of St Amatus and the injustice of his position, rather than this imaginary incident, that caused St Maurontus to kneel at his feet and apologize for being his guardian. At Breuil 8t Amatus both by words and example excited the monks to fervour and humility. He himself lived in a cell near the church, and occupied his soul in heavenly contemplation. Thus he lived some years with these monks, and only left them to become an intercessor with Christ in His glory for them about the year 690. The Roman Martyrology implies that St Amatus was bishop of Sens, as indeed he is generally called ; there has been confusion between Senonensis and Sedunensis, and his name was interpolated in the episcopal lists of that see during the tenth century. Nevertheless his attribution to Sion in Valais is not without its difficulties. There are two Latin lives of the saint, the one printed in the Acta Sanctorum, September, vol. iv, the other in the Cata~ 19ue of the Hagiographical MSS. of Brussels, ii, pp. 44-55. The Bollandists formerly described him as bishop of Sens, not Sion, and this view has been supported in modern times by H. Bouvier, Histoire de I'Eglise de Sens, vol. i (1906), pp. 457-460. On the other side see Besson, Monasterium Agaunense (1913), p. 17I. C/. also Duchesne, Fastes Episcopaux, vol. i, p. 246, and ii, p. 239.

14 : THE

EXALTATION

OF

CALLED HOLY CROSS DAY

O

THE

HOLY 629)

CROSS,

COMMONLY

(A.D.

N this day the Western church celebrates, as we learn from the Roman Martyrology and the lessons at ·Matins, the veneration of the great relics of Christ's cross at Jerusalem after the Emperor Heraclius had recovered them from the hands of the Persians, who had carried them off in 6 I 4, fifteen years before. According to the story, the emperor determined to carry the precious burden upon his own shoulders into the city, with the utmost pomp; but stopped suddenly at the entrance to the Holy Places and found he was not able to go forward. The patriarch Zachary, who walked by his side, suggested to him that his imperial splendour was hardly in agreement with the humble appearance of Christ when He bore His cross through the streets of that city. Thereupon the emperor laid aside his purple and his cro\vn, put on simple clothes, went along barefoot with the pro­ cession, and devoutly replaced the cross where it was before. It was still in the silver case in which it had been carried away, and the patriarch and clergy, finding the seals whole, opened the case with the key and venerated its contents. The original writers always speak of this portion of the cross in the plural number, calling it the pieces of the w00d of the true cross. This solemnity was carried out with the most devout thanksgiving, the relics were lifted up for the veneration of the people, and many sick were miraculously cured. In the Eastern church the feast of the World-wide Exaltation of the Holy and Life-giving Cross is one of the greatest of the year, and principally commemorates the finding of the cross and (now on the previous day) the dedication of Constan­ tine's churches at the Holy Sepulchre and Calvary. The pilgrim Etheria in the fourth century tells us that these dedications were fixed for the same day as that on which the cross was found; and in early times in the East the feasts of the cross were connected more with the finding, the dedications, and a vision accorded to 8t Cyril of Jerusalem in 351, rather than with the recovery by Heraclius. It would 55 1

September 14]

THE LIVES OF Tf-IE SAIN1'S

appear certain that September 14 ,vas the original date of the commemoration of the find ing even at Rome, but that the Exaltation under Heraclius took its place and the Finding was fixed for May 3, according to a Gallican usage. l\1gr I)uchesne states that this Holy Cross day in September was a festival of Palestinian origin, " on the anniversary of the dedication of the basilicas erected by Constantine on the sites of Calvary and the Holy Sepulchre", and he adds: "This dedication festival was celebrated in 335 by the bishops attending the Council of 'Tyre, who had pronounced upon Athanasius the sentence of deposition. l'here \vas associated with it also the comm~moration of the discovery of the true cross", which ,vas " exalted" before the assembled people. See L. Duchesne, Christian rVorslzip (1919), pp. 274-275, 522-523 and 570-571 ; and Bludau, Die Pilf<erreise del' Etheria (1927), pp. 185-19°. l'he earliest mention in the West of the feast of the Exaltation of the Cross, under this name, appears to be in the notice of Pope St Sergi us I (d. 701) in the Liber pOlltzjicalis, ed. Duchesne, vol. i, pp. 374-378. See also K. A. Kellner, Heortology (1908), pp. 333-341 ; DAC., vol. iii, cc. 3131-3139; and a most useful summary in Baudot and Chaussin, Vies des saints . . . , t. v (1947), pp. 63-78. Cf. also what is said her::-in under 1\lay 3.

ST MATERNUS, BISHOP OF COLOGNE

(FOURTH CENTURY)

MATERNUS was the first bishop of Cologne of whom there is any certain knowledge: he is heard of in connexion with the Donatist controven~y. The schismatic bishops in Africa presented to the Emperor Constantine a petition against the Catholic bishop, Caecilian, asking that the case might be judged by bishops from Gaul, w~o had no practical interest in the matters at issue. Constantine sent for three Gallic bishops to assist at the trial in Rome: these were Reticius of Autun, MClrinus of Aries and St Maternus of Cologne. In the year 313 Caecilian was unanimously vindicated. The Donatists demanded a fresh trial and the emperor directed that a council be held to deal with the matter. This took place in the follow­ ing year, at Aries, and St Maternus was again one of the bishops present. It is possible that at one time he was bishop at Trier, where he seems to have died. But the legends of Cologne and Trier, accepted in their liturgical books and referred to by the Roman Martyrology, make of St Maternus a very different figure. Many ancient sees have naturally sought to find for themselves an apostolic or sub-apostolic origin, and among those that have associated themselves with St Peter are Cologne and Trier-the first named claims two bishops called Maternus, in the first and the fourth centuries. He was, asserts the apocryphal story, the resurrected son of the widow of Nairn, who was sent by St Peter himself with St Eucharius and St Valerius to evangelize the Gauls. 'Vhen they got so far as Ehl, in Alsace, Maternus died, and his companions returned to Rome, where St Peter gave them his staff, with instructions to lay it upon the dead man. This was done, and St Maternus underwent another resurrection, and lived to bring the gospel to " the peoples of Tongres, Cologne and Trier and other neighbouring parts". AJmost exactly the same tale is related of other apostolic missionaries to Gaul, and it is of course quite worthless. There is no reason for supposing that this St lVlaternus is other than the bishop who attended the Synod of Aries in 314. The extravagant legend summarized above seems to have been fabricated towards the close of the ninth century by one Eberhard, a monk at Trier. It is discussed at some length

55 2

ST NOTBURGA

[September 14

in the Acta Sanctorum for September, vol. iv. The text is printed in January, vol. ii (January 29). See also DeB., vol. iii, p. 862; Hauck, Kirchengeschichte Deutschlands, vol. i, pp. 46-47; W. Neuss, Die Anfiinge des Christentums im Rheinlande (1923), pp. 13-20, and Duchesne, Fastes Episcopaux, vol. iii, pp. 34 and 178.

ST NOTBURGA,

VIRGIN

(c.

A.D.

1313)

SOME fourteen years before the death of St Zita at Lucca there was born at Ratten足 berg in Tirol a girl who was to become as well known as a patron of domestic servants in her own neighbourhood as is St Zita in a more extended area. This girl, Notburga by name, was the daughter of a peasant, and at the age of eighteen entered the service of Count Henry of Rattenberg and was employed in the kitchen. There was a good deal of food left over from the tables of this feudal establishment, and Notburga used to take it to one of the side doors of the castle and give it away to the poor people who daily waited there. Not content with this, she would even stint her own meals to increase the portion of the poor. When Count Henry's mother died, his wife, the Countess Ottilia, looked less favourably on the charity of the kitchen-maid, and gave orders that the broken food was to go into the pigbuckets as heretofore, and be fed to the swine. For a time Notburga did as she was told, and gave to the poor only what she could save from her own food and drink, but she soon began secretly to continue her old practice, till one day her mistress caught her at it and she was dismissed. The Countess Ottilia died shortly after, and the victims of her parsimony, with that whimsical realism with which the poor watch the antics of the rich, said that her ghost haunted the pigsties of Rattenberg castle, and that the count had had to have the place exorcized. Notburga nOVl hired herself to a farmer at Eben, and a legendary incident during her time with him is familiar to all good Tirolese children. One Saturday after足 noon in the harvest-time Notburga was reaping, when the church bell rang for Vespers, indicating that Sunday was begun. Notburga stopped work and was preparing to go to church, when her employer came along and told her to go on working. She refused: Sunday begins with Saturday Vespers, and good Christians do not reap on Sundays in fine weather. The farmer argued; the weather might change. "Very well", replied St Notburga, " let this decide it." Picking up the sickle, she threw it into the air-and there it remained suspended, looking like the first quarter of the harvest moon against the evening ~ky.

Count Henry in the meantime had been suffering considerably in the strife between the count of Tirol and the duke of Bavaria, and St Notburga's biographer, who wrote in the seventeenth century and had a lively and credulous imagination, says that Henry attributed all his misfortunes to the meanness of his late wife and the consequent dismissal of Notburga. So, when he married a second time and somebody was required to manage the household, she was installed as housekeeper 2.nd lived a happy and holy life at Rattenberg for the rest of her days. Before she died she particularly recommended her beloved poor to her master, and asked him to lay her body on a farm-wagon and bury it wherever the oxen should finally rest. This was done, and after a journey of which the usual miraculous accompaniments are recorded, the oxen brought the burden to a halt before the door of the church of St Rupert at Eben. Here accordingly St Notburga was buried. In 1862

553

September 15]

THE LIVES OF THE SAINTS

Pope Pius IX confirmed her local cultus as patroness of poor peasants and hired servants. Although we are dependent almost entirely upon the life originally published in German in 1646 by H. Guarinoni, still there seem, as we learn from Rader's Bavaria Sancta and other sources, to have been materials of earlier date. In the Acta Sanctorum, September, vol. iv, Guarinoni's narrative is translated into Latin, and accompanied with full prolegomena and a number of curious engravings of the eultus of St Notburga.

15 : THE SEVEN SORROWS

OF THE BLESSED VIRGIN MARY

T

WICE during the year the Western church commemorates the sorrows of the Blessed Virgin Mary, on the Friday in Passion week and again on this September 15. The first is the older feast, instituted at Cologne and elsewhere during the fifteenth century. It was then called the Commemoration of the Distress and Sorrow of the Blessed Virgin Mary, and had in view specifically our Lady's suffering during the passion of her divine Son. When the feast was extended to the whole Western church in 1727 under the title of the Seven Sorrows, the original reference of the Mass and Office to the Crucifixion was retained, and the commemoration is still called the Compassion of our Lady in some calendars e.g. those of the Benedictines and Dominicans, as it was in many places before the eighteenth century. In the. middle ages there was a popular devotion to the five joys of Mary, and this was soon complemented by another in honour of five of her sorrows at the Passion. Later, these were fixed at seven, and extended back from Calvary to embrace her whole life. The Servite friars, who from their beginning had a particular devotion to the sufferings of Mary, were in 1668 granted a feast for the third Sunday in September on which these Seven Sorrows should be commemorated, and this feast also was extended to the Western church in 1814. For long there were several different ways of enumerating these mysteries, but since the composi足 tion of the liturgical office they have been fixed by the responsories at Matins as : (i) The prophecy of holy Simeon. "There was a man named Simeon, and this man was just and devout; and he said unto Mary: Thine own soul also a sword shall pierce." (ii) The flight into Egypt. "Arise, and take the Child and His mother and fly into Egypt; and be there until I shall tell thee." (iii) The three days' disappearance of the boy Jesus. "Son, why hast thou done so to us? Behold thy father and I have sought thee, sorrowing." (iv) The painful progress to Calvary. "And bearing His own cross He went forth. And there followed Him a great multitude of people, and of wcmen who bewailed and lamented Him." (v) The crucifixion. "And when they were come to the place which is called Calvary, they crucified Him there. Now there stood by the cross of Jesus His mother." (vi) The taking down from the cross. "Joseph of Arimathaea begged the body of Jesus. And taking it down from the cross His mother received it into her arms." (vii) The entombment. "What a sadness of heart was thine, Mother of sorrows, when Joseph wrapped Him in fine linen and laid Him in a sepulchre." Much has been written about the gradual evolution of this consecrated number of our Lady's sorrows or " dolours ", but the subject h~ by no means been exhausted. One of the most valuable contributions to the history is an article in the Analeeta Bollandiana (vol. xii, 1893, pp. 333-352), under the title" La Vierge aux Sept Glaives ", written in reply

554

ST NlcETAS THE GOTH

[September 15

to a foolish attempt of the folklorist H. Gaidoz to connect the devotion with a Chaldean cylinder at the British Museum. I t bears a representation of the Assyrian goddess Istar ; around this is a sort of trophy of arms, which can be resolved into seven separate weapons. The coincidence is by no means striking in itself, and there is not a shadow of evidence to suggest any link between Assyria and this very late western devotion. We know for certain that in the middle ages a recognition of five joys and then of seven preceded any specified numbering of our Lady's sorrows. Moreover, before a settled convention was arrived at we hear occasionally of nine joys, fifteen sorrows, or twenty-seven sorrows, etc. On all this consult S. Beissel, Geschichte der Verehrung Marias in Deutschland, vol. i (1909), pp. 404-413, and, on the liturgical commemoration, vol. ii of the same work (19 10), pp. 364-367. Further information as to the local observance of the feast in the past is afforded by Holweck, Calendarium liturgicum festorum . . . (1925). Although its general observance was then quite new, Benedict XIV's commission advocated the removal of this feast from the general calendar.

ST NICOMEDES, .MARTYR

(DATE UNKNOWN)

NICOMEDES was a martyr of the Roman church who was buried in a catacoInb on the Via Nomentana, just outside the Porta Pia. There was a church dedicated in his honour, and there is good evidence of his early cultus. The Roman Martyrology says that, " on saying to those who tried to make him sacrifice, " I do not sacrifice except to the almighty God who reigns in Heaven " he was for a long time beaten with leaded whips and under this torture passed to the Lord". But this is derived from an account of him in the worthless acta of SSe Nereus and Achilleus,wherein he is represented as a priest who buried the body of St Felicula, was arrested and put to death, and his body thrown into the Tiber whence it was recovered by the deacon Justus. Another recension of his passion makes him suffer in the third-fourth century, under the Emperor Maximian. His catacomb was discovered in 1864. It is curious that the name of Nicomedes does not occur in the Roman list, Depositio martyrum , of 354; but the Itineraries, as well as the Sacramentaries, authenticate his early cultus in Rome. The evidence has been set out in Delehaye's CMH., p. 510.

ST NICETAS THE GOTH, MARTYR

(A.D. 375)

SAINTS Sabas and Nicetas are the two most renowned martyrs among the Goths. The former is honoured on April 12, the latter, whom the Greeks place in the class of the" great martyrs", is commemorated on this day. He was a Goth, born near the banks of the Danube, and converted to the faith in his youth by Ulfilas, a great missionary among those people, and translator of the Bible into the Gothic tongue. By him Nicetas was ordained priest. In the year 372 Athanaric, king of the Eastern Goths who bordered upon the Roman empire toward Thrace, raised a persecution against the Christians, occasioned by the ill-treatment by the Roman authorities of a number of Goths who had taken refuge in Moldavia from the Huns. By his order an idol was carried in a chariot through all the towns and villages where it was suspected that any Christians lived, and all who refused to worship it were put to death. The usual method of the persecutors was to burn the Christians with their children in their houses or in the churches where they were assembled together. In the army of martyrs which glorified God on this occasion, St Nicetas sealed his faith and obedience with his blood, and triumphing over sin passed to eternal glory by the death of fire. His relics were taken to Mopsuestia in Cilicia and there enshrined, whence it came about that this Visigothic martyr is venerated throughout the Byzantine and Syrian churches.

555

TIlE LIVES OF 'TIlE SAINrrS

Sepfember 15]

On S~ptember 12 the feast is ohserved at "'enice of another ST rnartyr under Diocletian.

~ICETAS,

a

'-fhe (;reek text of the passio of St 0l'icetas, as presented by the Metaphrast, \vas printed with a comnlentary in the At/a Sane/orum, September, vol. v. But in the Ana/eda Bo/lall足 diana, vol. xxxi (19 12), pp. 209- 2 I 5, the earlier original of this account has been critically edited, with a cornmentary 'which occupies pp. 2HI ~287 of the sanle volunle.

ST AICHARDUS,

OR

ACHARD,

.ABBOT

(c. A.D. 687)

IT is related that Aichardus at the age often \vas taken to he educated at a monastery at Poitiers. Here he remained till his father thought it \vas tirne for him to corne home "'nd he introduced to the life of court and camp; hut his mother \vas con足 cerned that he should hecome a saint, and that this end alone should be considered in it. This led to considerable disagreement het\veen the parents, and to end it Aichardus himself \\"as called in to give his opinion. This he expressed to his father with so much earnestness and in so dutiful a manner that he gained his consent upon the spot: Aichardus went without delay to the abhey of St Jouin at Ansion in Poitou. St Aichardus had been at Ansion for thirty-nine years when the prIory of 8t Benedict at Quinc;ay \\ras founded by St Philihert, who peopled it \\揃ith fifteen monks from Jumieges and rnade Aichardus their superior. lJnder his rule the new house prospered and soon augmented its numhers. \Vhen St Philihert finally retired from Jumieges he resigned that ahbacy to St Aichardus, whose nomination was accepted by the community in consequence of a vision granted to one of their numher. This was not the only occasion in the career of A.ichardus that, aLcording to tradition, a vision was vouchsafed at a particularly useful moment. There were then at Jumieges nine hundred nlonks, among \vhom he pronloted monastic perfection by his example, and this manner of exhorting proYed most effectual for sorne of them. But others were not so easily led, until their ahhot had a dream of the approaching death and judgement of 442 of them: this had a great effect in heightening their observance. St .AicharJus was fore\varned of the death of St Philibert very shortly before his o\\"n, ~nd \vhen his time came he was laid on ashes and covered \vith sackcloth, and said to the monks: "My dear children, never forget the last advice and testa足 ment of your n10st loving father. I implore you in the name of our divine Saviour always to love one another, and never to suffer the least coldness to\vard any brother to be for a moment in your breasts, or anything by \\"hich perfect charity may suffer any harm in your souls. You have borne the yoke of penance and are grown old in the exercise of religious duties in vain, if you do not sincerely love one another. \Vithout this, martyrdom itself cannot make you acceptable to God. Fraternal charity is the soul of a religious house." Having spoken these \\"ords, he happily surrendered his soul into the hands of his Creator. The Cistercian menology on this same day commemorates a BD AICHARDUS who was eyidently a man \vhose virtues and abilities \vere equally above the average for he was master of novices at Clairvaux and was used by St Bernard in the work of his foundations. He died about 1170. A full account of St Aichardus is given in the Aela Sane/orum, September, vol. v, but little tl ust can be placed in the published lives of the saint.

55 6

[Septnnher 15

ST CATf-IERINE OF GENOA

ST MIRIN

(SEVENTH CENTURY?)

ST MIRIN (l\1eadhran) ,vas an Irish missionary in Scotland, \vho \vas buried at Paisley, where his shrine became a place of pilgrimage. He \vas co-titular of the medieval abbey there, and other churches in Scotland bore his name. .A.ccording to the Aberdeen Breviary, l\1irin was a disciple of St Comgall and \\'as for a time abhot of Bangor. Characteristic of the vindictive strain in some Celtic hagiology, it is related that IVIirin laid the pains of childbirth on an Irish king \vho had opposed him. His feast, as a bishop, is observed in the diocese of Paisley, \vhere the cathedral church is dedicated in his honour. See the Acta Sanctorum, Septenlber, vol. v; KSS., pp. 397, 406. Cf. M. Barrett, A G'alendar of Scottish Saints (1904), p. 123, and Footprints of the Ancient Scottish Church (1914), p. 184; and LIS., vol. ix, p. 377. Mirin is not to be confused with the eponymous sa int of Saint Merryn in Corn\vall, apparently a woman, and not certainly identified.

ST CATHERINE OF GENOA,

WIDOW

THE Fieschi were a great Guelf family of Liguria, with a long and distinguished history. In 1234 it gave to the Church the vigorous Pope Innocent IV, and in 1276 his nephe\v, \vho ruled for a few \veeks as Adrian V. By the middle of the fifteenth century it had reached the height of its power and splendour in Liguria, Piedmont and Lombardy; one member was a cardinal, and another, James, descended from the brother of Innocent IV, was viceroy of Naples for King Rene of Anjou. This James Fieschi \vas married to a Genoese lady, Francesca di Negro, and to th~m ,vas born at Genoa in the year 1447 the fifth and last of their children, Caterinetta, now always called Catherine. Her biographers give particulars of her promising childhood ,vhich may perhaps be dismissed as common-form panegyric, but from the age of thirteen she was undoubtedly strongly attracted to the religious life. Her sister was already a canoness regular and the chaplain of her convent \vas Catherine's confessor, so she asked him if she also could take the habit. In consultation with the nuns he put her off on account of her youth, and about the same time Catherine's father died. Then, at the age of sixteen, she was married. It is alleged of many saints, both male and female, that, though wishing to enter a monastery, they married in obedience to the will of those in authority over them, and of some of them these circumstances are only doubtfully true. But about 8t Catherine of Genoa there is no question. The star of the G hibelline family of the Adorni was in decline, and by an alliance with the powerful Fieschi they hoped to The Fieschi ,vere willing enough, and restore the fortunes of their house. Catherine \vas their victim. Her bridegroom ,vas Julian Adorno, a young man with too poor a character to bring any good out of his marriage as a marriage. Catherine was beautiful in person (as may be seen from her portraits), of great intelligence and sensibility, and deeply religious; of an intense temperament, without humour or wit. Julian was of very different fibre, incapable of appreciating his \vife, and to that extent to be commiserated; but if he failed to win more than her dutiful submission and obedience it was either because he did not try, or because he set about it in the wrong ,vay. He was, on his o\vn admission, unfaithful to her; for the rest, he ,vas pleasure-loving to an inordinate degree, undisciplined, hot足 tempered and spendthrift. He was hardly ever at home, and for the first five years

557

TI-IE LIVES ()F 1'1-1ÂŁ SAINTS

September 15]

of her married life Catherine lived in solitude and moped arnid yain regrets. 1'hen for another five she tried what consolations could be found in the gaieties and recreations of her world, and was little less sad and desperate than hefore. She had, however, never lost trust in God, or at least so much of it as was implied in the continued practice of her religion, and on the eve of the feast of St Benedict in 1473 she was praying in a church dedicated in his honour ncar the sea-shore outside Genoa. And she asked that saint, " St Benedict, pray to (;od that He make me stay three months sick in bed". 1'wo days later she was kneeling for a blessing before the chaplain at her sister's convent when she \vas suddenly overcome by a great love of God and realization of her o\vn unworthiness. She repeated over and over interiorly, " No more world! No more sins! " and she felt that " had she had in her possession a thousand worlds, she would have cast them all away". She was able to do nothing hut mumble an excuse and retire, and within the next day or two she had a vision of our liord carrying flis cross which caused her to cry out, " 0 Love, if it be necessary I am ready to confess my sins in public!" Then she made a general confession of her whole life with such sorrow " as to pierce her soul". On the feast of the Annunciation she received holy communion, the first time with fervour for ten years, and shortly after became a daily communicant, so remaining for the rest of her life-a most rare thing in those days, so that she used to say she envied priests, who could receive our Lord's body and blood daily without exciting comment. At about this time his luxury and extravagance had brought Julian to the verge of ruin, and his wife's prayers, added to his misfortunes, brought about a reformation in his life. They moved from their palazzo into a small house, much more humble and in a poorer quarter than was necessary; agreed to live together in continence; and devoted themselves to the care of the sick in the hospital of Pammatone. Associated with them was a cousin of Catherine, Tommasina Fieschi, who after her widowhood became first a canoness and then a Dominican nun. This went on for six years without change, except in the development of 8t Catherine's spiritual life, till in 1479 the couple went to live in the hospital itself, of which eleven years later she was appointed matron. She proved as capable an adnlinistrator as she was a devoted nurse, especially during the plague of 1493, when four-fifths of those who remained in the city died. Catherine caught the distemper off a dying woman whom she had impulsively kissed, and herself nearly died. During the visitation she first met the lawyer and philanthropist Hector Vernazza, who was soon to become her ardent disciple (and also the father of the Venerable Battista Vernazza) and to whom is due the preservation of many precious details of her life and conversation. In 1496 Catherine's health hroke down and she had to resign the control of the hospital, though still living within the building, and in the following year her husband died after a painful illness. "Messer Giuliano is gone", she said to a friend, " and as you know well he was of a rather wayward nature, so that I suffered much interiorly. But my tender Love assured me of his salvation before he had yet passed from this life." ] ulian provided in his will for his illegitimate daughter Thobia, and her unnamed mother, and 8t Catherine made herself responsible for seeing that Thobia should never be in want or uncared for. For over twenty years St Catherine had lived without any spiritual direction whatever, and going only rarely to confession. Indeed, it is possible that, having no serious matter on her conscience, she did not always make even an annual confession, and she had, without fussiness, found no priest \\'ho understood her

55 8

ST CATHERINE OF GENOA

[September 15

spiritual state with a vie\v to direction. But about 1499 a secular priest, Don Cattaneo Marabotto, \vas made rector of the hospital, and" they understood each other, even by just looking each other in the face without speaking". To him she said, " Father, I do not know where I am, either in soul or body. I should like to confess, but I am not conscious of any sin." And Don Marabotto lays bare her state in a sentence: "And as for the sins which she did mention, she was not allowed to see them as so many sins thought or said or done by herself. She was like a small boy who has committed some slight offence in ignorance, and who, if someone tells him, ' You have done wrong', starts and blushes, yet not because he has now an experimental knowledge of evil." We are also told in her life" that Catherine did not take care to gain plenary indulgences. Not that she did not hold them in great reverence and devotion and consider them of very great value, but she wished that the selfish part of her should be rather chastised and punished as it deserved. . . ." In pursuance of the same heroic idea she but rarely asked others, whether on earth or in Heaven, to pray for her; the invocation of St Benedict mentioned above is a very notable exception and the only one recorded as regards the saints. It is also noteworthy that throughout her widowhood St Catherine remained a lay-woman. Her husband on his conversion joined the third order of St Francis (and to become a tertiary of any order was in those days a far more serious matter than it is now), but she did not do even that. These peculiarities are mentioned neither for commendation nor reprobation; those to whom they appear surprising may be reminded that those who examined the cause of her beatification were perfectly well aware .of them: the Universal Church does not demand of her children a uniformity of practice compatible neither with human variousness nor the freedom of the Holy Spirit to act on souls as He wills. From the year 1473 on St Catherine without intermission led a most intense spiritual life combined with unwearying activity on behalf of the sick and sad, not only in the hospital but throughout Genoa. She is one more example of the Christian universality which those who do not understand call contradictions: complete" other-worldliness" and efficient" practicality"; concern for the soul and care for the body; physical austerity which is modified or dropped at the word of authority, whether ecclesiastical, medical or social; a living in the closest union with God and an "all-thereness" as regards this world and warm affection for individuals in it. The life of St Catherine has been taken as the text of a most searching work on the mystical element in religion-and she kept the hospital accounts without ever being a farthing out and was so concerned for the right disposition of property that she made four wills with several codicils. Catherine suffered from ill health for some years and had to give up not only her txtraordinary fasts, but even to a certain extent those of the Church, and at length in 1507 her health gave way completely. She rapidly got worse, and for the last months of her life suffered great agony; aInong the physicians who attended her was John-Baptist Boerio, who had been the principal doctor of King Henry VII of England, and he with the others was unable to diagnose her complaint. They eventually decided" it must be a supernatural and divine thing", for she lacked all pathological symptoms which they could recognize. On September 13, 1510, she was in a high fever and delirium, ar.d at dawn of the 15th" this blessed soul gently breathed her last in great peace and tranquillity, and flew to her tender and much-desired Love ". She was beatified in 1737, and Benedict XIV added her name to the Roman l\lartyrology, with the title of saint. St Catherine left two

559

THE LIVES OF THE SAINTS

September 16]

written works, a treatise on Purgatory and a Dialogue of the soul and the body, which the Holy Office declared were alone enough to prove her sanctity. They are among the more important documents of mysticism, but Alban Butler says of them very truly that " these treatises are not writ for the common". Apart from a short notice by Giustiniano, Bishop of Nibio, in his Annali di Genova (1537), the earliest biographical account of St Catherine seems to be preserved in manuscripts varying considerably in their Italian text and belonging to the years 1547-1548. From these in the main was compiled the first book concerning her which was printed in any detail. It is commonly known as the Vita e Dottrina, and was issued in 1551. This work, which has been often reprinted, is our principal source of information concerning the saint, and it contains also a collection of her sayings and meditations. The many problems connected with its text have been discussed in great detail by Baron Friedrich von Hugel in his important work, The Mystical Element of Reli'gion (2 vols., 1908); see especially vol. i, pp. 371-466. His conclusions are beyond doubt justified in the main, but there is room for some difference of opinion as to details, as noted, e.g. in The Month, June, 1923, pp. 538-543. See also the Acta Sanctorum, September, vol. v. The numerous modern lives of St Catherine are based on the Vita e Dottrina,. among the more recent are Lili Sertorius, Katharina von Genua (1939), and L. de Laperouse, La vie de ste Catherine de Genes (1948). A new translation of the Purgatory treatise and the Dialogue was published in 1946, made by Helen Douglas Irvine and Charlotte Balfour.

16 : ST

CORNELIUS,

POPE AND MARTYR

O

WING to the violence of the Decian persecution the Roman see was vacant for over twelve months after the martyrdom of Pope 8t Fabian, when at length the priest Cornelius was elected, "by the judgement of God and of Christ, by the testimony of most of the clergy, by the vote of the people, with the consent of aged priests and of good men, to the vacant place of Peter", says 8t Cyprian. "He bravely accepted the episcopate, courageously seating himself in the sacerdotal chair, strong of mind, firm of faith, at a time when the tyrant [Decius] was, in his hatred of bishops, uttering unspeakable threats against them and was more concerned about a new bishop of God in Rome than about a rival prince in the empire." But the immediate troubles of the new pope were due not so much to the secular power as to internal dissension, though that dissension was brought about by persecution, or rather, by its temporary cessation. During the papal vacancy a dispute had arisen in Africa concerning the way in which repentant apostates should be treated, and an indulgent party had arisen which threatened both canonical discipline and episcopal authority. The bishop of Carthage, 8t Cyprian, had written to Rome for support of his contention that such penitents could be readmitted to communion only by a free decision of the bishop; and a certain priest called Novatian, a leader among the Roman clergy, had replied approvingly, but with a hint of a more severe attitude. A few weeks after the election of Cornelius, this Novatian set himself up as bishop of Rome in opposition; and he denied that the Church had any power at all to pardon lapsi, however repentant they might be and whatever penance they had undergone. Murder, adultery, fornication and a second marriage were by him added to apostasYI as "unforgivable sins". Like Hippolytus before him, Novatian was superior in natural ability to the pope whom he opposed; but he was undone by pride and ambition, and thus became the first formal antipope and the leader of an heretical sect that persisted for several centuries, at any rate in Africa. In his

560

[September 16

ST CYPRIAN

stand that the Church has the power to forgive repentant apostates, and that she should readmit them to communion after due penance, Pope Cornelius had the support of 8t Cyprian and the other African bishops, and of most of those of the East; and at a synod of "'~estem bishops in Rome the teaching of Novatian was condemned, and he and his followers excommunicated. Persecution of Christians was intensified again at the beginning of 253, and the pope was banished to Centumcellae (Civita Vecchia). Cyprian, who had a great admiration for St Cornelius, wrote him a congratulatory letter upon his happiness in suffering for Christ, and even more upon the glory of his church, for not a single Roman Christian had apostatized: "With one heart and one voice the whole Roman church confessed. Then was seen, most dear brother, that faith which the blessed Apostle praised in you [C/. Romans i 8], for even then he foresaw in spirit your glorious fortitude and firm strength." He clearly foretells the approaching conflicts of them both, and adds: "Whoever of us shall be first taken hence, let our charity persevere in never-ceasing prayer to the Father for our brethren and sisters." St Cornelius was the first to be called, in June of the same year, 253. St Cyprian often refers to him as a martyr, but, though later accounts say he was beheaded, he was probably not put directly to death but died of hardships at Centurncellae. His body was taken to Rome and buried, not in the papal cemetery proper but in the near-by crypt of Lucina, which was perhaps the burying-place of the gens Cornelia, to \vhich this pope is said to have belonged. The great supporter of Pope St Cornelius, both as supreme pontiff and as defender of the Church against Novatian's rigorism, was Cyprian of Carthage, and their close association has ever since been recognized. St Cyprian's memory was kept at the tomb of Cornelius in the fourth century and his image painted on the wall of the crypt in the eighth; they are named together in the canon of the Mass and in the Roman Martyrology on September 14, the date of Cyprian's martyrdom; and two days later their joint feast is kept by the whole vVestern church. The story of St Cornelius forms an important episode in ecclesiastical history, and from Eusebius downwards it has engaged the attention of all writers who deal \vith the Christian Church in the early centuries. Besides the Acta Sanctorum, September, vol. iv, and the works of Grisar, Duchesne, j. P. Kirsch, etc., see especially A. d'Ales, Novatien (1925) and J. Chapman, Studies on the Early Papacy (1928), pp. 28 seq. As for the" martyrdom ", the place of interment, and the inscription and fresco of St Cornelius in the catacombs, see Wilpert, La cripta dei Papi e la cappella di santa Cecilia (1910); Franchi de' Cavalieri, Note agiografiche, vol. vi, pp. 181-210; and Delehaye in the Analecta Bollandiana, vol. xxix (1910), pp. 185--186. Leclercq in DAC. (vol. iii, cc. 2968-2985) reproduces several illustrations from de Rossi and WiJpert. The so-called passio of St Cornelius (the various redactions of which are catalogued in BHL., nn. 1958-1966) is an historically worthless document.

ST CYPRIAN, BISHOP OF CARTHAGE, MARTYR

(A.D. 258)

ST CYPRIAN played an important part in the history of the Western church and the development of Christian thought in the third century, particularly in Africa where his influence was preponderant. By his personal prestige, even more than by that of his see, he became recognized as in fact the primate of the African church, and he is daily named in the canon of the Roman Mass. He was called officially Caecilius Cyprianus, popularly known as Thascius, and was born about the year 200, probably at Carthage; certainly he was, according to St Jerome, a native of

561

THE LIVES OF THE SAINTS

September 16]

Proconsular Africa. Very little is known of his pre-Christian life; he was a public orator, teacher of rhetoric, and pleader in- the courts, and engaged to the full in the life of Carthage, both public and social. God's instrument of his conversion, somewhere about middle age, was an old priest, Caecilian, and Cyprian ever after reverenced him as his father and guardian angel. Caecilian, in turn, had the greatest confidence in his virtue and on his death-bed recommended his wife and children to Cyprian's care and protection. A complete change came over Cyprian's life. Before his baptism he made a vow of perfect chastity, which greatly astonished the Carthaginians and drew even from his biographer St Pontius the exclamation, " Who ever saw such a miracle! " With the study of the Holy Scriptures St Cyprian joined that of their best expositors, and in a short time became acquainted with the works of the greatest religious writers. He particularly delighted in the writings of his countryman Tertullian, scarce passed a day without his reading something in theIn, and when he wanted them he used to say, " Reach hither my master". Not the least of his sacrifices was the renouncement of all profane literature, and in his own extensive writings there is not a single quotation from any pagan author; in the earlier centuries of Christianity such a policy had a value which it no longer has today. Cyprian was soon made priest, and in 248 he was designated for the bishopric of Carthage. At first he refused and sought to fly, but finding it in vain he yielded and was consecrated. A few priests with some of the people opposed his election, which, however, was validly carried out, " after the divine judgement, the choice of the people, and the consent of the episcopate". Cyprian administered his office with charity, goodness, and courage mixed with vigour and steadiness. His aspect was reverent and gracious beyond what can be expressed, says Pontius, and no one could look him in the face without awe; his countenance had a mixture in it of cheerfulness and gravity, so that a person who beheld him might doubt whether he should love or respect him most: but this was certain, that he deserved the highest degree both of respect and love. The Church continued to enjoy peace for about a year after St Cyprian's pro足 motion to the see of Carthage, till the Emperor Decius began his reign by raising a persecution. Years of quietness and prosperity had had a weakening effect among the Christians, and when the edict reached Carthage there was a stampede to the capitol to register apostasies with the magistrates, amid cries of " Cyprian to the lions! " from the pagan mob. The bishop was proscribed, and his goods ordered to be forfeited, but Cyprian had already retired to a hiding-place, a proceeding which brought upon him much adverse criticism both from Rome and in Africa. He felt put on his defence, and set out justifying reasons for his action in several letters to the clergy. And there is no doubt that he did right to hide in the cir足 cumstances. He supplied the want of his personal presence with his flock by frequent letters. He exhorted them to continual prayer, saying, " What has moved me more particularly to write to you in this manner was an admonition which I received in a vision from Heaven saying to me: 'Ask and you shall receive.' " " Let each of us ", he wrote, " pray to God not for himself only but for all the brethren, according to the pattern which our Lord gave us wherein we are taught to pray as a common brotherhood, for all, and not as individuals, for ourselves alone. When the Lord shall see us humble, peaceable, in unity among ourselves, and made better by our present sufferings, he will deliver us from the hands of our perse足 cutors." He assured them that this storm had been revealed by God, before it

562

ST CYPRIAN

[September 16

happened, to a devout person at Carthage in a vision of the enemy under the figure of a retiarius* watching to destroy the faithful, because they did not stand upon their guard. In the same letter he ll1entions another revelation of God, which he himself had concerning the end of the persecution and the restoration of peace to the Ch urch. By such letters he warned and encouraged his flock, heartened the confessors in prison, and took care that priests in turns should visit them and give them holy communion in their dungeons. During the absence of St Cyprian one of the priests who had opposed his episcopal election, named Novatus, went into open schism. Some among the lapsed, and confessors who were displeased at St Cyprian's discipline towards the former, adhered to him, for Novatus received, without any canonical penance, all apostates who desired to return to the communion of the Church. 8t Cyprian denounced Novatus, and at a council convened at Carthage when the persecution slackened he read a treatise on the unity of the Church. " There is ", said he, "one God and one Christ and but one episcopal chair, originally founded on Peter, by the Lord's authority. There cannot therefore be set up another altar or another priesthood. Whatever any man in his rage or rashness shall appoint, in defiance of the divine institution, must be a spurious, profane and sacrilegious ordinance" ; as Peter is the earthly foundation of the whole Church, so is its lawful bishop of each diocese. The leaders of the schismatics were excommunicated, and Novatus departed to Rome to help stir up trouble there, where Novatian had set himself up as antipope. Cyprian recognized Cornelius as the true pope and was active in his support both in Italy and Africa during the ensuing schism; with 8t Dionysius, Bishop of Alexandria, he rallied the bishops of the East to Cornelius, making it clear to them that to adhere to a false bishop of Rome was to be out of communion with the Church. In connexion with these disturbances he added to his treatise on Unity one on the question of the Lapsed. 8t Cyprian complains in many parts of his works that the peace which the Church had enjoyed had enervated in some Christians the watchfulness and spirit of their profession, and had opened a door to many converts who had not the true spirit of faith, so that there was much relaxation and, their virtue being put to the test in the persecution raised by Decius, many lacked courage to stand the trial. These, whether apostates who had sacrificed to idols or libellaticii who, without sacrificing, had purchased for money certificates that they had offered sacrifice, were the lapsed (lapsi) , concerning the treatment of whom so great a controversy raged during and after the Decian persecution: on the side of excessive lenience NOV3tuS went into schism, while Novatian's severity crystallized into the heresy that the Church cannot absolve an apostate at all. At this time those guilty of less heinous sins than apostasy were not admitted to assist at the holy Mysteries before they had gone through a rigorous course of public penance, consisting of four degrees and of several years' continuance. Relaxations of these penances were granted on certain extraordinary occasions, and it was also customary to grant " indulgences" to penitents who received a recommendation from some martyr going to execution, or from some confessor in prison for the faith, containing a request on their behalf, which the bishop and his clergy examined and often ratified. t In 8t Cyprian's time this custom degenerated in Africa into an abuse, by • A gladiator who was armed with a net (rete) wherein he tried to entangle his opponent. t The terms of time (300 days, 7 years, etc.) in which indulgences are granted today is a survival from the days when the discipline of public penance was still in force in the Church.

563

THE

Septe1nber 16]

l~I\TES

OF TIlE SAIN'fS

the number of such libelli martyrum, and their often being given in too vague or peremptory terms, and without examination or discernment. Cyprian condemned these abuses severely, but though it would appear that he himself tended to severity he in fact pursued a middle way, and in practice was considerate and lenient. After he had consulted the Roman clergy he insisted that his episcopal rulings must be followed without question until the whole matter could be brought up for discussion by all the African bishops and priests. This was eventually done in 251, at the council at Carthage mentioned above, and it was decided that, whereas libellaticii might be restored after terms of penance varying in length according to the case, sacrificati could receive communion only at death. But in the following year the persecution of Gallus and Volusian began, and another African council decreed that" all the penitents who professed themselves ready to enter the lists afresh, there to abide the utmost heat of battle and manfully to fight for the name of the Lord and for their own salvation, should receive the peace of the Church". This, said the bishop, was necessary and desirable in order " to make a general rendezvous of Christ's soldiers within His camp for those who are desirous to have arms put into their hands and seem eager for the engagement. So long as we had peaceable times there was reason for a longer continuance of peni足 tents under a state of mortification, to be relaxed only in the case of sickness and danger. Now the living have as much need of communion as the dying then had, otherwise we should leave naked and defenceless those whom we are exhorting and encouraging to fight the Lord's battle: whereas we should rather support and strengthen them with the Body and Blood of Christ. The object of the Eucharist being to be a defence and security for those who partake of it, we should fortify those for whose safety we are concerned with the armour of the Lord's banquet. How shall they be able to die for Christ if we deny them the Blood of Christ? How shall we fit them for drinking the cup of martyrdom, if we do not first admit them to the ~halice of the Lord ? " Between the years 252 and 254 Carthage was visited by a terrible plague, of the ravages of which St Pontius has left a vivid description. In this time of terror and desolation St Cyprian organized the Christians of the city and spoke to them strongly on the duty of mercy and charity, teaching them that they ought to extend their care not only to their own people, but also to their enemies and persecutors. The faithful readily offered themselves to follow his directions. Their services were severally distributed: the rich contributed alms in money; the poor gave their personal labour and attendance. How much the poor and necessitous were, not only during this pestilence, but at all times the objects of Cyprian's care appears from the concern he expressed for them and the orders he frequently gave about them in his letters during his absence. It was one of his sayings: "Do not let that sleep in your coffers which may be profitable to the poor. That which a man must of necessity part with some time or other it is well for him to distribute volun足 tarily that God may recompense him in eternity." To c0mfort and fortify his flock during the plague, Cyprian wrote his treatise De mortalitate. Whereas St Cyprian so strongly supported Pope St Cornelius, in the closing years of his life he was moved to oppose Pope St Stephen I in the matter of baptism conferred by heretics and schismatics-he and the other African bishops refused to recognize its validity. This disagreement is referred to under 8t Stephen I, on August 2 above. Though during its course Cyprian published a treatise on the goodness of patience, he displayed considerable warmth during this controversy,

564

[September 16

ST CYPHIAN

an excess for which, as 8t Augustine says, he atoned by his glorious martyrdom. For in August 257 was promulgated the first edict of Valerian's persecution, which forbade all assemblies of Christians and required bishops, priests and deacons to take part in official worship under pain of exile, and on the 30th the bishop of Carthage was brought before the proconsul. The source for what followed com­ prises three distinct documents, namely, a report from official sources of his trial in 257, which resulted in banishment; the same of the second trial, in 258, at which he was condemned; and a short account of his passion: the compiler adds a few words to connect the three parts into one narrative. It runs as follows: " When the Emperor Valerian was consul for the fourth time and Gallienus for the third, on August 30 [A.D. 257], Paternus the proconsul said to Cyprian the bishop, in the audience-chamber: 'The most sacred emperors Valerian and Gallienus have deigned to give me letters in which they command those who do not follow the Roman religion to observe that ceremonial henceforth. For this reason I have enquired about you. What do you answer me ? ' CYPRIAN: I am a Christian and a bishop. I know no other gods but the one and true God who made Heaven and earth, the sea, and all that is in them. This God we Christians serve; to Him we pray day and night, for ourselves and for all men and for the safety of the emperors themselves. PATERNUS: Do you persist in this intention? CYPRIAN: A good intention which acknowledges God cannot change. PATERNUS: You will, then, according to the edict of Valerian and Gallienus, go into exile at Curubis. CYPRIAN: I will go. PATERNUS: The emperors have deigned to write to me not only arout the bishops but also about the priests. I wish therefore to know from you who are the priests who live in this town. CYPRIAN: By your laws you have wisely forbidden any to be informers, so I am not able to reveal their names. But they can be found in their towns. PATERNUS: I will to-day seek them out here. CYPRIAN: Our discipline forbids that any should voluntarily give himself up, and this is contrary to your principles; but you will find them if you look for them. PATERNUS: I will find them. The emperors have also forbidden any assemblies to be held in any place, and also access to the cemeteries. If anyone then has not observed this salutary decree, he incurs the penalty of death. CYPRIAN: Do what is ordered you. " Then Paternus the proconsul ordered the blessed Cyprian to be exiled, and when he had already been some time in his place of exile, the proconsul Galerius Maximus succeeded to Aspasius Paternus. 'fhe first-named ordered the holy bishop Cyprian to be recalled from exile and brought before him [August 258]. When Cyprian, the holy martyr chosen by God, had returned from the city of Curubis* (where he had been in exile according to the decree of the then proconsul Aspasius Patemus), he remained in his own gardens according to the imperial decree, hoping daily that they would come for him as had been revealed to him in a • Curubis wag a small town fifty miles from Carthage, on a peninsula of the coast of the Libyan sea, not far fron1 Pentapolis. rrhe place ,vas pleasant and healthy, with good air and, though in desert country, green fields and plenty of fresh water. Cyprian was accompanied by his deacon, St Pontius, and others, and his banishment was attended with that consideration which characterized the official attitude towards him throughout.

565

Septelnber 16]

THE lJVES OF THE SAINTS

dream.* And while he was staying there, suddenly on September 13, in the consulship of Tuscus and Bassus, two officers came to him: one was the chief gaoler of the proconsul Galerius Maximus, and the other was marshal of the guard of the same office. They put him between them in a carriage, and took him to Villa Sexti, whither Galerius Maximus the proconsul had retired to recover his health. This same proconsul ordered the trial to be deferred to the next day, and the blessed Cyprian was taken to the house of the chief gaoler and remained as a guest with him in the quarter called Saturn, between the temple of Venus and the temple of Public Welfare. Thither all the brethren came together. And when the holy Cyprian learnt this he ordered that the young girls should be protected, since all remained together in that quarter before the gate of the officer's house. The next day, September 14, in the morning, a great crowd came together to Villa Sexti according to the command of Galerius Maximus, who ordered Cyprian on that same day to be brought before him in the court called Sauciolum. When he was brought in, Galerius Maximus the proconsul said to Cyprian the bishop: 'You are Thascius Cyprianus ? ' CYPRIAN: I am. MAXIMUS: You are the father (papa) of these sacrilegious men? CYPRIAN : Yes. MAXIMUS: The most sacred emperors order you to sacrifice. CYPRIAN: I will not sacrifice. MAXIMUS: Think about it. CYPRIAN: Do what is required of you; there is no room for reflexion in so clear a matter. " Galerius Maximus consulted his assessors, and then gave sentence, most reluctantly, as follows: 'You have lived long in sacrilege; you have gathered round you many accomplices in unlawful association; you have made yourself an enemy of the Roman gods and their religion: and our most pious and sacred princes, Valerian and Gallienus the Augusti and Gallienus the most noble Caesar, have not been able to recall you to the practice of their rites. Therefore, since you are found to be the author and ringleader of shameful crimes, you yourself shall be made an example to those whom you have joined with you in your wickedness: your blood shall be the confirmation of the laws.' At these words he read the decree from a tablet: 'Thascius Cyprianus shall be put to death by the sword.' Cyprian answered, ' Thanks be to God.' " When this sentence was passed the assembled brethren said: 'Let us be beheaded with him.' A great crowd followed him tumultuously to the place of execution, which was surrounded by trees into which some climbed to get a better view. So was Cyprian led out into the plain of Sextus, and there he took off his cloak and knelt down and bowed himself in prayer to God. And when he had taken off his dalmatict and given it to his deacons, he stood up in his linen under­ garment and waited for the executioner. When he had come, Cyprian ordered his friends to give him twenty-five pieces of gold. Linen cloths and napkins were laid down before Cyprian by the brethren, and then he bandaged his eyes with his • He had been brought back in accordance with a further edict which ordered that bishops, priests and deacons should be at once put to death (Pope St Sixtus II was one of the first to suffer) and the persecution in other ways aggravated. t A pattern of tunic originating in Dalmatia. At this time it had not yet become a distinctively ecclesiastical garment.

5 66

ST EUPHEMIA

[Septnnber 16

own hand. When he could not himself fasten the ends of the handkerchief Julian the priest and Julian the subdeacon fastened them for hiln. So suffered blessed Cyprian; and his body was laid in a place near by to satisfy the curiosity of the pagans. It was carried away thence by night with candles and torches, with prayers and with great triumph, to the graveyard of Macrobius Candidianus the procurator, which is on the road to Mappalia near the reservoirs. A few days later Galerius Maximus the proconsul died." 1"he letters of 8t Cyprian, a brief notice in the De 'viris illustribus of 8t Jerome, the passio of the saint, and a biographical sketch ascribed to his deacon Pontius, form the n1ain sources of our information. The passio and the Pontius life have been much discussed. Harnack in the thirty-ninth volume of Texte und Untersuchungen has devoted a paper to " Das Leben Cyprians von Pontius ", and describes it as the earliest Christian biography in existence. Reizenstein, on the other hand) in the Heidelberg Sitzungsberichte, Phil.-Hist. Klasse, 1913, takes a less favourable view. For him it is unitnportant as a historical source. See upon the whole matter H. Delehaye, Les passions des martyrs et les genres litteraires (1921), pp. 82-104. If Delehaye is right, we cannot describe the so-called "Proconsular Acts" of St Cyprian as " an unique record of the trials and death of a martyr in its authenticity and purity". Trustworthy as the document may be, it is not an exact copy of the official record. The same writer, in the Analecta Bollandiana, vol. xxxix (1921), pp. 314-322, has also drawn attention to the curious confusion which has arisen behveen the story of 8t Cyprian of Carthage and the fictitious legend of Cyprian of Antioch. See also the Acta Sanctorum, September, vol. iv; P. Monceaux, St Cyprien, in the series" Les Saints"; and J. H. Fichter, St Cecil Cyprian (1942). The literature which has grown up a"round the writings of St Cyprian is extensive and highly controversial. In connexion with the well-known work, St Cyprian, of Archbishop Benson, consult Abbot J. Chapman's articles on the De unitate ecclesiae in the Revue Benedictine for 19掳2 and 1903. A fuller bibliography is provided in Bardenhewer, in DTC., and in the Lexikon fur Theologie und Kirche, vol. iii, pp. 99-102.

ST EUPHEMIA,

VIRGIN AND MARTYR

(c.

A.D.

303 ?)

THE city of Chalcedol\ was the scene of 8t Euphemia's martyrdom; when she refused to attend a pag.ln festival in honour of the god Ares, she was apprehended by the persecutors and cruelly tortured by the command of an inhuman judge named Priscus. The tormentB she underwent were represented in a series of frescoes in her church at Chalcedon, described by 8t Asterius of Amasea in his panegyric of the saint. Whilst one soldier pulled her head back, another with a mallet beat out her teeth and bruised her mouth, so that her face, her hair and her clothes were covered with blood. After having suffered many other torments, she was killed by a bear, while the other beasts fawned harrrtlessly around her feet. The acta of 8t Euphemia are worthless, consisting principally of a catalogue of the tortures which she miraculously overcame; the Roman Martyrology summarizes them, " imprisonments, stripes, the wheel, fire, heavy stones, beasts, scourging, sharp nails and burning pans". But there undoubtedly was a martyr at Chalcedon of this name, whose cultus was formerly exceedingly popular throughout the Church. Evagrius, the historian, testifies that emperors, patriarchs and all ranks of people resorted to Chalcedon to be partakers of the blessings which God conferred on men through her patronage, and that manifest miracles were wrought. A great church was erected there in her honour and in it "vas held in the year 451 the fourth general council, which condemned Monophysism. A legend says that at this council the Catholic fathers agreed with their opponents that each side should ,vrite down its views in a book, lay them down, and ask Almighty God to show by a sign which expressed路 the truth. This was done and the two books were sealed up in the

56 7

September 16]

THE LIVES OF THE SAINTS

shrine of 8t Euphemia. After three days of prayer the shrine was opened: the monophysite book lay at the feet of the martyr but the Catholic book was held in her right hand. It is hardly necessary to say that this great council reached its conclusions by no such methods; but it seems that the fact that this epoch足 making synod was held in the church of St Euphemia accounts for some of the remarkable prestige that she formerly enjoyed, and Pope Pius XII invoked her name in his encyclical letter " Sempiternus Christus rex" on the fifteen hundredth anniversary of the council in 195 I. The martyr is often referred to in the East as Euphemia the Far-renowned, and she is among the saints named in the canon of the Milanese Mass and in the preparation according to Russian usage of the Byzantine rite. Famous as St Euphemia \vas, her acta, from which some particulars are given above, are correctly described as worthless. Beyond the fact of her martyrdom we know nothing 'whatever about her, except that her cuftus from an early date was widespread. Pope St Sergius (687-701) restored in Rome the church dedicated to her, which even in his time had fallen into ruin. See the Acta Sanc/orum, Septenlber, vol. v, and CIVIl-I., pp. 187, SIS.

SSe

ABUNDIUS, MARTYRS

ABUNDANTIUS (c. A.D. 304?)

AND

THEIR

COMPANIONS,

IN the Lateran museum is part of an epitaph found at Rignano, twenty-six miles from Rome, which the archaeologist de Rossi believed to appertain to the martyr Abundius referred to in the Roman Martyrology on this day. "At Rome, on the Flanlinian Way, the holy martyrs Abundius the priest and Abundantius the deacon, \vhom, together with the distinguished man Marcian and his son John, who had been raised from the dead by Abundius, the Emperor Diocletian ordered to be slain by the sword at the tenth milestone from the City." The unhistorical " acts" of these martyrs relate that St Abundius and his deacon \vere ordered to worship Hercules and refused; they were then thrown into the lVlamertine prison, and a month later were brought out, tortured and conderrmed. \Vhile on their way to the place of execution they met the senator Marcian, who was mourning the death of his son, John. St Abundius asked for the boy's body to be brought, and when this was done he prayed over it and life returned. Marcian and John thereupon both confessed Christ, and were beheaded on the same day and in the same place as Abundius and Abundantius. They \vere buried in the cemetery of the matron Theodora, near Rignano on the Via Flaminia. Their relics \vith those of St Theo足 dora (whom the Roman Martyrology names on September 17) were after\vards translated to Rome, and SSe Abundius and Abundantius eventually found a resting-place in the church of the Holy Name of Jesus in 1583. It was at their shrine here that St Aloysius Gonzaga assisted at l\1ass before entering the Society of Jesus t\VO years later. A sunlmary, with a discussion of the relics, will be found in the Acta Sanctorum, Sep足 tenlber, vol. v. Of greater interest is the inscription now preserved in the Christian Museum at the Lateran; its authenticity is accepted by de R::>ssi, but rejected by l\1gr Wilpert. See Delehaye, ()rigines du cufte des martyrs, p. 322.

ST NINIAN,

BISHOP

(A.D.

432 ?)

TIlE Church in Scotland, and the English dioceses of Hexham and Lancaster, today keep the feast of St Ninian (Ninias, Ninnidh, Ringan, etc.), "the first

568

ST NINIAN

[September Ib

authentic personage that meets us in the succession of Scottish missionaries", of whom the most reliable source of information is a short passage in St Bede's Ecclesiastical History: "The s6uthem Picts who dwell on this side of those mountains had, it is reported, long before forsaken the errors of paganism and embraced the truth by the preaching of Ninias, a most reverend bishop and holy man of the British nation, who had been regularly instructed at Rome in the faith and mysteries of the truth. His episcopal see, named after St Martin the Bishop and famous for a church dedicated in his honour (wherein Ninias himself and many other saints rest in the body), is now in the possession of the English nation. The place belongs to the province of the Bemicians and is commonly called the White House, because he there built a church of stone, which was not usual amongst the Britons." St Bede states definitely that St N inian was a Briton, and there is no good reason for believing that he was ever in Ireland, but some Irish writers have identified him with Moinenn of Cluain Conaire in county Kildare. More details of the life of St Ninian are given by St Aelred in the twelfth century, who claims to have had the help of " a book of his life and miracles, barbarously written ", but Aelred's vita is clearly untrustworthy. He states that St Ninian was the son of a converted chieftain of the Cumbrian Britons, and that he spent some years studying in Rome. Before retuming home to preach the gospel to his countrymen he was consecrated pishop by the pope. 8t Ninian came back by way of Tours, where he made the acquaintance of St Martin, who greatly befriended him. Ninian had already determined to build a church of stone, in the likeness of those he had seen at Rome, and while at Tours borrowed some masons from 8t Martin for the purpose. When he got back he established his see and built his church at the place now called Whithom or Whitern, in Wigtownshire, " which placc, situated on the shore, while it runs far into the sea on the east, west and south, is closed in thereby. From the north only can it be approached by land. There he built the first stone church in Britain...•" This famous church may have bcen the first built of stone in 8trathclyde, but it was certainly not the first in Britain. It became known as the White House (Whitenl); it was the centre of the most ancient ecclesiastical foundation in Scot­ land, and Candida Casa is still the official name of the Catholic diocese of Galloway. The monastery attached was distinguished as the Great Monastery, and from it 8t Ninian and his monks set out not only to preach to the Britons of the neighbourhood but also to the Picts of the former Roman province of Valentia; they may even have penetrated to the northern Picts beyond the Grampians. The mission received an impetus from Ninian's cure of the blindness and subsequent conversion of a local chieftain. l'he Britons and Picts received baptism in large numbers and Ninian consecrated bishops to minister to them; 8t Aelred recounts many miracles by which the saint was reported to confirm his messagc. Through the foundation of \Vhitcffi, St Ninian's effect on Celtic Christianity was considerable, but his success among the Pjcts seems to have been rathcr short-lived: St Patrick in his letter to Coroticus refers to them as apostates. But he had paved the way for St Columba and 8t Kentigern, and it has been suggested that he had indirect influence on Wales, by the conversion of the family of Cunedda, which probably came from the district of Kyle, in Ayrshire. The notes in C. Plummer's edition of Bede's Ecclesiastical History (vol. ii, pp. 128-130) tell us all that is to be known about 5t Ninian. See, however, A. P. Forbes, Lives of St

569

September 16]

THE LIVES OF THE SAINTS

Nil1ian and St Kentigern (1874); L. Gougaud, Christianity in Celtic Lands (1932) pp. 26-27 and passinJ,. J. Ryan, Irish AfonastidsnJ (1931), pp. 1°5-1°7; and W. D. Simpson, St Ninian and the Griffins of the Christian Church in Scotland (1940). Cf. N. K. Chadwick, preliminary study of the sources in the Transactions of the Dumfriesshire and Galloway Nat. Hist. and Ant. Socy., vol. xxvii (1950); O. Chadwick's reference in Studies in Early British History (ed. N. K. Chadwick, 1954), pp. 177 seq.; and S. G. A. Luff in Irish Eccl. Record, July-December 1953. See also W. Levison's edition of an eighth-century poem on Ninian, and his conclusions therefrom, in Antiquity, 1940, pp. 280-291. Aelred's statement that Ninian dedicated his church at Whithorn in honour of St Martin, a confessor, can hardly be true at so early a date.

ST LUDMILA, MARTYR (A.D. 921) LUDMILA was born about the year 860, the daughter of a Slav prince in the country between the confluence of the Elbe and the Moldau. She married Borivoy, Duke of Bohemia, and when her husband was baptized by St Methodius she followed him into the Church. They built the first Christian church in Bohemia, at Levy Hradec to the north of Prague. The princely neophytes had a very difficult time, for most of the leading families were utterly opposed to the new religion. In accordance with the all-too-common practice of those days Borivoy tried to force Christianity on his people, which led to much discontent and increased his diffi­ culties. After his death he was succeeded by his sons Spytihinev and Ratislav. The latter had married a Slav " princess", Drahomira, who was only nominally Christian, and when a son, Wenceslaus, was born to them, Ludmila was entrusted with his upbringing. She was now about fifty years of age, a woman of virtue and learning, and it was to her unfailing care and interest that Wenceslaus in a large measure owed his own sanctity. The premature death of Ratislav and the consequent regency of Drdhomira removed Wenceslaus from Ludmila's immediate charge. The regent was in the hands of the anti-Christian party in Bohemia, and was, moreover, not unnaturally, jealous of the responsibility which had heen confided to Ludmila and of the influence she exercised over her grandson. St Ludmila's gentleness and charity had made her greatly beloved among the people, and probably she hoped that, if young Wenceslaus could be persuaded to seize the government before his time, they would rally to him, and Christianity in Bohemia, now threatened, be saved. The opposing party saw this possibility clearly, and every effort was made to keep Wenceslaus and Ludmila apart. The more desperate characters decided to take no risks; on September 16, 921, two of them came to the castle of Tetin, near Podybrad, and there strangled Ludmila. That this crime was instigated by Drahomira is often asserted, but it is not certain, nor is she surely known to have been privy to it. 8t Ludmila was acclaimed as a martyr, and her body was trans­ lated, perhaps by 8t Wenceslaus himself, to St George's church at Prague. She is still venerated in Czechoslovakia. What purports to be the passio of St Ludmila exists in more than one form and has been printed in the Acta Sanctorum, September, vol. v, and in Pertz, MGH., Scriptores, vol. xv, pp. 573-574. An account in much greater detail (which is attributed to one Christian de Scala, alleged to have been a great-grand-nephew of the saint, but which many scholars believe to date only from the thirteenth century) has been edited by the Bollandists in the same 5th volume for September. For a sober and reasoned defence of the authenticity of these materials see J. Pekar, Die Wenzels und Ludmila Legenden und die Echtheit Christians (1906). The question has given rise to much controversy, but see the Analecta Bollandiana, vol. xxv (1906), pp. 512-513, and vol. xlviii (1930), pp. 218-221. A little book on St Wenceslaus by F. Dvornik (1929) also touches on the Ludmila legend.

57°

BD VICTOR III

[September 16

ST EDITH OF WILTON, VIRGIN ST EDITH was the daughter of King Edgar and Wulfrida (also sometimes called Saint) in circumstances that are obscure and, according to some reports, exceedingly scandalous.· Soon after she was born, in the year 962 at, according to tradition, Kemsing in Kent, she was taken by her mother to Wilton Abbey which she never left, so that the words of the Roman Martyrology are literally true: "She was dedicated to God from her earliest yeflrs in a monastery and rather kne\v not this world than forsook it." When she was les~ than fifteen years old, her royal father visited Wilton on the occasion of her profession. He had a carpet ,laid down before the altar on which were put gold and silver ornaments and jewels, while \Vulfrida stood by with a nun's veil, a psalter, a chalice and paten. "All prayed that God, v:ho knows all things, would show to one still at so wayward an age what life she should choose." Perhaps Edgar was trying to avoid the foregone conclusion. Certainly he shortly after offered Edith the abbacy of three different houses (\Vinchester, Barking and another) which she obviously was not old enough to govern other than nominally. But she declined all superiority and chose to remain in her own community, subject to her mother, who was now abbess there. But the nuns insisted on giving her the honorary title of abbess, though she remained as before" serving her sisters in the most menial offices like a very Martha". Soon after, King Edgar died, and was succeeded by his son, Edward the Martyr. Upon the death of the latter, the nobility who adhered to the murdered king wanted Edith, his half-sister, to quit her monastery and ascend the throne: but she preferred a state of humility and obedience to the prospect of a crown. Edith built the church of St Denis at vVilton, to the dedication of which she invited the archbishop of Canterbury, St Dunstan. He was observed to we~p exceedingly during Mass, the reason of which he after­ wards said was because he learned that Edith would shortly be taken out of this world, whilst we, said he, shall still continue sitting here below in darkness and in the shadow of death. According to this prediction, forty-three days after this solemnity, she happily reposed in the Lord, on September 16, 984, being but twenty-two years old. A pleasing story is told of St Edith appearing after her death at the baptism of a child for whom she had promised to stand godmother, holding the baby in her arms at the font. She also appeared, but rather indig­ nantly, to King Canute, who had had the temerity to doubt some of the marvels attributed to her. St Edith is commemorated today in the diocese of Clifton. Our main authorities are William of Malmesbury, Simeon of Durham and Capgrave. But see Analecta Bollandiana, vol. lvi (1938), pp. 5-101 and 265-3°9, where Dom A. Wilmart prints and discusses the legend, in prose and verse, by Goscelin (dedicated to Lanfranc of Canterbury), from the Rawlinson MS. in the Bodleian, which is quite different froln the short version in the Acta Sanctorum, September, vol. v, p. 369.

BD VICTOR III,

POPE

THE young man who was to become pope as Victor III was h.nu\vll in secular life as Daufar, and he belonged to the l~ombard family of the dukes of Benevento. • King Edgar too was venerated at Glastonbury. He was a notClble sovereign; but his elevation to sainthood seems to have been no more than part of \\'hat the usually temperate Dr Plummer calls" that huge system of monastic lying in which Cilastonbury had a bad pre-eminence" (Plummer's" Bede ", vol. ii, p. 167).

57 1

THE LIVES OF 'fHE SAINTS

September 16]

As he was an only son his father was particularly anxious for him to marry, but Daufar, whose "nobility of soul was greater even than that of his birth", was confident that he was called to serve God as a monk. His father was killed in battle in 1047 and Daufar, who was about twenty years old, took the opportunity to slip a\\7ay from his family and take up his residence with a hermit. His relatives found him, tore his religious habit off his back, and forced him to return to his home at Benevento. A sharp watch was kept on him, but after twelve months he managed to escape and entered the monastery of La Cava. His family then accepted the fact of his vocation, only stipulating that he should leave La Cava and come to the abbey of St Sophia at Benevento. To this he agreed, and his new abbot gave him the name of Desiderius. But for some years the young monk seemed unable to find stability: he was at a monastery on an island in the Adriatic, he studied medicine at Salerno, he was a hermit in the Abruzzi. He had attracted the favourable notice of Pope St Leo IX, and about 1054 he was at the court of Victor II. Here he met monks from Monte Cassino, went on a pilgrimage to that cradle of Benedictine monasticism, and joined the community. In the year 1057 Pope Stephen X summoned Desiderius to Rome, intending to send him as his legate to Constantinople. Stephen had been abbot of Monte Cassino and had retained the office on his elevation to the papacy, but now, believing himself to be dying, he ordered the election of a successor. The choice fell on Desiderius, and he had got to Bari on his way to the East when he learned of the pope's death and was told to return. There was a disputed succession to Stephen X, in which Desiderius supported Pope Nicholas II, who made him a cardinal before he was permitted to go and take up his duties at his monastery. Desiderius was one of the greatest of the abbots of Monte Cassino, and under his rule the archcoenobium reached the height of its glory. He rebuilt first the church and then the whole range of buildings on a larger and more convenient scale than those of St Petronax and Abbot Aligernus, who had restored them after the Lombard and Saracenic spoliations. The basilica in particular Desiderius made of the greatest beauty; "by influence and money" he procured fine materials from Rome and sent for workmen from Lombardy, from Amalfi, from Constantinople itself. Under the combined Lombard and Byzantine influences new forms emerged which had far-reaching effect on building, mo~aic, painting and illuminating, the activity of the monks of Monte Cassino themselves doing much to spread it. All this magnificence was no empty show or to house "vile bigots, hypocrites externally devoted". The number of monks at Monte Cassino rose to two hundred, and Desiderius insisted on the most strict observance of the rule. Among those whom he attracted thither was Constantine Africanus, the best known physician of the early Salerno school and a personal friend of Desiderius. On the side of manual work the buiWings gave continual employment, and the Cassinese scriptorium was famous both for its illuminating and for the books copied therein. As well as abbot and cardinal, Desiderius was papal vicar for Campania, Apulia, Calabria and Capua, and so well was he regarded by the Holy See that he was authorized to appoint prelates for vacant bishoprics and abbeys. Desiderius was much used by Pope St Gregory VII as his intermediary with the Normans in Italy. He was a very different type of man from Gregory, gentle by nature and afterwards much weakened by iii-health, but he had shown himself a determined upholder of the papacy against the emperor, and perhaps WflS one of the people named by Gregory on his death-bed as a suitable successor. During

57 2

BD 'LOLTIS ALLEMAND

[September 16

the vacancy Desiderius fled from Rome to Monte Cassino in order to avoid election, but in May 1086 he was chosen by acclamation and the papal red cope forced upon his shoulders in the church of Santa Lucia. He was given the name of Victor. Four days later a rising gave him the excuse again to flee to his monastery, where he laid aside the papal insignia and could not be induced finally to take up the office until Easter of the following year. Rome was by then occupied by the imperial antipope, Guibert of Ravenna (" Clement III "). Norman troops drove him out of St Peter's long enough for Victor to be consecrated there, after which he went back again to Monte Cassino. He was again in Rome, for the last time, a few weeks later when the Countess Matilda of Tuscany made a strong effort to dislodge Guibert. The peace-loving pope, so ill that he rarely celebrated Mass, could not bear to see the apostolic city turned into a battlefield, and left it finally towards the end of the summer. After a synod over which he presided at Benevento, Victor was carried back dying to his monastery. Stretched on a couch in the chapter-house he gave final directions to be observed by his monks, and recommended Eudes, Cardinal-Bishop of Ostia, to fill the apostolic see; and two days later died, Septem足 ber 16, 1087. ~He had been pope for four months. The cultus of Bd Victor III was approved by Pope Leo XIII, who added his name to the Roman Martyrology. A detailed account of Bd Victor occupies considerable space in the Chronica Monasterii Casinensis, bk iii. The text has been published in MGH., Scriptores, vol. vii, pp. 698-754 ; and also in the Acta Sanctorum, September, vol. v. See further Mgr H. K. Mann, Lives of the Popes, vol. vii, pp. 218-244.

BD VITALIS OF SAVIGNY,

ABBOT

(A.D. 1122)

A RATHER florid account of the life of Bd Vitalis is extant from which we learn that he lived for some time as a hermit, then gathered disciples around him, and eventually founded the abbey of Savigny on the confines of Normandy and Brittany. As abbot he seems to have travelled about a great deal and to have become famous as a preacher. In early life, before the years he spent in solitude as a hermit, he acted as chaplain to Robert, Count of Mortain, the half-brother of William the Conqueror. Vitalis visited England more than once, and the story was told of him that on one of these occasions, when preaching in church to a crowded assembly, he was understood by all his hearers, though he spoke in French and they, for the most part, knew nothing but English. The Savigny " reform" was very popular for a time (it was followed at Buckfast), but its houses joined Citeaux in 1147. Its founder died, his biographer tells us, on September 16, 1122, while he was presiding in choir at the recitation of the office of the Blessed Virgin. The chief authority for Bd Vitalis is a biography compiled by Stephen de Fou geres, who was first one of King Henry II's chaplains and afterwards bishop of Rennes; he died in 1178, and may consequently be regarded almost as a contemporary. This life is printed in the Analecta Bollandiana, vol. i (1882), pp. 355-390. We have also a good deal of informa足 tion in the Mortuary Roll of Abbot Vitalis, printed by L. Delisle, Rouleaux des Morts, p. 282 seq. See also Acta Sanctorum, January 7; and D. Knowles, The Monastic Order in England (1949), pp. 202, 227.

BD LOUIS ALLEMAND, (A.D. 1450)

ARCHBISHOP OF ARLES AND

CARDINAL

THE history of this holy prelate is a striking example of how the Church, looking so far as possible at the souls rather than the exterior actions of men, raises to the

573

1~I-IE

Septelllber 16]

LIVES 1'HE OF SAINTS

honours of her altars those whom she judges to have heen interiorly holy, \vhatever and however serious the errors of action or of judgement apparent in their lives: always provided that she finds those errors to have been due to bona-fide mistake, inculpable ignorance, or otherwise made in good faith. This particular example, Louis Allemand (or Aleman) was bom near the end of the fourteenth century in the diocese of Beiley. He read law at the University of Avignon and, having taken his degrees, he received through the influence of his uncle, a chamberlain at the papal court, a number of ecclesiastical benefices. Young Louis in 1409 accom­ panied his uncle to the Synod of 'Pisa, an assembly which vainly tried to cure the scandalous and terrible rivalry between claimants to the papal throne (the" Great Schism of the West ") by deposing both Gregory XII and Benedict" XIII" and electing a third" pope"; and in 1414 he was present at the gathering, summoned by King Sigismund and John" XXIII ", which was to become the oecumenical Council of Constance, and two years later was vice-chamberlain in charge of the conclave that elected Pope Martin V and put an end to the " great schism". Louis was attached to the court of the new pope, who named him bishop of Maguelonne and entrusted him with very responsible missions. In 1423 he was promoted to the archbishopric of Aries, appointed governor of Romagna, Bologna and Ravenna, and soon after his services were recognized by making him cardinal­ priest of St Cecilia-in-Trastevere. But a rising of the Canetoli faction drove him from Bologna, he was unable to retake the city, and retired to Rome in political disgrace. An envoy of the Order of Teutonic Knights writes at this time of five cardinals who were well disposed towards his order, but" they dare not speak before the pope, save what he likes to hear, for he has so crushed the cardinals that they say nothing before him except as he wishes, and they turn red and white \vhen they speak in his hearing". Louis Allemand was one of these five cardinals. When Martin V died in 1431 he was succeeded by Eugenius IV, who had been Louis's predecessor at Bologna and with whom he was at variance both personally and in policy. Louis had cOlne more and more to identify himself with the party, now waxing very strong, that maintained the supremacy of a general council over the pope and practically reduced him to the position of a servant of the council. During the last year of his pontificate Martin V had convened a general council at Basle, and one of the first acts of Eugenius was to issue a bull dissolving it. The few fathers assembled refused to separate and announced their intention of carrying on the council. Louis was then in Rome, and, on account of his known sympathies, was for­ bidden to leave. But he made an adventurous escape, boarded a Genoese ship in the Tiber, and went to his episcopal city of ArIes. Perhaps his object was to avoid having to declare himself openly against the Holy See, in the hope that the troubles would blow over. But in 1434 he was at Baslt, daily becoming Inore clearly the leader of the extreme majority who opposed Cardinal Cesarini, the pope's repre­ sentative-for Eugenius had withdrawn his decree of dissolution. The anti-papal activities of the council became so strong that in 1437 the pope himself was sum­ moned to appear before it to answer charges. He refused, and ordered the council to reassemble at Ferrara; Cardinal Cesarini and his other adherents obeyed, leaving an illegal assembly at Basle under the skilful direction of Cardinal Allemand. In 1439 it went to the extreme length of declaring Eugenius deposed in consequence of his opposition to the council, and electing Amadeus of Savoy in his stead as Felix" V ", the last of the antipopes. This was the work principally of Cardinal

574

[September 17

THE STIGMATA OF ST FRANCIS

Allemand and only eleven bishops, and Louis himseif consecrated Amadeus bishop and crowned him. In the following year Eugenius IV pronounced Louis Allemand to be excommunicated and deprived of his cardinalate. It cannot be questioned that many of the" conciliar party JJ at the Council of Basle \vere sincerely animated by zeal for the improvement of the condition of the Church, for the conversion of those in error, and for the restoration of peace and unity. Nor must it be supposed that Bd Louis was the only good man to be grossly mistaken as to the right methods to be employed to attain these ends. For a long time he had the ~upport of the holy and learned Cardinal Nicholas of Cusa, and also of Aeneas Sylvius Piccolomini, who, though at that time a layman and certainly not a holy one, afterwards himself became pope, as Pius II. The council, after it had become a rebellious assembly, discussed the doctrine of the Immaculate Conception of our Lady, and with the vigorous encouragement of Bd Louis declared it to be consonant with Catholic faith and worship, right reason and Holy Scripture. Basle for a time was visited by the plague, and Cardinal Allemand was foremost in organizing relief for the victims, encouraging the other bishops to join with him in mini~tering to the sick and dying. During all this time he disregarded the suspension that had been pronounced against him by Pope Eugenius, and was zealous in the service of the antipope Felix. But in 1447 Eugenius died, and Felix declared his willingness to resign in favour of the duly elected Nicholas V. There足 upon Nicholas with a magnificent gesture of peace revoked all suspensions, ex足 communications 3nd other penalties incurred by the antipope, the recalcitrant council and their adherents, and Bd Louis was restored to his cardinalatial dignity. He was profoundly repentant for the part he had taken in involving the Church in schism, and retired to his see of ArIes where he spent the remaining year of his life in those exercises of prayer and penance that had always characterized his private life. He was buried in the church of St Trophimus, where his tomb was the scene of many miracles, and the cultus that then began was approved by Pope Clement VII in 1527. The feast of Bd Louis Allemand is observed in several dioceses of southern France. Some considerable biographical materials will be found, with prolegomena, in the Acta Sanclorum, September, vol. v. But see more particularly G. Perouse, Le Cardinal Louis Aleman (1904) ; N. Valois, Le Pape et le Concile (1909); and the various writings of Professor H. Finke on the period of the schism.

17 : THE

IMPRESSION OF THE STIGMATA UPON ST FRANCIS (A.D. 1224)

N the month of August 122 4 St Francis of Assisi withdrew himself from the world for a while to commune with God on the summit of La Vema, a lonely mountain in the Apennines. He was accompanied by Brother Leo and five or six others, but he chose a hut apart, under a beech tree, and gave instructions that no one was to come near him except Leo when he brought him food or other ministrations. About the feast of the Exaltation of the Holy Cross, Francis, being in prayer on the side of the mountain, raised himself towards God with seraphic ardour and was transported by a tender and affective compassion of charity into Him who out of love was crucified for us. In this state he saw as it were a seraph,

I

575

THE LIVES OF THE SAINTS

September 17]

with six shining wings, bearing down from the highest part of the heavens towards him \vith a most rapid flight, and placing himself in the air near the saint. There appeared between his wings the figure of a man crucified, with his hands and feet stretched out, and fastened to the cross. The wings of the seraph were so placed that two he stretched above his head, two others he extended to fly, and with the other two he covered his body. At this sight a sudden joy, mingled with sorrow, filled Francis's heart. The close presence of his Lord under the figure of a seraph, who fixed on him His eyes in the most gracious and loving manner, gave him great joy, but the sorrowful sight of His crucifixion pierced his soul with compassion. At the same time he understood by an interior light that, though the state of crucifixion in no way agreed with that of the immortality of the seraph, this wonder足 ful vision was manifested to him that he might understand he was to be transformed into a resemblance with Jesus Christ crucified, not by the martyrdom of the flesh, but in his heart and by the fire of love. Suddenly, in a moment of great pain, the seraph smote him as it were in body and soul, and Francis had great fear, till the seraph spoke and made plain many things which had hitherto been hidden from him. Then, after a moment which seemed an age, the vision vanished. But the saint's soul remained interiorly burning with ardour, and his body appeared exteriorly to have received the image of the crucifix, as if his flesh had received the marks of a seal impressed upon it. For the scars of nails began to appear in his feet and hands, resembling those he had seen in the vision of the man crucified. His hands and feet seemed bored through in the middle with f0l:lr wounds, ~nd these holes appeared to be pierced with nails or hard flesh; the heads were round and black, and were seen in the palms of his hands and in his feet in the upper part of the instep. The points were long, and appeared beyond the skin on the other side, and were turned back as if they had been clinched with a hammer. There was also in his right side a red "round, as if made by the piercing of a lance, and this often shed blood, which stained the clothes of the saint. This wonderful miracle was performed whilst Francis's understanding was filled with the most vivid ideas of Christ crucified, and his love employed in the utmost strength of its will in directing its affections on that object and assimilating them to his Beloved in that suffering state; so that in the imaginative faculty of his soul he seemed to form a second crucifix, with which impression it acted upon and strongly affected the body. To produce the exterior marks of the wounds in the flesh, which the interior love of his heart was not able to do, the fiery seraph, or rather Christ Himself in that vision, by darting piercing rays from His wounds represented in the vision, really formed exteriorly in St Francis those signs which love had interiorly imprinted in his soul.

Whether or no St Francis was the first person to be thus marked with the stigmata (Gk. marks) of our crucified Lord, his is unquestionably the most famous example, and the best authenticated until we come to recent and contemporary times; moreover, it is the only occurrence of the sort to be celebrated by a liturgical feast throughout the Western church. The happening and general nature of the phenomenon are beyond doubt. It is referred to by Brother Leo in the note which he wrote with his own hand on the" seraphic blessing" of St Francis, a document preserved by the Conventual friars at Assisi, and in announcing the death of their patriarch to the friars of France Brother Elias wrote in 1226: "From the beginning

576

[September 17

THE STIGMATA OF ST FRANCIS

of ages there has not been heard so great a wonder, save only in the Son of God who is Christ our God. For a long while before his death, our father and brother appeared crucified, bearing in his body the five wounds which are verily the Stig足 mata of the Christ; for his hands and feet haa as it were piercings made by nails fixed in from above and below, which laid open the scars and had the black appear足 ance of nails; while his side appeared to have been lanced, and blood often trickled therefrom." In the earliest life of the saint, written between two and four years after his death, the stigmata are described thus: "His hands and feet seemed pierced in the midst by nails, the heads of the nails appearing in the inner part of the hands and in the upper part of the feet and their points over against them. Now these marks were round on the inner side of the hands and elongated on the outer side, and certain small pieces of flesh were seen like the ends of nails bent and driven back, projecti~g from the rest of the flesh. So also the marks of nails were imprinted in his feet, and raised above the rest of the flesh. Moreover his right side, as if it had been pierced by a lance, was overlaid with a scar, and often shed forth blood. . . ." The Book of Miracles, probably written by the same eyewitness about twenty years later (Thomas of Celano), adds that the crowds who flocked to Assisi " saw in the hands and feet not the fissures of the nails but the nails them足 selves marvellously wrought by the power of God, indeed implanted in the flesh itself, in such wise that if they were pressed in on either side they straightway, as if they were one piece of sinew, projected on the other". The statement, repeated above by Alban Butler from the Fioretti, that the points of the nails were " bent back and clinched on such wise that under the clinching and the bend, which all stood out above the flesh, it would hav~ been easy to put a finger of the hand, as in a ring", can be traced back to before 1274, but the most careful critics are in足 clined to reject its truth as a literal statement; nothing of the like kind is reported of any other well-attested cases of stigmata. There is not, of course, any suggestion that the " nails" referred to were other than fleshy or sinewy substances, and that they were even this (rather than part of the appearance and shape of the wounds or raised scars) is hardly warranted by the evidence, and not at all by comparison with the stigmata of others. The fact of stigmatization has been confirmed by modem examples; the stigmata often bleed periodically, especially on Fridays, and in no recorded case do the wounds suppurate. It would appear then that God singles out certain noble souls to be united more closely with the sufferings of His Son, souls who are willing and in some degree worthy to expiate the sins of others by bearing before the world the form of Jesus crucified, " not portrayed upon tables of stone or wood by the hand of an earthly artist but drawn in their flesh by the finger of the living God ". In the large number of reported stigmatizations in the past seven hundred years only some fifty or sixty are at all well attested, and some of these are explainable by fraud or other natural means, so the valid phenomenon remains a rare and remarkable indication by God of some of those who are heroically His servants. With some few exceptions the best-known stigmatises were either friars, nuns or tertiaries of one or other of the mendicant orders, and nearly all of them women. N early all the many published Lives of St Francis give prominence to the stigmata. The contemporary evidence, notably that of Brother Elias, of the document called the " Blessing" of Brother Leo, and of the Vita prima by Thomas of Celano, is quite conclusive as to the existence of these wound marks. Paul Sabatier, Dr ]. Merkt (Die Wundmale des Franziskus von Assisi, 1910), and others have propounded a naturalistic explanation, on

577

September 17]

THE, LIVES OF THE SAINTS

which see Bihl in Archivum Franciscanum Historicum, July, 1910, and K6niger in the His足 torisches Jahrcuch, 1910, pp. 787 seq. In the collection Studi Francescani (1924) a volume was devoted to the seventh centenary of the stigmatization. This contains an important article (pp. 140-174) by A. Gemelli on " Le Affirmazione della Scienza intorno alle Stimmate di S. Francesco". Cf. also V. Facchinetti, Le Stimmate di S. Francesco (1924); and Faloci Pulignani, Miscellanea Francescana, vol. xv, pp. 129-137. For stigmatization in general see H. Thurston, The Physical Phenomena of Mystz"cism (1952); and Douleur et stigmatisation (1936) in the series" Etudes carmelitaines". This contains an excellent article by Fr P. Debongnie on stigmatization in the middle ages; he sharply criticizes the work of Dr Imbert-Gourbeyre (La stigmatisation . . ., 2 vols., 1894), following, among others, Fr Gemelli and Fr Thurston. See also F. L. Schleyer, Die Stigmatisation mit den Blutmalen (194R), who examines the very frequent coincidence of stigmatization and serious nervous disorders.

SSe SOCRArrES

AND

STEPHEN, MARTYRS

(DATE UNKNOWN)

NOTHING whatever is known of these martyrs and they are only of interest because the Roman Martyrology, following the" Martyrology of Jerome", says that their passion took place in Britain. Dom Serenus Cressy refers to them in his Church History as " two noble British Christians", disciples of " St Amphibalus ". They are supposed to have suffered in the persecution of Diocletian, and Monmouth is put forward as the place because, it is said, there were churches dedicated in their honour in that neighbourhood, but these churches have not been identified. The Britannia of the martyrologists may have been a mistake for Abretannia, in Asia Minor, or it may have been Bithynia. Fr Delehaye has discussed this entry in a paper printed in the Proceedings of the British Academy, vol. xvii (1932). He abandons the suggestion made by D. Serruys that" Britannia" has been written by ,mistake for Abretannia, and suggests that the original reading was probably Bithynia.

ST SATYRUS

(c.

A.D.

379)

SATYRUS was the elder brother of St Ambrose, bom sometime before the year 340, probably at Trier. The sister, St Marcellina, was the eldest. When their father, who was prefect of the praetorium of the Gauls, died about 354 the family moved to Rome, where the two boys were well educated under the watchful eyes of their mother and sister. Satyrus undertook a public career, practised as a lawyer, and became prefect of an unnamed province. When St Ambrose was elected bishop of Milan in 374, Satyrus resigned his post to undertake the administration of the temporal concerns of the see for his brother. He made several voyages to Africa, on the last of which he nearly lost his life through shipwreck, and in consequence took the first opportunity to receive baptism, having hitherto been only a catechu足 men. Before jumping overboard from the wrecked vessel he was given a particle of the Blessed Sacrament by one of his fellow voyagers, which he wrapped in a scarf and fastened about his neck. He died suddenly at Milan, in the arms of his sister and brother, who distributed his estate among the poor in accordance with his wish that they should deal with it as they thought best. The mighty merits of St Satyrus, his integrity and his kindness, were eulogized by St Ambrose in his funeral sermon, in the course of which he asks God mercifully to accept the priestly sacrifices which he offers for his dead brother. The passages in the writings of St Ambrose, upon which all our knowledge of St Satyrus is based, are printed in the Acta Sanctorum, September, vol. v.

578

ST LAMBERT OF MAESTRICHT

[September 17

ST LAMBERT, BISHOP OF MAESTRICHT, MARTYR

(c. A.D. 705)

ST LANDEBERT, called in later ages Lambert, was a native of Maestricht, and born of a noble and wealthy family between the years 633 and 638. His father sent him to St Theodard to perfect his education. This holy bishop had such an esteem for his pupil that he spared no trouble in instructing and training him in learning and Christian virtue, and he was a credit to his master: his biographer, who was born soon after Lambert's death, describes him as, "a prudent young maJ;l of pleasing looks, courteous and well behaved in his speech and manners; well built, strong, a good fighter, clear-headed, affectionate, pure and humble, and fond of reading". When St Theodard, who was bishop of Tongres-Maestricht, was murdered, Lambert was chosen to succeed him; but the tyrannical Ebroin was reinstated as mayor of the palace when the Austrasian king, Childeric II, was slain in 674, and he at once began to revenge himself on those who had supported Childeric. This revolution affected St Lambert, who was expelled from his see. He retired to the monastery of Stavelot, and during the seven years that he con路 tinued there he obeyed the rule as strictly as the youngest novice could have done. One instance will suffice to show how he devoted his heart to serve God according to the perfection of his temporary state. One night in winter he let fall his shoe, so that it made a noise. T1his the abbot heard, and he ordered him who was responsible for that noise to go and pray before the great cross, which stood outside the church door. Lambert, without making any answer, went out as he was, barefoot and covered only with his shirt; and in this condition he prayed, kneeling before the cross, three or four hours. Whilst the monks were warming themselves after Matins, the abbot inquired if all were there. Answer was made that he had sent someone to the cross who had not yet come in. The abbot ordered that he should be called, and was surprised to find that the person was the Bishop of Maestricht, who made his appearance almost frozen. In 68 I Ebroin was assassinated, and Pepin of Herstal, being made mayor of the palace, expelled the usurping bishops and, among other exiled prelates, restored St Lambert to Maestricht. The holy pastor returned to his flock animated with redoubled fervour, preaching and discharging his other duties with wonderful zeal and fruit. Finding there still remained many pagans in Kempenland and Brabant he applied himself to convert them to the faith, softened their barbarous temper by his patience, regenerated them in the water of baptism, and destroyed many superstitious observances. In the neighbourhood of his own see he founded with St Landrada the monastery of Munsterbilzen for nuns. Pepin of Herstal, after living many years in wedlock with St Plectrudis, entered into adulterous relations with her sister Alpais (of whom was born Charles Martel), and St Lambert expostulated with the guilty couple. Alpais complained to her brother Dodo, who with a party of his followers set upon St Lambert and murdered him as he knelt before the altar in the church of SSe Cosmas and Damian at Liege. That is the later story of the circumstances of St Lambert's death, but his earliest biographers, writing in the eighth and tenth centuries, tell a quite different tale. According to them, two relatives of Lambert, Peter and Andolet, killed two men who were making themselves obnoxious to the bishop. When Dodo, a kinsman of the men thus slain, came with his followers to take revenge, Lambert told Peter and Andolet that they must expiate their crime. They were killed on the spot; and when the bishop's room was found to be barred, one of Dodo's men climbed 579

September 17]

THE LIVES OF THE SAINTS

to the window and cast a spear which killed Lambert too, as he knelt in prayer. This took place at a house where is now the city of Liege. Lambert's death, suffered with patience and meekness, joined with the eminent sanctity of his life, caused him to be venerated as a martyr. His body was conveyed to Maestricht. Several miracles which ensued excited the people to build a church where the house stood in which he was slain, and his successor, St Hubert, trans足 lated thither his relics. At the same time he removed to the same place the epis足 copal see of Tongres-Maestricht, and around the cathedral which enshrined the relics of 8t Lambert the city of Liege grew up. He is to this day the principal patron of that place. There are several medieval lives of St Lambert, and most of them may be found printed in the Acta Sanctorum, September, vol. v. The earliest in date, and much the most important, has been critically edited by Bruno Krusch in MGH., Scriptores Merov., vol. vi, the text being supplemented by notable extracts from the later biographies written by Stephen, Sigebert of Gembloux and Nicholas. The long-standing controversy regarding the precise cause which brought about the assassination of St Lambert has been very well stated in the Analecta Bollandiana, vol. xxxiii (1914), pp. 247-249; but see also pp. 219-347 in the second volume of Kurth's Etudes jranques (1919). This last scholar many years before, in the Annales de l'Academie archeol. de Belgique, vol. xxxiii (1876), had set the whole con足 troversy in a new light. Cj. further Hauck, Kirchengeschichte Deutschlands, vol. i, pp. 400-401, and J. Demarteau, Vie la plus ancienne de S. Lambert (1890).

ST COLUMBA, VIRGIN AND MARTYR THIS Columba was one of the victims of the persecution of Christians in Spain begun by the Moors in the year 850. According to St Eulogius, who wrote an account of those who suffered, called The Memorial of the Saints, and then himself gav~ his life for the faith, Columba was a native of Cordova. Her brother Martin was an abbot and her sister Elizabeth had, with her husband Jeremy, founded a double monastery at Tabanos, whither they both retired with their children. Inspired by these examples Columba determined to give herself to God in the cloister, but was hindered by her widowed mother, who wished her to marry. The mother tried to prevent her visiting her sister, where she knew Columba got her encouragement to persevere, but her efforts were fruitless and the girl became a nun at Tabanos. In the year 852 the persecution drove the religious away from this place, and the nuns took refuge in a house at Cordova, near the church of St Cyprian. In spite of the fact that in the same year a council at Cordova had forbidden Christians to provoke persecution, Columba secretly left this house, presented herself before the Moorish magistrate, and openly and deliberately denied Mohammed and his law. She was beheaded for her temerity, and her body thrown into the river Guadalquivir, whence it was recovered and buried. The notice of St Columba in the Acta Sanctorum, September, vol. v, reproduces all that St Eulogius has recorded concerning her history.

ST HILDEGARD, VIRGIN ST HILDEGARD, Abbess of Rupertsberg, called in her own day the " Sibyl of the Rhine", was one of the great figures of the twelfth century and one of the most remarkable of women. She was the first of the great German mystics, a poet and a prophet, a physician and a political moralist, who rebuked popes and princes,

580

ST HILDEGARD

[September 17

bishops anu lay-folk, with complete fearlessness and unerring justice. She was born in the year 1098 at Bockelheim, on the N ahe, and when she was eight years old her parents confided her to the care of Bd Jutta, sister to Count Meginhard of Spanheim, who was living as a recluse in a cottage adjoining the church of the abbey founded by St Disibod on the Diessenberg close by her home. The child was sickly, but she continued her education, learning to read and sing Latin and other things appertaining to a nun, as well as those domestic accomplishments which adorned all medieval women, from queens to peasants. By the time Hilde足 gard was old enough to receive the veil of a nun the hermitage of Bd Jutta had received several recruits so that it had become a community, following the Rule of St Benedict. She was clothed when she was fifteen, and continued for another seventeen years to lead an uneventful life ; exteriorly uneventful only, for she grew in the grace of God, unusual experiences which she had known from very early years continued, and " it became habitual with me to foretell the future in the course of conversations. And when I was completely absorbed in what I saw I used to say many things that seemed strange to those who heard me. This made me blush and cry, and often enough I would have killed myself had that been possible. I was too frightened to tell anyone what I saw, except the noble woman to whom I was entrusted, and she told a little to a monk whom she knew." In 1136 Bd Jutta died, and Hildegard became prioress in her place. Her revelations and visions pressed more and more upon her. There was a continual interior urging that she should write them down, but she feared what people would say, their mockery, and her own inadequate Latin. But the voice of God seemed to say to her: "I am the living and inaccessible Light, and I enlighten whomever I will. According to my pleasure I show forth through any man marvels greater than those of my servants in times past." At last she opened her heart fully to her confessor, the monk Godfrey, and authorized him to refer the matter to his abbot, Conon, who after careful consideration ordered Hildegard to write down some of the things she said God had made known to her. They dealt with such matters as the charity of Christ and the continuance of the kingdom of God, the holy angels, the Devil and Hell. These writings Conon submitted to the archbishop of Mainz, who examined them with his theologians and gave a favourable verdict: "These visions come from God." The abbot then appointed a monk named Volmar to act as secretary to Hildegard, and she at once began the dictation of her principal work, which she called Scivias, for Nosce vias [Domintl. In the year 1141, she tells us, " a shaft of light of dazzling brilliancy came from the opened heavens and pierced my mind and my heart like a flame that warms without burning, as the sun heats by its rays. And suddenly I knew and understood the explanation of the psalms, the gospels, and the other Catholic books of the Old and New Testaments, but not the interpretation of the text of the words or the division of the syllables or the cases and tenses." This book took ten years to complete, and consists of twenty-six visions dealing with the relations between God and man by the Creation, the Redemption and the Church, mixed with apocalyptic pro足 phecies, wamings, and praises expressed in symbolical fashion. She reiterated time and again that she saw these things in vision, and they were the inspiration of all her active work. In 1147 the pope, Bd Eugenius III, came to Trier and the archbishop of Mainz referred St Hildegard's writings to him. Eugenius appointed a commission to examine both them and her, and on receiving a favourable report he read and discussed the writings himself with his advisers, including St Bernard

581

THE LIVES OF THE SAINTS

September 17]

of Clairvaux, who wished him to approve the visions as genuine. The pope then wrote to Hildegard expressing wonder and happiness at the favours granted her by Heaven, and warning her against pride; authorizing her to publish, with prudence, whatever the Holy Ghost told her to publish; and exhorting her to live with her sisters in the place she had seen in vision in faithful observance of the Rule of 8t Benedict. 8t Hildegard wrote a long letter in reply, full of parabolic allusions to the troubles of the times and warning Eugenius against the ambitions of his own household. The place to which Bd Eugenius referred was the new home which Hildegard had chosen for her community, which had outgrown its accommodation at the Diessenberg. The migration was stoutly opposed by the monks of 8t Disibod's, whose abbbey owed much of its importance to the neighbouring convent, with its relics of Bd Jutta and the growing reputation of Hildegard. The abbot accused her of acting from pride, but she claimed that God had revealed to her that she should move h(;r nuns and the place to which they should go. This was the Rupertsberg, an exposed and unfertile hill above the Rhine, near Bingen. During the dispute with the monks of 8t Disibod's Hildegard was reduced to a very bad state of weakness and ill-health. Abbot Conon, perhaps doubting the reality of her illness, visited her and, when he saw she was not " putting it on ", he told her to get up and prepare to visit the Rupertsberg. Immediately she was cured and got ready to obey. This was enough for Conon, who withdrew his objections; but the strong feeling of his monks in the matter was by no means allayed, though the leader of the opposition, one Arnold, was won to Hildegard's side by being cured of a painful malady in her church. The move was made some time between 1147 and 1150, the nuns exchanging their convenient house on the vine-clad Diessenberg for a dilapidated church and unfinished buildings in a deserted spot. The energy of 8t Hildegard was responsible for the building of a large and convenient monastery, "with water piped to all the offices", we are told, which housed a community of fifty nuns. For the recreation of these the versatility of Hildegard provided a large number of new hymns, canticles c:nd anthems, of which she wrote both the words and the music, and a sort of morality play, or sacred cantata, called Ordo Virtutum, and for reading in the chapter-house and refectory she composed fifty allegorical homilies. Her Lives of 8t Disibod and 8t Rupert were claimed to be revelations (in common with a good deal else that was probably a purely natural production), gratuitously, for they bear the marks of local tradi足 tions. Among the diversions of her leisure hours-though it is hard to believe that St Hildegard ever had any leisure-is the so-called " unknown language", a sort of Esperanto, of which nine hundred words and a made-up alphabet have come down to us. These words seem to be simply assonant versions of Latin and German words with a liberal addition of final zeds. From the Rupertsberg 8t Hildegard conducted a voluminous correspondence, and nearly three hundred of her letters have been printed, though doubt has been thrown on the authenticity of some of them and of the letters she received. Except when writing to one or other of the numerous abbesses that consulted her, the letters are rather in the nature of homilies, prophecies and allegorical treatises. They were addressed to popes and emperors, to kings (including Henry II of England, before he had slain Becket), to bishops and abbots. She wrote once to St Bernard and received a reply, to St Eberhard of Salzburg, and frequently to the Cistercian mystic, 8t Elizabeth of Schonau. In two letters to the clergy of Cologne and Trier she rates

582

ST HILDEGARD

[September 17

the carelessness and avarice of so many priests, and foretells, in what are for her unusually clear terms, the scourges that will follow. Her letters are very full of these prophecies and warnings, and they soon m~de her notorious. On the one hand people of all kinds came from all parts to consult her; on the other she was denounced as a fraud, a sorceress, a demoniac. Though her meaning was often wrapped up in difficult symbolism, she always made it quite clear when she was reproving, which she most frequently found occasion to do. Henry, Archbishop of Mainz, wrote rather brusquely requiring St Hildegard to allow one of her nuns, Richardis, to become abbess of another monastery. She replied: "All the reasons given for the promotion of this young woman are worth足 less before God. The spirit of this jealous God says: Weep and cry out, ye pastors, for you know not what you do, distributing sacred offices in your own interest and wasting them on perverse and godless men. . .. As for yourself, arise 1- for your days are numbered." He was in fact deposed and died soon after. To the bishop of Speyer she wrote that his deeds were so evil that his soul was scarcely alive, and told the Emperor Conrad III to reform his life lest he have to blush for it. But she did not pretend to make these judgements on her own. "I am a poor earthen vessel and say these things not of myself but from the serene Light", she writes to St Elizabeth of Schonau. Nevertheless such a disclaimer could not save her from criticism, and she had trouble even with some of her own nuns, high-born German girls in whom personal pride and vanity were still strong. "Some of them persist in regarding me with an unfavourable eye, pulling me to pieces with malicious tongues behind my back, saying that they cannot stand this talk about discipline that I keep on dinning into them, and that they won't let themselves be ruled by me." In spite of all her work and continual sickness the activities of St Hildegard were not confined to her convent, and between 1152 and 1162 she made numerous journeys in the Rhineland. She founded a daughter-house at Eibingen, near Rudesheim, and did not hesitate roundly to rebuke the monks and nuns of those monasteries whose discipline she saw to be relaxed; indeed, her expeditions were rather in the nature of the progress of an " abbess visitor". At Cologne, Trier, and elsewhere, she addressed herself to selected representatives of the clergy, imparting to them the divine warnings she had received, and exhorted bishops and lay folk with equal ease and straightforwardness. Probably the first of these journeys was the one she made to Ingelheim to meet Frederick Barbarossa, but what took place at that interview is not known. She also visited Metz, Wiirzburg, DIm, Werden, Bamberg and other places, and with all this travelling, penetrating in spite of her weakness and the bad conditions into inaccessible spots to visit remote monasteries, she continued to write. Among other works she wrote two books of medicine and natural history. One of these treats of plants, elements, trees, minerals, fishes, birds, quadrupeds, reptiles and metals, and is distinguished by careful scientific observation; the other treats of the human body, and the causes, symptoms and treatment of its ailments. Some modern methods of diag足 nosis are at least adumbrated, and she came near to certain later discoveries, such as the circulation of the blood. She deals with normal and morbid psychology, refers to frenzy, insanity, dreads, obsessions and idiocy, and says that" when headache, vapours and giddiness attack a patient simultaneously they make him foolish and upset his reason. This makes many people think that he is possessed by an evil spirit, but that is not true."

58 3

THE LIVES OF THE SAINTS

September 17]

During the last year of her life St Hildegard was in great trouble on account of a young man who, having been at one time excommunicated, died and was buried in the cemetery at 8t Rupert's. The vicar general of Mainz ordered that the body be removed. St Hildegard refused, on the grounds that the man had received the last sacraments and that she had been favoured with a vision justifying her action. Thereupon the church was put under an interdict; and Hildegard wrote to the chapter of Mainz a long letter about sacred music-" A half-forgotten memory of a primitive state which we have lost since Eden"-" symbol of the hannony which Satan has broken, which helps man to build a bridge of holiness between this world and the World of all Beauty and Music. Those therefore who, without a good reason, impose silence on churches in which singing in God's honour is wont to be heard, will not deserve to hear the glorious choir of angels that praises the Lord in Heaven." Apparently she was doubtful of the effect of her touching eloquence on the canons of Mainz, for at the same time she wrote very energetically to the archbishop himself who was in Italy. He thereupon removed the interdict, but, in spite of a promise, he did not fulfil Hildegard's other request, to leave fighting and intriguing and come and govern his diocese. St Hildegard was now broken by infirmity and mortifications, she could not stand upright and had to be carried from place to place. But the broken instrument, in the phrase of her friend and chaplain, Martin Guibert, still gave out melody; to the last she was at the disposi足 tion of everybody, giving advice to those that sought it, answering perplexing questions, writing, instructing her nuns, encouraging the sinners who came to her, never at rest. She survived her trouble with the chapter of Mainz a very little time, and died peacefully on September 17, 1179. Miracles, of which a number are recorded of her during her life, were multiplied at her tomb, and the process of her canonization was twice undertaken. It was never achieved, but she is named as a saint in the Roman Martyrology and her feast is kept on this day in several German dioceses. The visions and revelations claimed by or for St Hildegard are among the best known in this class of phenomena, and her actualization of ideas in symbols and images has provoked comparison both with Dante and William Blake. She thus describes the fall of the angels: "I saw a great star, most splendid and beautiful, and with it a great multitude of falling sparks which followed it southward. And they looked on Him upon His throne as it were something hostile, and turning from Him they sought rather the north. And suddenly they were all annihilated and turned into black coals . . . and cast into the abyss, so that I could see them no more." In the drawings which illustrate some of the manuscripts these fallen angels are shown as black stars with points of white in the centre and a gold disc surrounded by white points in one of them, while above the horizon other stars still shine in golden light. In many of them " a prominent feature is a point or a group of points of light, which shimmer and move, usually in a wave-like manner, and are most often interpreted as stars or flaming eyes. . .. Often the lights give that impression of working, boiling, or fermenting, described by so many vision足 aries from Ezekiel onwards. " "These visions which I saw ", wrote St Hildegard, " I beheld neither in sleep nor dreaming nor in madness nor with my bodily eyes or ears, nor in hidden places; but I saw them in full view and according to God's will, when I was wakeful and alert, with the eyes of the spirit and the inward ears. And how this was brought about is indeed hard for human flesh to search out." The visions recorded in the Scivias received the guarded approbation of Pope 584

[September 17

ST PETER ARBUES

Eugenius III, but this and similar approvals of private revelations impose no obligation of belief. The Church receives them only as probable, and even those most worthy of faith may be prudently rejected by individuals. A great part of our information concerning the life of St Hildegard is derived from her own correspondence and writings, but there are also two or three formal biographies, as biography was understood in the middle ages. The most noteworthy is that by two monks, Godefrid and Theodoric, printed in the Acta Sanctorum, September, vol. v. Another, by Guibert of Gembloux, was edited by Cardinal Pitra in his Analecta Sacra, vol. viii. Also there are remnants of an inquisition made in 1233 with a view to her canonization, most of which has been published by the Bollandists. Moreover, in recent times, a considerable literature has grown up dealing with this remarkable mystic. See in particular J. May, Die hi. Hildegard von Bingen (191 I); and for a fuller bibliography DTC., vol. vi, cc. 2468足 2480. But now almost every aspect of St Hildegard's activities is being independeutly studied. Her work as a pioneer in science has attracted attention in England, as may be noted in C. Singer, Studies in the History and Method of Science (1917). A number of monographs have appeared in Germany and France, dealing not only with her medical speculations, but also with her musical and artistic compositions. The illustrations, for example, which adorn the codex minor of the Scivias have been reproduced by L. Baillet in Monuments et Memoires publies par I'Academie des Inscriptions et Belles-lettres, vol. xix (191 I). A short popular account of St Hildegard is provided in F. M. Steel's Life and Visions of St Hildegarde (19 14). See also J. P. Schmelzeis, Das Leben und Wirken der hi. Hildegardis (1879); and J. Christophe, Ste Hildegarde (1942).

ST PETER ARBUES,

MA~YR

ONE of the chief problems of church and state in medieval Spain was how to deal with the Jews and the Mohammedans who were so numerous in the country: a problem complicated by the active hatred against them displayed by the common people, who shared neither the Christian sentiments of the more tolerant eccle足 siastics nor the material interest involved for the civil authorities. During the fourteenth century Jews in particular had acquired great influence, not only the underground influence of finance but also the open power of high secular and even ecclesiastical offices. This had been attained, could be attained, only by profession of Christianity, a profession to a considerable extent false, and when genuine often superficial and unreliable. Two classes who gave particular trouble and were regarded as especially dangerous were the Maranos and the Moriscos, Jews and Moors respectively who, having for one reason or another, good or bad, been converted to Christianity and received baptism, subsequently relapsed, either openly or secretly. In the year 1478 Pope Sixtus IV, at the urgent request of King Ferdinand of Aragon and Queen Isabella of Castile, issued a bull empowering them to appoint a tribunal to deal with Jewish and other apostates and sham converts. Thus was established the institution known in history as the Spanish Inquisition. It may be noted in passing that, though primarily an eccle足 siastical tribunal, it acted independently and often in defiance of the Holy See; and that though it was undoubtedly often brutal, harsh and cruel in its methods, yet its theoretical basis was not indefensible. It was not concerned with bona-fide Jews and Mohammedans, and those who voluntarily confessed apostasy and promised amendment were reconciled, with a light penance. A few years before the establishment of this Inquisition there was professed with the canons regular at Saragossa a certain Peter Arbues. He had been born at Epila in Aragon about the year 1440, and had graduated brilliantly in theology and canon law in the Spanish College at Bologna. His virtue and enthusiasm had

585

September 17]

THE LIVES OF THE SAINTS

turned him to the religious life, but the reputation of his learning and zeal caused him to be called from his cloister some years after his profession. The organization of the nascent Inquisition was in the hands of the Dominican friar Thomas Tor足 quemada, and he, looking about for a provincial inquisitor for the kingdom of Aragon, selected Peter Arbues, who took up his appointment in 1484. During the few months that he discharged this office Peter preached and worked unweary足 ingly against the sham Christians and apostates, and their characteristic vices of perjury, usury and sexual immorality. His zeal made him many enemies, ,vho traduced his character and started the legend of his cruelty, a legend familiar to many, who have not otherwise heard of Peter Arbues, from the picture painted by Wilhelm von Kaulbach, in which the forty-four-year-old canon is represented as an aged and sadistic tyrant. Apart from the fact that in St Peter's day the Spanish Inquisition was still more or less in the control of the more humane spirit of Rome, no sentence of death or torture has been proved against him. But the Maranos were determined to get rid of him. St Peter was aware of what was going on, but refused to take any extraordinary precautions, even after an unsuccessful attempt had been made on his life. But on the night of September 14-15, 1485, three men entered the cathedral of St Saviour at Saragossa and stabbed the canon as he knelt in prayer. He died two days later, and was at once acclaimed throughout the land as a martyr; as such he was canonized in 1867. A sufficient account of St Peter is given in the Acta Sanctorum, September, vol. v. We have no formal biography of early date, but a good deal of information is provided by the chronicles of the time. See also G. Cozza, Della vita, miracoli e culto del martire S. Pietro de Arbues (1867).

ST FRANCIS OF CAMPOROSSO

(A.D. 1866)

(Transferred

to Septenlber 25)

CAMPOROSSO is a small town on the coast of Liguria, and there was living there at the beginning of the last century a family called Croese, who were farmers and olive足 cultivators in a small way. To the master and mistress was born in 1804 a son, whom they had baptized John. He was one of four children and had a simple and religious upbringing, and as a matter of course began to work on his father's farm. When he was about eighteen, however, John met a lay-brother of the Conventual Friars Minor, who gave him the idea of the same vocation. John presented himself at the friary at Sestri Ponente and was accepted as a tertiary and given the name of Antony. He spent two years in the service of that house, and then, desiring a life of greater austerity, he offered himself to the Capuchin Friars Minor. He was sent to their novitiate at Genoa and in 1825 was clothed as a lay-brother, with the names Francis Mary. In the following year he was professed and set to work in the infirmary, from whence he was taken to be questor, whose office it is to beg food from door to door for the community. This was a new experience for Brother Francis, and he disliked it so much that he thought of asking to be relieved of it. But instead, when the guardian asked him if he would undertake to beg in the city of Genoa itself, he accepted with alacrity. The Genoese were not invariably well disposed to,vards the religious, and Brother Francis sometimes received stones instead of bread, but he persevered for ten years and became the best-known and most welcome questor in the place. He was a particularly familiar figure in the dockyard, where people would come to ask of him news of their friends and relatives overseas', for he was reputed to be able to give correct information about people in distant lands, whom he had never seen. Miracles of healing too were attributed

586

ST JOSEPH OF CUPERTINO

[September 18

to him and, though there were some still who insulted and jeered at him, to the majority he was known as " Padre santa". It was in vain that he protested that he was a lay-brother and not a priest-" good father" he remained, and he was indeed a father to the poor and afflicted who flocked to him. During two years Brother Francis suffered from varicose veins, of which he told nobody till his limp betrayed him, and he was found to be in a most shocking state. By the time he was sixty he was nearly worn out, and his leg had to be operated on, without much effect. In August 1866 Genoa was devastated by cholera. The Capuchins and other religious of the city were out among the sufferers at once, and Bd Francis was so moved by all he saw around him that he solemnly offered his own life to God that the epidemic might cease; and he accurately predicted the circumstances of his approaching death. On September 15 he was himself smitten by the disease, and two days later he was called to God. From that time the cholera began to abate. The tomb of St Francis became famous for miracles. He was beatified in 1929 and canonized in 1962. The decree of beatification, printed in the Acta Apostolicae Sedis, vol. xxi (1929), pp. 485-488, includes a biographical sketch of his life. Several biographies were issued or republished at the same time. The most considerable is one in Italian by Fr Luigi da Porto Maurizio; another, also of some length, is in French, by Fr Constant de Pelissanne (1929).

18 : ST

J

JOSEPH OF CUPERTINO

(A.D. 1663)

OSEPH DESA was born June 17, 16°3, at Cupertino, a small village between Brindisi and Otranto. His parents were poor and unfortunate. Joseph himself was born in a shed at the back of the house, because his father, a carpenter, was unable to pay his debts and the home was being sold up. His childhood was unhappy. His widowed mother looked on him as a nuisance and a burden, and treated him with great severity, and he developed an extreme absent­ mindedness and inertia. He would forget his meals, and when reminded of them say simply, " I forgot", and \vander open-mouthed in an aimless way about the village so that he earned the nick-name of " Boccaperta ", the gaper. He had a hot temper, which made him more unpopular, but was exemplary and even pre­ cocious in his religious duties. When the time came for him to try and earn his own living, Joseph was bound apprentice to a shoemaker, which trade he applied himself to for some time, but witho/ut any success. When he was seventeen he presented himself to be received amongst the Conventual Franciscans, but they refused to have him. Then he went to the Capuchins, and they took him as a lay-brother; but after eight months he was dismissed as unequal to the duties of the order: his clumsiness and preoccupation made him an apparently impossible subject, for he dropped piles of plates and dishes on the refectory floor, forgot to do things he was told, and could not be trusted even to make up the kitchen fire. Joseph then turned for help to a wealthy uncle, who curtly refused to aid an obvious good-for-nothing, and the young man returned home in despair and misery. His mother was not at all pleased to see him on her hands again and used her influence with her brother, a Conventual Franciscan, to have him accepted by the friars of his order at Grottella as a servant. He was given a tertiary habit and put to work in the stables. Now a change seems to have come over Joseph; at any rate he was more successful in his duties, and his humility, his sweetness, his love of 587

September 18]

THE LIVES OF THE SAINTS

mortification and penance gained him so much regard that in 1625 it was resolved he should be admitted amongst the religious of the choir, that he might qualify himself for holy orders. Joseph therefore began his novitiate, and his virtues rendered him an object of admiration; but his lack of progress in studies was also remarked. Try as he would, the extent of his human accomplishments was to read badly and to write worse. He had no gift of eloquence or for exposition, the one text on which he had something to say being, " Blessed is the womb that bore thee ". When he came up for examination for the diaconate the bishop opened the gospels at random and his eye fell on that text: he asked Brother Joseph to expound it, which he did well. When it was a question of the priesthood, the first candidatea were so satisfactory that the remainder, Joseph among them, were passed without examina足 tion. After having received the priesthood in 1628 he passed five years without tasting bread or wine, and the herbs he ate on Fridays were so distasteful that only himself could use them. His fast in Lent was so rigorous that he took no nourish足 ment except on Thursdays and Sundays, and he spent the hours devoted to manual work in those simple household and routine duties which he knew were, humanly speaking, all he was fitted to undertake. From the time of his ordination St Joseph's life was one long succession of ecstasies, miracles of healing and supernatural happenings on a scale not paralleled in the reasonably authenticated life of any other saint. Anything that in any way could be particularly referred to God or the mysteries of religion was liable to ravish him from his senses and make him oblivious to what was going on around him; the absent-mindedness and abstraction of his childhood now had an end and a purpose clearly seen. The sight of a lamb in the garden of the Capuchins at Fossombrone caused him to be lost in contemplation of the spotless Lamb of God and, it is said, be caught up into the air with the animal in his arms. At all times he had a command over beasts surpassing that of St Francis himself; sheep were said to gather round him and listen to his prayers, a sparrow at a convent came and went at his word. Especially during Mass or the Divine Office he would be lifted off his feet in rapture. During the seventeen years he remained at Grottella over seventy occasions are recorded of hi3 levitation, the most marvellous being when the friars were building a calvary. The middle cross of the group was thirty-six feet high and correspondingly heavy, defying the efforts of ten men to lift it. St Joseph is said to have " flown " seventy yards from the door of the house to the cross, picked it up in his arms" as if it were a straw", and deposited it in its place. This staggering feat is not attested by an eye-witness, and, in common with most of his earlier marvels, was recorded only after his death, when plenty of time had elapsed in which events could be exaggerated and legends arise. But, whatever their exact nature and extent, the daily life of St Joseph was surrounded by such disturbing phenomena that for thirty-five years he was not allowed to celebrate Mass in public, to keep choir, to take his meals with his brethren, or to attend processions and other public functions. Sometimes when he was bereft of his senses they would try to bring him to by hitting him, burning his flesh or pricking it with needles, but nothing had any effect except, it is said, the voice of his superior., When he did come back to himself he would laughingly apologize for what he called his " fits of giddiness". Levitation, the name given to the raising of the human body from the ground by no apparent physical force, is recorded in some form or other of over two

588

ST JOSEPH OF CUPERTINO

[September 18

hundred saints and holy persons (as well as of many others), and in their case is interpreted as a special mark of God's favour whereby it is made evident even to the physical senses that prayer is a raising of the heart and mind to God. St Joseph of Cupertino, in both the extent and number of these experiences, provides the classical examples of levitation, for, if many of the earlier incidents are doubtful some of those recorded in his later years are very well attested. For example, one of his biqgraphers states that: "When in 1645 the Spanish ambassador to the papal court, the High Admiral of Castile, passed through [Assisi] he visited Joseph of Cupertino in his cell. After conversing with him he returned to the church and told his wife: 'I have seen and spoken with another St Francis.' As his wife then expressed a great desire to enjoy the same privilege, the father guardian gave Joseph an order to go down to the church and speak with her Excellency. To this he made answer: 'I will obey, but I do not know whether I shall be able to speak with her.' In point of fact no sooner had he entered the church than his eyes rested on a statue of Mary Immaculate which stood over the altar, and he at once flew about a dozen paces over the heads of those present to the foot of the statue. Then after paying homage there for some short space and uttering his customary shrill cry he flew back again and straightway returned to his cell, leaving the admiral, his wife, and the large retinue which attended them, speechless with astonishment." This story is supported in two biographies by copious references to depositions, in the process of canonization, of witnesses who are expressly stated to have been present. " Still more trustworthy", says Father Thurston in the Month for May 1919, " is the evidence given of the saint's levitations at Osimo, where he spent the last six years of his life. There his fellow religious saw him fly up seven or eight feet into the air to kiss the statue of the infant Jesus which stood over the altar, and they told how he carried off this wax image in his arms and floated about with it in his cell in every conceivable attitude. On one occasion during these last years of his life he caught up another friar in his flight and carried him some distance round the room, and this indeed he is stated to have done on several previous occasions. In the very last Mass which he celebrated, on the festival of the Assumption 1663, a month before his death, he was lifted up in a longer rapture than usual. For these facts we have the evidence of several eye-witnesses who made their depositions, as usual under oath, only four or five years later. It seems very difficult to believe that they could possibly be deceived as to the broad fact that the saint did float in the air, as they were convinced they had seen him do, under every possible variety of conditions and surroundings." Prosper Lambertini, afterwards Pope Benedict XIV, the supreme authority on evidence and procedure in canonization causes, personally studied all the details of the case of St Joseph of Cupertino. The writer goes on: "When the cause came up for discussion before the Congregation of Rites [Lambertini] was' promotor Fidei' (popularly known as the Devil's Advo足 cate), and his' animadversions' upon the evidence submitted are said to have been of a most searching character. N one the less we must believe that these criticisms were answered to his own complete satisfaction, for not only was it he himself who, when pope, published in 1753 the decree of beatification, but in his great work, De Servorum Dei Beattjicatione, etc., he speaks as follows: 'Whilst I discharged. the office of promoter of the Faith the cause of the venerable servant of God, Joseph of Cupertino, came up for discussion in the Congregation of Sacred Rites, which after my retirement was brought to a favourable conclusion, and in this eyewitnesses

589

September

THE LIVES OF TI-IE SAINTS

J 8]

of unchallengeable integrity gave evidence of the famous upliftings from the ground and prolonged flights of the aforesaid servant of God when rapt in ecstasy.' There can be no doubt that Benedict XIV, a. critically-minded man, who knew the value of evidence and who had studied the original dep08itions as probably no one else had studied them, believed that the witnesses of 8t Joseph's levitations had really seen what they professed to have seen." There were not wanting persons to whom these manifestations were a stone of offence, and when 8t Joseph attracted crowds about him as he travelled in the province of Bari, he was denounced as " one who runs about these provinces and as a new Messias draws crowds after him by the prodigies wrought on some few of the ignorant people, who are ready to believe anything". The vicar general carried the complaint to the inquisitors of Naples, and Joseph was ordered to appear. The heads of his accusation being examined, the inquisitors could find nothing worthy of censure, but did not discharge him; instead they sent him to Rome to his minister general, who received him at first with harshness, but he became impressed by 8t Joseph's innocent and humble bearing and he took him to see the pope, Urban VIII. The saint went into ecstasy at the sight of th~ vicar of Christ, and Urban declared that if Joseph should die before himself he would give evidence of the miracle to which he had been a witness. It was decided to send Joseph to Assisi, where again he was treated by his superiors with considerable severity, they at least pretending to regard him as a hypocrite. I-Ie arrived at Assisi in 1639, and remained there thirteen years. At first he suffered many trials, both interior and exterior. God seemed to have abandoned him; his religious exercises were accompanied with a spiritual dryness that afflicted him exceedingly and terrible temptations cast him into so deep a melancholy that he scarce dare lift up his eyes. The minister general, being informed, called him to Rome, and having kept him there three weeks he sent him back to Assisi. The saint on his way to Rome experienced a return of those heavenly consolations which had been withdrawn from him. Reports of Joseph's holiness and miracles spread over the borders of Italy, and distinguished people, such as the Admiral of Castile mentioned above, \vould call at Assisi to visit him. Among them was John Frederick, Duke of Brunswick and Hanover. This prince, who was a Lutheran, was so struck with \vhat he had seen that he embraced the Catholic faith. Joseph used to say to some scrupulous persons who came to consult him: "I like neither scruples nor melan­ choly; let your intention be right and fear not", and he was always urging people to prayer. " Pray", he would say, "pray. If you are troubled by dryness or distractions, just sayan Our Father. Then you make both vocal and mental prayer." When Cardinal Lauria asked him what souls in ecstasy saw during their raptures he replied: "They feel as though they were taken into a wonderful gallery, shining with never-ending beauty, where in a glass, with a single look, they apprehend the marvellous vision which God is pleased to show them." In the ordinary comings and goings of daily life he was so preoccupied with heavenly things that he would genuinely suppose a passing woman to be our Lady or 8t Catherine or 8t Clare, a strange man to be one of the Apostles, a fellow friar to be 8t Francis or 8t Antony. In 1653, for reasons which are not kno\vn, the Inquisition of Perugia was instructed to remove 8t Joseph from the care of his own order and put him in charge of Capuchins at a lonely friary among the hills of Pietrarossa, where he was to live in the strictest seclusion. "Have I got to go to prison then ? " he asked, and

59°

[September 18

ST FERREOLUS

departed at once-leaving his hat, his cloak, his hreviary and his spectacles hehind him. To prison, in effect, he had gone. He \vas not allo\ved to leave the convent enclosure, to speak to anyone but the friars, to \vrite or to receive letters; he was completely cut off from the \vorld. Apart from wondering why he should be sundered from his fello\v Conventuals and treated like a criminal, this life must have been particularly satisfactory to 5t Joseph. But soon his whereabouts was discovered and pilgrims flocked to the place; whereupon he was spirited away to lead the same sort of life \vith the Capuchins of Fossombrone. The rest of his life \vas spent like this. vVhen in 1655 the chapter general of the Conventual Franciscans asked for the return of their saint to Assisi, Pope Alexander VI I replied that one 5t Francis at Assisi was enough, but in 1657 he was allowed to go to the Conventual house at Osimo. Here the seclusion was, however, even more strict, and only selected religious were allowed to visit him in his cell. But all this time, and till the end, supernatural manifestations were his daily portion: he was in effect deserted by man but God was ever more clearly with him. He fell sick on August 10, 1663, and knew that his end was at hand; five weeks later he died, at the age of sixty. He was canonized in 1767. 1--here is a printed sUlnmarium prepared for the Congregation of Rites in 1688, containing an abstract of the depositions of witnesses in the process of beatification. It is stated, however, that only two copies are now known to exist, and it does not seem to have been accessible to the Bollandists. In the Acta Sanctorum, therefore (September, vol. v), they contented themselves with translating from previously published biographies such as those of Pastrovicchi (1753) and Bernino (1722). The two lives last named have been translated into French and other languages. A convenient version or adaptation of Pastrovicchi in English was brought out by Father F. S. Laing (1918). The bull of canonization, a lengthy document, containing many biographical data, is printed in the later Italian lives, and in the French translation of Bernino (1856). In this the story of St Joseph's aerial flights, as recounted above, is told in detail and emphasized. C/. H. Thurston, The Physical Phenomena of Mysticism (1952).

ST FERREOLUS, MARTYR

(THIRD CENTURY?)

ACCORDING to his passio, 8t Ferreolus was a tribune who lived at Vienne in Gaul, and was secretly a Christian. 8t Julian of Brioude, a native of that city, lodged in his house and made public profession of the faith. When persecution began and 8t Julian had been put to death, Crispin, governor of that part of Gaul, had 5t Ferreolus apprehended for failing to arrest Christians. Crispin told him that, as he was paid by the state as a military officer, it became him to set to others an example of ob~dience. The martyr answered: "I do not so much overrate money. If I may be allowed to live and serve God, I am well satisfied. If even this seem too much, I am willing to resign life itself rather than abandon my re足 ligion." The judge commanded that he should be scourged, and then confined him in that inner pit of the prison into which the rest of the place drained. On the third day his chains fell off his hands and legs by the power of God, and he made his escape and went out of the city by the gate which led to Lyons. He swam over the river Rhone and got as far as the river Gere which falls into the Rhone just above Vienne, when he fell again into the hands of the persecutors, who bound him and led him away to death. He was beheaded on the banks of the Rhone and the Christians of Vienne interred his body with great veneration near the same river. A church was built over his burying-place, from whence his relics were removed

59 1

September 18]

THE LIVES OF THE SAINTS

by 8t Mamertus about the year 473 to a church built to shelter them within the city of Vienne. On this same day is commemorated another 8T FERREOLUS, a bishop of Limoges who died in 591 or thereabouts. The (( acts" of St Ferreolus (printed in the Acta Sanctorum, September, vol. v) are, as Delehaye states, " of little worth". But his martyrdom is authentic, and his cultus, to which both St Gregory of Tours and Venantius Fortunatus bear witness, very ancient. See CMH., pp. 517-518.

ST METHODIUS OF OLYMPUS, BISHOP AND MARTYR 3 I I)

(c. A.D.

8T JEROME states that this Methodius was bishop first of Olympus in Lycia and then of Tyre, and that he was crowned with martyrdom at Khalkis in Greece at the very end of the last persecution. These statements are reproduced in the Roma~ Martyrology, but it is practically certain that he was never bishop of Tyre; Greek writers refer to him as bishop of Patara in Lycia. We have no particulars of his life or martyrdom and his fame rests on his writings. Against Origen's teaching that man's risen body is not the same as his earthly body he wrote a dialogue On the Resurrection. He wrote on free will against the Valentinians, and other works which caused 8t Jerome to refer to him as " the most eloquent Methodius ", and the Roman Martyrology to call him" most renowned for the brilliance of his preaching and his learning". Methodius himself, however, gave support to the error of Millenarianism i.e. Christ's temporal reign of a thousand years before the general resurrection, in his Symposium. The best-known of his works is this Symposium or Banquet of the Ten Virgins, written in imitation of the Banquet of Plato. As an imitation it is hardly a success (Alban Butler calls his style" diffusive, swelling, and full of epithets "), but as an ascetical treatise on virginity it was formerly famous. In it a matron is introduced to tell her friend Eubulus (the surname of 8t Methodius himself) the conversation of ten maidens at a festive meal in the garden of Arete (Virtue). A discourse is put into the mouth of each of these in commendation of virginity. The symposium ends with a hymn to our Lord as the Bridegroom of the Church, in which the maiden Thecla sings a series of alphabetical strophes and is answered by the others with a refrain. This forms one of the earliest of Christian hymns. The slender data available concerning the life of St Methodius of Olympus have been collected in the Acta Sanctorum, September, vol. v. With regard to his literary work, research in modern times has brought to light a Slavonic text of several of his writings which has been turned to profit by N. Bonwetsch in his Methodius von Olympus (1891). See also Bardenhewer, Altkirchliche Literatur (1913), vol. ii, pp. 334 seq., and DTC., vol. x, cc. 1606-161 4.

ST RICHARDIS, WIDOW WHEN she was twenty-two years old Richardis, daughter of the Count of Alsace, was married to Charles the Fat, son of King Louis the German. Nineteen years later, in 881, she accompanied him to Rome, to be crowned emperor and empress of the I-Ioly Roman Empire by Pope John VIII. Hitherto they had lived together in amity but a few years later Charles, either because his suspicions were genuinely aroused or else in order to serve some unworthy purpose of his own, charged his 59 2

Bl) JOHN IVIASSIAS

[September 18

\vife \'lith unfaithfulness. He named as her accomplice his chancellor, Liutward, \\'ho ,vas bishop of V'ercelli and a man greatly esteemed both for his abilities and his virtue. Richardis and Liut,vard appeared hefore the imperial assembly and solemnly denied the allegation; the bishop purged himself by an oath and the empress appealed to the judgement of God by claiming an ordeal, either by fire or (by proxy) of battle. I t is saicl that the ordeal by fire ,vas accepted and that 8t Richardis, with bare feet and \vea ring an inflammable smock, \'lalked unharmed across burning embers. Liutward was nevertheless deprived of his chancellorship and, it not being decent after so public an exhibition that they should continue to live together, Richardis ,vas allo\ved to separate from Charles. She went for a time to a nunnery at Hohenburg and then to the abbey of Andlau, which she had herself founded. Here she lived in peace until her death about the year 895, joining in the life of the nuns, interesting herself on their behalf with the Holy See, caring for the poor, and writing verses. When Pope 8t Leo IX visited Andlau in 1049, on his way from a council at Mainz, he ordered her relics to be disinterred, enshrined, and exposed for the veneration of the faithful. This cultus has continued and the feast of 8t Richardis is observed in the diocese of Strasburg. 'There is no formal life of St Richardis, but a few breviary lessons, panegyrics, etc., have been brought together in the Acta Sanctorum, September, vol. v. See also the Allgemeine Deutsche Biographie, vol. xxviii, pp. 420 seq.; and M. Corbet, Ste Richarde . . . (1948).

BD JOHN MASSIAS THE lessons of his office state that the parents of Bd John Massias (or Masias) were representatives of noble and ancient families, who" had been deprived of rank and wealth by the various misfortunes of an unreliable world". He was born at Ribera in Estramadura in 1585 and was left an orphan whilst still young, being looked after by an uncle, who made the boy earn his living as a shepherd. During the long hours when there was nothing particular to do except keep his eyes open John \vould say his rosary and meditate on the Christian mysteries, and it sometimes appeared that the holy ones were there, visible and talking to him, especially our Lady and 8t John the Evangelist. He attributed to an instruction of the last named his sudden decision to go to the Americas, as so many others of his countrymen were then doing. He landed in Peru and got work on a cattle-ranch, where he stopped for over two years and saved a little money with which he made his way to Lima. Here he decided to become a religious and, having given away what was left of his savings, he was accepted as a lay-brother by the Dominicans of St Mary Magdalen's. Brother John's austerities exceeded the bounds of prudence, and his prior had to insist on moderation: for he would content himself with one hour of sleep, and that on his knees with his head on the bed, and brought on himself a disease which required a painful and dangerous operation. He was made porter and his lodge soon became the meeting-place for the poor, the sick and the wretched of the city; following the example of his friend Bd Martin de Porres, he begged alms with which to feed and physic them, and accompanied his ministrations with good advice and exhortations to good life and the love of God. Those who were too shy to beg he sought out in their homes, and to save time in begging from door to door he trained the priory donkey to go round by itself and receive in its panniers food and clothing for his beloved poor. Man y and remarkable were the

593

THE LIVES OF THE SAINTS

September 19]

miracles attributed to Bd John Massias, and his death at the age of sixty was mourned by the whole city. He was beatified in 1837. On the occasion of the beatification an Italian life, Vita del Beato Giovanni Massias was published by the Dominicans in Rome. See also Procter, Lives of Dominican Saints, pp. 263-274. There is a fuller bibliography in Taurisano, Catalogus Historicus D.P.

19 : SSe

JANUARIUS, MARTYRS (c.

BISHOP OF BENEVENTO,

A.D.

AND

HIS

COMPANIONS,

305 ?)

T JANUARIUS (Gennaro), a native some say of Naples, others of Bene足 vento, was bishop of this latter city when the persecution of Diocletian broke out. Sossus, deacon of Miseno, Proculus, deacon of Pozzuoli, and Euticius and Acutius, laymen, were imprisoned at Pozzuoli by an order of the governor of Campania, before whom they had confessed their faith. Sossus by his wisdom and sanctity had earned the friendship of St Januarius, and upon the news that this servant of God and several others were fallen into the hands of the persecutors, the bishop determined to make them a visit to comfort and encourage them. He did not escape the notice of the keepers, who gave information that someone from Benevento had visited the Christian prisoners. The governor gave orders that Januarius, whom he found to be the person, should be arrested and brought before him at Nola, which was accordingly done. Festus, the bishop's deacon, a~d Desiderius, a lector of his church, were also taken, and had a share in the inter足 rogatories and torments which the good bishop underwent at Nola. Some time after the governor went to Pozzuoli, and these three confessors, loaded with irons, were made to walk before his chariot to that town, where they were thrown into the same prison where the four martyrs already mentioned were detained. They had been condemned to be tom in pieces by wild beasts, and were then lying in expectation of the execution of their sentence. The day after the arrival of St Januarius and his two companions all these champions of Christ were exposed to the beasts in the amphitheatre, but none of the animals could be provoked to touch them. The people were amazed and imputed their preservation to magic, and the martyrs were condemned to be beheaded. This sentence was executed near Pozzuoli, and the martyrs were buried near that town. The city of Naples eventually got possession of the relics of St Januarius, which in the fifth century were brought from the little church of San Gennaro near the Solfatara. During the wars of the Normans they were removed, first to Benevento, and some time after to the abbey of Monte Vergine; but in 1497 they were brought back to Naples, where he has long been honoured as principal patron. No reliance can be placed upon the above particulars of the martyrdom of St Januarius; all the recensions of his" acts" are late and untrustworthy; nothing certain is known of him or of those who suffered with him. All the fame of Januarius rests upon that" standing miracle" (as Baronius called it), the lique足 faction of the alleged relic of his blood which is preserved in the chapel of the treasury of the cathedral-church of Naples, a happening of which there are records for the past four hundred years. The relic consists of a dark, solid, opaque mass which half fills the small glass phial in which it is contained, the phial itself being fixed in a metal reliquary. Eighteen times a year, in connexion with the feast of

S

594

SSe JANUARIUS AND HIS COMPANIONS

[September 19

the translation of the relics to Naples (Saturday before the first Sunday in May), the feast of the saint (September 19), and the anniversary of the averting of a threatened eruption of Vesuvius in 1631 (December 16), this relic is brought out and held by a priest in the presence of what is believed to be the martyr's head, exposed in a silver reliquary on the altar. Prayers are said by the people, especially as represented by a number of poor women who have a privileged position in the church and are known as the" aunts of St Januarius" (zie di San Gennaro). After a varying interval, from two minutes to an hour as a rule, the priest from time to time turning the reliquary upside down, the dark mass, hitherto solid and immovable, detaches itself from the sides of the glass, becomes liquid and reddish in colour, and sometimes froths, bubbles up, and increases in volume. This takes place not only in full view of the people but in close proximity to any accredited persons who may have been admitted to the sanctuary. The priest then announces, " The miracle has happened", Te Deum is sung, and the relic venerated by the congregation and clergy. Few, if any, alleged miracles have been examined more carefully, more often, or by people of more divergent views than this of the blood of 8t Januarius, and it may be safely affirmed that no expert inquirer, however rationalist in temper he may be, now denies that what is said to take place does take place. There is no trick, and there is as yet no completely satisfactory explanation (though many have been advanced, both by Catholics and others), except the explanation of miracle. But before a miracle may be certainly recognized all natural explanations must have been examined and found wanting, and all ob­ jections answered. Among the undoubted facts concerning this relic are the following: 1. The dark substance alleged to be the blood of 8t Januarius (which for more than 300 years has remained sealed up in a glass phial immovably set in a metal reliquary) does not always occupy the same volume. Sometimes the black and hard mass is seen almost completely to fill the phial, at other times there is a vacant space above it of more than a third of its bulk. 2. Concurrently with this variation in volume there is a variation in weight, : which of late years has been tested in an accurate chemical balance. Taking the extremes which have been recorded, this variation has amounted to as much as 27 grammes. 3. The rapidity of the liquefaction seems to bear no ratio to the temperature of the atmosphere. Sometimes when the temperature has stood as h,igh as 86° Fahren-: heit, more than two hours have passed before any signs of liquefaction were observed. On the other hand, when the temperature has been 15° or even 20°: lcwer than this, complete liquefaction has occurred in from 10 to 15 minutes. I 4. The liquefaction does not always take place in the same way. Instances: are recorded in which the liquefied contents seem almost to boil and are of a vivid crimson colour, while in other cases the colour is dull and the movement sluggish. On the other hand, among the difficulties in the way of accepting the pheno-: menon as a miracle the following have been pointed out. The fact that a very large majority of all other blood-relics of which similar behaviour seems to be true: are found in the neighbourhood of Naples; and some of the relics, e.~. those ofl St John Baptist, St Stephen, St Ursula, are almost certainly spurious. The relic: has seven times been known to liquefy while a jeweller was repairing the reliquary, but often during the December exposition it has failed to liquefy at all. The I

I

I

I

I

I

I

I

I

I

I

I

I

595

September 19]

THE LIVES OF THE SAINTS

authenticity of the relic itself is extremely problematical; we have no record of the cultus of St Januarius before the fifth century. Moreover there is the consideration, of yet greater weight if the relic be not authentic, of the seeming purposelessness of the marvel. Such a criticism may be levelled at many other aUeged miracles; we cannot search the ways of God; and it is true that for centuries the liquefaction has been a standing manifestation of His omnipotence for thousands of Neapolitans. But it must also be remembered that marvels of this kind, so far from being a help, are a definite hindrance to the faith of other people, of different temperament but of no less good will: and these also have souls to be saved. Miracles recorded in Holy Scripture are revealed facts and an object of faith. Other miracles are not considered in the same light, neither does our faith in part rest upon them as upon the former, though they illustrate and confirnl it; nor do they demand or admit any higher assent than that which prudence requires and which is due to the evidence of human authority, upon which they depend. When such miracles are propounded, they are not to be rashly admi tted: the evidence of the fact and circumstances ought to be examined to the bottonl, and duly weighed; where that fails it is the part of prudence to suspend or refuse our assent. If human evidence set the certainty of a miracle above the reach of dOll bt, it must more powerfully excite us to raise our minds to God in humble worship, love and praise, and to honour Him in His saints, when by such wonderful means He gives us tangible proofs of the glory to which He exalts them. The unsatisfactory" acts" of St Januarius and companions are preserved to us in varying forms. 1"he texts printed in the Acta Sanctorum, September, vol. vi (but out of place, at the end of the volume), sufficiently illustrate this diversity. On the other hand there can be no serious doubt that a bishop named Januarius was really martyred somewhere near Naples, and that he was venerated at an early date. Not only does the priest Uranius, shortly after the year 431, allude to him in terms which imply that he was a saint in Heaven, on a footing with the famous St Martin of Tours, but a fifth-century representation of him in the so-called (( catacomb of 5t Januarius " at Naples depicts him with a nimbus. His name also is entered on this day in the early calendars both of East and West. See the Acta Sanctorum, November, vol. ii, part 2, p. 517; and Pio Franchi de' Cavalieri, in Studi e Testi, vol. xxiv (1912), pp. 79-114. The question of the liquefaction of the blood has of course been discussed again and again. For a vindication of the supernatural character of the prodigy, consult especially Taglialatela, Memorie storico-critiche del culto e del sangue Naples et Pouzzoles di S. Gennaro (1893); Cavene, Le celebre miracle de S. Janvier (1909) ; Alfano e Amitrano, II miracolo di S. Gennaro (1924)-this last includes a bibliography of 1346 entries-and for English readers, Bishop E. P. Graham, The Mystery of Naples (19掳9); and Ian Grant, The Testimony of Blood (1929). The view of those who question the miraculous nature of the liquefaction is set out in Isenkrahe, Neapolitanische Blutwunder (1912), and in The Month, January, February and March 1927 and February 1930, by Fr Thurston, who also contributes the article in the Catholic EncJ'clopaedia, vol. viii, pp. 295-297. The Kirchliches Flandlexikon states (vol. ii, col. 25), (( a conclusive judgement in this matter can hardly be arrived at, but so far no natural explanation has been found".

a

SSe PELEUS

AND HIS COMPANIONS, MARTYRS

a

(A.D. 310)

THE confessors who were condemned to the mines (i.e. quarries) in Palestine during the course of the last general persecution built little oratories where they met for divine service, which路 was their chief comfort under their sufferings. Firmilian, govemor of Palestine, informed the Emperor Galerius of the liberty they had taken, and the tyrant sent an order that they should be sent, some to the mines in Cyprus, others to those in the Lebanon, and others to other places. The officer

59 6

ST GOERICUS,

OR

ABBO

[September 19

upon whom the command devolved removed the servants of God to the new places of banishment; but first he caused four of their number to be burnt alive. These were Peleus and N ilus, two Egyptian bishops, Elias, a priest, and an Egyptian layman. These probably suffered at Phunon, near Petra, at the same time as St Tyrannio of Gaza and his companions. Eusebius, De Martyribus Palaestinae (xiii, 3), is the main authority. Die paliistinischen Miirtyrer des Eusebius von Ciisarea, pp. 105-107.

ST SEQUANUS, OR SEINE, ABBOT

(c.

A.D.

See also B. Violet,

580)

THIS holy monk was born in the little town .of Mesmont in Burgundy. He was for a time a solitary at Verrey-sous-Dree, where he lived in a hut that he built himself from forest timber, and was said to break his fast every day only after having recited the whole psalter. The bishop of Langres promoted him to the priesthood at a very early age. The saint having suffered some persecution in consequence from the local clergy, he put himself under the direction of the holy abbot John, who governed the monastery of Reome. Here he perfected himself in the study of the Holy Scriptures, and in the practice of all religious virtues. After some time he built a monastery in the forest of Segestre, near the source of the river Seine, and the monks did much to civilize the people of the neighbourhood, who were said to be cannibals. A village which grew up around the abbey became known as Saint-Seine, after the founder, and the regular discipline which he established there rendered it famous and drew to it a number of disciples. God was pleased to honour him with the gift of miracles. He is mentioned in early martyrologies under the name of St Sigon. Under the form" depositio sancti Sigonis, presbyteri et confes30ris JJ, St Sequanus was commemorated in the Hieronymianum,. but he is called " Sequanus JJ by St Gregory of Tours, who mentions him at a still earlier date. There is an anonymous life printed in the Acta Sanctorum, September, vol. vi, but its value as an historical source is very questionable.

ST GOERICUS, OR ABBO, BISHOP OF METZ DURING the seventh century there were two great saintly families in Aquitaine, Salvia and Ansbertina, and in the second of these was born St Goericus. He became an officer in the palace of Dagobert I and was a soldier of distinction, when he was suddenly smitten with blindness. After bearing his affliction with patience for a time he decided to make a pilgrimage to the church of Si Stephen at Metz, of which city his relative St Amulf was bishop, in consequence of a vision which he believed he had had. He therefore set out with his two daughters, Precia and Victorina, and, while praying in the church, his 'sight was restored. In thanks­ giving Goericus became a priest, and when St Arnulf resigned his see in the year 629 he succeeded to it. St Goericus as a bishop followed the golden example of his predecessor, whom he would often visit in his retreat at Remiremont; and when Arnulf died he translated his body to his cathedral city, an occasion said to have been marked with miracles. St Goericus founded a nunnery at Epinal, of \vhich his daughter Precia was first abbess. A medieval life of the usual unsatisfactory type is printed in the Acta Sanctorum, Sep­ tember, ·vol. vi. Goericus \-vas in correspondence with St Desiderius of Cahors (Migne, PL., vol. lxxxvii, cc. 218 seq.). See also Duchesne, Fastes Episcopaux, vol. iii, p. 56.

597

September 19]

THE LIVES OF THE SAINT'S

ST THEODORE, ARCHBISHOP OF CANTERBURY THEODORE was a Greek, born at Tarsus in Cilicia (the birthplace of St Paul) and a student at Athens: the last early bishop of foreign birth to occupy the metropolitan throne of Canterbury and one of the greatest of its archbishops. After the death of St Deusdedit, sixth archbishop, in 664, Oswy, King of Northumbria, and Egbert, King of Kent, sent a priest named Wighard to Rome that he might be consecrated and duly confirmed to the see by the pope himself. Wighard died in Italy, and St Vitalian, who then sat in St Peter's chair, chose Adrian, abbot of a monastery near Naples, to be raised to that dignity. This abbot was by birth an African, understood Greek and Latin perfectly, was thoroughly versed in theology and in the monastic and ecclesiastical discipline. But so great were his fears of the office that the pope was compelled to yield to his excuses. He insisted, however, that Adrian should find a person equal to the charge, and Adrian first named a monk called Andrew; but he was judged incapable on account of his bodily infirmities; Adrian then suggested another monk, Theodore of Tarsus. He was accepted, but on condition that Adrian should accompany him to Britain, because he had already travelled twice through France and also to watch over Theodore lest he introduce into his church anything contrary to the faith (" as the Greeks have a habit of doing", comments St Bede). Theodore was at that time sixty-six years old, well instructed in secular and sacred learning, and of exemplary life, and was not in holy orders. Being ordained subdeacon, he waited four months for his hair to grow, that it might be shaved in the form of a crown according to the Roman custom: from \vhich it may be gathered that he had hitherto been a monk of the Eastern obedience and that his promotion involved what we should now call a " change of rite"· At len.e:th Pope Vitalian consecrated him bishop, and recommended him to St Benedict Biscop, who was then in Rome and whom the pope obliged to return to England with SSe Theodore and Adrian in order to be their guide and interpreter. They set out on May 27, 668, went by sea to Marseilles, and from thence by land to ArIes, where they were entertained by the archbishop, Johri. St Theodore passed the winter at Paris with St Agilbert, "rho had formerly been bishop of Wessex. From his conversation the new archbishop informed himself of the circumstances and necessities of the church of which he was going to take charge, and he also began to learn the English language. Egbert, King of Kent, hearing his new archbishop had arrived at Paris, sent his reeve to meet him, who took him to the port of Quentavic, now called Saint-Josse-sur-Mer; Theodore, falling sick, was obliged to stay there some time. As soon as he was able to travel he proceeded on his voyage with St Benedict Biscop, and took possession of his see of Canterbury on May 27, 669, a year to a day after leaving Rome. St Adrian meanwhile was detained in France some time. St Theodore made a general visitation of all the churches of the English nation, taking Abbot Adrian with him. He was everywhere well received and heard with attention; and wherever he came he taught sound morality, confirmed the discip­ line of the Church in the celebration of Easter, and introduced the Roman chant in the divine offices, till then known in few of the English churches except those of Kent. He regulated other things belonging to the divine service, reformed abuses, • The first Catholic church of Byzantine rite in England, in Saffron Hill, London, was appropriately given 5t Theodore as its titular saint in 1949.

598

ST THEODORE OF CANTERBURY

[September 19

and ordained bishops in places where they were wanting. When he came into Northumbria he had to deal with the difficulties that had arisen between St Wilfrid and St Chad, both of whom laid claim to the see of York. St Theodore judged that Chad had been improperly consecrated, to which he replied that he had been ordained against his inclination, and retired to his monastery of Lastingham. But St Theodore made him bishop of the Mercians when that see became vacant. St Wilfrid was confirmed as the true bishop of York, to ensure the support of whose pro-Roman policy against the Celtic elements in Northumbria was probably the principal reason for St Adrian's being sent to England with Theodore. Theodore penetrated to the stronghold of Celtic influence at Lindisfarne and there consecrated the church in honour of St Peter. During these journeys he is said to have ordered that every head of a household should each day say with his family the Lord's Prayer and the Creed in the vulgar tongue. St Theodore was the first bishop whom the whole English church obeyed, the first metropolitan of all England, and his fame penetrated into the remotest comers of the land. Many students gathered round these two foreign prelates who knew Gf(~ek as well as Latin, for 1'heodore and Adrian themselves expounded the Scrip­ tures and taught the sciences, particularly astronomy and arithmetic (for calculating Easter), and to compose Latin verse. Many under them became as proficient in Latin and Greek as they were in their own tongue. Britain had never been in so happy a condition as at this time since the English first set foot in the island. The kings were so brave, says Bede, that the barbarous nations dreaded their power; and men such good Christians that they aspired only after the joys of the kingdom of Heaven which had been but lately preached to them. All who desired to learn could find instructors. Theodore gave the long vacant see of Rochester a bishop in the person of Putta, and authorized the inclusion of all Wessex in the see of Winchester. Then, in 673, he held the first national council of the English Church, at Hertford. There were present at this council Bisi, Bishop of the East Angles, Putta of Rochester, Eleutherius of Wessex, Winfrid of the Mercians, and the proxies of St Wilfrid. St Theodore addressed them, saying: "I beseech you, most dear brethren, in the love and fear of our Redeemer, that we may all treat in common of our faith to the end that whatsoever has been decreed and defined by the holy and venerable fathers may be inviolably observed by all." He then produced a book of ecclesiastical canon~ of which ten were marked as being of special importance to England. The first one was that Easter should everywhere be kept on the Sunday after the full moon which occurs on or next after March 2 I, in accordance with the Council of Nicaea and against the Celtic recalcitrants. Other canons had the effect of con­ solidating in England the common diocesan system of the Church; and their adoption by the bishops can be looked on as the first legislative act, ecclesiastical or civil, for the whole English people. With these canons was approved one that provided for an annual synod of the bishops, to meet every August I at Clovesho.:I: Another provincial council held by St Theodore, seven years later at Hatfield, was convened in order that he might safeguard the purity of the faith of his clergy from any taint of monophysite error. After discussing the theology of the mystery of the • The identity of this place has never yet been discovered, but a number of these synods were held there. The first of which we have any authentic evidence was, however, sixty­ nine years after the Council of Hertford, in 742; between that date and 825 six more are known, and they are of considerable importance in the history of the early English church.

599

1'HE LIVES OF

September 19]

~rI-IE

SAIN1'S

Incarnation the members of the council expressed their adherence to the five oecumenical councils and their abhorrence of the heresies condemned thereat. Two years previously, 678, " the year of the comet", trouble had arisen between Egfrid, King of the Northumbrians, and 8t \Vilfrid, who had supported the king's wife, 8t Etheldreda, in her desire to retire to a convent. St Wilfrid's adminis足 tration of his huge diocese had not been altogether well received, even by those who sympathized with his aims, and 8t Theodore took this to be a good opportunity to assert his metropolitan authority in the north. He therefore ordered that three sees should be carved out of the diocese of York, and in concert with King Egfrid proceeded to appoint bishops thereto. 5t \Vilfrid objected and appealed to Rome, going off to conduct his case in person, while Theodore consecrated new bishops in the cathedral of York. Pope St Agatho decided that Wilfrid was to be restored to his see but that he should choose suffragan bishops to assist in its government. However, King Egfrid refused to accept the pope's decision on the charge that it had been bought, and St Wilfrid went into exile, eventually to evangelize the South Saxons. St Theodore, so far as is known, did not attempt to stop Egfrid's high足 handed action, and a few years later consecrated St Cuthbert as bishop of Lindis足 farne in the cathedral of York. Any injustice that he may have been guilty of herein was atoned for in the closing years of his life, when with St Erconwald he met St Wilfrid in London, and it was agreed that he should again govern York but in its smaller extent; St Theodore ,,,rote to King Ethelred of Mercia and to King Aldfrid of Northumbria recommending St \Vilfrid to them, and to St Elfleda, abbess of Whitby, and others who had opposed \Vilfrid or ,vere interested parties. St Theodore's great achievements were all in the sphere of active organization and administration, and the only literary ',,"ork that bears his name is a coJIection of disciplinary decisions and canons called the Penitential of Theodore, and this was his "'ork only in part, if that. It is sometimes said that St Theodore of Canterbury organized the parochial system in England, but this is far from being true. The parish system in this country was one of very slow growth, over a long period of time and under several influences, and was not the work of anyone man. What he did do was to find the Church in this country a missionary body, distressed by faction and with no particular cohesion, and to leave it, after twenty-one years' episcopate, a properly organized province of the Catholic Church, divided into dioceses which looked to Canterbury as their metropolitan see. rrhe work he did remained for eight hundred and fifty years his monument, and is still the basis of the hierarchical organization of the Established Church of England. He died on September 19, 690, and was buried in the abhey-church of SSe Peter and Paul at Canterbury, the Greek monk nigh to his first predecessor the Roman monk, Augustine. "To say all in a few words", says St Bede, " the English churches prospered more during the pontificate [of Theodore] than ever they had done before"; and Stubbs writes that " It is difficult, if not impossible, to overstate the debt which England, Europe and Christian civilization owe to the work of Theodore". This has not been forgotten, and his feast is today observed in six of our English dioceses and by the English Benedictines. T'he main authority, of course, is Bede's Ecclesiastical History, which has been in many points elucidated by C. Plummer's valuable commentary; and second to this Eddius's Vita Wilfridi. Much has been published in England bearing upon the period of St Theo足 dore's activities, but, apart from some fresh archaeological illustrations, such books as G. F. Browne's Theodore and Wilfrith, Sir Henry Howorth's Golden Days of English Church History 600

[September 19

55. THEODORE, DAVID AND CONSTANTINE

and Canon Bright's Chapters on Early English Church History are apt to exhibit a pronounced anti-Roman bias. As for Theodore's share in th~ " Penitential" attributed to him, the researches of Paul Fournier, culminating in his Histoire des Collections canoniques en Occident (1931-32), tend to render the archbishop's personal connexion with even that part of the code assigned him by Wasserschleben and Stubbs extremely doubtful. See W. Stubbs in DCB., vol. iv, pp. 926-932; F. M. Stenton, Anglo-Saxon England (1943), pp. 131-141 and passim. A biography by Dr W. Reany was published in 1944.

ST MARY OF CEREVELLON, VIRGIN

(A.D.

1290)

THIS Mary is venerated as the first nun of the Order of our Lady of Ransom (Mercedarians). She was the daughter of a Spanish nobleman of Barcelona, and is said to have been born to her childless parents at the prayer of St Peter Nolasco, who is credited with founding that order. A sermon by the Mercedarian Bernard Corbaria on the hardships and outrages suffered by Christian slaves at the hands of the Moors and Saracens inspired her to devote her life to their cause. In 1265 she joined a community of women who lived under the direction of Bernard and reinforced the work of the Mercedarians by their prayers. These were formed into a third order regular of our Lady of Ransom, and Mary of Cerevellon was their first prioress. The assiduity of her prayers and her generosity in temporal good works caused her to be called Maria de Socos, Mary of Help, the name by which she is still commonly known in Spain, where she is venerated also as a patroness of seamen, especially those in danger of shipwreck. St Mary died at Barcelona in 1290. Many miracles were claimed at her tomb and her cultus was confirmed in 1692. rrhe Roman Martyrology says that she is called Mary of Help" because of her present aid to them that call upon' her ". A short Latin life by Juan de Laes and Guillermo Vives was printed in the Acta Sanctorum, September, vol. vii, but its apocryphal character is now hardly disputed by serious investi足 gators. The fact is that the story of Maria de Soc6s has got mixed up with the notorious forgeries which marked the attempts to create an imposing record for the early developments of the Mercedarian Order: see January 28, under Peter Nolasco. It was in the folio Vida de Maria de Corveilon, by Estevan de Corbera (1639), that many of the impugned documents, together with that known as " de los sellos ", first saw the light. The author of the life, and other biographers who followed, may have been imposed upon, but it is only too plain that the hechos m:lravillosos attributed to Maria de Socos must be for the most part suspect.

SSe THEODORE, DAVID

AND

CONSTANTINE

(A.D.

1299,

13 21 )

ST THEODORE, called " the Black", duke of Yaroslavl and Smolensk, was a great足 grandson of that Kievan prince, Vladimir Monomakh, whose "Charge to my Children" is one of the most precious documents of early Russian Christianity. As a ruler Theodore was sincerely concerned for the poor and the uncared-for; he defended his people against the Tartars; and did all he could for the promotion of religion, building a church in honour of 8t Michael and several others. A few days before his death, which happened on September 19, 1299, he was clothed with the monastic habit, and was buried in the monastery of the Transfiguration at Yaroslavl. On the death of his first wife, mother of his son Michael, Theodore married again, and of this second wife his sons David and Constantine were born. They died in 1321 and were buried with their father, and were equally with him venerated as saints, the relics of all three being solemnly enshrined in 1464. Throughout their lives Theodore and his sons walked worthily of their calling) both 601

September 19]

THE LIVES OF THE SAINTS

as Christians and as noblemen; they were forgiving of injuries, and more mindful of their own obligations than of the delinquencies of others. Accordingly a troparion (hymn) of their office says of them: "From your youth up you loved Christ with all your heart, most carefully did you observe His law and ordinances: therefore have you received the gift of miracles, and do pour out healing benefits upon us, 0 ye holy ones, Theodore, David and Constantine." See Martynov's Annus ecclesiasticus Graeco-Slavicus, in Acta Sanctorum, October, vol. xi; and c/. note to 8t Sergius on September 25. Vladimir Monomakh, referred to above, married Gytha, daughter of Harold II Godwinson, king of the English, who was slain at Hastings in 1066.

BD ALPHONSUS DE OROZCO IN the task of maintaining a high standard of austerity and devotion among a sixteenth-century aristocracy no Spanish churchman was more enthusiastic or more effective than this Augustinian friar, Alphonsus (Alonso) de Orozco. He was born at Oropesa in the diocese of Avila in the year 1500, and so early as six years of age made up his mind that he wanted to be a priest. He studied at Talavera and Toledo, and then went on to the University of Salamanca, where he attended the sermons of St Thomas of Villanova. By him he was attracted to the religious life and to the Hermits of St Augustine in particular, and when he was twenty-two he was clothed with the habit of that order. For thirty years after his profession Friar Alphonsus was engaged in teaching, preaching, and the other activities of his state, and his success and shining goodness made him in great request as a confessor. He was four times prior of different houses, and then in 1554, the year in which Philip II married Queen Mary of England, he was sent to take charge of the Augustinian priory in the royal city of Valladolid. Two years later he was appointed court preacher. He at once began exercising his beneficent influence over the nobility, attracting them to his sermons by the quality both of his preaching and of his music, of which he was very fond. In 1561 King Philip established his court at Madrid, and Bd Alphonsus went along with the court. He had a cell in the friary of San Felipe el Real, where he lived a life of great austerity and simplicity, in sharp contrast with the official functions of the court in which of necessity he had to take part. While he was prior at Seville in his earlier days Bd Alphonsus had had a vision of our Lady, in which she had told him that he was to use his pen for the glory of God and the salvation of souls. This he did thenceforth with great application. Every year he produced a work on the Mother of God herself, and was the author of numerous mystical and other treatises which fill seven large volumes, and range him among the great Spanish mystics of the sixteenth century. At the order of his superiors he also wrote an account of his own religious experiences which, lest he should seem to lack in humility, he called his " Confessions". For thirty-five years he continued his good work in maintaining Christian life among the nobility and gentry and also among the lesser folk of the Spanish court; they flocked to his sermons and his confessional, and read his writings, and when he died at the age of ninety-one followed his coffin to its burial with unfeigned lamenting. Bd Alphonsus was beatified in 1881. The literary quality of the Augustinian friar's writings as well as their devotional appeal have helped to make him well remembered. T. Camara in 1882 brought out a volume

602

ST :EMILY DE RODAT

[September 19

dealing with his Vida y Escritos, which has been translated into German. See also J. A. Farina, Doctrina de Oracion del B. Alfonso (1927), and further a sketch in the Katholik of Mainz, 1882, vol. ii, pp. 375-41 I.

ST EMILY DE RODAT, VIRGIN, FOUNDRESS OF THE CONGREGATION OF THE HOLY FAMILY OF VILLEFRANCHE

(A.D. 1852)

f"ACING the plateau on which stands the ancient city of Rodez in the south of France is a handsome manor-house called Druelle, and it was here that Marie Guillemette (Wilhelmina) Emilie de Rodat was born in 1787. 'Vhen she was only eighteen months old Emily was taken to live with her maternal grandmother in the chateau of Ginals', on a hill outside Villefranche-de-Rouergue, and she was here at the time of the revolution, which passed lightly over the household in that somewhat remote spot. Though by no means free from youthful tantrums Emily was certainly what would be called a pious child, and a cousin who tried to kiss her received an iInpressively heavy smack. But when she was sixteen she began to see something of life in society, and her devotion cooled a little: she found her confessor over-strict, and sought another, she made her prayers as short as possible and so on. The vigilant grandmother did not fail to notice this and, as she rejected the company of " nuns and pious females" in Villefranche, Emily had to go back to the austere and monotonous life at Ginals, where her parents were now living. But here she gradually realized where her happiness and duty really lay, and from about Corpus Christi 18째4, when she underwent a sudden and definitive spiritual experience, she never looked back: "I was so wrapped-up in God that I could have gone on praying for eYer, espe{~ially in church. . .. I was bored only once in all my life, and that was when I had turned away from God." In the following year, when she was eighteen, Emily returned to Villefranche to help the nuns at the establishment, Maison Saint-Cyr, where she had herself been to school. No doubt she hoped to find her own vocation there, but the community ,vas not an entirely satisfactory one, being composed of nuns of some age dispersed from various convents at the revolution and now gathered fortuitously under one roof. Their lack of internal unity was reflected in their treatment of Emily: some approved of her, others found her enthusiasms exaggerated. She had charge of the children's recreation, prepared them for first communion, and taught them geography; and the second of these duties spilled over into the third, for the names of saints in places were made the occasion of drawing edification from the life of the saint concemed-a proceeding for which the place-names of France give ample scope. But the important thing that happened was her meeting with the Abbe Marty, the spiritual director of the establishment. Three times during her eleven years at the Maison Saint-Cyr Emily left, with his permission, to try elsewhere: ~.t Figeac with the Ladies of Nevers, at Cahors with the Picpus Sisters, at Moissac with the Sisters of Mercy; and each time she was disappoin ted and restless, and came back to Villefranche reproaching herself for instability. Then one day in the spring of 1815 Emily de Rodat, calling on a sick woman, found a number of the neighbours there; they were discussing (with more vigour than discretion and charity) the near impossibility of getting schooling for their children because they had no money for it. In a flash it came to her: "I will teach these poor children ", she said to herself, and straightway opened her mind to the Abbe Marty. This was the very thing he had been hoping for, and within a few weeks Emily had started teaching in her own room at the Maison Saint-Cyr.

6째3

September 19]

THE LIVES OF THE SAINTS

It was only a small room, but somehow she got forty children into it, as well as three young women to help her with the teaching. This was the beginning of what was to become the Congregation of the Holy Family,* and there was the usual opposition. The parents of one of the assistants, Eleanor Dutriac, threatened legal proceedings to get her away since she was only sixteen; some of the other inmates of the house behaved very unkindly; public opinion was critical, and some of the clergy did not recognize a good thing when they saw it. But, with the quiet encouragement of the Abbe Marty, Emily went ahead, rented premises on her own, and in May 1816 her free school was started. Meanwhile the community at the Maison Saint-Cyr was breaking up, and less than eighteen months after leaving it Sister Emily (who had now taken public vows) returned to take possession of that house, with eight other sisters and a hundred pupils. People no longer laughed at them in the street or let their children follow them with cat-calls and jeering. Two years later Sister Emily was enabled to buy better buildings, a disused monastery with its chapel and garden, but there soon followed a disaster that threatened to put an end to the growing community. Starting with Sister Eleanor Dutriac there was a series of deaths that physicians were unable properly to account for and that the famous priest Mgr Alexander von Hohenlohe attributed to diabolic influence. Sister Emily was inclined to take this as a sign that she was not called to make a foundation, and she seriously thought of uniting her community with the Daughters of Mary, newly established by Adele de Batz de Trenquelleon. This probably would have happened but that the Villefranche sisters refused any mother superior but Emily de Rodat, and so the installation in the new house was carried through; in the autumn of 1820 perpetual vows were taken, and the habit £ldopted of which the distinguishing feature is the transparent edge of the veil covering the upper part of the face. During the next seven years Mother Emily suffered cruelly in body, firstly from cancerous growths in the nose and then from a complaint which left her with permanent and incurable noises in the ears (from the description it sounds rather like the obscure Menier's Disease). It was this ill-health that led to the establish­ ment of the first daughter house, at Aubin, whither Mother Emily had gone to consult a doctor. The Abbe Marty was not altogether in favour of this foundation, because of legal difficulties, but Mother Emily, although she had not hitherto envisaged more than a single community and school, followed her own judgement. j\fterwards she blamed herself for insufficient docility, declaring that" The word , Aubin' sounds in my ears like the crowing of a cock". A few months afterwards M. Marty's direct supervision was withdrawn from the congregation, he having been appointed vicar general to the bishop of Rodez.t There was now added to Mother Emily's physical ill-health a prolonged and severe " dark night of the soul", but she continued to .expand her congregation and to make further foundations (there were thirty-eight of them before her death). • There are other congregations of this name, e.g. the one founded by the Abbe Noailles. and' his sister in 1820, and the Negro sisters at New Orleans in 1842. t Near Aubin was a coal-mining centre where there was a number of English workers with their families. These were among the beneficiaries of the convent, and indirectly they contributed to the formation in the new congregation of unenclo~ed as well as enclosed choir-sisters, to meet their needs at a distance from the convent. England repaid her debt when she welcomed the Sisters expelled from France in 19°4.

604

ST EMILY DE RODAT

[September 19

To teaching were added sick-nursing and other good works, and the strain on the sisters' resources was often considerable; but Mother Emily always had complete faith that the needs of their poor would be met, and so they were, sometimes by a multiplication of resources both of money and goods that had e.very mark of the miraculous. She insisted on the most rigorous simplicity and plainness in her establishments, every possible penny must be available for the needs of the poor, and this applied to the chapel no less than to the refectory: Mother Emily realized that costly marbles and expensive statues do not necessarily do honour to God, as the Cistercians and Franciscans had emphasized in the middle ages. The Abbe Marty was of another mind; but this was but a slight difficulty compared with those that attended the beginnings of some of the convents-difficulties com­ pendiously attributed by one of her biographers, the Abbe Raylet, to " la rage du demon". However, aspirants continued to come in, for all that Mother Emily but rarely directly encouraged girls to " leave the world". She had a great respect for personal freedom and individual responsibility, and would often remind people that " Religious vocations are brought about by the grace of God, not by any words of ours ". In I 843 the sisters at Villefranche began to visit the prison, with encouraging results, and two years later there was an important development when their first " rescue-home" for women was opened. And then there was what Mgr Gely called" I'Hotel des Invalides ", a place of retirement for aged religious, to which was added a novitiate house and another for orphans. But with all these and other developments the enclosed sisters of the congregation were not neglected. Mother Emily never lost an opportunity to open a cloistered convent, seeing in the two branches a personification of Martha and Mary: Martha's active work in the world was upheld and blessed by Mary's work in the cloister, recollected and interceding at the feet of the Saviour of all. Mother Emily had a gift for pithy apophthegms. " There are some people who are not good for a convent, but a convent is good for them; they would be lost in the world and they don't do much good in a convent-but at least they keep out of mischief." If a novice looked round when anyone entered the class-room she was sent at once. to kiss the foot of the crucifix: "And that is not meant as a reward." "If I meet an angel with a priest, I bow to the priest first." " The evangelists report four occasions when our Lady spoke, but they don't tell us a single word of St Joseph's utterance. Rightly understood, there's a valuable lesson in that." " Confession is an accusation, not a conversation." There is something almost dour about these remarks, picked out at random, and St Emily was not by nature inclined to merriment; but the joy of the saints is a well-known phenomenon and she had it as an inner characteristic, one, moreover, that she was conscious of and valued. "Keep your enthusiasm ", she wrote to a postulant. " Be brave. Put all your trust in God. And always maintain a holy cheerfulness." And to the sisters at Aubin, " Be gay, be gay. We must keep away all gloom." In the younger days of Emily de Rodat her besetting sin had been personal pride, and later she put before herself that " I must try to be humble in the same degree that I feel pride." She succeeded in this, and far over-passed it, to the extent of a carelessness of appearances in her manner and clothes that, writes the Abbe Raylet with unwonted candour, was sometimes ridiculous. It is interesting to find in nineteenth-century France this echo-if such it was--of the " fools for Christ's sake" of the East.

6°5

September 20]

THE LIVES OF THE SAINTS

" It is good to be an object of contempt", St Emily declared, and certainly the slanders and misunderstandings that gathered round her from time to time showed contempt in those who circulated them. People used to write her abusive letters, and when her secretary protested at her respectful and gentle replies, Mother Emily answered, " Don't you know that we are the scum of the earth, and that anyone is entitled to tread on us ? " Such abnegation can be sustained by no ordinary means, and it is not surprising to learn that it was ofttn impossible to interrupt St Emily at prayer until her state of ecstasy had passed. The Sisters of the Holy Family lost the care and love of the Abbe Marty, so far as this world is concerned, when he died in 1835. He had not always seen eye-to­ eye with Mother Emily, nor had she always dissembled her disagreement (" A saint, but a headstrong saint", as somebody said of her to his successor). But affection, respect and common purpose had bound them together, and not the least thing that Mother Emily owed to the Abbe Marty was a deep appreciation of the abiding presence of the Holy Spirit and His significance for Christians. Mother Emily outlived her old friend by seventeen years. It was in April 1852 that a cancerous growth appeared in her left eye, and she knew that her course was nearly run. She resigned the government of the con­ gregation into the hands of Mother Foy, leaving herself, as she said, nothing else to do but to suffer. And it was so, for her physical sufferings and weakness increased terribly day by day. For nearly three weeks from September 3 Mother Emily lay patiently awaiting the day that should be her last. Among the things she thought of was the Confraternity of the Holy Childhood and its work for abandoned babies in China: "Keep up interest in that among the children, and teach them to love it ", she said to her daughters. "The wall is crumbling", she told them in the evening of September 18; and on the following day it fell, to be rebuilt in the streets of the heavenly Jerusalem where play those children to whom she had devoted her earthly life. Emily de Rodat was canonized in 195°· There are lives in French by L. Aubineau (1891), by L. Raylet (1897), by Mgr Ricard in the series" Les Saints" (1912), by the Abbe Barthe, L'Esprit de . . . Emilie de Rodat (2 vols., 1897), and by M. Arnal (1951). Her letters were published separately in 1888. But for ordinary purposes the most useful and readable book is Marie-Emilie 4e Rodat, by Marguerite Savigny-Vesco (1940). In addition to all the printed sources the authoress had access to certain manuscript material, and it nlay be questioned if she makes the best possible use of her opportunities; but the work has been crowned by the French Academy. In English, Doris Burton's Sf Emilie de Rodat (1951) is useful for the facts.

20 : SSe

EUSTACE

AND HIS COMPANIONS, MARTYRS

(DATE

UNKNOWN)

T EUSTACE (Eustachius, Eustathius) is among the most famous martyrs of the Church, venerated for many centuries in both East and West. He is one of the Fourteen Holy Helpers, a patron of hunting men, and at least since the eighth century has given his name to the titular church of a cardinal­ deacon at Rome. But there is nothing that can be said of him with any sort of certainty. His worthless legend relates that he was a Roman general under Trajan, by name Placidas, and while out hunting one day he saw coming towards him a stag, between whose antlers appeared a figure of Christ on the cross (which story

S

606

[September

ST VINCENT MADELGARIUS

20

appears also in the legend of St Hubert and other saints), and a voice issuing therefrom calling hirn by name. This is said to have occurred at Guadagnolo, between Tivoli and Palestrina. Placidas was at once converted by the vision and received baptism with his whole family. His own name he changed to Eustachius, that of his wife to Theopistis, and his sons' to Agapitus and Theopistus. Eustace soon after lost all his wealth, and in a series of misadventures was separated from the members of his family. Then he was recalled to command the army at a critical moment, and was romantically reunited with his wife and sons. But Eustace refused to sacrifice to the gods after his victory for the imperial arms, and he and his family were martyred by being confined in a brazen bull wherein they were roasted to death. Popular as was the legend of St Eustace-the number of different recensions both in prose and verse prove this--even the historical existence of the martyr must remain a matter of doubt. The cult is not early, nor can its origins be clearly located. It probably came from the East; but it had been adopted in Rome before the first half of the eighth century. The legend has been very thoroughly analysed by Delehaye in the Bulletin de l' Academie royale de Belgique, Classe des Lettres, 1919, pp. 175-210. The attempt of A. H. Krappe, La leggenda di S. Eustachio (1929), to link it up with the Dioscuri is altogether futile. For St Eustace in folklore see Bachtold-SHiubli,~Handworterbuch d. deutsch. Aberglaubens.

ST VINCENT MADELGARIUS,

ABBOT

(c.

A.D.

687)

THE feast of this saint, under the name of Madelgaire (or Mauger), is kept in Artois and Hainault on the date of his death, July 14, but in Flanders, as Vincent of Soignies, he is venerated on September 20. He was born about the year 615,­ and became the husband of St Waldetrudis (Waudru). They had four children, all venerated as saints, namely Landericus or Landry, Madelberta, Aldetrudis and Dentelinus. About 653 his wife became a nun, and Madelgarius took the Bene­ dictine habit and the name of Vincent in the monastery of Hautmont, which he founded. He later established another abbey on his estate at Soignies, where he died. His biography was \vritten in the abbey of Hautmont in the tenth or eleventh century, and in his Legendes Hagiographiques Father Delehaye refers to it at some length a propos of deliberate plagiarisms in the lives of saints, as distinct from accidental coincidences. He says (Mrs Crawford's translation) : The naive hagiographers of the middle ages, compelled to supplement the paucity of primitive sources by more or less legitimate means, do not introduce us to any very embarrassing dilemmas. As a rule their methods are simple, and their secrets are easily surprised. The following, for example, shows the process by which the biographer of St Vincent Madelgarius honoured his patron with a literary composition of adequate dimensions. In the preface he begins by transcribing the prologue from the Life of St Erminus, to which he adds a phrase from Sulpicius Severus; there follows a second introduction which reproduces, word for word, St Gregory of Tours's preface to the Life of St Patroclus. In order to describe the birth and early years of the saint, he accumulates reminiscences from the Life of St Erminus, without speaking of others from members of St Vincent's own family, St \Valdetrud is and St Aldegondis, while the history of his marriage is extracted literally from the Vita Leobardi by Gregory of Tours. Vincent's son Landry embraces the ecclesiastical state: this is taken from the Life of St Gall by

6°7

September

THE LIVES OF THE SAINTS

20]

Gregory of Tours. The same author furnishes him with the greater part of a vision, which fills one of the chapters in the Life of St Leobardus. St Vincent enters on the religious life and trains his followers: taken from the lives of SSe Martius and Quintianus by Gregory of Tours. He gives himself up to prayer and penance and practises all the religious virtues: taken from the Life of St Bavo. Knowing himself to be on the point of death he confides his spiritual children to his son Landry: taken from the Life of St U rsmar. He is buried within his monastery where he exercises his power on behalf of the faithful who invoke him: taken from the Life of St Bavo. A blind cleric recovers his sight on his tomb: this miracle is appropriated in its entirety from Gregory of Tours, who relates it of St Martin. We must add, moreover, to our plagiarist's account six chapters from the Life of St Waldetrudis, which, it is true, served him as an historic source, but which he transcribes word for word, besides numerous other reminiscences which it would take too long to enumerate. The lives of saints filled with extracts from other lives of saints are exceed足 ingly numerous, and some are nothing mQre than a mere hagiographic anthology. . . . One biography of the saint was printed by the Bollandists in their third volume for July; but a somewhat older version, possibly of the tenth century, has been edited by them in Analecta Bollandiana, vol. xii (1893), pp. 422-440. In this on p. 425 the dependence of the life on other texts has been pointed out in detail.

BD FRANCIS DE POSADAS

(A.D. 1713)

HE was born at Cordova in 1644 and brought up by his parents, who were green足 grocers, to the idea that he should become a religious, in particular a Friar Preachet, a prospect that was more than attractive to him. But on the death of his father his mother married again, and his stepfather decided that the studies on which he was engaged were a waste of time. He therefore made Francis give them up and apprenticed him to a trade. His master at first treated him very roughly, but Francis won him over by patience and good temper and by sticking to his work, and eventually the master even helped him to get on with his studies in his spare time. When his stepfather also died, Francis had to devote himself to the care of his mother for a time, but in 1663 was able to enter the Dominican noviciate at the convent of Scala Caeli in Cordova. For a time his experience here was not happy. He was misunderstood by his fellows and made the butt of ridicule and petty persecution; he persevered, was professed, and admitted to the priesthood. Francis at once made his mark as a preacher and he was hailed as a second Vincent Ferrer. He gave missions all over the south-west of Spain, adding to the fatigues of preaching, hearing confessions, and travelling on foot voluntary mortifications of a most rigorous kind. His combination of example and precept won him a great influence over all with whom he came in contact, and in his native city he brought about a much-needed reform and improvement in public and private morals; disorderly places of amusement shut up for lack of business. He was always at the service of the poor and learned from them an humility that made him avoid not only the offices of his order but also bishoprics that were offered to him. Bd Francis wrote several books- The Triumph of Chastity, lives of St Dominic and other holy ones of his order, moral exhortations-and died at Scala Caeli after

608

[September

ST MATTHEW

forty years of uninterrupted work for souls on September beatified in 1818.

20,

1713.

2I

He was

Following close upon the beatification Father V. Sopena published in Rome a Vita del B. Francesco de Posadas. It contains amongst other things an interesting account of his levitations when he was celebrating Mass (pp. 42-45), and of his sensations in endeavouring to resist this lifting of his body into the air. See also Martinez-Vigil, La Orden de Predicadores (1884), pp. 352 seq.,. and a short notice in Procter, Dominican Saints, pp. 263-265. For a fuller bibliography consult Taurisano, Catalogus Hagiographicus O.P.

21 : ST

MATTHEW,

ApOSTLE AND EVANGELIST

S

(FIRST CENTURY)

T MATTHEW is called by two evangelists Levi, and by St Mark" the son of Alpheus " ; it is probable that Levi was his original name and that he took, or was given, that of Matthew (" the gift of Yahveh ") when he became a follower of our Lord. But Alpheus his father was not he of the same name who was father of St James the Less. He seems to have been a Galilaean by birth, and was by profession a publican, or gatherer of taxes for the Romans, a profession which was infamous to the Jews, especially those of the Pharisees' party; they were in general so grasping and extortionate that they were no more popular among the Gentiles. The Jews abhorred them to the extent of refusing to marry into a family which had a publican among its members, banished them from communion in religious worship, and shunned them in all affairs of civil society and commerce. But it is certain that St Matthew was a Jew, as well as a publican. The story of Matthew's call is told in his own gospel. Jesus had just confounded some of the Scribes by curing a man who was sick of the palsy, and passing on saw the despised publican in his custom-house. "And He saith to him, ' Follow me '. And he arose up and followed him." Matthew left all his interests and relations to become our Lord's disciple and to embrace a spiritual commerce. We cannot suppose that he was before wholly unacquainted with our Saviour's person or doctrine, especially as his office was at Caphamaum, where Christ had resided for some time and had preached and wrought many miracles, by which no doubt Matthew was in some measure prepared to receive the impression which the call made upon him. St Jerome says that a certain shiningness and air of majesty which appeared in the countenance of our divine Redeemer pierced his soul and strongly attracted him. But the great cause of his conversion was, as St Bede remarks, that" He who called him outwardly by His word at the same time moved him inwardly by the invisible instinct of His grace". The calling of St Matthew happened in the second year of the public ministr짜 of Christ, who adopted him into that holy family of the apostles, the spiritual leaders of His Church. It may be noted that whereas the other evangelists in describing the apostles by pairs rank Matthew before St Thomas, he places that apostle before himself and in this list adds to his own name the epithet of " the publican". He followed our Lord throughout His earthly life, and wrote his gospel or short history of our blessed Redeemer, doubtless at the entreaty of the Jewish converts, in the Aramaic language which they spoke. We are not told that Christ gave any charge about committing to writing His history or doctrine, but it was nevertheless by special inspiration of th~ Holy Ghost that this work was undertaken by each of the four evangelists, and the gospels are the most excellent

6째9

September 21]

THE LIVES OF THE SAINTS

part of the sacred writings. For in them Christ teaches us, not by His prophets but by His own mouth, the great lessons of faith and of eternal life; and in the history of His life the perfect pattern of holiness is set before our eyes for us to strive after. It is said that St Matthew, after having made a harvest of souls in Judea, went to preach Christ to the nations of the East, but of this nothing is known for certain. He is venerated by the Church as a martyr, though the time, place and circumstances of his end are unknown. The fathers find a figure of the four evangelists in the four living animals mentioned by Ezechiel and in the Apocalypse of 8t John. The eagle is generally said to represent St John himself, who in the first lines of his gospel soars up to the contemplation of the eternal generation of the Word. The ox agrees to St Luke, who begins his gospel with the mention of the sacrificing priesthood. Some made the lion the symbol of 8t Matthew, who explains the royal dignity of Christ; but 8t Jerome and St Augustine give it to St Mark, and the man to St Matthew, who begins his gospel with Christ's human genealogy. The account of St Matthew furnished in the Acta Sanctorum, September, vol. vi, is largely taken up with the discussion of his alleged relics and their translations to Salerno and other places. How little trust can be placed in such traditions may be judged from the fact that four different churches in France have claimed to be in possession of the head of the apostle. A long apocryphal narrative of his preaching and martyrdom has been edited by M. Bonnet, Acta Apostolorum apocrypha (1898), vol. ii, pt I, pp. 217-262, and there is another, much shorter, in the Bollandists. The Roman Martyrology describes his martyrdom as having taken place" in Ethiopia", but in the Hieronymianum he is said to have suffered " in Persia in the town of Tarrium". This, according to von Gutschmid, is a misreading for Tarsuana, which Ptolemy places in Caramania, the region east of the Persian Gulf. In contrast to the varying dates assigned to the other apostles, St Matthew's feast seems uni足 fonnly to have been kept in the West on this day (September 21). Already in the time of Bede, we find a homily of his assigned for this particular feast: see Morin in the Revue Benedictine, vol. ix (1892), p. 325. On the symbols of the evangelist see DAC., vol. v, cc. 845-852.

ST MADRA OF TROYES,

VIRGIN

(c.

A.D.

850)

SHE was born at Troyes in Champagne in the year 827, and in her youth obtained of God by her prayers the conversion of her father, who had till then led a worldly life. After his death, Maura continued to live in dutiful obedience to her mother, Sedulia, and' by the fervour of her example was the sanctification of her brother Eutropius, who became bishop of Troyes, and of the whole family. The maiden's whole time was consecrated to prayer, to offices of obedience or charity in attending on her mother and serving the poor, or to her work, which was devoted to the service of the needy and of the Church. As order in what we do leads a soul to God, according to the remark of 8t Augustine, Maura was regular in the distribu足 tion of her time and in all her actions. She spent almost the whole moming in the church worshipping God, praying to her divine Redeemer, and meditating on His passion. Every Wednesday and Friday she fasted, allowing herself no other food than bread and water,_ and ~he sometimes walked barefoot to the monastery of Mantenay, two leagues from the town, to open the secrets of her soul to the holy abbot of that place. The profound respect with which she was penetrated for the word of God is not easily to be expressed, and so wonderful was her gift of tears that she 'seemed never to fall upon her knees to pray but they streamed from her eyes. God performed miracles in her favour, but it was her care to conceal His 610

THE '~lARTYRS OF KOREA

[September

21

gifts, because she dreaded human applause. In her last moments she said the Lord's Prayer, and died as she pronounced the words, "Thy kingdom come ", being t\\'cnty-three years old. The Acta Sanctorunz, September, vol. vi, prints a short life by St Prudentius of Troyes, who died in 861. See also E. Socard, Ste MauTe de TToyes (1867).

ST MICHAEL OF CHERNIGOV

AND

ST THEODORE,

MARTYRS

(A.D. 1246)

THE Church in Russia had no martyrs, properly speaking, before the Tartar invasions of the thirteenth century. The number who then gave their lives for Christ was very large, and the first to receive both popular and liturgical veneration were those among them who were also nobles and military leaders against the bar足 barian invaders. Thus was reinforced the regard already felt for these men, hot as aggressive " crusaders against the infidels", but as selfless warriors who were ready to give their lives in defence of their people: the palm of martyrdom for Christ \vas added to the halo of self-sacrifice for others. Outstanding in popularity among these was Michael, Duke of Chemigov. The first we hear of him is unpromising. He showed cowardice in face of the enemy and fled from Kiev, abandoning the city to the Tartars. But then, hoping to attract their violence to himself and distract it from the people, he returned of his own \vill and made his way into the camp of the Horde. Their leader, Bati, tried to persuade Michael to treachery, making great promises if he would only make an act of idolatrous worship. 8t Michael refused: he was not willing to be a Christian only in name. His friends then formed a plan for his escape from the camp, but this also he refused, lest they should suffer Bati's reprisals. So the Tartars tortured and then beheaded him, on September 20, 1246, and there suffered with him one of his nobles, St Theodore. The Russians looked on such martyrs as their special representatives before the throne of God at a time when all the people were crushed by the most hideous sufferings. St Michael and St Theodore of Chernigov and others responded by anticipation to the challenge of another martyred prince, St Michael of Tver, seventy-five years later: "It is not a. matter of giving one's life for one friend or for t\VO, but for a whole enslaved people. Many of them are murdered, their \vives and daughters are outraged by the foul heathen-and nobody offers his life for them." For bibliographical notes on Russian saints, see under St Sergius on September 25 ; and c/. C. Dawson, The Mongol Mission, (1955), p. 10.

BB. LAURENCE IMBERT KOREA

(A.D.

AND HIS COMPANIONS,

THE

MARTYRS OF

1839)

KOREA is one of the few countries in the world to which Christianity was first introduced otherwise than by Christian missionaries. During the eighteenth century some Chinese Christian books were brought into the country, and a man who had read them joined the embassy from Seoul to Peking in 1784, sought out Mgr de Gouvea there, and from him received baptism. He returned to his own country and when, ten years later, a Chinese priest came to Korea he found four thousand Christians awaiting him. He was their only pastor for seven years, and

611

September

THE LIVES OF THE SAINTS

21]

after he was killed in 1801 they were without a priest for thirty years. A letter is extant written by the Koreans to Pope Pius VII, imploring him to send them priests at once; their little flock had already given martyrs to the Church. In 183 I the vicariate apostolic of Korea was created, but the first vicar never reached there. His successor, Mgr Laurence Joseph Mary Imbert, Titular Bishop of Capsa and a member of the Paris Foreign Missions, who had been in China for twelve years, entered the country in disguise at the end of 1837, having been preceded by BD PETER PHILIBERT MAUBANT and BD JAMES HONORE CHASTAN, priests of the same missiona ry society. Christianity was now definitely proscribed in Korea, and for two years the missionaries went about their work with complete secrecy. Of its circumstances and difficulties Mgr Imbert wrote: "I am overwhelmed with fatigue and in great danger. I get up at half-past two every morning. At three I call the people of the house to prayers, and at half-past I begin the duties of my ministry by baptizing, if there are any converts, or by giving confirmation. Then come Mass, communion, and thanksgiving. The fifteen to twenty people who have received the sacraments can thus get away before daybreak. During the day about as many come in, one by one, for confession, and do not go until the next morning after communion. I stay two days in each house, where I get the Christians together, and before it is light I go on to another. I suffer a great deal from hunger: for it is no easy matter in this cold and wet clim~te to get up at half-past two and then wait until noon for a meal which is poor, insufficient, and lacking in nourishment. After dinner I rest a little until I have to take my senior scholars in theology, and finally I hear confessions again until nightfall. At nine o'clock I go to bed-on a mat on the floor ,vith a Tartary-wool blanket; there are no bedsteads or mattresses in Korea. In spite of my weak "body and poor health I have always led a hard and very busy life: but here I think I have reached the positive limit of work. You will well understand that, leading a life like this, we scarcely fear the sword-stroke that may at any time end it." By these heroic means the Christians in Korea were increased by a half, roughly from 6000 to 9000, in less than two years. What was going on soon became known, and a decree for their extermination was published. An example of the horrors that took place is provided by BD AGATHA KIM, one of the seventy-six Koreans beatified with the three priests. She was asked if it were true that she practised the Christian religion. "I know Jesus and Mary", she replied, "but I know nothing else."- " If you are tortured you will give up this Jesus and Mary."足 " If I have to die I will not." She was long and cruelly tormented and at last sentenced to death. A tall cross of wood was fixed to a cart and to this cross Agatha was hung by her arms and hair. The cart was driven off and at the top of a steep and very rough slope the oxen were pricked up and the cart sent lurching and jolting down, the woman swinging at every movement with all her weight on her hair and wrists. At the place of execution she was stripped naked, her head forced down on to a block, and there cut off. BD JOHN RI wrote from prison: " Two or three months passed before the judge sent for me, and I became sad and anxious. The sins of my whole life, when I had so often offended God from sheer wickedness, seemed to weigh me down like a mountain, and I wondered to myself, , What will be the end of all this?' But I never lost hope. On the tenth day of the twelfth moon I was brought before the judge and he ordered me to be bastin足 adoed. How could I have borne it by my own strength alone? But the strength 612

ST THOMAS OF VILLANOVA

[September

22

of God and the prayers of Mary and the saints and all our martyrs upheld me, so that I believe I scarcely suffered at all. I cannot repay such a mercy, and to offer my life is only just." To avert a general massacre and its attendant danger of apostasy, Mgr Imbert allowed himself to be taken and recommended M. Maubant and M. Chastan to do the same. This they did, after writing letters to Rome explaining their action and giving an account of their charge. They were all three bastinadoed, then carried on chairs to the banks of the river which flows around Seoul, tied back to back to a post, and there beheaded. This was on September 21, 1839, but their feast is kept by the Paris Foreign Missions on the 26th. In the year 19°4 the relics of eighty-one martyrs of I{oiea were translated to the episcopal church of the vicar apostolic at Seoul, and in 1925 Bd Laurence and his companions \vere be~tified. The first Korean priest martyr was BD ANDREW KIM in 1846. In C. Dallet, L'Histoire de I'Eglise de Coree (1874), especially vol. ii, pp. 118-185, the life and sufferings of these martyrs are recounted in detail. See also A. Launay, Les Missionnaires franfais en Coree (1895), and Mart)'rs franfais et careens (1925); and E. Baumann in The Golden Legend Q'verseas (193 I).

22 : ST THOMAS

OF VILLANOVA,

ARCHBISHOP OF VALENCIA

(A.D.

1555) TTHOMAS, a glory of the Church of Spain, was born at Fuentellana in Castile in 1488, but received his surname from Villanueva de los Infantes, a town where he was brought up. His parents were also originally of Villa­ nueva; the father was a miller; their state was not affluent, but solid, and their charitable disposition was the most valuable part of their son's inheritance. At the age of sixteen he was sent to the University of Alcala, and he pursued his studies there with success; he became master of arts and licentiate in theology and, after ten years at Alcala, was made professor of philosophy in that city, being then twenty­ six years old; among those who attended his lectures was the famous Dominic Soto. In 15 16 Thomas joined the Augustinian friars at Salamanca, and his behaviour in the novitiate showed he had been long inured, to austerities, to renouncing his own \vill, and to the exercise of contemplation. In 1518 he was promoted to priestly orders and employed in preaching, and he taught a course of divinity in his convent. His text-books were Peter Lombard and Aquinas, and students from the university soon sought permission to attend his lectures. He was exceptionally clear-headed, with a firm and solid judgement, but had always to cope with absent­ mindedness and a poor memory. He was afterwards prior in several places, and was particularly solicitous for those friars who were sick; he would often tell his religious that the infirmary was like the bush of Moses, where he who devotes himself to the sick will assuredly find God among the thorns with which he is surrounded. In 1533, while provincial of Castile, he sent the first band of Augus­ tinians to the Americas, where they established their order as missionaries in Mexico. Thomas fell into frequent raptures at prayer, especially at Mass; and though he endeavoured to hide such graces he was not able to do it: his face after the holy Sacrifice shone, and as it were dazzled the eyes of those that beheld him.

S

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Preaching once in the cathedral-church at Burgos, reproving the vices and ingrati­ tude of sinners, he held in his hand a crucifix and cried out, " Christians~ look here! "-and he \vas not able to go on, being ravished in an ecstasy. Once while addressing a community at the clothing of a novice he was rapt and speechless for a quarter of an hour. \Vhen he recovered himself he said: '" Brethren, I heg your pardon. I have a vveak heart and I feel ashamed of being so often overcome on these occasions. I ,,"ill try to repair my fault." \Vhilst St Thomas \vas performing a visitation of his convents, he \vas nominated hy the Emperor Charles \7 to the archbishopric of Granada, and commanded to go to Toledo. He obeyed; but undertook the journey with no other object than that of declining the dignity, in "rhich he succeeded. \Vhen, some years l~ter, Don George of Austria resigned the archbishopric of Valencia, the ernperor thought of not offering St Thomas this see because he knew ho\v grievous a trial it \vould he to hirn. He therefore, it is said, ordered his secretary to draw up a letter of nomina­ tion in favour of a certa in religious of the Order of 8t Jerome. Afterwards, find ing that the secretary had put down the nanlC of Brother Thomas of Villanova, he asked the reason. The secretary ansv;ered that he thought he had heard his name, but \vould rectify the mistake. "By no means", said Charles. "This has happened by a particular providence of C;od. Let us therefore follow His \viII." So he signed the appointment for 8t Thomas and it was forth\vith sent to Valladolid, \vhere he was prior. The saint used all means possible to excuse himself, but had to accept the appointment and was consecrated at Valladolid. Thomas set out very early next morning for \:alencia. His mother, \vho had converted her house into a hospital for the use of the poor and sick, had asked him to take Villanueva on the way; but Thomas applied literally the \vords of the gospel, " a wall shall leave his father and mother and shall cleave to his wife", and hastened direct to the see with which he was now wedded, convinced that his office obliged him to postpone all other considerations to that of going to the flock committed to his care (later on he spent a month's holioay with his mother at Liria). He travelled on foot in his monastic habit (which was very old) "rith the hat he had worn ever since his profession, accompanied by one religious and two servants. Upon his arrival at \1alencia he retired to an Augustinian friary where he spent several days in penance and prayer to beg the grace of God by \vhich he might be enabled \vorthily to acquit himself of his charge. He took possession of his cathedral on the first day of the year 1545 arnidst the rejoicings of the people. The chapter, in consideration of his poverty, made him a present of four thousand crowns to\vards furnishing his house, ",-hich he accepted in a humble manner and thanked them for their kindness, but he immediately sent the rnoney to the great hospital with an order to lay it out in repairing the house and for the use of the patients. He explained to the canons that " our Lord will be better served and glorified by your money being spent on the poor in the hospital, who need it so much, than if it had been used by me. \Vhat does a poor friar like myself wan t with furniture? " It is often said that" Honours change manners", but 8t Thomas kept not only the same humility of heart but as much as possible the same exterior marks of contempt of himself. He even kept for some years the very habit which he brought from his monastery, which he sometimes mended himself as he had been \vont to do. One of his canons, surprising him one day at this, said he \vondercd he cOlzld so employ his time ,,~hich a tailor "'"ould save him for a trifle. The archbishop replied that he was still a friar and that that trifle \vould feed some poor man. 61 4

ST TlIOMAS OF VILLANOVA

[September

22

Ordinarily he wore such clothes that his canons and domestics were ashamed of him. When he was pressed by them to put himself into a dress suitable to his dignity his ans\ver was, " Gentlemen, I am much obliged to you for the care you take of my person, but really I do not see how my dress as a religious interferes with my dignity as archbishop. You know \vell enough that my position and duties are quite independent of my clothes, and consist in taking care of the souls com足 mitted to me." 'rhe canons eventually induced him to cast away his cloth hat and wea r one of silk. He used afterwards sometimes to show this hat and say merrily, " Behold my episcopal dignity. My masters the canons judged it necessary that I should wear this silk hat that I might be numbered among the archbishops." 8t Thomas discharged all the duties of a good pastor and visited the churches of his diocese, preaching everywhere in the towns and villages with zeal and affection. His sermons were followed by-a wonderful change in the lives of men, so that one might say he was a new apostle or prophet raised by God. to reform the people. He assembled a provincial council (the first for many years) wherein with the help of his fellow bishops he made ordinances to abolish the abuses he had taken notice of in his visitation of his clergy. To effect that of his own chapter cost him much difficulty and time. At all times he had recourse to the tabernacle to learn the will of God; he often spent long hours in his oratory and, perceiving that his servants were unwilling to disturb him at his devotions when persons came to consult him, he gave them strict instructions that as soon as anyone asked for him they should immediately call him, without making the visitor wait. There came to 8t Thomas's door every day several hunclred poor people, and each of them received an alms, which was ordinarily a meal with a cup of wine and a piece of money. He took destitute orphans under his particular care, and for the eleven years that he was archbishop not one poor maiden ,vas married who was not helped by his charity. To his porters, to make them more keen in finding children that were exposed by their parents, he gave a crown for every foundling they brought him. When in 1550 pirates had plundered a coast town in his diocese the archbishop immediately sent four thousand ducats and cloth worth as much more to furnish the inhabitants with necessaries and to ransom the captives. Like many good men before and since, 8t Thomas was remonstrated with because a number of those whom he relieved were idle fellows who abused his kindness. " If ", he replied, "there are vagabonds and work-shy people here it is for the governor and the prefect of police to deal with them: that is their duty. Mine is to assist and relieve those who come to my door." Nor was he only the support of the poor himself, but he encouraged the great lords and all that were rich to make their importance seen not in their luxury and display but by becoming the protectors of their vassals and by their liberality to the necessitous. He exhorted them to be richer in mercy and charity than they were in earthly possessions. " Answer m.e, sinner," he would say, "what can you purchase with your money better or more necessary than the redemption of your sins?" At other times: "If you desire that God should hear your prayers, hear the voice of the poor. If you desire that God should forestall your wants, prevent those of the indigent without waiting for them to ask you. Especially anticipate the necessities of those who are ashamed to beg; to make these ask an alms is to make them buy it." 8t Thomas was always averse from using the coercive weapons of the Church in bringing sinners to reason before methods of appeal and persuasion had been 61 5

September

THE LIVES OF THE SAINTS

22]

tried to the utmost. Of a theologian and canonist who objected to the archbishop's delay in taking threatened strong measures to put down concubinage, he said: " He is without doubt a good man, but one of those fervent ones mentioned hy St Paul as having zeal without knowledge. Is the good man aware of the care and pains I have taken to correct those against whom he fulminates? . .. Let him inquire whether St Augustine and St John Chrysostom used anathemas and ex足 communication to stop the drunkenness and blasphemy which were so common among the people under their care. No; for they vlere too wise and prudent. They did not think it right to exchange a little good for a great evil by inconsider足 ately using their authority and so exciting the aversion of those whose good will they wanted to gain in order to influence them for good." He invited a canon, in whom he had long tried in vain to procure an amendment of life, to come and stay in his own house under pretext of preparing to go on an errand to Rome for the archbishop. Part of the preparation was to consist of a good confession. At the end of one, of two, of three nlonths, the business for Rome was still not ready and all the time the canon was having unobtrusively put before him the fruits and bene足 fits of penance. At the end of six months he left the saint's house a changed man, his friends all supposing he had just returned from Rome. Another priest of irregular life upon being rebuked abused St Thomas to his face and left his presence in a rage. "Do not stop him," said the archbishop to his chaplains, " it is my fault. My remonstrances were a little too rough." 8t Thomas wished to extend the same sort of methods to the nuevos Cristianos or Moriscos, Moors who were converted to Christianity but whose conversion was often unreal or who lapsed into apostasy and so were brought under the brutal juris足 diction of the Spanish Inquisition. He was never able to achieve much for them in his large diocese, but he induced the emperor to provide a fund to support special priests for work among them and himself founded a college for the children of the newly converted. He also founded a college for poor scholars at his old university at Alcala, and then, having scruples at having expended money outside his own diocese, he endowed another at Valencia. His material charity was equalled by his charity of judgement. Detraction he abhorred and he would always defend the cause of the absent. "Sir", he would say, " you do not look at this from a right point of view. You are wrong, because he may have had a good intention. For myself, I believe that he had." Many examples are recorded cf St Thomas's supernatural gifts, such as his power of healing the sick and of multiplying food, and numerous miracles were attributed to his intercession both before and after his death. It is not known for certain why 8t Thomas did not attend the Council of Trent; he was represented thereat by the bishop of Huesca, and most of the Castilian bishops consulted with him before they left. He impressed on them that it was at least as necessary for the council to legislate for an internal reformation in the Church as against the Lutheran heresy, and made two interesting suggestions neither of which was in fact acted upon. One was that all benefices having the cure of souls should be filled by incumbents native of the place, so far as possible and providing they were well qualified, especially in rural districts; the other was that the ancient canon which forbade the translation of a bishop from one see to another should be re-enforced. The idea of the union of a bishop with his see as with a bride was always present to the saint, and he lived in perpetual concern for the proper discharge of his own episcopal duties. "I was never so much afraid", he would

616

ST Pl-IOCAS THE C;ARDENER

[September

22

say, " of being excluded from the number of the elect as since I have been a bishop". Several times he petitioned for leave to resign, and God was pleased at length to hear his prayer by calling hitn to Himself. He was seized by angina pectoris in August 1555. Having commanded all the money then in his possession to be distributed among the poor, he ordered all goods to be given to the rector of his college, except the hed on which he lay; he gave this bed to the gaoler for the use of prisoners, but horro\ved it of him till such time as he should no longer require it. On September 8 the end \vas at hand. He ordered Mass to be offered in his presence, and after the consecration recited the psalm In te, Domine, speravi : after the priest's communion he said that verse, " Into thy hands, 0 Lord, I commend my spirit", at which \vords he rendered his soul into the hands of God, in the sixty-seventh year of his age. He was buried, according to his desire, in the church of the Austin friars at Valencia; and he was canonized in 1658. St Thomas of Villanova was called in his lifetime " the pattern of bishops", " the almsgiver", " the father of the poor", and nothing can be more vehement or more tender than his exhortation to divine love. "Wonderful beneficence!" he cries, "God promises us Heaven for the recompense of His love. Is not His love itself the greatest reward, the most desirable, the most lovely, and the most sweet blessing? Yet a further recompense, and so immense a recompense, waits upon it. Wonder足 ful goodness! Thou givest thy love, and for this thy love thou bestowest on us Paradise. " In setting out the history of 8t Thomas of Villanova (Acta Sanclurum, September, vol. v) the Bollandists translated the Spanish life by Miguel Salon, a contemporary who, after a first biography published in 1588, utilized the materials furnished by the canonization processes to produce a more complete work in 1620. They also printed the memoir by his friend and fellow Augustinian, Bishop Juan de Munatones. 'This had been prefixed to an edition of 8t 'Thomas of Villanova's sermons, etc., which Munatones edited in IS8!. Some other sources, including a summary of the depositions in the \Talencia and Castile processes, were also available, and these are used in the Bollandist prolegomena and annota足 tions. The whole is supplemented by a notice of the saint's relics and miracles. Not much fresh biographical material seems to have added to our knowledge since the Bollandists published their account in 1755. There is a brief sketch by Quevedo y Villegas, which was translated into English through a French channel for the Oratorian series in 1847. There is also a German life by Poesl (1860), and one in French by Dabert (1878). The writings of St Thomas of Villanova, however, have been collected and more carefully edited, and some of them have been translated into other languages.

ST PHOCAS THE GARDENER,

MARTYR

(DATE UNKNOWN)

ST PHOCAS dwelt near the gate of Sinope, a city of Paphlagonia on the Black Sea, and lived by cultivating a garden. In his humble profession he imitated the virtue of the most holy anchorites, and seemed in part restored to the happy condition of our first parents in Eden. To prune the garden without labour and toil was their sweet employment and pleasure. Since their sin, the earth yields not its fruit but by the sweat of our brow. But still, no labour is more useful or necessary or more natural to man, and better adapted to maintain in him vigour of mind and health of body, than that of tillage; nor does any other part of the universe rival the charms which a garden presents to our senses, by the fragrance of its flowers and the sweetness and variety of its fruits; by the melody of its musicians, by the worlds of wonders which every stem, leaf, and fibre exhibit to the attention of the inquisi足 tive philosopher, and by that beauty and variegated lustre of colours which clothe

61 7

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22]

the nunlberless tribes of its smallest inhabitants and adorn its shining l'lndscapes, yying v.ith the hrightest splendour of the heavens and in a single lily surpassing the lustre \vith \vhich Solomon was surrounded on his throne in the midst of all his glory. And \vhat a field for contemplation does a garden offer to our view, raising our souls to (;od in love and praise, stimulating us to fervour by the fruitfulness \vith \vhich it repays our labour and multiplies the seed it receives, and exciting us to tears of compunction for our insensibility to God by the barrenness with \\'hich it is changed irlto a desert unless subdued by ceaseless toil. 5t Phocas, joining prayer \vith his labour, found in his garden an instructive book and an inexhaustihle fund of meditation. His house \\ras open to strangers and travellers \vho had no lodging in the place; and after having for many years liberally be足 sto\ved the fru it of his labour on the poor, he was found worthy also to give his life for Christ. 足 \ Vhen a cruel persecution ,vas suddenly raised against the Church, Phocas was inlpeached ~s a Christian, the formality of a trial \vas dispensed \vith, and soldiers were despatched with an order to kill him whereyer they should find him. Arriving near Sinope, they could not enter the town, but stopping at his house without kno\ving it, at his invitation they took up their lodging with him. They at supper disclosed to him the errand upon which they were sent, and desired him to inform them \vhere this Phocas could be found. He told them he was well acquainted \vith the man, and \\'ould give them news of him next morning. After they had retired to bed he dug a grave, prepared everything for his burial, and spent the night in disposing his soul for his last hour. \Vhen it was day he went to his guests, and told them Phocas \vas found and in their po\ver whenever they pleased to apprehend him. They inquired \vhere he was. " He is here ", said the martyr. " I myself am the man." Struck by his undaunted resolution and composure they did not at first kno\\~ what to do with this man who had so generously entertained them; he, seeing their trouble, told them that he looked upon such a death as the greatest of favours and his highest advantage. At length, recovering from their surprise and scruples, they struck off his head. The Christians of that city after足 ,yards built a stately church which bore his name. 8t Asterius, Bishop of Amasea, about the year 400 pronounced the panegyric of this martyr on his festival in a church \vhich possessed a small part of his relics, and said that" Phocas from the time of his death has become a pillar and support of the churches on earth. He draws all men to his house; the highways are filled with persons resorting from every country to this place of prayer. The magnificent church which is possessed of his body is the comfort and ease of the afflicted, the health of the sick, the store足 house plentifully supplying the wants of the poor. If in any other place, as in this, some small portion of his relics be found, it also becomes admirable and most desired by Christians." He adds that the sailors in the Euxine, Aegean and Adriatic seas, and in the ocean, sing hynms in his honour, and that the martyr has often succoured and preserved them. Alban Butler's account of 8t Phocas has been set out above, with some verbal alterations and omissions, because it will touch the heart of all gardeners. But it must be added that all that can be safely said of Phocas of Sinope is that he lived, was martyred, and ,vas widely venerated. Much false and allusive matter has accrued to his story, and the name Phocas figures in calendars on various dates. In the Roman l\Iartyrology 8t Phocas, martyr at Antioch on March 5, and St Phocas, Bishop of Sinope and martyr under Trajan, on July 14, are prohably both 618

SSe MAURICE AND HIS COMPANIONS

[Sepfnnber

22

derivatives of Phocas the Gardener. His relics, or parts of them, \vere claimed by Antioch, Vienne in France and other places. The panegyric of St Asterius is printed in the Acta Sanetorum, September, vol. vi, and in Migne, PG., vol. xl, cC. 3属0-313. St Phocas has been n1uch discussed by students of folklore anxious to elucidate his popularity with sea-faring people; the explanation is perhaps to be found in the resemblance of his name to the 'word epclncYJ, meaning a seal. See Radermacher in Archiv f. Religionswissenschaft, vol. vii (1904), pp. 445-452. On the other hand E. Maas, O. Kern, and Jaisle suggest quite untenable solutions. St Phoc!s has a full notice in the Synaxarium Constantinopolitanum (ed. Delehaye), cc. 67-68, under Sep足 tember 22; and see eMfl., pp. 128, 374-375.

SSe

MAURICE LEGION

AND

(c.

HIS

COMPANIONS,

A.D.

287?)

1\lARTYRS OF THE THEllAN

A NUMBER of the Gauls, called Bagaudae, having risen in revolt, the Augustus Maximian Herculius marched against them with an army, of which one unit ,vas the Theban Legion. This had been recruited in Upper Egypt and \vas con1posed entirely of Christians. \Vhen he arrived at Octodurum (Martigny), on the Rhone above the lake of Geneva, Maximian issued an order that the \vhole army should join in offering sacrifice to the gods for the success of their expedition. The 1'heban Legion hereupon withdrew itself, encamped near Agaunum (now called St l\laurice足 en-Valais), and refused to take any part in these rites. Maximian repeatedly commanded them to obey orders, and upon their constant and unanimous refusal sentenced them to be decimated. Thus every tenth man \vas put to death, according as the lot fell. After the first decimation, a second was commanded, unless the soldiers obeyed the orders given; but they cried out that they \vould rather suffer all penalties than do anything contrary to their religion. They \verc principally encouraged by three of their officers, Maurice, Exuperius and Candidus, referred to respectively as the primicerius, the calnpiduclor and the senator miNturn. Maximian warned the remainder that it was of no use for them to trust to their numbers, for if they persisted in their disobedience not a man among them should escape death. The legion answered him by a respectful remonstrance: "\Ve are your soldiers, but are also servants of the true God. \Ve owe you military service and obedience; but we cannot renounce Him who is our Creator and Master, and also yours even though you reject Him. In all things which are not against His law we most willingly obey you, as we have done hitherto. \iV e readily oppose all your enemies, whoever they are; but we cannot dip our hands into the blood of innocent persons. vVe haye taken an oath to God before we took one to you: you can place no confidence in our second oath if we violate the first. You command us to punish the Christians; behold, we are such. \Ve confess God the :Father, author of all things, and His Son, Jesus Christ. vVe have seen our com足 panions slain without lamenting them, and we rejoice at their honour. Neither this nor any other provocation has tempted us to revolt. \Ve have arms in our hands, but we do not resist because we would rather die innocent than live by any sin." 1'his legion consisted of about six thousand six hundred men, and Maximian, having no hopes of overcoming their constancy, commanded the rest of his army to surround them and cut them to pieces. They made no resistance but suffered themselves to he butchered like sheep, so that the ground was covered with their dead bodies, and streams of blood flowed on every side. Maximian gave the spoils of the slain to his soldiers for their booty, and they were sharing it out when a

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THE LIVES OF THE SAINTS

22]

veteran named Victor refused to join in. At this the soldiers inquired if he was also a Christian. He answered that he was, upon which they fell upon him and slew him. Ursus and another Victor, two straggling soldiers of this legion, were found at Solothurn and there killed, and according to local legends many others elsew here, such as St Alexander at Bergamo, SSe Octavius, Adventor and Solutor at Turin, and St Gereon at Cologne. The Roman Martyrology mentions Vitalis and Innocent, as well as the above three and Victor, today, SSe Ursus and Victor on Septetnber 30, and St Antoninus at Piacenza, wrongly associated with the Theban Legion, on the same date. St Eucherius, speaking of their relics preserved at Agaunum in his time, says, "Many come from divers provinces devoutly to honour these saints, and offer presents of gold, silver and other things. I humbly present this monument of my pen, begging intercession for the pardon of my sins, and the perpetual protection of my patrons." He mentions many miracles to have been performed at their shrine and says of a certain woman who had been cured of a palsy by them: "Now she carries her own miracle about with her." This St Eucherius is the principal witness for the story which has just been related. He was bishop of Lyons during the first half of the fifth century, and wrote down for a Bishop Salvius an account of these martyrs of Agaunum, in whose honour a basilica had been built there towards the end of the previous century, in consequence of a vision of their place of burial vouchsafed to the then bishop of Octodurum, Theodore. Eucherius says he had the story from informants of Isaac, Bishop of Geneva, who, Eucherius thought, was told it by Theodore. It will be noticed that, as related above, the legionaries in their manifesto speak of refusing to spill the blood of innocent Christians. This protest was doubtless composed by St Eucherius himself, who states that they were killed for refusing to undertake the massacre of Christians and does not men tion the revolting Bagaudae ; other qccounts of the martyrs say they suffered for not sacrificing. St Maurice and his companions have been the subject of much discussion. That a whole legion was put to death is highly improbable; Roman imperial generals were not incapable of such a wholesale slaughter, but the circumstances of the time and the lack of early evidence of an entirely satisfactory sort are all against it. Alban Butler notes with pain that" the truth of this history is attacked by some Protestant historians", but it has been questioned by Catholic scholars as well, and some have even gone so far as to reject the whole of it as a fabrication. But it seems clear that the martyrdom at Agaunum of St Maurice and his companions is an historical fact: \vhat was the number of men involved is another matter; in the course of tinle a squad could easily be exaggerated into a legion. The church built at Agaunum by St Theodore of Octodurum later became the centre of an abbey, which was the first in the West to maintain the Divine Office continually by day and by night by means of a cycle of choirs. This monastery came into the hands of the canons regular, and is now an abbey-nullius. Relics of the martyrs are preserved here in a sixth-century reliquary, but veneration of the Theban Legion has spread with other relics far beyond the borders of'Switzer足 land. They are commemorated in the liturgy of the whole Western church, and St Maurice is patron of Savoy and Sardinia and of several towns, as well as of infantry soldiers, sword-smiths, and weavers and dyers. The text of St Eucherius which has suffered many interpolations will be found in Ruinart, and in the Acta Sanetorum, September, vol. vi; but the critical edition by B. Krusch in 620

ST SALABERGA AND ST BODO

[September

22

MGII., Scriptores Mero7'., vol. iii, pp. 32--4 I, is of first in1portance. On the whole question of the martyrdom the volume of M. Besson, Monasterium Acaunense (19 13), is perhaps the most sober and reliable. He dissents from the extreme views of Krusch, though he is in some matters himself open to criticism (rf. the Analerta Bollandiana, vol. xxxiii, pp. 243-245). The subject is also treated at great length by H. Leclercq in DAC., vol. x (1932), cc. 2699足 2729. The bibliography which he supplies extends to four closely-printed columns, and shows impressively the interest which the controversy has excited. See also O. Lauterburg and R. Marti-Wehren, Mart)'rium 'von sankt Mauritius . .. Die Legende (1945).

ST FELIX III (IV), POPE

(A.D. 530)

UPON his return from his yisit to Constantinople in the year 526, Pope St John I was imprisoned by the Gothic king Theodoric at Rayenna, and died very shortly afterwards. When therefore Theodoric caused the priest :Felix to be nominated as his successor, the clergy and people at Rome were relieved that the royal choice had fallen upon so blameless and otherwise suitable a person and that they could without hesitation proceed to elect him. The new pope used his favour \vith the court to promote the interests of the Church, and obtained a decree imposing a fine on those who should disregard the ancient custom that a layman should cite a cleric only before the pope or his delegates. Fines levied for this offence were to be at the disposal of the Holy See for distribution among th~ poor. St Felix approved the writings of St Caesarius of Arles on grace and free will against St Faustus of Riez, and sent to the second Synod of Orange in 529 a number of propositions about grace drawn from the \vorks of St Augustine, and so led up to the condemnation of Semi-Pelagianism by the council. Having been given tv;o ancient buildings in the Roman Forum, Felix built on their site the basilica of SS. Cosmas and Damian; the mosaics to be seen today in the apse and on the trium足 phal arch of that church are those made at his direction. After he had occupied the apostolic chair for four years St Felix died in 530. He was reyered in his day as a man of great simplicity, humility and kindness to the poor. Though described in the Roman Martyrology as Felix IV, it is now decided that he is properly Felix III, a previous antipope having no right to figure in the numbering: see Felix" I I " herein on July 29. A short account of his pontificate is given by the Bollandists under January 30. See also the Liber Pontifiralis (Duchesne), vol. i, pp. 270 seq.,. Grisar, Geschichte Roms und der Piipste, vol. i, pp. 183 seq., and 495 seq.

ST SALABERGA, MATRON, AND ST BODO, BISHOP AND c. 670)

(c. A.D. 665

ST EUSTACE of Luxeuil, travelling from Bavaria back to his monastery, was enter足 tained in a household where one of the children, a small girl called Salaberga, was blind. He took oil, blessed it, and anointed her sightless eyes. Then he prayed over her, and her sight "vas restored. \Vhen she gre\v up Salaberga was married to a young man, who, however, died t\VO months after the wedding. She took this to be a sign that she was called to serye God in a monastery, but her parents thought otherwise and she married again, a nobleman called Blandinus. By him she had five children, of whom two, Bauduin and Anstrudis, are venerated as saints. Salaberga had endowed a convent at Poulangey, and when they had lived in happy wedlock for a number of years she and her husband agreed both to withdraw from the world. Blandinus became a hermit and is venerated as a saint in the diocese

621

S epte1llbcY

THE LIVES OF TIlE SAINTS

22]

of l\lcaux. Salaberga \vent to Poulangey first, and then, by the advice of St \Valbert, abbot of Luxeuil, founded a ne\v monastery at Laon about the year 650. rrhis abbey \vas a very extensive establishment and had provision for both monks and nuns. 8t Salaberga had a married brother named Bodo, and him she persuaded to become a rnonk, his wife joining the con1munity at Laon. He was made bishop of T'oul, and founded three monasteries, of one of \vhich his o\vn daughter was the first abbess. St Bodo's feast is observed on the 11th of this month. During the last t\VO years of her life St Salaberga suffered continually from very great pain which she bore \vith corresponding courage and patience; after her death her daughter 5t Anstrudis took up the government of the community. St Salaberga \vas buried at the abbey, and St Bodo's body was later exhumed at Toul and brought to be laid beside that of his sister. A life, previously printed in the Acta Sanetorum, September, vol. vi, has been critically edited by B. Krusc.h in MGH., Scriptores J\.,ferov., vol. v, pp. 40-66. He shows that the correct form of the name is Sadalberga; but, \-\That is more important, that the life, which professes to have been \vritten by a contemporary, is really a compilation of the beginning of the ninth century. Certain references made to Sadalberga by Jonas, Abbot of Bobbio, in his Life of St Columban, are, hov;ever, more trus t""orthy. For Bodo (Lc udin) see the .Acta SanetoYum, Septernber, vol. iii.

ST EMMERAMUS,

BISHOP

(SEVENTH CENTURY)

rrIIIS holy missionary preached the gospel with indefatigable zeal around Poitiers, of \vhich city he is often stated to have been bishop; but his name does not appear in the episcopal lists of that or any other see. After having laboured thus several years, St Emmeramus was so touched \vith compassion for the unhappy state of so many thousands of idolaters in Germany and beyond the Danube that he went to preach the gospel in Bavaria. Duke Theodo detained him at Regensburg, as he \vas later to try to detain St Corbinian, to minister to his subjects. Emmeramus, after having preached there three years and gained to God a number of infidels and sinners, undertook a pilgrimage to Rome. He set out on his journey south but when he had reached Kleinhelfendorf, between Munich and Tirol, he was overtaken by. apparently, some representatives of Duke rrheodo, who brutally n1ishandled hIm. The saint managed to reach Feldkirchen, but there died of the injuries he had received. His body was shortly afterwards translated to Regens足 burg. It is not kno\vn that he was ever bishop of that city or founder of the monastery there that bore his name. rrhe motive and circumstances of the murder of St Emmeramlls are a mystery (the Roman Martyrology says oracularly that he " patiently suffered a most cruel death for Christ's sake that he might set others free "). Less than a century after, his life \\'as written by .A.ribo, Bishop of Freising, who gives an account of it that is a characteristic example of hagiographical invention, exaggeration, embroidery, or all three, for the sake of popular edification. We are told that before St Emmeramus left for Italy the daughter of Duke Theodo, Oda, confided to him that she was with child by a nobleman of her father's court, and she feared the duke's anger both for herself and her lover. Emmeramus authorized her to state that he himself was the partner of her guilt. 1-'he pious Aribo expects the reader to admire the mag足 nanimity and self-sacrifice of Emmeramus, but, quite apart from the fact that he \vas recommending a lie, and a lie that would cause great scandal, it is difficult to see \vhat \vould be gained by it except protection for the guilty man. Ho\vever,

622

[Septell/her 23

the lady Oda acted accordingly \vhen her secret was discovered, and her brother Ijantbert and his men set off in pursuit of Emlneramus. vVhen they came up \vith him at Kleinhelfendorf they tied him to a ladder, tore out his eyes and tongue, cut off his members, and left him to die amid an outbreak of supernatural marvtls. St Emmeramus was at once acclaimed a martyr by the people. Much has been written about St Emmeram (perhaps Inore correctly spelt " I Iain1hranl足 mus "). There are lives by Bishop Arbeo or A.ribo (in two recensions), another by l\Ieginfrid of I\lagdeburg, and a third by Arnold, who belonged to the monastery called by the name of the saint himself. In the critical edition of Arbeo prepared for MGH., Srriptores A1erm' .. vol. iv, pp. 452-520, B. Krusch has shown that the text printed by the Bollandists (in rltlll Sanrtorum, September, vol. vi) represents substantially Arbeo's genuine \\'ork and that i~ was written about the year 772. But even in its authentic fonn the data provided by Arbeo \, life arc not trustworthy. See also A. Bigelmair, " Die Anfange des Christentums in llayern," in Festgabe ~4. Knopfler (1907), and J. A. Endres in the Romisrhe Quartalschnft for 1 S()) and 1903. 1~he genuine ton1b of the saint is believed to have been discovered in 1894, on this see especially J. A. Endres, Beitrage zur Geschichte des M. A. Regensburgs (1924).

23 : ST

LINUS,

POPE AND MARTYR

(c.

A.D.

79?)

l' is now not disputed that St Linus was the first successor of St Peter in the see of Rome, but practically nothing is known about him. St Irenacus, writing about the year 189, identifies him with the Linus mentioned by St Paul in his second letter to 'Timothy (iv 21), and implies that he was appointed bishop before the death of Peter. St Linus is named among the martyrs in the canon of the l\lass and his feast as a martyr is kept throughout the \Vestern church today, but his martyrdom is very doubtful as no persecution is recorded in his time; moreover, Irenaeus names only St l'elesphorus as a rrlartyr among the earliest popes after Peter.

I

See the Liber Pontifiralis (ed. Duches ne), vol. i, p. 121; C;risar, Gesrhichte Roms lind der Papste, p. 220; Lightfoot, St Clement of Rome, vol. i, p. 201.

ST TIIECLA OF ICONIUM,

VIRGIN

AND

MARTYR

(FIRST

CENTURY?) THECLA, referred to liturgically in the East as " protomartyr among \vomen and equal with the Apostles", was one of the most revered heroines of the earlier ages of the Church. St Methodius of Olympus in his Banquet of the Ten Virgins tells us that she was well versed in profane philosophy and literature, and he commends the ease, strength, s\veetness and modesty of her speech, having received her instruction in divine and evangelical knowledge from St Paul. St Augustine, St Epiphanius, St Ambrose and other fathers mention that St Paul by his preaching converted her to the faith, and that his discourses kindled in her a love of virginity. St Gregory of Nyssa says that she undertook the sacrifice of herself by a life dead to the senses, so that nothing seemed to remain living in her but reason and spirit. It is, however, by no means certain that this St Thecla ever existed; there may have been a convert of St Paul of that name \vho devoted herself to the service of the Church, but if there was we know nothing about her. Her \videsprcad and popular legend depends entirely on a romance composed at the end of the second century and known as the Acts of Paul and l'hecla. St Jerome recognized this

62 3

THE LIVES OF THE SAINTS

Sepiember 23]

work as apocryphal, and Tertullian tells us that it was written by a presbyter of Asia who, on being convicted of having falsely used St Paul's name, was deposed from his office. In spite of this the book continued to be popular in the Church, and its incidents were referred to by a long succession of fathers, of whom some are mentioned above. It relates how St Paul (who is described as " a little man, bald-headed, bow-legged, stoutly built, with eyebrows meeting, rather long-nosed, graceful "), preaching in the house of Onesiphorus at Iconium, attracts the attention of the maiden Thecla, who determ.ines to put into practice his teaching on virginity. She therefore broke off her engagement to marry a certain Thamyris. Her parents were indignant, Thatnyris sought to move her with flatteries and caresses, her servants entreated her with tears, her friends and neighbours argued with her, and the authority and threats of the magistrate were enlployed to bring her to change her mind. Thecla, strengthened by the arm of the Almighty, was proof against all this. Thamyris thereupon laid an information against St Paul, who was sentenced to be scourged and cast out of the city for persuading maidens from marriage and wives from their husbands. Thecla was ordered to be burnt, but a storm from Heaven put out the fire and she escaped to Paul and accompanied him to Antioch. Here the Syriarch Alexander tried to abduct her in the street. In defending herself, Thecla tore off his cloak and rolled his crown in the dust, and he, furious at being made a public.laughing-stock, haled her before the governor, and she ,vas cOl1demned to the beasts. For a time she was sheltered in the house of a certain Queen Tryphaena (an historical personage), whose dead daughter had told her in a dream to adopt Thecla, for the reason that" she may pray concerning me and that I may be transferred to the place of the just". When the time came for her execution she was exposed in the amphitheatre. But the lions walked gently up to the maiden and, laying themselves down at her feet, licked them as if it had been respectfully to kiss them, and the other beasts fought among themselves, so that the keepers had to tum others into the arena. Then Thecla saw a ditch full of water and was reminded thereby that she was not yet baptized. And she threw herself in, saying: "In the name of Jesus Christ I am baptized on my last day." The seals that were in the water floated about dead, and when Thecla came out there was a cloud of fire around her, so that the animals could not reach her nor the people see her naked. Then Alexander suggested to the governor that goaded bulls should be tried, " and the governor, looking gioomy, said: 'Do as you like.'" But the fire consumed the ropes which bound Thecla to the bulls, and at this moment Queen Tryphaena fainted. Then the governor put a stop to the games, for Tryphaena was a kinswoman of Caesar*, and amid the applause of the multitude Thecbi was released. Dressed as a boy she rejoined St Paul at Myra in Lycia and was by him commissioned to teach the word of God, which she did to her mother in Iconium, and then retired to live in a cave at Seleucia for seventy-two years. Then it was rumoured among the Greek physicians of the city that " this Thecla is a virgin, and serves Artenlis, and from this she has power of healing," for many miracles were done by her; and they were jealous and sent a band of young men to slay (or to ravish) her. And Thecla praying to the Lord, the rock opened to receive her, and so she was taken to Him. But another account says that within the rock she found a passa'ge and thence made her way to Rome, where she found that St Paul was dead. "And after staying there • She was second cousin to the Emperor Caligula.

62 4

ST ADAMNAN,

OR

EUNAN

[September 23

a brief space she rested in a glorious sleep; and she is buried about two or three stadia from the tomb of her mCJster, Paul." That this story is a romance in at least its details is apparent on the face of it. It was written to a considerable extent in praise of virginity and to impress on its hearers the Christian teaching about chastity. But even herein the text Qf the Acts of Paul and Thecla is somewhat extravagant, making St Paul teach that salva足 tion is hardly possible without virginity, so that some commentators suppose it to have been written under the influence of the Encratites, an heretical sect which reprobated the use of wine, flesh-meat and marriage. St Thecla did not actually give her blood for Christ; her martyrdom consists in the reproaches she received from her lover and her mother, her trial at the stake, and her trial an10ng the lions. These are the three torments referred to in the Rituale Romanum where, in the recommendation of a departing soul, occurs the prayer: "And as thou didst deliver the blessed virgin and martyr Thecla from three most cruel torments, so deign to deliver the soul of this thy servant and bring him to rejoice with thee in From the great church built over her alleged cave (it heavenly happiness." Meriamlik, near Seleucia, veneration for St Thecla spread over all Christendom; she has a commemoration in the Roman liturgy, and she is named in the canon of the Ambrosian Mass. The Greek text of the Acts of Paul and Thecla was edited by Tischendorf in 185 I ; and again by Lipsius-Bonnet in their Acta Apostolorum Apocrypha, 189 I, vol. i. The Syriac version was rendered accessible by W. Wright in 1871 and the Armenian by F. C. Conybeare in The Apology and Acts of Apollonius and other Monuments of Early Christianity (1894). See also Pirot, Supplement au Dictionnaire de la Bible (1926), vol. i, cc. 494-495. Sir W. M. Ramsay in his book The Church in the Roman Empire committed himself to the view that there was a real person of the name of Thecla who embraced the teaching of the apostle 8t Paul. There is a very long discussion in DCB., vol. iv, pp. 882-896, and an English trans足 lation of the" Acts" in J. Orr, New Testament Apocryphal Writings (1903).

ST ADAMNAN, OR EUNAN, ABBOT OF IONA ADAl\1:NAN, whom St Bede calls" a good and wise man, remarkably learned in the Holy Scriptures", was born about the year 624 at Drumhome in the county of Donegal. He entered a monastery which had been founded there. Afterwards, following the steps of his holy kinsman Columba, he retired to the monastery of lona, of which he became ninth abbot in the year 679. On the death of Oswy, King of Northumbria, his son Aldfrid had had to fly from the usurper Egfrid, and had taken shelter at lona, where he met Adamnan. When in 686, Aldfrid being then on his throne, someone was required to go on behalf of the Irish to the Northumbrians to negotiate for the release of some captives, it was therefore natural that St AdaIIUlan should be chosen for the mission. He succeeded, and while he was in England again in 688 he visited the monasteries of Wearmouth and Jarrow, and was seen by the young Bede, who was then a boy of thirteen. 'fhe important result of this visit was that, by the persuasion of St Ceolfrid, he laid aside the custom of his predecessors and conformed to the true time of celebrating Easter. Upon his return home he used his utmost endeavours to guide his monks at lona into the same practice, but without success. After his failure to convert his monks from Celtic to Roman customs, St Adamnan spent a good deal of time in Ireland. At the Council of Birr he was instrumental in persuading the assembly that women should not take part in warfare 62 5

T'l-fE LIVES OF

Septemher 23]

1~HE

SAIN1-'S

and that they and their children should be neither killed nor taken as prisoners; this decision \vas called after him, Adamnan's l.law. All the time he was zealously propagating the observance of the true Easter, which \vas accepted nearly wherever he \vent, except \\ here the influence of Columban monasteries was strong, and notably in his o\vn lona. He made a final fruitless attempt to overcome the opposition of his community; "and it so happened that he departed this life before the next year came round, the divine Goodness so ordaining that, as he was a great lover of peace and unity, he should be received into everlasting life before he should be obliged, by the return of the time of Easter, to dispute yet more seriously \vith those who would not follow him". This was on September 23, 704. St Adamnan, "a man of tears and penitence, devoted in prayer, diligent, mortified, and learned in God's holy scriptures", was after St Columba lona's brightest light and most accomplished scholar. He himself refers to the writing足 tablets, the pens and stili and ink-horns, in the monastic scriptorium, and of these he made full use himself. His own name is remembered for, more than anything, his Life of St Columba, one of the most important hagiographical documents in existence and the most complete biography of the early middle ages. He wrote it in I-.latin at the request of his brethren. In the latter part of the seventh century a Frankish bishop called Arculf \vent on pilgrimage to Jerusalem, and on the way back his ship was so driven by contrary winds that he was eventually cast up on the western coast of Britain (which, unless they were trying to make a port on the \vest coast of France, seems a very remarkable occurrence). Arculf" after many adventures" found himself at lona, where he was \varmly received by Adamnan and gave a long account to the monks of all he had seen in the East. St Adamnan wrote thi~ narrative down, and so composed his other well-known work, De locis sanctis, " beneficial to many and particularly to those who, being far from those places where the patriarchs and apostles lived, know no more of them than they can learn by reading ". This book was presented by Adamnan to King Aldfrid, " and through his bounty it came to be read by lesser persons", even to the present day. Among the popular tales told of this saint is that, to provide wood for his monastery, he felled with his own hands enough oak trees on a neighbouring island to load twelve boats. He is also said one day to have been missing from choir, and when his brethren sought him they found him in ecstasy before a vision of the Holy Child. St Adamnan was very greatly venerated among the people of Scot足 land, and the common Scots baptismal name of Adam is a corruption of his own. His feast is still observed in the diocese of Argyll and the Isles. Throughout Ireland he is commemorated on this day as 8t Eunan, and celebrated at Raphoe as its first bishop; but it is not certainly established that this Eunan and Adamnan are one and the same. That he was ever bishop in Raphoe is unlikely. Our most reliable information about Adamnan comes from Bede, Ecclesiastical History; see Plurr.n1er's edition and notes. But, though of a more legendary character, Irish materials are also available, at least in the form of casual anecdotes: Plummer's Miscellanea Hagio足 graphica Hibernica supplies references to many of these. There is even a short Irish Life of St Adanlnan, of which .a translation has been printed in the Celtic Re7.,iew, vol. v (1908), pp. 97-107. l~he best text of Adamnan's De loris sanctis is that of Geyer in the Vienna G~orpus Scriptorum, vol. xxxix, while the LIfe of St Columba has been well edited by J. T. Fowler (1920). See also L. Gougaud, Christianity in Celtic Lands (1932) ; and J. F. I(enney, The Sources of the Early llistory of Ireland, vol. i, 1929.

626

OUR LADY OF RANSOM

[September 24

BD MARK OF MODENA THIS Mark was born at Modena and entered the Dominican order, in which he became a renowned preacher throughout northern Italy. He was for many years prior of the friary at Pesaro and whilst there was credited with the working of many miracles. Bd Mark died at Pesaro on Septernber 23, 1498. His body, buried in the church of his order, was afterwards solemnly transferred to the Lady chapel, where it was venerated every year on Whit Monday. His cultus was approved in 18 57. See the Acta Sanctorum, September, vol. vi; L. Alberti, De vi1"is illustribus G.P., fo1. Annie Dominicaine, vol. vii, p. 49; L. Vedriani, Vita . . . (1663); Taurisano, Catalogus hagiographicus a.p., p. 49. 248;

BD HELEN OF BOLOGNA, WIDOW BD HELEN DUGLIOLI has been selected by popular acclamation from among the unknown numbers of those who have served God heroically" in the world" to be exalted at the altars of the Church. She was born at Bologna, and when she was about seventeen years old married Benedict dall' Oglio. Husband and wife lived together for thirty years in amity and happiness, supporting and encouraging one another in the life of Christians, and when Benedict died, Helen shortly after followed him to the grave. The common people, who have an almost unerring instinct for detecting true holiness, knew she was a saint, and the continual cultus they had given her was confirmed in 1828. The most important part of the notice devoted to her by the Bollandists consists of an extract from the De Servorum Dei beatificatione of Progper Lambertini (afterwards Pope Benedict XIV), written when he was archbishop of Bologna. In this he quotes the tributes paid to Bd Helen at Bologna as an almost typical case of a spontaneous and immemorial cultus, and refers to sundry local publications which bore witness to the devotion of the citizens. Among other evidence cited by the Bollandists it is curious to find a passage from the Ragionamenti of Pietro Aretino, of all people, a contemporary of the beata, who refers satirically to the crowds of candles, pictures and ex votos deposited " alIa sapoltura di santa Beata Lena dall' Olio a Bologna ". See the Acta Sanctorum, September, vol. vi.

24 : OUR

LADY OF RANSOM

T

HE first entry in the Roman Martyrology today is, " l'he feast of blessed Mary the Virgin, called of Ransom, institutress of the Order for the Redemp足 tion of Captives under that title. Her Appearing is mentioned on August 10 ", and accordingly under that date we find, " The Appearing in Spain of blessed Mary . . .", etc. In the account of St Peter Nolasco on January 28 we have referred to the difficulties surrounding the history of the foundation of this order (vulgo Mercedarians), particularly the unsatisfactory nature of the evidence for the apparitions of our Lady to St Peter and others. The date of the order's first foundation in Spain was August 10 (in 1218 or 1223 or 1228), but the feast

62 7

September 24]

TI-IE LIVES OF THE SAINTS

cOD1memorating this event, under the name of the Solemnity of the Coming-down of Our Lady of Ransom, was kept by the Mercedarians on the Sunday nearest to August I. The feast was granted to Spain at large in 168o, and extended to the \vhole Western church, for its present date, in 1696. The invocation of our Lady under this title for the conversion of England has nothing to do with the historical and liturgical aspects of the feast. Our Lady of Pity was an old name for her in this country, expressing a cognate idea to " ransom", and she may be regarded as interceding for our country's release from the bonds of religious error, just as in the prayer of the Mass today we ask for the deliverance of the faithful people from the bonds of sin. See F. G. Holweck, Calendarium festorum Dei et Dei Matyz's (1925), p. 327, who seems to accept the Mercedarian traditions a little too trustfully; he also appeals to D. Perez Sanjulian, Historia de la S S. Virgen Maria (1912), vol. ii, p. 645. It was a project of Pope Benedict XIV's commission for the reform of the Roman Breviary to suppress this feast of our Lady of Ransom, a project to which effect has b~en given in the calendar approved for the Benedictines in 1915.

ST GEREMARUS,

OR

GERMER,

ABBOT

(c.

A.D.

658)

THIS saint was one of the numerous Frankish noblemen of whom we are told that, after marrying and following a secular career, they left the world and became distinguished in the monastic or other ecclesiastical life of their time. He belonged to the territory of Beauvais, and was attached in his youth to the court of Dagobert I, where he met his wife Domana, who was herself venerated as a saint in the diocese of Evreux. Their two girl children predeceased them, and their boy being grown up they, under the influence of St Audoenus, Bishop of Rauen, determined to embrace the religious life. Geremarus had already built a monastery ncar his birthplace, but he himself chose to receive the monastic habit at Penta Ie on the Risle, near Brionne. He was a model religious and became abbot of the house. But strictness and regularity which are admired in a subject are not always ~o popular in a superior, and some of the monks at Pentale were very discontented under their new father. They ~'ere themselves such bad religious and even bad men that it is said they attempted to take the life of St Geremarus by fastening a sharp knife point upwards in the boards of his bed under the blanket-though unless he were a heavy man or in the habit of throwing himself into his bed, such a device was not likely to inflict a mortal wound. Whether for this reason or because of his unpopularity and lack of success in improving discipline, the abbot resigned his office and went to live as a hermit in a cave on the banks of the river. Here he passed five contented years, communing with God, working with his hands, and ministering to his neighbours, until one day news was brought to him of the death of his only son, Amalbert. "0 my God", he cried, " I thank thee that thou hast shown thy mercy towards me by calling my son to thy glory". With the young man's estate which now reverted to him he founded a monastery at Flay, on the river Epte between Beauvais and Rouen, which was afterwards called Saint足 Germer. St Geremarus abandoned the solitary life to direct the new monastery till his death. The Life of St Geremarus printed in the Acta Sanctorum (September, vol. vi) is not the earliest. That which B. Krusch has edited for MGH., Scriptores Merov. (vol. iv, pp. 626-633), is of older date, but Krusch shows that even this can only have been written a

628

ST GERARD OF CSA.N~~D

[September 24

little before 85 I, and that as a source of history it is quite untrustworthy. 1'hat printed by the Bollandists was compiled in the eleventh century. There are other accounts such, for example, as that written by Guibert of Nogent, but all are legendary.

ST GERARD, BISHOP OF CSANAD, MARTYR

(A.D. 1046)

ST GERARD, sometimes surnamed Sagredo, the apostle of a large district in Hungary, was a Venetian, born about the beginning of the eleventh century. At an early age he consecrated himself to the service of God in the Benedictine monastery of San Giorgio Maggiore at Venice, but after some time left it to undertake a pil­ grimage to Jerusalem. While passing through Hungary he became known to the king, St Stephen, who made him tutor to his son, Bd Emeric, and Gerard began as well to preach with success. When St Stephen established the episcopal see of Csanad he appointed Gerard to be its first bishop. The greater part of the people were heathen, and those that bore the name of Christian were ignorant, brutish and savage, but St Gerard laboured among them with much fruit. He always so far as possible joined to the perfection of the episcopal state that of the contemplative life, which gave him fresh vigour in the discharge of his pastoral duties. But Gerard was also a scholar, and wrote an unfinished dissertation on the Hymn of the Three Young Men (Daniel iii), as well as other works which are lost. King Stephen seconded the zeal of the good bishop so long as he lived, but on his death in 1038 the realm was plunged into anarchy by competing claimants to the crown, and a revolt against Christianity began. Things went from bad to worse, and eventually, when celebrating Mass at a little place on the Danube called Giod, Gerard had prevision that he would on that day receive the crown of martyr­ dom. His party arrived at Buda and were going to cross the river, when they were set upon by some soldiers under the command of an obstinate upholder of idolatry and enemy of the memory of King St Stephen. They attacked St Gerard with a shower of stones, overturned his conveyance, and dragged him to the ground. Whilst in their hands the saint raised himself on his knees and prayed with St Stephen, " Lord, lay not this sin to their charge. They know not what they do." He had scarcely spoken these words when he was run through the body with a lance; the insurgents then hauled him to the edge of the cliff called the Blocksberg, on which they were, and dashed his body headlong into the Danube below. It was SepteInber 24, 1046. The heroic death of St Gerard had a profound effect, he was revered as a martyr, and his relics were enshrined in 1083 at the same time as those of St Stephen and his pupil Bd Emeric. In 1333 the republic of Venice obtained the greater part of his relics from the king of Hungary, and with great solemnity translated them to the church of our Lady of Murano, wherein St Gerard is vener­ ated as the protomartyr of Venice, the place of his birth. The most reliable source for the history of St Gerard is, it appears, the short biography printed in the Acta Sanctorum, September, vol. vi (pp. 722-724). Contrary to the opinion previously entertained, it is not an epitome of the longer life which is found in Endlicher, Monumenta Arpadiana (pp. 2°5-234), but dates from the twelfth, or even the end of the eleventh, century. This, at least, is the conclusion of R. F. Kaindl in the Archiv f. Oester­ reichische Geschichte, vol. xci (1902), pp. I-58. The other biographies are later expansions of the first named, and not so trustworthy. St Gerard's story and episcopate have also been discussed by C. Juhasz in Studien und Mittheilungen O.S.B., 1929, pp. 139-145, and 1930, pp. 1-35; and see C. A. Macartney, in Archivum Europae centro-orientalis, vol. iv (1938), pp. 456-490, on the Lives of St Gerard, and his Medieval Hungarian Historians (1953).

62 9

TIlE LIVES OF T'IIE SAIN1'S

Sept'ember 24]

BD ROBERT OF KNARESBOROUGH

(A.D. 1218?)

LIKE his fellow hermit and fellow Yorkshireman Richard Rolle, Robert Flower, the" Holy Hermit of Knaresborough ", enjoyed a considerable cultus in medieval England \vhich \vas never confirmed or made public by canonization. His name has not .been found in calendars, but the Trinitarian church at Knaresborough was called St Robert's, and Matthew Paris mentions hin1 \vith 8t Edmund of Abingdon and St Elizabeth of Hungary as one of the holiest persons of his time. He was born about the year 116o at York, of which city his father \vas a citizen and at one time aspired to be a priest. But he never proceeded beyond the subdiaconate, " for what cause God best knoweth", as Leland says. His brother was a Cistercian in Newminster Abbey at Morpeth and Robert follo\ved him there, but four and a half months of novitiate was enough to demonstrate that his vocation was not to the cenobitical life. He was convinced that God was calling him to a dedicated life of some sort, and so, forgoing his patrimony as eldest son, he went to live in a cave adjoining a poor chapel called St Giles's below a cliff by the river Nidd, near Knaresborough. 'rhis cave was already occupied by a knight \vho, it is stated, was hiding from the wrath of his king rather than seeking the love of God, for immediately on the death of Richard I he deserted his cave and his companion and went home to his wife. Robert remained there till the offer of a cell and chapel of St Hilda at Rudfarlington enticed him further into the forest; his life here was rudely interrupted by the burglary and destruction of his hermitage by robbers. So he moved a few miles away to Spofforth, under the protection of the Percys, but he was beginning to become known as a holy man, and to avoid the peoyle who insisted on coming to see him he fled in desperation to the priory of Hedley, near l~adcaster. But Robert was no more successful as a Black than as a \\Thite monk, and \vhen he took the liberty openly to criticize their interpretation of the Rule of St Benedict the monks dismissed him. He now went back to Rudfarlington, where his patroness gave him a barn and other buildings, some land, and four hinds to help him work it, and all went well for a year till he attracted the attention of William de Stuteville, constable of Knaresborough. He suspected the hermit of giving shelter to thieves and outlaws and had his buildings pulled down about his ears. Robert fled back to St Giles's chapel where he had started, but was pursued by the wrath of the constable who found him there and intended to have him ejected. However, he changed his mind, because he had a dream in which three demons of most terrifying aspect threatened his life on account of his wrongs to the man of God. De Stuteville gave to Robert all the land between his cave and Grimbald's Crag, and also two horses, two oxen and two cows, which he was to farm for his own sustenance and the relief of the poor. Robert ~as now well provided for and left in peace, except that people of all degrees came to visit him " for t6 be edified". Another brother, Walter, a prosperous burgess and mayor of York, urged him to go into a monastery-perhaps he thought a hermit brother, however holy, did not consort with his own dignity-but Robert replied in the words of the psalmist, " Hic habitabo, quoniam elegi eam ". So Walter agreed to send workmen to build a chapel of the Holy Cross, traces of which still remain beside the cave which the hermit enlarged by his own labour. lJ nhappily the place is now more associated \\,ith the crime of Eugene ArarIl in 1745 than with Robert Flovvcr, for in it the body

63째

s'r

PACIFIC()

()F

SAN SEVERIl\;O

[Septemher 24

of the murdered Daniel Clark was hidden. Several miracles of the hermit passed into the memory of the countryside and he was popularly esteemed to have waged long warfare with visible manifestations of the Devil; he is also said to have had a vision of his mother, asking him to pray for her in Purgatory and afterwards assuring him that his prayers were efficacious. Robert had a disciple called Yve who, after an early attempt to run away was spoiled by his breaking his leg, per足 severed in this solitary life and succeeded to Robert's hermitage after his death. From his master he learnt that a hermit's first duty, after his own sanctification, is to care for the poor and oppressed; Robert sheltered all unfortunates, whether " deserving" or not, who came to him, and collected alms and worked hard on his land for the relief of the needy. He refused to pay tithes of corn and hay to the parson of Knaresborough, pointing out in rather forcible language that his land was already the patrimony of the poor. When King John was staying at Knaresborough Castle he visited the hermit, and is said to have found him at prayer. When Sir Brian de l'Isle called him to the king's presence, Robert presented him with an ear of corn, saying, " My lord king, can you with all your power make such a thing as this out of nothing? )) John accepted the lesson in silence, but sycophantic (or kindly tactful) bystanders were quick to point out that Robert was mad. The king asked if there was anything he could give him, and the hermit replied there was nothing. But directly John was gone Yve rebuked his master for missing an opportunity of benefiting the poor; Robert ran after the king, and a plow-land of the adjoining wood was granted. While Robert lay dying, monks came from Fountains Abbey, offering him the Cistercian habit, which he refused, warning Yve what would happen after his death. And directly he \\Tas dead the monks again came, and wished to have his body for burial in their great minster. But Robert had said that he was to be buried in his own chapel of Holy Cross, and soldiers were sent from the castle to guard the body until it was buried in the appointed place in the presence of crowds of vveeping people, mourning the" devout, debonair and discreet man, than whom a milder could not be met". After the death of Yve, Robert's hermitage came into the hands of the Trinitarian order, whose canons seem eventually to have removed his body into their own church at Knaresborough. In Analecta Bollandiana, vol. lvii (1939), pp. 364-400, Fr P. Grosjean printed the prose life from the B.M. manuscript Egerton 3143, and an earlier but fragmentary life from Harleian MS. 3775. These texts (with other matter) are giYen in a slightly shortened form in the appendices to the 1vletrical Lzfe of St Robert of Knaresborough (E.E.T.S. 1953), ed. by Joyce Bazire; this Middle English metrical life is also from Egerton 3143, which has been dated as late fifteenth century. See also A. F. Pollard in DNB., vol. xlviii; R. M. Clay, Hermits and Anchorites of England (1914); and Abbot J. 1. Cummins in Yorkshire Archaeological Journal, vol. xxviii (1926), pp. 80-88, and his Legends, Saints and Shrines of Knaresborough (1928). Robert Flower (",-ho is often called Saint) has sometimes been confused with St Robert, Abbot of Newminster (d. 1159).

ST PACIFICO OF SAN SEVERINO

IN the year 1653 there was born to Antony Divini and Mary Bruni, at San Severino in the March of Ancona, a son, who \vas baptized under the names of Charles Antony. When he was about five both his parents died, leaving him to the care of his maternal uncle, a harsh and disagreeable man. He used the boy simply as a servant about the house and treated hinl with something less than the consideration 63 1

September 25]

THE LIVES OF THE SAINTS

due to a servant, all of which Charles bore with patience and humility until, in his seventeenth year, he offered himself to the Friars Minor of the Observance. In 1670 he was clothed in their monastery at Forano and received the name of Pacifico. After the usual course of studies he was ordained at the age of twenty-five. For the two following ye3rs he taught philosophy to the junior friars and then, repre­ senting to his superiors that preaching was a more suitable employment for him, he was sent out on mission work in the neighbouring villages and hamlets. His sweet and simple discourses were everyw here well received, and were strengthened in their effect by his ability to read the consciences of his penitents. He reminded one James Sconocchia at Cingoli that he had forgotten to confess two sins of profanity, and another penitent said that the friar had brought back to his memory occasions on which he had been unkind to his mother and had entertained unchaste thoughts. But the public apostolate of Brother Pacifico was destined to last only for six or seven years, for when he was thirty-five he was overtaken by both deafness and blindness and by a chronic ulceration of his legs which almost crippled him. He continued to live at Forano, passing his time in prayer, penance and almsdeeds, but having for a short time filled the offices of vicar and guardian of the friary of San Severino, he was in 17°5 transferred to that house where, amid the friends and scenes of his childhood, he passed the rest of his life. On several occasions St Pacifico displayed the gift of prophecy, as, for example, in 17 I 7 when he foretold the victory of Prince Eugene of Savoy over the Turks at Belgrade. As though his natural bodily afflictions were not enough, he still further mortified himself with hair-~hirt and discipline, and his superiors had to interfere to limit his fasts. At Mass he was often rapt in ecstasy, sometimes for several hours. During the month of July 172 I he received a visit from the bishop of San Severino, and as he was leaving St Pacifico suddenly cried out: "My lord-Heaven, Heaven! And I shall soon follow you." Within fifteen days the bishop was dead, and on the following September 24 St Pacifico died also. Miracles took place at his tomb, as they had done in his lifetime, and in 1752 his cause was begun; Cardinal Henry of York was ponente and Mgr (afterwards Cardinal) Erskine promoter of the faith. He was canonized in 1839. Several biographies have been published since the saint was canonized, notably those of Melchiorri (1839), Bernardino da Gajoli (1898), and Diotallevi (1910). See also Leon, Aureole Seraphique (Eng. trans.), vol. iii, pp. 224-22 9.

25 : ST

FIRMINUS,

BISHOP AND MARTYR

A

(FOURTH CENTURY?)

ORDING to his worthless "acts ", he was a native of Pampeluna, in Navarre, initiated in the Christian faith by St Honestus, a disciple of St Saturninus of Toulouse, and consecrated bishop of Toulouse by St Honora­ tus to preach the gospel in the remoter parts of Gaul. Being arrived at Amiens, Firminus there chose his residence and founded a church of faithful disciples. He received the crown of martyrdom in that city, where the bishop St Firminus II (who is honoured on September I) built a church over his tomb, dedicated under the invocation of the Blessed Virgin, but now known as St Acheul's. It is possible that Firminus I and Firminus II were only one man; they are both unheard of before the ninth century, the first known bishop of Amiens being Eulogius in the 63 2

ST CADOC

[September 25.

middle of the fourth century. in Gaul.

Firminus was probably simply a missionary bishop

Two texts are known which claim to represent the " acts" of St Firminus. The Bol足 landists (September, vol. vii) print one entire with extracts from the other. See also C. Salmon, Histoire de S. Firmin (1861), and Duchesne, Fastes Episcopaux, vol. iii, pp. 122-127. For Firminus II, see Duchesne, loc. cit. ,. the Acta Sanctorum, September, vol. i. For both a popular account is provided by J. Corblet, Hagiographie du diocese d'Amiens (1870), vol. ii, pp. 3 1- 216.

ST CADOC,

ABBOT

(c.

A.D.

575)

ST CADoe (Cadog, Catwg) was one of the most celebrated of the Welsh saints, but the earliest accounts of him were not written till some 600 years after the events they claim to record. According to these he was the son of St Gundleus and St Gwladys, and was baptized by the Irish St Tatheus, to whom Gundleus entrusted the boy's education, " in prefcrence to all the other teachers of Britain", in his school at Caerwent. At Llancarfan (formerly Na~tcarfan), between Cardiff and Llantwit Major, Cadoc founded a monastery, and then passed over to Ireland, where he spent three years in study. On his return he went into Brecknock, for further study under a rhetor named Bachan; here he miraculously relieved a famine by the discovery of an unknown store of wheat, and at the scene of this find founded the church of Llanspyddid, which still bears his namc. Cadoc then went back to LlancarfaI1, which \vas the resort of many because of its fame for holiness and learning. \Ve are particularly told that he gave his disciples (St Gildas is said to have been one of them) the example of living by the work of his own hands and not those of others, for" he who does not work shall not eat". His biographer Caradoc gives some details of the teaching methods at the monastery, which clearly represent his own practice in the eleventh century at Llancarfan, not Cadoc's. The monastery fed five hundred dependants and poor every day, and its abbot had authority over all the surrounding country. During Lent Cadoc would retire from all this activity to the solitude of the islands of Barry and Flatholm, but always came back to his monastery in time for Easter. Another place of retreat, bearing his name, is now called Cadoxton, by Neath. There is evidence that St Cadoc visited Brittany, Cornwall, and Scotland, founding a monastery at Cambuslang; and he is said to have been present at the synod of Llandewi Frefi, and to have made the common-form pilgrimage to Rome and Jerusalem. Very surprising are the circumstances of his death, as reported by his biographer Lifris. Warned by an angel in a dream on the eve of Palm Sunday, he was transported" in a white cloud" to Benevento in Italy, where he was made bishop and met his death by martyrdom. Caradoc, too, takes him to Benevento, not miraculously but by road, and says nothing about martyrdom: he died peace足 fully, and all the city accompanied him to burial, "with hymns and songs and lights". It is not unlikely that the actual place of St Cadoc's death was at Llan足 sannor, a few miles from Llancarfan. His feast is observed today throughout Wales. St Cadoc's biographers were both clerics of Llancarfan: Lifris wrote his vita (text and translation in A. W. Wade-Evans, r7 itae sanctorum Britanniae, 1944) between 1073 and 1086, and Caradoc his about 1100. This long-lost life by Caradoc, found in the Gotha MS. I. 81, is printed in Ana/ecta Bollandiana, vol. Ix (1942), pp. 35-67, with an introduction by Father

633

September 251

THE LIVES OF TI-IE SAINTS

P. Grosjean... There are two interesting notices of " King" Arthur in Lifris. See A. W. Wade-Evans, Welsh Christian Origins (1934), pp. 126-132; LBS., vol. ii, pp. 14-42; G. H. Doble, St Cadoc ill"Cornwall and Brittany (1937); KSS., pp. 292-293; J. Barrett Davies in Blackfriars, vol. xxix (1948), pp. 121 seq.; J. S. P. Tatlock, " Caradoc of Llancarfan " in Speculum, vol. xiii (1938), pp. 138-152. For the influence of Cadoc in Ireland, see J. Ryan's Irish Monasticism (193 I).

ST AUNACHARIUS,

OR

AUNAIRE, BISHOP OF AUXERRE

(A.D.

6°5) HE was born of a family of the Orleanais distinguished alike for its nobility and virtue; his sister St Austregildis was the mother of St Lupus of Sens. Aunacharius passed his youth at a royal court, but renounced the world and put himself under the direction of St Syagrius, Bishop of Autun. By him he was ordained priest, and in 56 I was elected to the see of Auxerre. St Aunacharius was one of the most influential and respected bishops of his time in France in both civil and religious affairs, but it was in ecclesiastical discipline that he was particularly active. He attended the synod of Paris under St Germanus in the year 573, and those at Macon in 583 and 585, which among other things forbade clerics to summon one another before the civil courts, established the right of bishops to interfere on behalf of widows, orphans and freed slaves, and enforced Sunday observance and the payment of tithes. Aunacharius, zealous for discipline in his own diocese, tireless in his vigilance over public morals, and anxious to instruct his people in everything that affected their lives as Christians, himself held two synods at Auxerre in which the above legislation was applied to his own church. In the first of these forty-five canons were enacted, some of which throw interesting light on the manners and customs of the place and time, when superstitious survivals of paganism and abuse of Christian practices had not yet attained the harmless respectability of "folk­ survivals". People were forbidden, for example, to use churches for dancing and to sing ribald songs or give entertainments therein; they were not to dress them­ selves up as stags or calves on New Year's day or to exchange" evil gifts", or to make vows or oaths before " holy" bushes, trees and wells, or to practise sym­ pathetic magic, or to meet together in private houses to celebrate the vigils of feasts (cf. the abuse of "wakes" in England and Ireland). For the edification and encouragement of the faithful St Aunacharius caused biographies of his two dis­ tinguished predecessors St Amatus and St Germanus to be written, and he increased the revenues of his church in order that divine worship might be conducted with more order and decency. Secular clergy as well as monks were bound to assist at the Divine Office daily, and solemn litanies of intercession were to be carried out by each church and monastery in turn, by the larger ones once every month. St Aunacharius died on September 25 in the year 605. rrhere are two short lives printed in the Acta Sanctorum, September, vol. vii, with the usual prolegomena. See also Cochard, Les Saints d'Orleans, pp. 272--277, and Duchesne, Fastes Episcopaux, vol. ii, pp. 435-437. Cf. R. Louis, Antessiodorum Christianum (1952), and in St Germain d'Auxerre et son temps (1948), pp. 39 seq.

ST FINBAR, BISHOP

(c.

A.D.

633)

~"'INBAR, or Bairre, founder of the city and see of Cork, is said to have been the natural son of a royal lady and of a master smith. He was baptized Lochan, but

634

ST CEOLFRII)

[Septemher 25

the monks \vho educated him at Kilmacahill in Kilkenny changed his name to Fionnbharr, \Vhitehead, because of his fair hair. l..Iegends say that he went to Rome on pilgrimage \vith one of his preceptors, and on his \vay back rassed through \Vales and visited 8t David in Pembrokeshire. As he had no means of getting to Ireland, David lent him a horse for the crossing, and in the channel he sighted and signalled 8t Brendan the Navigator, voyaging eastward. 8t Finbar is fabled to have gone again to Rome, in company \,"ith 8t David and others, \vhen Pope 8t Gregory \vould have made him a bishop but was deterred hy a vision in which he learned that Heaven had reserved this prerogative for itself. Accordingly \vhcn Finbar returned to Ireland our Lord brought a miraculous flow of oil from the ground, caught him up into Heaven, and there consecrated him bishop, anointing him with the oil which flowed round the feet of the onlookers. After preaching in various parts of southern Ireland, and living as a hermit on a small island at Lough Eiroe, he established a monastery on low rnarshy ground on the south side of the mouth of the river Lee, the corcagh "lOr from which the city of Cork takes its name. The monastery soon attracted disciples and its school exerted an influence all over the south of Ireland; "to this house, as an abode of wisdom and sacred storehou~e of all Christian virtues, so many came through zeal of leading a holy life that it changed a desert into a great city, from the number of its cells and of the holy men inhabiting them". Accounts of 8t Finbar are full of conflicting statements and decorated \vith surprising '\\londers. rrhere is a charming story that when he was visited by 5t Laserian the two monks sat together under a hazel bush, talking of the things of God. Presently l.laserian asked Finbar for a sign that God \vas with hirD. Finbar prayed, and the spring catkins on the bush above them fell off, nuts formed, grc\v and ripened, and he gathered them in handfuls and poured them into Laserian's lap. 1'he death of 8t Finbar \vas the occasion of a very unusual marvel, for \vhen he ",'as taken to God the sun did not set for a fortnight. It would appear that the saint visited and preached in Scotland. 'There \vas formerly considerable devotion to him there, and the island of Barra in the \Vestern Isles, as well as other places, has its name from him. Kintyre \vas apparently the scene of his labours. I-Ie is said to have died at Cloyne, and his body \vas taken for burial back to his church in Cork. 1-'he feast of 8t Finhar is kept on this day throughout Ireland. There are both Irish and Latin lives of St Finbar. rrhe primary Irish text has been edited by C. Plummer in his Bethada Naenl nErenn, \vith a translation in vol. ii, pp. 11-21. The best Latin life has also been edited by Plummer, VSI-I., vol. i, pro 65-74. See further Caulfiekl, Life of St Fin Barre (1864). Some other Latin materials, more or less dependent upon these, \vill be found in the Aeta Sane/orum, Septen1ber, vol. vii. See also Forbes, I{SS., pp. 275-276; O'J-Ianlon, LIS., vol. ix, pp. 547 seq.,. and J. F. l{cnney, SOllrfCS for the Early Histor)' of Ireland, vol. i. Cf. W. I). Siolpson, The Origins of Christianity in .Aht>r足 decnshir(' (1925); and for the lives of the saint, P. Grosjean in Analefta Bullandiana, \'01. lxix (195 1), pp. 324-347.

ST CEOLFRID, ABBOT OF \VEARMOUTH

(A.D. 716)

CEOLFRID \vas born in the year 642, probably in Northumbria. When he \vas eighteen he became a monk in his kinsman rrunbert's monastery at Gilling, but soon migrated to 8t \Vilfrid's monastery at Ripon, \vhere the Rule of 8t Benedict had been introduced, and was ordained there. Soon after\vards he \vent to Canterhury

635

September 25]

THE LIVES OF THE SAIN'TS

to visit the communities of Christ Church and S8. Peter and Paul's, and then spent some time with 8t Botulf at his newly founded monastery at Icanhoe in East Anglia. He returned to Ripon " so well instructed that no one could be found more learned than he in either ecclesiastical or monastic traditions". He was made novice-master, and the fame of his virtues and learning presently reached the ears of 8t Benedict Biscop at Wearmouth. At 8t Benedict's request 8t Wilfrid released Ceolfrid from his obedience at Ripon, and he went to Wearmouth, where he was soon appointed prior. When the abbot left on a journey to Rome, Ceolfrid was put in sole charge, a responsibility that accorded ill with his personal prefer足 ences. 80me of the monks complained of the strictness with which he administered the house, and in consequence of the dissension so caused 8t Ceolfrid went back for a time to Ripon. 8t Benedict induced him to return, and about the year 678 took him with him to Rome. In 685 Benedict founded another monastery, dedicated in honour of 8t Paul, at Jarrow, on the Tyne six miles from Wearmouth. The two houses in effect were one abbey, under the rule of 8t Benedict Biscop, but it was necessary to have a local superior at the new foundation. Ceolfrid WaS therefore appointed deputy abbot of 8t Paul's, and given seventeen monks from 8t Peter's at Wearmouth as the nucleus of a community. While 8t Benedict was absent in Rome for the fifth time an epidemic ravaged Tyneside. In it perished 8t Esterwine, deputy-abbot at 8t Peter's and a great part of his community, and at Jarrow every single monk died except 8t Ceolfrid and a young alumnus who was being educated at the monastery. It is recorded that Ceolfrid could not bear to give up celebrating the Divine Office in choir, so he and the boy continued to sing it alone together until a new community was formed. In the year 690 8t Benedict Biscop died, after having, v!ith the agreement of the monks, nominated Ceolfrid as his successor. 8t Ceolfrid was diligent and active in everything he took in hand, of a sharp wit, mature in judge足 ment and fervent in zeal. 8t Bede, who had the happiness to live under this great man, has left authentic testimonies of his learning, abilities and sanctity. He was a great lover of sacred literature, and enriched the libraries of his two monasteries with a large number of books. To how high a pitch he carried the sacred sciences in his monasteries 8t Bede himself is the foremost example. He says of 8t Ceolfrid that: "Whatever good works his predece~.sor had begun he with no less energy took pains to finish." In the year 7 I 6 Ceolfrid, finding himself old and infirm and no longer able to teach his subjects by word and example, decided to resign his office and told his unwilling and protesting monks that they must elect somebody in his place. He himself was determined to end his days in Rome and, fearful thct he would die before arriving there, as in fact happened, he set out only three days after his decision was made known. Early in the morning of Wednesday, May 4, after the six hundred monks had assisted at Mass and received communion, they all assembled in 8t Peter's church at Wearmouth. 8t Ceolfrid, when he had lighted the incense and sung a prayer, gave his blessing to them all, standing at the altar-steps with the thurible in his hand. Then in the chapel of 8t Larence he addressed them for the last time, urging them to keep charity with one another and lovingly to correct those who were in fault; he forgave whatever wrongs might have been done him, and asked them all to pray for him and to pardon him if he had ever reprimanded them too harshly. They then went down to the shore where, amid tears and lamentation, he gave them the kiss of peace and prayed aloud for them, and

63 6

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went aboard a boat, preceded by mInIsters with lighted candles and a golden crucifix. Having crossed the river, he kissed the cross, mounted his horse, and departed. Among the treasures which St Benedict Biscop had brought from Rome, or received from his friend St Adrian of Canterbury, was a copy of St Jerome's Vulgate, and of this precious manuscript St Ceolfrid had had three copies made. One was given to the library at 'iVearmouth, one to that at Jarrow, and the third he now took with him as a present to the pope. But he was not destined to deliver it. During his journey in spite of his weakness an~d the rigours of travel he relaxed none of his old discipline. Every day he said the Divine Office, and even when he had to be carried in a horse-litter he celebrated Mass, " except one day which was passed at sea and the three days immediately before his death". After travelling for just on fifteen weeks he reached Langres in Champagne, where he died on the day of his arrival, September 25, 7 16. He was buried the next day, amid the sorrow not only of his companions but also of the people of the place, " for it was almost impossible not to weep at the sight of part of his company continuing their journey wjthout their holy father, whilst part returned home to relate his death and burial, and others again lingered in grief at his grave among strangers speaking an unkno\\-n tongue ". The immediate fate of the Bible which St Ce01frid was taking to St Gregory II is not known; in all probability it never reached the pope. But there is in the Bibliotheca Laurentiana at Florence a manuscript, called Codex Amiatinus, which has been known since the sixteenth century as one of the finest books in the world and as probably the purest text of the Vulgate extant. It was given by a Lombard abbot called Peter to the monastery of St Saviour on Monte Amiata, near Siena, in the ninth century and remained there till 1786 when, on the dissolution of the abbey, it was taken to Florence. For a time it was accepted that this codex was written in southern Italy during the sixth century, it having been found that the donor's inscription was partly written over, partly composed of, an older one. But the archaeologist J. B. de Rossi was not satisfied with the received reconstruc­ tion of the original dedication; about 1885 he came to connect it with Ceolfrid. His conjectures were confirmed by the researches of the Cambridge exegete, Dr. F. J. E. Hort, and it is now established beyond doubt that Codex Amiatinus was written (not necessarily by an Englishman) in the abbey of Wearmouth or Jarrow at the beginning of the eighth century and is the very book which St Ceolfrid carried with him to give to Pope St Gregory II. St Ceolfrid was buried at Langres; thence his relics were later translated to Wearmouth, and finally, during the Danish invasions, to Glastonbury. His feast­ day is still kept, by a commemoration on this day, in the diocese of Langres, where he is known as St Ceufroy; it is the only place where his memory is observed liturgically. Besides the account which Bede gives of Ceolfrid in his Historia Abbatum, we have the anonymous original from which he largely drew his information. Both texts are printed at the conclusion of C. Plummer's edition of the Ecclesiastical History, vol. i, pp. 364-4°4. Little can be added to these sources and to the material collected in Plummer's notes. A certain amount of further illustration, chiefly archaeological, may be obtained from Sir Henry Howorth's The Golden Days of Early English History, vol. ii. Of the Codex Amiatinus an exact description is given in the new critical edition of the Vulgate, vol. i (1926), pp. xx-xxvi. Cf. the DAC., vol. ii, cc. 3260-3267.

637

THE LIVES OF THE SAINTS

September 25]

BD HERMAN THE CRIPPLE A BRIEF notice must be given to this well-kno,vn Herman for he is commonly called Blessed and his feast is observed in certain Benedictine monasteries, this being allowed by the Holy See. He was born in S,vabia of the house of Altshausen in 1013, and from his birth was not simply a cripple but was practically helpless, so deformed (Contractus) \vas he. As a child charge was taken of him by the abbey of Reichenau on an island of Lake Constance, where he spent all his forty years, being professed a monk at the age of twenty. As not infrequently happens \vith the physically disabled, Herman's mind ,vas as good an instrument as his body was a useless one, and his will bent it to the service of learning and of God. Among his works was one of the earliest medieval \\'orld-chronicles, a long unfinished poem on the deadly sins, and a mathematico-astronomical treatise \vhich begins, " Herman, the rubbish of Christ's little ones, lagging behind the apprentices of philosophy more slo\vly than a donkey or a slug . . .". But the unforgotten and unforgettable things that \ve owe to this bedridden monk are the two anthems of our Lady, " Alma Redemptoris mater" and, probably, " Salve regina". It is only fitting that he also made, as well as astronomical, musical instruments. r-rhis holy monk, whom his own age admired as " the \vonder of the times ", died in 1째54. See Die Kultur der Abtei Reichenau (2 vols., 1925). rfhe best text of the chronicle is in MGH., Scriptores, vol. v, and it has been translated into German. F. A. Yeldham contributed an article on Herman's fraction-tables to Speculum, Y01. iii (1928), pp. 240 seq. There is a short essay on I-Ierman in Fr C. C. l\1artindale's U'hat are Saints? (1939). For the authorship of (( Salve regina ", see H. Thurston, Familiar Prayers (1953), pp. 119-125.

ST ALBERT, PATRIARCH

OF

JERUSALEM

WHEN the Latin kingdom of Jerusalem ,vas set up in 1099 by the crusaders under Godfrey de Bouillon, the Greek hierarchs were driven from their principal sees and churches and replaced by bishops from the West, whose only subjects ,vere in the ranks of the crusaders themselves. r-rhus there came to be a Latin patriarch in Jerusalem, and it must be regretfully recorded that most of the prelates who held this office in crusading times were as equivocal in character as they were in position. When therefore the Patriarch Michael died in the year 12째3 the canons regular of the Holy Sepulchre, supported by King Amaury II de Lusignan, petitioned Pope Innocent III to send to succeed him a prelate whose holiness and abilities were \vell known even in Palestine. This was Albert, Bishop of Vercelli. He belonged to a distinguished family of Parma, and after brilliant theological and legal studies had become a canon regular in the abbey of the Holy Cross at l\10rtara in Lombardy. When he was about thirty-five years old, namely in I 184, he was made bishop of Bobbio and almost at once translated to Vercelli. His diplomatic ability and trustv;orthiness caused him to be chosen as a mediator between Pope Clement III and Frederick Barbarossa. By Innocent III, he was made legate in the north of Italy, and in that capacity he brought about peace between Parma and Piacenza in 1199. Innocent did not want to spare him for Jerusalem, but approved the choice of the canons; he invested him with the pallium and created him his legate in Palestine, and in 1205 8t Albert set out. 63 8

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ST SERGIUS OF RADC)NEZH

Already in 1187 the Saracens had retaken Jerusalem, and the see of the l~atin patriarch had been Illoved to .A.kka (Ptolemais), \vhere the Frankish king had set up his court. At Akka accordingly St Albert established himself, and set out to gain the respect and trust not only of Christians but of the Mohammedans as \vell, \vhich his predec('~sors had conspicuously failed to do. As patriarch and legate he took a foreInost part in the ecclesiastical and civil politics of the I~evant, and over a period of nIne years had to deal with a variety of matters \vhich exercised his patience and prudence to the utmost; in the first place and continually he \vas faced \vith the almost impossible task of keeping the peace between the Frankish leaders and their follo\vers, \vithin the factions themselves, and bet\veen the invaders and the natives of the coufltry. But Albert is best remembered now for a quite different \vork. Between 1205 and 12 loSt Brocard, prior of the hermits living on Mount Carmel, asked him to embody the life they \"ere leading in a rule for the observance of himself and his subjects. '[his St Albert did in a document of sixteen very short and definite" chapters". He provided for complete obedience to an elected superior; a separate d\velling for each hermit, with a common oratory; manual work for all; long fasts and perpetual abstinence from flesh-meat; and daily silence from Vespers till after Terce. "Let each hermit remain in or near his cell, meditating day and night on the law of the l~ord and persevering in prayer, unless engaged in SOIne legitimate occupation." This rule was confirmed by Pope Honorius III in 1226, and modified by Innocent I\T twenty years later. Whoever may have been the founder of the Carmelite Order, there is no doubt that St Albert of Jerusalem, an Augustinian canon, was its first legislator. Innocent III summoned St Albert to the forthcoming council of the Lateran; but be did not live to be present at that great assembly, which opened in N 0\ ember 1215. For t\velve months he faithfully supported the pope's hopeless efforts to get back Jerusalem, and then his life was suddenly and violently cut short. He had found it necessary to depose from his office the master of the Hospital of the Holy Ghost at Akka, and the man was nursing his resentment. On the feast of the Exaltation of the Cross in 1214 St Albert officiated at a procession in the church of the Holy Cross at Akka, and in the course of it he was attacked and stabbed t /) death by the deposed hospitaller. His feast was first intro足 duced among the Carmelites in 1411. The anomaly to which the Bollandists draw attention by which he was not honoured liturgically in his own order no longer exists, for the Canons Regular of the Lateran now keep his feast on April 8. A short early Life of St Albert is printed \vith ample prolegomena in the Acta Sanctorum, April, vol. i. See also the Analetta Ordinis Carmelitarum Discalceatorum, vol. iii (1926), pp. 212 seq. ,. and D'rC., \'01. i, cc. 662-663. Some other data are supplied by B. Zimmer足 man, AJonumenta historica ()armelitarum (1907), pp. 277-281. The rule compiled by St Albert is also edited in this last-named \vork, pp. 20-114; and see Fr Fran~ois de Ste-Marie, La RegIe du Carmel et son esprit (1949).

ST SERGIUS OF RADONEZH,

ABBOT

(A.D. 1392)

\VHEN in 1940 the Holy See authorized a liturgical calendar for the use of the few Russian Catholics it included, among other Slav modifications of the Byzantine calendar, the feasts of some thirty Russian saints, twenty-one of whom had not previously figured in any calendar in use today among Catholics. 1-'hese last all 639

THE LIVES OF THE SAINTS

September 25]

lived after the trouble between Rome and Constantinople in 1054. Their ad­ nlission to Catholic recognition is a further example of the Holy See's practical judgement that the separation of the Eastern Orthodox Church \vas not fully consummated till long after the excommunication of the patriarch Cerularius of Constantinople in that year, and in any case the consummation became complete in different places at different times. The choice of these saints, as Father Cyril Korolevsky has remarked (in Eastern Churches Quarterly, July 194 6, p. 394), " based upon impartial judgement, does not exclude the possibility of still other Russian saints being admitted when more progress has been made in the study of Slav hagiogra phy ". According to Father Korolevsky this has no connexion, whether direct or indirect, with canonization. "When a dissident Eastern church [or part thereof] comes into the Catholic Church she brings into it all her rites and all her liturgy; so also her menology or liturgical calendar. Only what is directly or indirectly against faith is excluded-but this does not prevent the need for there being well­ chosen critical standards for the moral, historical and hagiographical aspects, so that the inclusion or exclusion of certain saints in a Catholic calendar can be decided upon, and so that the position of others can be submitted to fresh examination in accordance with developments in hagiographical studies." This of course is true. Nevertheless, from the point of view of the Church's present practice, it would canonically seem to be a case either of equivalent (" equipollent ") canonization or of confirmation of cultus. Of these twenty-one Russians, the best known and most important is certainly 5t 5ergius of Radonezh, a monk. In its earlier days the great centres of Russian monasticism were in or near the towns; but the Tartar invasion of the thirteenth century destroyed the urban culture of the southern part of the country, and the state of the monasteries suffered accordingly. Many of them continued to exist, but their life was weak and degenerate, and those men looking for a more perfect life began to move out into the country, particularly to the vast solitudes of the northern forests. These sylvan hermits were called pustiniky, that is to say, men of the wilderness. 5t 5ergius of Radonezh is often looked on as the beginner of this movement. Actually he was only one in a general movement that broke out in several places simultaneously and gave rise to a number of new centres of monastic life. But if only one among many, he was the outstanding figure, and many regard him as the most resplendent of all Russian saints. And he was not only a great monk. The imposition of Tartar sovereignty and the continuance of waves of invasion, massacre and plunder (they went on from 1237 for a century) had reduced the Russian people to the depths of misery and demoralization; and 5t 5ergius probably more than any other single man was able by his exanlple and influence to unify them in the face of their oppressors and to restore their self-respect and trust in God. The historian Kluchevsky declared that the Russians owe their liberation to the moral education and spiritual influence of Sergius of Radonezh. He was born into a noble family round about 1315 near Rcstov, and was christened B'artholomew; and of three boys he seems to have been the least bright and quick. This preyed on his mind, so that when a monk whom he had met in the fields asked him what gift he desired, he replied that he wanted to be able to learn to read and write, especially in order to study the Bible. Whereupon the monk gave him a piece of sweet-tasting bread to eat, and from that hour he could read and write, as the biographer tells us.

64°

ST SERGIUS OF RADONEZH

[September 25

This was the time of the beginning of the growth of the principality of Mosco",-, one step in which was the destruction of the power and influence of Rostov, and among the victims of this policy were Bartholomew's parents, Cyril and Mary. When he was still little more than a boy the whole family had to flee, and eventually found a refuge in the little village of Radonezh, fifty miles north-east of Moscow. Henceforward they had to live the life, not of nobles, but of peasant farmers working in the fields. Then, in 1335, his parents being dead, Bartholomew carried out his long-cherished plan of pursuing a solitary life. He was accompanied by his widowed brother, Stephen. The place they chose for their hermitage was a piece of rising ground called Makovka, in the forest and several miles from the nearest neighbour. They built a hut and a chapel of timber, and at their request the metropolitan of Kiev sent a priest to dedicate it to the Most Holy Trinity, a very unusual dedication in Russia at that time. Shortly afterwards Stephen went away to live in a monastery at Moscow, and for years the now completely solitary Bartholomew almost disappears from sight. His biographer tells us of onslaughts by demonic powers successfully beaten off, of threatening wild beasts reduced to docility, of hunger and hard tillage, of nights of prayer and growth in holiness. It is all very reminiscent of the early desert fathers. But there is one important point of difference. We in the West, associating the eremitical life chiefly with St Antony and other saints of Egypt and Syria, think of one of its hardships in terms of sandy and rocky wastes, of fierce heat and lack of water. For Bartholomew, or Sergius as we may now call him, for he had received the monastic tonsure from a visiting abbot, it was very different: his physical foes were ice and snow, fierce winds and lashing rain and drIpping trees. The attitude of these hermits to wild nature has been likened to that of St Francis of Assisi. Paul of Obnorsk made friends with the birds, St Sergius with bears, and he called fire and light his friends (as well he might). But physically they were of a different type from Francis (at any rate as shown in his later repre足 sentations), a big strong northern peasant type, bearded, sparing of speech and gesture. St Sergius " smells of fresh fir wood ". As in so m&ny other similar instances, it was only a matter of time before the young hermit's reputation spreaq and disciples gathered round him. Each built his own hut, and the monastery of the Holy Trinity had begun. When they numbered twelve, at their request and by direction of the nearest bishop, Sergius agreed to be their abbot; he was ordained priest at Pereyaslav Zalesky, and there he offered the Bloodless Sacrifice for the first time. "Brethren", he said, epitomizing a whole chapter of the Rule of St Benedict, "pray for me. I am completely ignorant, and I have received a talent from on high for which I shall have to give an account and of the flock committed to me." The monastery flourished in all but worldly goods and increased in numbers, among its recruits being the archimandrite of a monastery at Smolensk. The forest was cleared, a village grew up and, most unwelcome, a road was beaten out along which visitors began to arrive. And in all this development the abbot remembered that he was only first among equals, and set a shining example of assiduity whether at work or in the church. Then the question arose which of the two forms of monastic life prevalent in the East should be followed at the Holy Trinity. Hitherto the monks had followed the individual pattern, "hermits in community", each having a separate free足 64 1

THE LIVES OF Tl-IE SAIN'fS

September 25]

standing cell and plot of ground. Sergius, however, \vas in favour of properly cenobitical, communal, life, and in 1354 this reform was carried out, partly as a result of a personal letter of recommendation of this course from the oecumenical patriarch at Constantinople, Philotheus. Unhappily this led to trouble. Some of the monks were discontented at the change, and found a leader in Sergius's brother Stephen, who had come back to the monastery. The upshot was that, one Saturday after Vespers, whereat there had been an " incident", St Sergius, rather than quarrel with his brother, quietly left the monastery and did not return. He settled down by the river Kerzhach, near the monastery of l\lakrish. But some of the brethren of the Holy Trinity soon followed him there, and the parent monastery began to degenerate, so that the Metropolitan Alexis at Moscow sent two archimandrites with a message asking St Sergius to return. This he did, after appointing an abbot for the new settlement at the Kerzhach, and after four years' absence he arrived back at the Holy Trinity where the brethren came out to meet him, " so filled with joy that some of them kissed the father's hands, others his feet, while others caught hold of his clothing and kissed that". Like St Bernard of Clairvaux t\\"O centuries earlier, and like other holy monks in East and West before and since, St Sergius came to be consulted by the great ones of church and state; he was appealed to as a peace-maker and arbitrator, and more than one vain attempt was made to get him to accept the primatial see of the Russian church. Then, between 1367 and 1380, came the great" show-down" bet\tveen Dmitry Donskoy, Prince of Moscow, and Khan l\lamai, leader of the rrartar overlords. Dmitry was faced with making a decision of final defiance which, should it fail, would bring greater miseries on Russia than it had ever known before. He \vent to ask the advice of St Sergius, and St Sergius blessed him and said, " It is your duty, sir, to care for the flock which God has entrusted to you. Go forth against the heathen, and conquer in the might of God's arm. And may you return in safety, giving God the glory." So Prince Dmitry set out, accompanied by two of Sergius's monks who had formerly been fighting men. At the last moment, seeing the enemy's strength, he again hesitated. But at that moment arrived a messenger from St Sergius, saying, " Do not fear, sir. Go forward with faith against the foe's ferocity. God will be with you." And so on September 8, 1380, was fought the battle of Kulikovo Polye, which has an equal significance for Russia with Tours and Poitiers for western Europe (and in reverse, Kossovo for the Balkans nine years later): for the Tartars were beaten and scattered. "At that same time the blessed Sergius with his brethren was praying to God for victory. And within an hour of the overthrow of the heathen he had announced to the community what had happened-for he was a seer." Thus did Sergius of Radonezh have a decisive part in beginning the break-down of Tartar power in Russia. But he was not then allo\ved to remain in his monastery in peace, for his services were required for both political and ecclesiastical missions: the one particularly to help on peace and concord amid the rivalries of the Russian princes, the other particularly in connection with other monastic foundations to which his own community gave rise in one way or another. And it is recorded of all these journeyings that he made them on foot. His biographer speaks in general terms of Sergius's " many incomprehensible miracles" but particularizes only a few marvels in the course of his narrative, emphasizing that the saint conunanded reticence about these things. But he gives

64 2

ST SERGIUS OF RADONEZH

[September 25

a clear and convincing account of a vision of the all-holy lVlother of God (one of the earliest recorded in Russian hagiography), ,vhen with the apostles Peter and John she appeared to Sergius and another monk and assured him of the flourishing future that was before his monastery. The objectiveness of this vision is charac足 teristic of Russian hagiology: we hear rarely of rapts and ecstasies but rather of the Holy Spirit enabling people to see realities, whether earthly or heavenly, hidden from the eyes of those less holy. Six months before his death St Sergius saw his approaching end. He resigned his office, appointed a successor, and was then taken ill for the first time in his life. " As his soul was about to leave his body, he received the sacred Body and Blood, supported in the arms of his disciples; and, raising his hands to Heaven with a prayer on his lips, he gave up his pure and holy spirit to the Lord, in the year 1392, September 25, probably at the age of seventy-eight." In the words of Dr Zernov, " It is difficult to define exactly what made people crowd round St Sergius. He was neither an eloquent preacher nor a man of great learning, and although there were several cases when people were cured by his prayers yet'-he could not be described as a popular healer. It was primarily the quality of his personality which attracted everybody to him. It was the warmth of his loving attention which made him so indispensable to others. He possessed those gifts which they lacked, he had the confidence in God and trust in men which the ,vorld around him was seeking in vain, and without which it could not find rest." Like so many monks in Christian history from the earliest to the latest times, St Sergius looked on direct active service for others as part of his monastic vocation. And so he, like them, was sought out by high and low as a healer of soul and body, a friend of those ,vho suffer, as one who fed the hungry, defended the unprotected, and counselled the wavering. The emphasis of these northern monks was laid particularly on poverty, both personal and corporate, and solitude, so far as a communal life and the requirements of brotherly charity would allow. Sergius urged them " to keep before their eyes the example of those great light足 bearers the monks of Christian antiquity, ,vho while still in this world lived like the angels: such men as Antony, Euthymius, Sabas. Plain men and monarchs came to them; they healed disease and helped the suffering; they fed the needy and were the wido'vs' and orphans' treasure-house." The body of St Sergius was enshrined in the principal church of his monastery, where it remained until the revolution of 1917. The monastery was then forcibly closed by the bolshevists, and the saint's relics deposited in the local" antireligious museum". In 1945 permission was given to the authorities of the Russian Orthodox Church to reopen the monastery, and the relics were restored. The Russians mention St Sergius of Radonezh in the preparation of the holy things at the Eucharistic Liturgy. There is a large manuscript literature of Russian saints' lives, of which the medieval ones belong to three distinct areas. Those of Kiev and the Ukraine are the earliest, and are concerned particularly \vith the " holy princes" and the" holy monks". The monastery of the Cayes at Kiev led in this work, and there was produced the first paterik, that is, a collection of short lives of saints concerned \vith one particular district or monastery. But there are extant only hvo detailed lives of pre-Mongol saints, viz. of St Theodosius and of St Abraham of Smolensk. After the Tartar conquest a new hagiographical ., school" developeq in the North, with its centres at Novgorod and further north. Its accounts are distinguished by their shortness and austerity of manner, often containing no more than is said in the proper office "hymn". The third, Central, school gre\-v up around Moscow

643

September 25]

THE I,IVES OF THE SAINTS

with that city's rise to power, and it eventually popularized the "dressing-up" of a few facts with devotional rhetoric and edifying commonplaces, in the manner so familiar in the medieval West. It was in this form that the lives were in the sixteenth century collected into the Cety Miney (" Menology for Reading "). Though these accounts were often written by contemporaries and friends of their subjects, they are nevertheless generally conventional and uninformative, lacking in personal and historical information-Russian hagiography has indeed been aptly likened to Russian eikonography. Most of these ancient documents were carefully studied, edited and printed during the nineteenth century; but this work being in Russian it is still virtually unknown outside Slavonic-speaking lands, and the Western contribution to Russian hagiology is negligible. I t is regrettable that the Bollandist fathers have not extended their work in Byzantine hagiography further north-east. The notices of Russian saints in their Acta Sanctorum, volume xi of October, Annus ecclesias足 ticus graeco-slavicus, were the work of a Russian, Father Ivan Martynov (d. 1894), and have been subjected to unfavourable criticism; but this he in a measure met by anticipation in his explanation of his method of work. A far better work is said to be that by an Old足 Catholic priest, L. G6tz, Das kiewer H iihlenkloster als Kulturzentrum des vormongolischen Russlands (1904). So far as St Sergius of Radonezh is concerned, his biography was written at length, and soberly if rather conventionally, by one of his own monks, Epiphanius the Wise. This work was shortened and rewritten in the fifteenth century by a Serbian monk, Pakhomius, whose version is still current. We are fortunate to have in English a book by an Orthodox writer, Dr Nicholas Zernov, on St Sergius, Builder of Russia (1939); the third part of this book is an English translation of the Pakhomian life, made by Miss Adeline Delafeld from Professor Fedotov's modern Russian version of the original. There is a still more abbreviated version, by Helen Iswolsky, in G. P. Fedotov's Treasury of Russian Spirituality (1950). For Russian saints in general, there is an excellent series of articles by Mrs E. Behr-Sigel in Irenikon, vol. xii, nos. 3 and 6, vol. xiii, nos. 1 and 3, vol. xiv, no. 4, and vol. xv, no. 6 (1935-38), to which the present writer is ,indebted for the substance of this note. These articles, with additions, were published in book form by Editions du Cerf, in 1950, Priere et Saintete dans l'Eglise russe. See also articles by Arseniev in Der christliche Osten (1939) and by Danzas in Russie et Chretiente, no. 3 of 1937, and Menologium der Orthodox-Katholischen Kirche des Morgenlandes (1900), by Alexis Maltsev. The pertinent parts of vol. iii of Leroy-Beaulieu's La Russie et l'empire des Tsars (Eng. trans., 1896) are superficial and misleading in the light of later knowledge. See, too, Sipiaguin, Aux sources de la piete russe, Irenikon Collection, vol. i, no. 2 (1927), for the Kievan saints. The so-called Chronicle of Nestor, often referred to in early Russian ecclesiastical history, is now generally called the" Russian Primary Chronicle" (ed. S. H. Cross, 1930; contains the Kiev paterik). In 1946 there was published G. P. Fedotov's The Russian Religious Mind: Kievan Chris足 tianity. This is valuable for SS. Abraham of Smolensk, Antony and Theodosius Pechersky, Boris and Gleb, Cyril of Turov and Vladimir and for the pre-Mongol saints in general. In reading and writing of such men as St Sergius and St Theodosius one is very conscious of how suited to Alban Butler's style they would have been, and of how he would have delighted in men so obviously absorbed in " the one thing necessary": but no doubt he had not even heard the names of most of them. The only Russians to whom he accorded a notice were SSe Romanus and David (i.e. Boris and Gleb) on July 24. In the course of it he mentions St Olga, St Vladimir, St Antony Pechersky, St Sergius and the revered prince Alexander Nevsky; but it is only to be expected that Butler's information about " the Russians (now called Muscovites) " is far from satisfactory. Two valuable books were published in 1953: Essai sur la saintete en Russie, by Fr Ivan Kologrivof, and Russische Heiligenlegenden, translations and notes by E. Benz and others.

ST VINCENT (A.D.

STRAMBI,

BISHOP OF MACERATA AND TOLENTINO

1824)

the son of a druggist in Civita Vecchia, was born on January I, 1745. He seems to have been a very lively child who loved.to play boyish pranks, but amongst these pranks we are told that he would take off his own overcoat or his shoes to give to some little ragamuffin whom he saw going barefoot. His parents, seconding the religious bent of mind which soon became manifest in VINCENT STRAMBI,

644

THE 'MARTYRS OF NORTH AMERICA

[September 26

Vincent, decided that he should study for the diocesan priesthood. However, when making a retreat before his ordination, he came under the influence of St Paul-of-the-Cross, the founder of the Passionists, and on September 20, 1768, after a painful struggle with parental opposition, he entered the noviceship of that congregation. Important charges were confided to him almost from the outset. After many public missions attended with immense gain of souls, he was made professor of theology and sacred eloql\ence, but from the age of thirty-five onwards he filled one post of authority after another in the congregation. He ,vas made provincial in 1781, and after twenty years of labour, during which he had to contend with endless difficulties caused by the distracted state of Italy, he \vas in 1801, sorely against his will, appointed bishop of Macerata and Tolentino. The indefatigable zeal for God's glory and for regular discipline which St Vincent displayed as a bishop led to a wonderful renewal of fervour both among clergy and laity in that part of Italy. Refusing to take the oath of allegiance to Napoleon in 1808, he was expelled from his diocese and had to carryon the ad足 ministration as best he could by letter. After the fall of Napoleon in 18 13, his return to Macerata \\'as marked by popular demonstrations of joy: but his troubles were not at an end. After Napoleon's escape from Elba, Murat, with an army of 30,000 men, made Macerata his headquarters. His troops were defeated by the Austrians, and would have sacked the town in their disorderly retreat had not Bishop Strambi gone out, like another St Leo, and pleaded with their commander. The intrepidity of this devoted pastor was successful both with Murat and with the Austrians, who followed in pursuit; to him alone Macerata owed its safety. Later there was ~n outbreak of typhus and a dearth of provisions which bordered on famine, but in all these emergencies the bishop set an heroic example. In the fierce resentment excited by some of his reforms his life is said to have been more than once attempted. On the death of Pope Pius VII he resigned his see, and at the instance of Leo XII, who was Strambi's devoted friend, he took up his quarters at the Quirinal, where he acted as the pope's confidential adviser. During all these vicissitudes he had never relaxed anything of the austerity of his private life; but his strength was now exhausted, and, as Bd Anna Maria Taigi, his penitent, had prophesied, he received holy communion for the last time on December 31, and passed away on his seventy-ninth birthday, on January I, 1824. St Vincent Strambi was canonized in 1950. See biographies in Italian by Father Stanislaus (1925) and Mgr F. Cento (1950), and in French by the same (1950) and by Father Joachim (1925).

26 : ST

FRANCIS OF CAMPOROSSO

(See pp. 586-7)

THE MARTYRS OF NORTH AMERICA

T

HE good intentions of the explorer James Cartier, to whom redounds the credit of having tried in 1534 to bring Christianity to Canada, as well as the later efforts of Samuel Champlain who founded Quebec in 1608, remained without permanent result. Nevertheless by the wish of the French King Henry IV, in this same year 1608, two Jesuits, Peter Biard and Ennemond Masse, had sailed from Europe, and on their arrival in Acadia (Nova Scotia) began work among the Souriquois Indians at Port Royal (now Annapolis). Their first task was to learn the language. Masse went into the woods to live with these nomad

645

S('ptember 26]

'TI-IE LIVES OF THE SAINTS

tribes and to pick up what he could of their speech, \"hile Biard stayed at the settlempnt and bribed \vith food and sweets the few Indians \vho remained, in order to induce them to teach him the \vords he required. After a year they ,vere able to draw up a catechisrn and to begin to teach. l~hey found one of the t,vo tribes they had to do with-the Etchemins-averse to Christianity, and the Souriquois, though more favourably disposed, lacking in the religious sense. All were given to drunkenness and sorcery, and all practised polygamy. Nevertheless by the time the missionaries were joined by fresh colonists and by two more Jesuit priests, as well as by a lay-brother, the work of evangelization seemed well inaugurated. But in 1613 a raid was made from the sea by the piratical English captain of a merchant vessel, who descended with his cre\\T on the unfortunate inhabitants, pillaged the settlement, and set adrift fifteen of the colony, including Masse. He then sailed back to Virginia with Biard and Quentin on board. Eventually the missionaries found their ",路ay back to France, but their work of preaching the gospel was brought to a standstill. In the meantime Champlain, now governor of New France, was continually imploring that good religious should be sent out, and in 1615 several Franciscans arrived at Tadroussac. "fhey laboured heroically, but finding that they could not obtain enough men or enough money to convert the Indians, they invited the J esui ts to come to thei r assistance. I n I 625 three priests of the Society of Jesus landed in Quebec in time to meet the Indian traders who had just murdered the friar Vial and his catechist and had thrown them into that part of the rapids which is still known as Sault-au-Recollet. Of the three new-comers one was Masse, returning to his former labours, but the two others, Brebeuf and Charles Lalemant, were new to the work. When John de Brebeuf entered the Jesuit seminary in Rouen, at the age of twenty-four, his constitution was so feeble that he could not pursue the usual courses of study, nor could he teach for any length of time. It seems almost incredible that this tuberculous invalid should have developed within a very few years into the giant apostle of the Hurons, whose powers of endurance and courage were so outstanding that the Indians who killed him drank his blood to infuse themselves with his valour. As Brebeuf was unable to trust himself at once to the Hurons he wintered with the Algonquins, learning their speech and their customs under conditions of appalling discomfort, dirt and occasionally of hunger. The following year he went with a Franciscan and a fellow Jesuit to the Huron country. On the journey of 600 miles they were obliged, owing to the rapids, to carry their canoes thirty-five times and to drag them repeatedly, and all their baggage had to be carried by hand at these numerous portages. The Jesuits settled at Tod's Point, but Brebeuf's companions were soon recalled and Brebeuf was left alone with the Hurons, whose habit of living, less migratory than that of other tribes, gave the missionaries a better prospect of evangelizing them. He soon discovered that he was a source of constant suspicion to his hosts, who blamed him for every mishap that befell them and had a superstitious terror of the cross on the top of his cabin. During that period he failed to make a single convert among them. His stay was, however, cut short. The colony was in distress: the English closed the St Lawrence to all relief from France and obliged Champlain to surrender. Colonists and missionaries were forced to return to their own country, and Canada became, for the first time and for a short period, a British colony. Before long the indefatigable Champlain brought the matter to the law courts in London, and was able to prove 646

THE l\IAR1'YRS ()F NC)RTH Al\IERICA

[September 26

so conclusively that the seizure of the colony \vas unjust that in 1632 Canada reverted to France. Immediately the Franciscans were invited to return, but they had not enough men, and the Jesuits took up the work of evangelization once more. Father Le Jeunc, who was placed in charge of the mission, came to New France in 1632, Antony Daniel soon followed) and in 1633 Brebeuf and Masse arrived with Cham足 plain, the governor. Le Jeune, who had been a Huguenot in early life, was a man of extraordinary ability and of wide vision. lIe considered the nlission not merely a matter for a fevl priests and their supporters, but as an enterprise in which every French Catholic ought to be interested. He conceived the plan of keeping the entire nation informed of the actual conditions in Canada by a series of graphic descriptions, beginning with his o\vn personal experiences on the voyage and his first impressions of the Indians. The earliest reports were written and despatched to France within two months and were published at the end of the year. 'fhese missives, known as " 'fhe Jesuit Relations", continued to pass from New to Old France almost without interruption, and often embodied the letters of other Jesuits, such as Brebcuf and Perrault. l'hey awakened interest not only in France but in all Europe. Immediately on their appearance a stream of emigration began to flow from the old country, and religious-both men and women-soon came to labour among the Indians, as well as to render spiritual help to the colonists. Father Antony Daniel, who was to be Brebeuf's companion for some time, was, like him, a Norman by birth. He was studying law when he decided to become a Jesuit, and previous to his departure for the N ew World had been in contact with those who had much to tell about the Canadian mission. When the Hurons came to Quebec for their annual market they were delighted to meet Brebeuf and to be addressed by him in their own language. They wished him to go back \vith them, and he was eager to do so, but they were frightened at the last moment by an Ottawa chieftain, and for the time refused. The following year, ho\vever, when they came again, they agreed to take Brebeuf, Daniel and another priest naIned Darost, and after a most uncomfortable journey in which they were robbed and abandoned by their guides, the three Jesuits reached their destination, where the Hurons built a hut for them. Brebeuf gave his companions lessons in Huron, and Daniel, who proved himself an apt pupil, could soon lead the children in chanting the Lord's Prayer when Brebeuf held assemblies in his cabin. Religion, as the Indians understood it, ,vas solely based on fear, and the missionaries found it desirable to start with what they could apprehend. As Brebeuf writes: "We began our catechizing with the memorable truth that their souls, which are immortal, all go after death either to paradise or hell. It is thus we approach them in public or in private. I explained that it rested with them during life to decide what their future lot \vas to be." A great drought parched the land and threatened famine: the sorcerers could do nothing and the Indians ,vere in despair. Brebeuf, to whom they appealed, told them to pray, and began a novena, at the close of which rain fell in abundance and the crops were saved. The Hurons \vere impressed, but the older members held fast to their old traditions and the middle-aged were indifferent and fickle. 'fhe Jesuits decided never to confer baptism on adults without long preparation and proof of constancy, but they baptized the sick near to death-of ,,,,hom there were always a number, o\\ring to the prevalence of epidemics. The children, on the other hand, were teachable and well disposed, though vice was so general that it was well-nigh impossible to

647

Sep'tember 26]

THE LIVES OF THE SAINTS

preserve them from the contamination of their elders. It was therefore resolved to establish a seminary at Quebec for Indians, and Daniel started back with two or three children to found the new institution which became the centre of the mission足 aries' hopes. Daniel himself was not only the children's father, but their teacher, nurse and playmate. For a short time Brebeuf was again alone among the Hurons and he then wrote for those who were to come to the Huron mission an instruction which afterwards became famous. In 1636 arrived five more Jesuits, two of whom were destined to be numbered among the martyrs-Jogues, who was to become the apostle of a new Indian nation, and Garnier. Isaac Jogues had been born at Orleans, and after entering the Jesuit novitiate at Rouen at the age of seventeen had studied at the royal college of La Fleche, which Descartes considered one of the first schools of Europe. After his ordination he was appointed to Canada and sailed with the governor of New France, Huault de Montmagny. Charles Garnier was a Parisian, educated at the Clermont college. At nineteen he became a Jesuit, and after his ordination in 1635 he volun足 teered for the Canadian mission. He sailed with Jogues in 1636. Garnier was then thirty years of age, Jogues was twenty-nine. While Brebeuf was alone with the Hurons he had gone through the excitement of a threatened invasion by their bitter enemies the Iroquois, and had to witness the horrible sight of an Iroquois tortured to death. He could do nothing to avert this; but, as he had baptized the captive shortly before, he was determined to stand by to encourage him. He saw an aspect of Indian character which was a revelation to him. "Their mockery of their victim was fiendish. The more they burned his flesh and crushed his bones, the more they flattered and even caressed him. Itwas an all-night tragedy." Brebeuf was witnessing what he himself would afterwards suffer. Five of the new-comers went almost at once to join Father de Brebeuf, and Jogues, who had not been intended at first for the Huron mission, followed a few months later. An epidemic which was raging in the village prostrated most of the missionaries for a time, and although even the convalescents ministered to the Indian sick, the village sorcerer spread the suspicion-which they were only temporarily able to allay-that the foreigners were the cause of the visitation. Nevertheless in May 1637 Brebeuf felt free to write to the father general of his order: "We are gladly heard, we have baptized more than 200 this year, and there is hardly a village that has not invited us to go to it. Besides, the result of this pestilence and of these reports has been to make us better known to this people; and at last it is understood from our whole conduct that we have not come hither to buy skins or to carry on any traffic, but solely to teach them, and to procure for them their souls' health and in the end happiness which will last for ever." Again, however, the hopes of the missionaries received a check in consequence of a new outbreak of suspicion, culminating in a tribal council of twenty-eight villages which was practically a trial of the priests. Brebeuf defended himself and his companions with spirit, but they were informed that they must die. They drew up a last statement for their superiors, and Brebeuf invited the Indians to his farewell feast. There he harangued them about life after death, and so wrought upon them that he was adopted by them, and his companions were left in peace. A second mission was established at Teanaustaye, and Lalemant was appointed in charge of both stations, whilst Brebeuf at his own wish undertook the care of a new location, called Sainte-Marie, at some distance from the Indian villages. This settlement acted as a central bureau for missions and as a headquarters for priests

648

THE'MARTYRS OF NORTH AMERICA

[September 26

and their attendants, as well as for the Frenchmen who served as labourers or soldiers. A hospital and a fort were erected and a cemetery established, and for five years the pioneers worked perseveringly, often undertaking long and perilous expeditions to other tribes-to the Petun or Tobacco Indians, the Ojibways, and to the Neuters north of Lake Erie-by whom they were more often than not very badly received. The first adult to be baptized (in 1637) was followed by over eighty, two years later, and by sixty in 1641. It did not seem much, but it proved that genuine conversion was possible. Lalemant, in his relation for 1639, wrote, " We have sometimes wondered whether we could hope for the conversion of this country without the shedding of blood ", and at least two of the missionaries, Brebeuf and Jogues, were praying constantly to be allowed a share in the glory of suffering-if not of martyrdom. In 1642 the Huron country was in great distress: harvests were poor, sickness abounded, and clothing was scarce. Quebec was the only source of supplies, and Jogues was chosen to lead an expedition. It reached its objective safely and started back well supplied \vith goods for the mission, but the Iroquoi1s, the bitter enemies of the Hurons, and the fiercest of all Indian tribes, were on the war-path and ambushed the returning expedition. The story of the ill-treatment and torture of the captives cannot here be told. Suffice it to say that Jogues and his assistant Rene Goupil, besides being beaten to the ground and assailed several times with knotted sticks and fists, had their hair, beards and nails tom off and their forefingers bitten through. What grieved them far more was the cruelty practised on their Christian converts. The first of all the martyrs to suffer death was Goupil, who was tomahawkeq on September 29, 1642, for having made the sign of the cross on the brow of some children. This Rene Goupil was a remarkable man. He had tried hard to be a Jesuit and had even entered the novitiate, but his health forced him to give up the attempt. He then studied surgery and found his way to Canada, where he offered his services to the mis足 sionaries, whose fortitude he emulated. Jogues remained a slave among the Mohawks, one of the Iroquois tribes, who, however, had decided to kill him. He owed his escape to the Dutch, who, ever since they had heard of the sufferings he and his friends were enduring, had been trying to obtain his release. Through the efforts of the governor of Fort Orange and of the governor of New Netherlands he was taken on board a vessel and, by way of England, got back to France, where his arrival roused the keenest interest. With mutilated fingers he was debarred from celebrating Mass, but Pope Urban VIII granted him special permission to do so, saying, " It would be unjust that a martyr for Christ should not drink the blood of Christ". Early in 1644 Jogues was again at sea on his way back to New France. Arriving at Montreal, then recently founded, he began to work among the Indians of that neighbourhood, pending the time when he could return to the Hurons, a journey which was be足 coming yearly more perilous because Iroquois Indians \vere everywhere along the route. Unexpectedly the Iroquois sent an embassy to Three Rivers to sue for peace: Jogues, who was present at the conference, noticed that no representative came from the chief village, Ossernenon. Moreover, it was clear to him that the Iroquois only desired peace with the French-not with the Hurons. How足 ever, it was considered desirable to send a deputation from New France to meet the Iroquois chiefs at Ossernenon, and Jogues was selected as ambas足 sador, together with John Bourdon, who represented the government of the colony.

THE LIVES OF THE SAINTS

September 26]

They went by the route of Lake Champlain and Lake George, and after spending a week in confirming the pact they returned to Quebec, Jogues leaving behind a box of religious articles because he was resolved later to return to the Mohavlks as a missionary, and was glad to be relieved of one of his packages. 1'his box proved the immediate cause of his martyrdom. 'The Mohawks had had a bad crop, and soon after Jogues's departure an epidemic broke out which they attributed to a devil concealed in the box. So when they heard that Jogues was paying a third visit to thei~ villages, they waylaid, stripped and ill-treated him and his companion l.ialande. His captors were members of the Bear clan, and although the other clans tried to protect the prisoners, the Bear family refused to allo\v their fate to be decided in council. Some of them treacherously invited Jogues to a meal on the evening of October 18 and tomahawked him as he was entering the cabin. His head they cut off and placed on a pole facing the route by which he had come.· The following day his companion Lalande and the Huron guide were likewise tomahawked and beheaded, their bodies being afterwards thrown into the river. John Lalande was, like Rene Goupil, a donne or oblate of the mission. The martyrdom of Jogues sealed the fate of the Hurons, whose only hope of peace had lain in his success as a missionary among their ferocious enemies, the Iroquqis. They had begun to receive the faith in considerable numbers, and there were twenty-four missionaries working amongst them, including Father Daniel. The Hurons, in fact, were gradually becoming Christian, and with a period of peace the whole tribe would have been converted, but the Iroquois were unremitting in their hostilities. They began to attack and pillage the Huron villages, sparing no one, and on July 4, 1648, they appeared at Teanaustaye, just as Daniel had finished celebrating Mass. A great panic ensued, but the father threw himself amongst them and baptized all he could. There were so many who cried to him that he was constrained to dip his handkerchief in water and baptize them by aspersion. When he saw that the Iroquois were becoming masters of the place, instead of escaping, as his converts urged him to do, he remembered some old and sick people he had long ago prepared for baptism, and went through the cabins to encourage them to be steadfast. Then, betaking himself to the church, ,vhich he found filled with Christians, he warned them to fly while there was yet time, and went forth alone to meet the enemy. They surrounded him on all sides, covering him with arrows till he fell dead, pierced through the breast. They stripped him and threw his body into the church, which they set on fire. As the narrator of this martyrdom writes, " He could not have been more gloriously consumed than in the conflagra­ tion of such a chapelle ardente ". Within a year, on March 16, 1649, the Iroquois attacked the village at which Brebeuf and Lalemant were stationed. Gabriel Lalemant was the last of the martyrs to reach New France. Two of his uncles had been Canadian missionaries, and he, after taking his vows in Paris as a Jesuit, had added a fourth vow-to sacrifice his life to the Indians-a vow which had to wait fourteen years for its fulfilment. The torture of these two missionaries was as atrocious as anything recorded in history. Even after they had been stripped naked and beaten with sticks on every part of their bodies, Brebeuf continued to exhort and encourage the Christians who were around him. One of the fathers had his hands cut off, and • Ossernenon, the scene of these martyrdoms, was ten years later the birthplace of Kateri Tekakwitha, the Mohawk girl whose beatification is looked forward to.

65°

THE MARTYRS OF NORTH AMERICA

[September 26

to both were applied under the armpits and beside the loins hatchets heated in the fire, as well as necklaces of red-hot lance blades round their necks. Their tor足 mentors then proceeded to girdle them with belts of bark steeped in pitch and resin, to which they set fire. At the height of these torments Father Lalemant raised his eyes to Heaven and with sighs invoked God's aid, whilst Father de Brebeuf set his face like a rock as though insensible to the pain. Then, like one recovering consciousness, he preached to his persecutors and to the Christian captives until the savages gagged his mouth, cut off his nose, tore off his lips, and then, in derision of baptism, deluged him and his companion martyrs with boiling water. Finally, large pieces of flesh were cut out of the bodies of both the priests and roasted by the Indians, who tore out their hearts before their death by means of an opening above the breast, feasting on them and on their blood, which they drank while it was still warm. The murder of the missionaries and the havoc wrought amongst the Hurons, far from satisfying the ferocious Iroquois, only whetted their thirst for blood. Before the end of the year 1649 they had penetrated as far as the Tobacco nation, where Father Garnier had founded a mission in 1641 and where the Jesuits now had two stations. The inhabitants of the village of Saint-Jean, hearing that the enemy was approaching, sent out their men to meet the attackers, who, however, having elicited from fugitives information of the defenceless condition of the settlement, took a roundabout way and arrived at the gates unexpectedly. An orgy of incredible cruelty followed, in the midst of which Garnier, the only priest in the mission, hastened from place to place, giving absolution to the Christians and baptizing the children and catechumens, totally unmindful of his own fate. While thus employed he was shot down by the musket of an Iroquois. He strove to reach a dying man whom he thought he could help, but after three attempts he collapsed, and subsequently received his death-blow from a hatchet which pene足 trated to the brain. Some of his Indian converts buried him on the spot where the church had stood. Father Noel Chabanel, the missionary companion of Garnier, was immediately recalled. He had started on his way back with some Christian Hurons when they heard the cries of the Iroquois returning from Saint-Jean. The father urged his followers to escape, but was too much exhausted to keep up with them. His fate was long uncertain, but a Huron apostate eventually admitted having killed the holy man out of hatred of the Christian faith. Chabanel was not the least heroic of the martyrs. He possessed none of the adaptability of the xest, nor could he ever learn the language of the savages, the sight of whom, their food-everything about them-was revolting to him. Moreover, he was tried by spiritual dryness during the whole of his stay in Canada. Yet in order to bind himself more in足 violably to the work which his nature abhorred, he made a solemn vow, in the presence of the Blessed Sacrament, to remain till death in this mission to the Indians. Little did these noble martyrs who saw such scanty results accruing from their labours foresee that within a short time after their death the truths they proclaimed would be embraced by their very executioners, and that their own successors would visit and christianize almost every tribe with which the martyr~ had been in contact. These martyrs of North America, viz. SSe John de Brebeuf, Isaac Jogues, Antony Daniel, Gabrial Lalemant, Charles Garnier, Noel Chabanel, Rene Goupil and John Lalande, were canonized in 1930. Their feast is observed 65 1

September 26]

THE LIVES OF THE SAINTS

throughout the United States and Canada on this day and on March 16 by the Society of Jesus. The primary source of information concerning these martyrs must of course be the letters of the missionaries themselves. These are accessible to all and equipped with an English translation in the great series of R. G. Thwaites, Jesuit Relations (73 vols., 1897足 1901). Of the many books which provide a more compendious account may be mentioned J. Wynne, The Jesuit Martyrs of North America (1925); E. J. Devine, The Jesuit Martyrs of Canada (1925); and T. J. Campbell, Pioneer Priests of North America. In French we haye Rigault and Goyau, Martyrs de la Nouvelle France,. and more especially H. Fouqueray, Martyrs du Canada (1930), which last may be recommended for its excellent bibliography. There are also some biographies of the individual martyrs, particularly those of Jogues, Brebeuf, and Garnier by F. Martin. Needless to say that many non-Catholic historians have also paid a generous tribute of respect to these heroic missionaries, notably Francis Parkman in The Jesuits in North America (1868). More recent American works are J. A. O'Brien, The American Martyrs; F. X. Talbot, A Saint Among the Savages and A Saint Among the Hurons,. and W. and E. M. Jury, Sainte-Marie among the Hurons (1953). See also L. Pouliot, Etude sur les Relations des Jesuites de la Nouvelle-France (1940); and R. Latourelle, Etude sur les ecrits de S. Jean de Brebeuf (2 vols. 1953).

SSe CYPRIAN

AND

JUSTINA,

MARTYRS

(No DATE)

THE legend of this St Cyprian, distinguished as "of Antioch ", is a moral tale, utterly fabulous (if there ever were a martyred Cyprian and Justina on whom the story was built all trace of them has been lost), composed in order to impress on the listener or reader the powerlessness of the Devil and his angels in the face of Christian chastity defending itself with the might of the Cross. The tale has been ,vorked up from various sources, and was known at least as early as the fourth century, for St Gregory Nazianzen identifies this Cyprian with the great St Cyprian of Carthage; the poet Prudentius makes the same mistake. The story as told by Alban Butler is as follows: Cyprian, surnamed " the Magician ", was a native of Antioch who ,vas brought up in all the impious mysteries of idolatry, astrology and black magic. In hopes of making great discoveries in these infernal arts, he left his native country when he was grown up and travelled to Athens, Mount Olympus ia Macedonia, Argos, Phrygia, Memphis in Egypt, Chaldaea, and the Indies, places at that time famous for superstition and magical practices. When Cyprian had filled his head with all the extravagances of these schools of wickedness and delusion he stuck at no crimes, blasphemed Christ, and committed secret murders in order to offer the blood and inspect the bowels of children as decisive of future events; nor did he scruple to use his arts to overcome the ch'lstity of women. At that time there lived at Antioch a lady called Justina, whose beauty drew all eyes upon her. She was born of heathen parents but was brought over to the Christian faith by overhearing a deacon preaching, and her conversion was followed by that of her father and mother. A young pagan, Aglaides, fell deeply in love with her, and finding himself unable to win her to his will he applied to Cyprian for the assistance of his art. Cyprian was no less enamoured of the lady than his friend, and tried every secret with which he was acquainted to conquer her resolution. Justina, finding herself vigorously attacked, armed herself by prayer, watchfulness and mortification against all his artifices and the power of his spells, suppliantly beseeching the Virgin Mary that she would succour a virgin in danger. Three times she overcame the assaults of demons sent by Cyprian by blowing in their faces and making the sign of the cross. Cyprian, finding himself worsted by a superior power, threatened his last

65 2

[September 26

SSe CYPRIAN AND JUSTINA

emissary, who was the Devil himself, that he would abandon his service. The Devil, ~nraged to lose one by whom he had made so many conquests, assailed Cyprian with the utmost fury, and he was only repulsed by Cyprian himself making the sign of the cross. The soul of the penitent sinner was seized with a gloomy melancholy, which brought him almost to the brink of despair, at the sight of his past crimes. God inspired him in this perplexity to address himself to a priest named Eusebius, who had formerly been his school-fellow, and by the advice of this priest he was comforted and encouraged in his conversion. Cyprian, who in the trouble of his heart had been three days without eating, by the counsel of this director took some food, and on the following Sunday was conducted by him to the assembly of the Christians. So much was Cyprian struck by the reverence and devotion with which their divine worship was performed that he said of it, " I saw the choir of heavenly men-or of angels-singing to God, adding at the end of every verse in the psalms the Hebrew word Alleluia, so that they seemed not to be men". * Everyone present was astonished to see Cyprian introduced among them by a priest, 3nd the bishop was scarce able to believe that his conversion was sincere. But Cyprian gave him a proof the next day by burning before his eyes all his magical books, giving his goods to the poor, and entering himself among the catechumens. After due instruction and preparation, he received the sacrament of baptism from the hands of the bishop. Aglaides was likewise converted and baptized. Justina herself was so moved at these wonderful examples of the divine mercy that she cut off her hair as a sign that she dedicated her virginity to God, and disposed of her jewels and all her possessions to the poor. Cyprian was made door-keeper and then promoted to the priesthood, and, after the death of Anthimus the bishop, was placed in the episcopal chair of Antioch. [No known bishop of Antioch in Syria or Antioch in Pisidia was called either Cyprian or Anthimus.] When the persecution of Diocletian began, Cyprian was apprehended and carried before the governor of Phoenicia, who resided at Tyre. Justina had retired to Damascus, her native country, which city at that time was subject to the same authority and, falling into the hands of the persecutors, was presented to the same judge. She was inhumanly scourged, and Cyprian was torn with iron hooks. After this they were both sent in chains to Diocletian at Nicomedia who, upon reading the letter of the govemor of Phoenicia, without more ado commanded their heads to be struck off. This sentence was executed upon the banks of the river Gallus, after a vain effort had been made to slay the martyrs by boiling them in a cauldron of pitch. This legend was widely popular, as the many texts in Latin and Greek, not to speak of other languages, abundantly attest. Some part of the story ,vas certainly known before the time of St Gregory Nazianzen, for the orator, preaching about the year 379, attributes to St Cyprian of Carthage a number of incidents which are taken from the legend of Cyprian of Antioch. None the less no shred of evidence can be produced to justify the belief that any such persons as Cyprian of Antioch, the quondam magician, and Justina the virgin martyr, ever existed. See on this especially Delehaye, " Cyprien d'Antioche et Cyprien de Carthage" in the Analeeta Bollandiana, vol. xxxix (1921), pp. 314-332. Apart from the text of the legend, which may be read in the Aeta Sanetorum (September, vol. vii), and elsewhere in other forms, the story has given rise to a considerable literature. See, for example, • In the course of a footnote Butler here tells a story which admirably illustrates an eighteenth-century deist's knowledge of and attitude towards Catholic worship. Lord Bolingbroke, being one day present at Mass in the chapel at Versailles and seeing the bishop elevate the host, was much impressed and whispered to his companion, the Marquess de - - , " If I were king of France, I would always perform that ceremony myself" !

653

September 26]

THE LIVES OF THE SAINTS

T. Zahn, Cyprian von Antiochien und die deutsche Faustsage (1882) ; R. Reitzenstein, Cyprian der Magier in the Gottingen Nachrichten, 1917, pp. 38-79; and Rademacher, " Griechische Quellen zur Faustsage " in the Vienna Sitzungsberichte, vol. 206 (1927). This legend was taken by Calderon as the theme for one of the most famous of his dramas, El Magico Pro­ digioso, and passages from this were selected by Shelley in his " Scenes from Calderon".

ST COLMAN OF LANN ELO,

ABBOT

(A.D. 61 I)

THERE are dozens of saints of the name of Colman who have been or are still venerated in Ireland; twelve are mentioned in calendars in this month of Septem­ ber alone, and of them the most important one is St Colman of Lann Elo. He belonged to a family of Meath, but was born in Glenelly in Tyrofle, about the year 555. He came under the influence of 8t Colmcille, who was his maternal uncle. Colman visited him at Iona, and is said to have been delivered from the perils of the voyage by his uncle's prayers. About the year 590 land was given to him in Offaly, where he founded a monastery and so fulfilled the prophecy made by 8t Macanisius sixty years earlier. (He is sometimes referred to as " Coarb of Mac­ Nisse ", perhaps because he exercised some authority at Connor in Antrim, where he stayed for a time and Macanisius was buried.) Colman's famous monastery was called Lann Elo, rlOW Lynally. Near the end of his life he made a pilgrimage to Clonard, where he had a vision of St Finnian, and on his return announced his approaching death to his monks. A number of miracles of a familiar type are attributed to St Colman Elo, and to him is attributed the authorship of the tract called Aibgitir £n Chraba£d, the Alphabet of Devotion. He is also said to have been deprived for a while of his memory in punishment of his p~ide of intellect, and then to have recovered it again by a miracle. There is both an Irish and a Latin life of St Colman Elo. The former has been edited by C. Plummer in his Bethada Ndem nErenn (Eng. trans. in vol. ii, pp. 162-176); and the latter by the same scholar in VSH., vol. i, pp. 258-273. See also Canon E. Maguire, St Barron (1923); and]. Ryan, Irish Monasticism (1931).

ST NILUS OF ROSSANO,

ABBOT

N ILUS, sometimes called " the Younger", was born of a Greek family of Magna Graecia at Rossano in Calabria about the year 910, and was baptized Nicholas. So far from being in his youth " fervent in religious duties and in the practice of all virtues ", as Alban Butier avers, he was at least lukewarm and careless in his early life; it has even been questioned whether the lady with whom he lived, and who bore him a daughter, was married to him. But when he was thirty she and the child died, and this double bereavement, aided by a serious sickness, recalled him to a sense of his responsibilities and brought about a complete turning to God. At that time there were a number of monasteries of monks of the Byzantine rite in southern Italy, and Nicholas received the habit at on~ of them, taking the name of Nilus. At different times he lived in several of these monasteries, after being for a period a hermit, and became abbot of St Adrian's, near San Demetrio Corone. The reputation of his sanctity and learning was soon spread over the country and many came to him for spiritual advice. On one occasion the archbishop, Theo­ phylact of Reggio, with the domesticus Leo, many priests, and others went to him, rather desiring to try his erudition and skill than to hear any lessons for their edification. The abbot knew their intention, but having saluted them courteously and made a short prayer with them, he put into the hands of Leo a book in which 654

[September 26

ST NILUS OF ROSSANO

",-ere contained certain theories concerning the small number of the elect, which seemed to the company too severe. But the saint undertook to prove them to be clearly founded on the principles laid down not only by St Basil, St John Chrysos足 tom, St "Ephrem, St Theodore the Studite, and other fathers, but by St Paul and the gospel itself, adding at the close of his discourse, "These statements seem dreadful, but they only condemn the irregularity of your lives. U"nless you be altogether holy you will not escape everlasting torments." One of them then asked the abbot whether Solomon were damned or saved? To \vhich he replied, " \Vhat does it concern us to know whether he be sayed or no? But it is needful for you to reflect that Christ pronounces damnation against all persons who commit impurity." This he said kno\ving that the person \vho put the question ,,'as addicted to that vice. And he added, " I "'culd kno\v \vhether you \vill be damned or saved. As for Solomon, the Bible makes no mention of his repentance, as it does of that of l\lanasses." Euphraxus, a vain and haughty nobleman, ,,-as sent as governor of Calabria from the imperial court of Constantinople. St Nilus made him no presents upon his arrival, as other prelates did, and so the governor sought every occasion of mortifying the servant of God. But shortly after, falling sick, he sent for N ilus and begged his pardon and prayers, and asked to receive the monastic habit from his hands. St Nilus refused a long time to giYe it. him, saying, " Your baptismal vows are sufficient for you. Penance requires no ne\v VO\\'s but a sincere change of heart and life." Euphraxus \vas not satisfied and continued so urgent that the saint at length gave him the habit. The governor made all his slaves free, distributed his estate among the poor, and died three days later \'\-ith holy resignation. About the year 98 I the Saracen incursions into south Italy compelled St Nilus to flee, and ",-ith many of his monks this representative of Eastern monachism thre\v himself upon the hospitality of the headquarters of \Vestern monachism at Monte Cassino. They \,-ere received" as if St Antony had come from Alexandria, or their own great St Benedict from the dead", and after living in the house for a time and celebrating their Greek offices in the church, the Benedictine abbot, Aligern, bestowed upon the fugitives the monastery of Vallelucio. There they lived for fifteen years, and then ITIoved to Serperi, near Gaeta. When in the year 998 the Emperor Otto III came to Rome to expel Philagathos, Bishop of Piacenza, \vhom the senator Crescentius had set up as antipope against Gregory V, St Nilus \vent to intercede with the pope and emperor that the antipope might be treated \\-ith mildness. Philagathos (" John XVI ") was a Calabrian like himself, and Nilus had tried in vain to dissuade him from his schism and treason. The abbot was listened to with respect, but he ,,'as not able to do much to modify the atrocious cruelty with which the aged antipope ",'as treated. \Vhen a prelate ,,'as sent to make an explanation to Nilus, \vho had protested vigorously against the injuries done to the helpless Philagathos, he pretended to fall asleep in order to a\'oid an argument about it. Some time after Otto paid a visit to the laura of St Nilus; he \\'as surprised to see his monastery consisting of poor scattered huts, and said, " rrhese men \\,ho live in tents as strangers on earth are truly citizens of Heaven." N ilus conducted the emperor first to the church, and after praying there entertained him in his cell. Otto pressed the saint to accept some spot of ground in his do足 minions, promising to endo\v it. Nilus thanked him and ans\\'ered, "If my brethren arc truly monks our divine I\laster \\'ill not forsake them \vhen I am gone". In taking leave the enlperor vainly asked him to accept some gift: St Nilus, laying

655

September 26]

THE LIVES OF THE SAINTS

his hand upon Otto's breast, said, " The only thing I ask of you is that you would save your soul. Though emperor, you must die and give an account to God, like other men." In 1004 (or 1005) Nilus set out to visit a monastery south of Tusculum and on the journey was taken ill among the Alban hills. Here he had a vision of our Lady, in which he leamed that this was to be the abiding home of his monks. From Gregory, Count of Tusculum, he got a grant of land on the lower slopes of Monte Cavo and sent for his community to establish themselves there. But before the work could be begun he was dead. It was carried on by his successors, especially by 8t Bartholomew, who died about 1050; the monastery of Grottaferrata (of which 8t Nilus is generally accounted the first abbot as well as founder) has existed from that day to this, peopled by Italo-Greek monks, who thus have maintained the Byzantine life and liturgy within a few miles of the heart, not merely of the Latin, but of the Catholic world. A life of serious value as a historical source, which was written in Greek by one of his disciples, is printed with a Latin translation in the Acta Sanctorum, September, vol. vii. This biography has more than once been translated into Italian, e.g. by G. Minasi, San Nilo di Calabria (1893), and by A. Rocchi, Vita di San Nilo abate (1904). St Nilus was also a writer of liturgical poetry, and his compositions hav~ been edited by Sofronio Gassisi, Poesie di S. Nilo juniore (1906). On the question of Nilus's alleged marriage see U. Benigni in Miscellanea di storia e coltura ecclesiastica (1905), pp. 494-496. His view is adverse to the existence of any legitimate union. See also ]. Gay, L'Italie meridionale et l'Empire byzantin (1904), pp. 268-286.

ST JOHN OF MEDA

(A.D. I

159 ?)

THERE is considerable discussion about the origins of the penitential association of lay-people who were in the middle ages called Humiliati, and the quite unreliable legend of 8t John of Meda does little but add to the confusion. In the earlier part of the twelfth century numbers of persons of good position in northem Italy, while still living " in the world", gave themselves up entirely to works of penance and charity; and we are told that in the year I I 34 some of the men, on the advice of 8t Bernard, gave up secular life altogether and began community life at Milan. At this time, it is said, there was a certain secular priest from Como, John of Meda, who had been a hermit at Rodenario and then joined the Humiliati. He belonged to the Oldrati of Milan, and was a welcome recruit for the new community. On his recommendation they chose to live under the Rule of 8t Benedict, which 8t John adapted to their needs, but they nevertheless called themselves " canons". Among the peculiar observances which 8t John is supposed to have introduced was the daily recitation of the Little Office of dur Lady and the use of a special Divine Office, called simply the " Office of the Canons". Whatever the early history of the Humiliati, the order eventually went into a bad decline and was suppressed by the Holy 8ee in 1571. In the Acta Sanctorum, September, vol. vii, the Bollandists have published a short medieval life, introducing it with lengthy prolegomena. It is much to be feared that this pretended biography and indeed the whole traditional early history of the Humiliati is no better than a romance. A review of the controversy is impossible here, but it has been excellently summarized, with abundant bibliographical references, by F. Vernet in DTC., vol. vi, cc. 3째7-321. It must suffice to mention the important work of L. Zanoni, Gli Umiliati nei lora rapporti con I'Eresia (191 I); the earlier investigation of Tiraboschi, Vetera Humiliatorum Monumenta (1766-1768); and the perhaps hypercritical article of A. de

65 6

[September 26

BD DALMATIUS MONER

Stefano, " Le Origini dell' ordine degli Umiliati " in the Rivista storico-critica delle scienze teolor;ice, vol. ii (1906), pp. 851-871.

BD LUCY OF CALTAGIRONE, VIRGIN

(THIRTEENTH CENTURY?)

CALTAGIRONE, a town in Sicily well-known in later times as the home of Don Luigi Sturzo, \vas the birthplace of this beata, but she seems to have spent her life in a convent of Franciscan regular tertiaries at Salerno. Very little is kno\vn about her. She became mistress of novices, and instilled into her charges her own special devotion to the Five vVounds; and miracles were attributed to her both before and after her death, the date of which is not known. Bd Lucy's cultus seems to have been approved by Popes Callistus III and Leo X. See the Acta Sancloru1n, September, vol.

BD DALMATIUS MONER

Vll.

(A.D. 1341)

THE life of this confessor of the order of Friars Preachers \vas passed in the ob~curity of his cell and the quiet discharge of his ordinary duties; he was concerned in no public affairs whether of an ecclesiastical or secular nature. He belonged by birth to the village of Santa Columba in Catalonia and was eventually sent to the Uni足 versity of Montpellier. Here he had to struggle hard lest he be drawn into the disorderly life led by so many of the students; with the aid of grace he triumphed and, after finishing his studies, was accepted by the Dominicans at Gerona. Bd Dalmatius \vas then t\venty-five and after profession was employed for many years in teaching, and became master of the novices. To those prescribed by his rule he added voluntary mortifications, such as abstaining from drink for three weeks on end and sleeping in an old chair, and he loved to pray out of doors in places ","here the beauty of nature spoke to him of the glory of God. It is said that one day, when Brother Dalmatius was missing and another friar was sent to find him, he was found to be literally caught up in esctasy, and three people saw him gently floating do\vn to the ground. The lessons of his office say that he was familiarly known as " the brother who talks with the angels"; but \\,ith \vomen he \vould not talk at all, except over hi~ shoulder. We are told that his personal appearance ",Tas somewhat unattractive I t was a great desire of Bd Dalmatius to end his days at La Sainte Baume, where the legend of Provence says thirty years were spent by St l\lary l\lagdalen, patroness of the Dominican Order, to whom he had an intense devotion. This \vas not to be, but he \vas allo"'ed to hollow out for himself a cave in the friary grounds at Gerona and he lived in that uncomfortable place for four years, leaving it only to go to choir, chapter and refectory. Bd Dalmatius died on September 24, 1341, and his cultus was confirmed in 1721. l'he Bollandists, writing of Bd Dalmatius in the Acta Sanclorunl, September, vol. vi, were unable to procure the original Latin life of this holy ascetic which they knew had been compiled by his contemporary and fellow religious, the famous inquisitor, Nicholas Eymeric. rrhey therefore reproduced in Latin the Spanish translation, or rather adaptation, of the original, which had been made by Francis Diego for his history of the Aragon province of the Friars Preachers. In the early years, however, of the present century a copy of Eymeric's work was identified and it was edited by Fr van Ortroy in the Analecta Bollandiana, vol. xxxi (1912), pp. 49-81. This memoir is extremely interesting because we have evidence that, unlike most hagiographical documents, it was written within ten years of the death of its subject.

Septe'mber 26]

THE LIVES OF THE SAIN1'S

BD TERESA COUDERC,

VIRGIN, CO-FOUNDRESS OF THE CONGREGA足

TION OF OUR LADY OF THE RETREAT IN THE CENACLE

*

(A.D.

188 5) IN the year 1824 the Reyerend J. P. E. Terme and other priests \\"ere sent by their bishop to La Louyesc, in the Vivarais in south-eastern France, to do missionary \\ork among the peasants and to look after the pilgrim shrine of St John Francis H.egis. It \vas soon found urgently necessary to open a hostel for ,,'omen pilgrims; and to look after this hostel Father Terme turned to a community of sisters whom he had established to teach school in his former parish of Aps. Three young \,"omen \\'ere accordingly sent to La Louvesc in 1827, among them Sister Teresa Couderc. Sister Teresa, born in 1805 and christened Mary Victoria, came of good farming stock at Sablieres, and had been one of the first members of the community at Aps. Father Terme said that Sister Teresa had" a sound head, sound judgem~nt, and a po\ver of spiritual discrimination rare in a v,roman "; and in the very next year, when she was only twenty-three, he made her superioress at La Louvesc, \"here under considerable difficulties (especially from the climate which, at 4000 feet up, is fierce in ,,-inter) the community \\'as already sho"'ing signs of growth. The year after that came its turning-point. Father Terme "rent to a retreat at a Jesuit house near Le Puy: and on his return he announced that the Daughters of St Regis (as they were then called) should add to their work the giving of retreats for ,,"omen-not, of course, with spiritual direction or anything like that, but to begin with spiritual reading and simple instruction on the fundamentals of Chris足 tianity. This was at that time a most remarkable innovation; it was an immediate success, especially among the countrywomen, and in years to come it \vas to spread across the world. But meanwhile, on December 12, 1834, Father Terme died. The shrine and parish of La Louvesc had recently been taken over by the Jesuit fathers; and with their advice it was decided to separate the work of school足 teaching from that of retreats. Twelve carefully-chosen sisters were therefore \\'ithdravvn from the Daughters of 8t Regis and, with Mother Teresa Couderc at their head, installed at La Louvesc, under the direction of Father Rigaud, S.J. The giving of retreats according to the method of St Ignatius went ahead, and a nev,' house and church for the convent soon became necessary. But the source on which reliance had been put to meet these and other expenses suddenly failed, and the community was left with very large debts and nothing to pay them with. l\10ther Teresa blamed herself-quite unnecessarily-for what had happened, and in 1838 she resigned her office as superioress. Thereupon the bishop of Viviers named in her place a wealthy widow who had been in the community less than a month. Thus began a long, complex and not always edifying story, which is a matter of the history and development of the Society of the Cenacle (as it was soon to be kno,,'n), rather than of its holy foundress. Mother Teresa was sent to make a new foundatiolt at Lyons, in most difficult conditions; but she more and more dropped :1= This name has reference to the period between our Lord's Ascension and the day of Pentecost, when the Apostles "were persevering with one mind in prayer, with the women and Mary the mother of Jesus, and with His brethren ", in the upper room at Jerusalem. Cenacle is the French form of Latin cenaculum, literally a "dining-room". " Upper room" is the traditional rendering in English.

65 8

[September 27

SSe COSMAS AND DAMIAN

into obscurity, living the words she uttered on her death-bed: "I ask of God that we shall never do anything out of ostentation; but that we should on the contrary do our good in the background, and that we should always look on ourselves as the least of the Church's little ones." It was nearly twenty years before Mgr Guibert, bishop of Viviers, declared once and for all that the founder of the Cenacle was Father John Terme and the foundress Mother Teresa Couderc, and nobody else; and at that time she was sent to the Paris convent as temporary superioress at a moment of crisis. Then she sank into the background again, so that Cardinal Lavigerie on a visit to the nuns, at once detecting holiness in her face, had to ask who was the one that had been left out. Bd Teresa Couderc was a foundress, yet for well over half of her eighty years her life was a hidden one, forwarding the work of her foundation in hiding as it were, with her prayers, her penances, her humiliations. In herself she saw" only feebleness and incapacity, uselessness and a complete lack of virtue". No criticism was heard from her of so much that seems to deserve criticism. She was content. " God has always given me peace of soul, the grace to leave myself in His hands and to want nothing but to love Him and be ever closer to Him." The word bonte recurs on the lips of those who knew her; and in English the simple word" good颅 ness" expresses the depth and nature of her quality better than all the superlatives of hagiographers. Towards the end of her life Mother Teresa's health began to fail badly, and for the last nine months she suffered terribly in body. At Fourviere on September 26, 1885, Mary Victoria Couderc, Mother Teresa, died; and in 1951 she was beatified. See, in French, E. M. I., La Mere Therese Couderc (191 I); H. Perroy, Une f!rande humble (1928); S. Dehin, L'esprit de la ven. Jl.'!1ere Thirne Couderc (1947); P. 路Vernion, La Cenacle et son message (1948): in English: C. C. Martindale, Marie Therese Couderc (1921); R. Surles, Surrender to the Spirit (1951), an American adaptation of Fr Perroy's book. See also G. Longhaye, La Societe de N.-D. du Cenacle (1898), and M. de Sailly, J. P. E. Terme (19 13).

27 : SS.

COSMAS

AND

DAMIAN,

C

MARTYRS

(DATE UNKNOWN)

OSMAS and Damian are the principal and best known of those saints venerated in the East as dvapyvpo~, "moneyless ones", because they practised medicine without taking reward from their patients. Though some \vriters have professed to be able to extract from their very extravagant and historically worthless acta fragments of lost and authentic originals, it is the opinion of Father Delehaye that their" origin and true history will probably always evade research". Alban Butler summarizes the core of their story thus: Saints Cosmas and Damian were twin brothers, born in Arabia, who studied the sciences in Syria and became eminent for their skill in medicine. Being Christians, and full of that holy temper of charity in which the spirit of our divine religion consists, they practised their profession with great application and success, but never took any fee for their services. They lived at Aegeae on the bay of Alexandretta in Cilicia, and were remarkable both for the love and respect which the people bore them on account of the good offices which they received from their charity, and for their zeal for the Christian faith, which they took every opportunity their profession gave them to propagate. When persecution began to rage, it was 659

September 27]

THE LIVES OF 1''1-1E SAINTS

impossible for persons of so distinguished a character to lie concealed. They were therefore apprehended by the order of Lysias, governor of Cilicia, and after various torments were beheaded for the faith. Their bodies were carried into Syria, and buried at Cyrrhus, which was the chief centre of their cultus and where the earliest references locate their martyrdom. The legends pad out this simple story with numerous marvels. For example, before they were eventually beheaded they defied death by water, fire and cruci­ fixion. \Vhile they were hanging on the crosses the mob stoned them, but the missiles recoiled on the heads of the throv;ers; in the same \vay the arrows of archers who were brought up to shoot at them turned in the air and scattered the bowmen (the same thing· is recorded of St Christopher and others). The three brothers of Cosmas and Damian, Anthimus, Leontius and Euprepius, are said to have suffered \vith them, and their names are mentioned in the Roman Martyrology. l\lany miracles of healing were ascribed to them after their death, the saints sometimes appearing to the sufferers in sleep and prescribing for them or curing them there and then, as was supposed to happen to pagan devotees in the temples of Aesculapius and Serapis. Among the distinguished people \vho attributed recovery from serious sickness to SSe Cosmas and Damian was the Emperor Justinian I, \vho out of regard for their relics honoured the city of Cyrrhus; and t\\'O churches at Constantinople are said to have been built in honour of the martyrs in the early fifth century. Their basilica at Rome with its lovely mosaics \vas dedicated c. 530. SSe Cosmas and Damian are named in the canon of the Mass, and they are, with St Luke, the patrons of physicians and surgeons. By an error the Byzantine Christians honour three pairs of saints of this name. "It should be known", says the Synaxary of Constantinople, " that there are three groups of martyrs of the names of Cosmas and Damian: those of Arabia who were beheaded under Diocletian [October 17J, those of Rome who were stoned under Carinus [July 1J, and the sons of Theodota, who died peacefully [November 1J ", but these are all actually the same martyrs. As has been said, physicians honour Cosmas and Damian as their patrons, with 8t PClntaleon and after St Luke. Happy art they in that profession ¥-,ho are glad to take the opportunities of charity \vhich their art continually offers, of giving comfort and corporal, if not often also spiritual, succour to the suffering and dis­ tressed, especially among the poor. St Ambrose, 8t Basil and St Bernard warn us against too anxious a care of health as a mark of untrustingness and self-love, nor is anything generally more hurtful to health. But as man is not master of his o\vn life or health, he is bound to take a reasonable care not to throw them away; and to neglect the more simple and ordinary aids of medicine when they are required is to transgress that charity which everyone owes to himself. The saints who condemned difficult or expensive measures as contrary to their state \vere, with 8t Charles Borromeo, scrupulously attentive to prescriptions of physicians in simple and ordinary remedies. But let the Christian in sickness seek in the first place tht health of his soul by penitence and the exercise of patience. The many recensions of the passio of these saints are catalogued in BHG. and BHL. The texts printed in the Aeta Sanetorum, September, vol. vii, serve abundantly to illustrate their fabulous nature, though others have come to light in recent years. See with regard to the early cultus the references given in CMH., pp. 528-529; and also Delehaye, The Legends 'of the Saints, Les origines du eulte des martyrs, and other works. The data supplied in L. Deubner, Kosmas und Dalnianus (1907) deserve special notice. C/. also Fr Thurston

660

ST EL,ZEAR AND BD DELPHINA

[September 27

in the Catholic Medical Guardian, October 1923, pp. 92-95. are named in the preparation of the Byzantine Mass.

ST ELZEAR

AND

BD DELPHINA

(A.D.

55. Cosmas and Damian

1323

AND

1360)

ST Elzear of Sabran was born in 1285 at Ansouis in Provence, a castle belonging to his father. The lessons in virtue he received from his mother were perfected by his uncle, William of Sabran, Abbot of St Victor's at lVlarseilles, under whom he had his education in that monastery~ The abbot had to reprove him for the austerities which he practised, yet secretly admiring so great fervour in a young noble. While he was still a child he was affianced to Delphina of Ghlndeves, daughter and heiress to the lord of Puy-Michel. She had been left an orphan in her infancy and v;as brought up by her aunt, an abbess, under the guardianship of her uncles. When they were both about sixteen years old the marriage took place. It is said that the girl, encouraged by a Franciscan friar, asked her husband to agree to a virginal union, but it was some time before he would do so. In the lives of this holy couple the world sa\v religious devotion in the midst of secular dignities, contemplation amid the noise of public life, and in conjugal friendship a holy rivalry ;n goodness and charity. St Elzear recited the Divine Office every day and communicated frequently. "I do not think", he said one day to Delphina, " that any man on earth can enjoy a happiness equal to that which I have in holy . " communIon. Elzear was twenty-three years old when he inherited his father's honours and estates, and he found it necessary to go into Italy to take possession of the lordship of Ariano. He found his Neapolitan vassals badly disposed to"'ards him . and it required all his tact and gentleness to satisfy them. His cousin one day told' him that his n1ild methods hurt the common cause, and said, " Let me deal with these people for you. I will hang up half a thousand, and nlake the rest as pliant as a glove. I t is fit to be a lamb among the good, but \vith the \~;icked you must play the lion. Such insolence must be curbed. Say your prayers for me, and I will give so many blows for you that this rabble will give you no more trouble." Elzear smilingly replied, " Would you have me begin my government \\-i'th massacres and blood? I will overcome these men by good. It is no great matter for a lion to tear lambs; but for a lamb to pull a lion in pieces is another thing. No\V, by God's assistance, you will shortly see this miracle." The effect verified the prediction. To mention one other instance of his Christian forbearance. Among the papers which his father left, Elzear found the letters of a certaill gentleman under his command, filled with calumnies against him and persuading his father to disinherit him as one fitter to be a monk than to bear arms. Delphirra was indignant at reading such impudence, and said she hoped her husband would deal with the man as he deserved. But Elzear reminded her that Christ commands us not to revenge but to forgive injuries, and to overcome hatred by charity: therefore he \~路;ould destroy and never make mention of these letters. He did so, and \vhen their \vriter came to wait upon him he affectionately greeted him and \von his good-will. I t is a dangerous mistake to imagine that one can be devout merely by spending much time in prayer, and that pious persons should fall into careless neglect of their temporal concerns. On the contrary, solid virtue is also able to do business and to despatch it well. St Elzear was rendered by his piety faithful, prudent and dexterous in the management of temporal affairs, both domestic anJ public: valiant 661

September 27]

THE LIVES OF THE SAINTS

in war, active in peace, faithful in every trust, and diligent in the care 'of his house足 hold for which he drew up careful regulations. He himself set the example in everything which he prescribed to others, and Bd Delphina concurred with her husband in all his views and was perfectly obedient to him. No coldness inter足 rupted the harmony or damped the affections of this holy pair. The countess never forgot that the devotions of a married woman ought to be ordered in a different manner from those of a nun, that contemplation is the sister of action and that Martha and Mary must mutually help one another. About 1317 Elzear returned to Naples, taking ~'ith him Delphina, who waited upon Queen Sanchia, \vife of King Robert, and the tutorship of their son Charles was entrusted to Elzear. This young prince was sprightly, understood too well his high position, was intractable, and had all the airs of the court. The coun t saw his pupil's dangerous inclinations but took no notice of them till he had won his affection and gained credit with him. Then did St Elzear lead young Charles into more sober and fruitful ways, and when his father had need of a new justiciar in the southern Abruzzi, Elzear was named to the office. Some years later King Robert sent St Elzear to Paris to ask for the hand of Mary of Valois for his son. Bd Delphina was a little nervous for her husband amid the dangers of the French court, but he replied drily that since by the grace of God he had kept his virtue in Naples he was not likely to come to any harm at Paris. In fact, the danger that awaited him was quite other. After he had carried through his commission he fell sick and it was the sickness of death. He at once made a general confession and he continued to confess almost every day of his illness, though he is said never to have offended God by any mortal sin. The history of Christ's passion was every day read to him, and in it he found great comfort amidst his pains. Receiving v:aticum, he said with joy, " This is my hope; in this I desire to die", and on September 2j, 1323, he died in the arms of a Franciscan friar who had been his confessor. About the year 1309 St Elzear had assisted as godfather at the baptism of \Villiam of Grimoard, his nephew, a sickly child \vhose health was restored at the prayers of his sponsor. Fifty-three years later this \Villiam became pope as Urban V, and in 1369 he signed the decree of canonization of his godfather Elzear, \vho is named in the Roman Martyrology on this day. Bd Delphina survived her husband thirty-seven years. At the death of King Robert, Queen Sanchia put on the habit of a Poor Clare in a nunnery at Naples. In this state she lived with great fervour, learning from Delphina the exercises of a spiritual life. After her death Delphina returned into Provence and led the life of a recluse, first at Cabrieres and then at Apt. She gave away all she could to the poor, and during her last years was afflicted with a painful illness \vhich she bore with heroic patience. She died in 1360 and was buried with her husband at Apt. An old tradition says that both St Elzear and Bd Delphina \vere members of the third order of St Francis, and they are therefore particularly venerated by the Franciscans; in their supplement to the martyrology Bd Delphina is named on December 9, though she appears to have died on November 26. The manuscript materials collected and printed by the Bollandists in their vol. vii for September are of considerable interest. From these sources P. Girard compiled a popular biography, Saint Elzear de Sabran et la B. Delphine de Signe (1912). A liturgical office formerly in use for their feast day will be found in the Archi1..'um Franciscanum Historicum, vol. x (1917), pp. 231-238. There is another good popular account in French by G. Duhamelet (1944).

662

ST WENCESLAUS OF BOHEMIA

28 : ST

T

WENCESLAUS OF BOHEMIA,

[September 28

MARTYR

(A.D. 929)

HE baptism of the ruler of Bohemia, Borivoy, and his wife St Ludmila was not by any means followed by the conversion of all their subjects, and many of the po\verful Czech families were strongly opposed to the new religion. From the year 915 Duke Borivoy's son Ratislav governed the whole country. He married a nominally Christian woman, Drahomira, daughter of the chief of the Veletians, a Slav tribe from the north, and they had two sons, Wenceslaus (Vaclav), born in 907 near Prague, and Boleslaus. St Ludmila, who \vas still living, arranged that the upbringing of the elder might be entrusted to her, and she undertook with the u tl110st care to form his heart to the love of God. Ludmila joined with herself in this task a priest, her chaplain Paul, who had been a personal disciple of St Mt-thodius and h2d baptized Wenceslaus; under his tuition the boy, by the time he v;as ready to go to the" college" at Budech, " understood Latin as if he \vere a bishop and read Slavonic \\·ith ease", ,,·hile the example of both the priest and his good grandmother had grounded him equally well in virtue. He was still young \vher! his father was killed fighting against the Magyars, and his mother Drahomira assumed the government, pursuing an anti-Christian or " secularist" policy. In so t!oing she \vas probably acting chiefly at the instigation of the semi-pagan elements in the nobility, and these encouraged her jealousy of St Ludmila's influence over her son, and represented him 2S being more suitable for a cloister than for a throne. St Ludmila, afflicted at the public disorders and full of concern for the interest of religion, which she al1d her. consort had established with so much difficulty, showed \Venceslaus the necessity of taking the reins of government into his own hands. Fearing what might happen, t\~;O nobles \vent to Ludmila's castle at Tetin and there strangled her, so that, deprived of her support, Wenceslaus should not undertake the government of his people. But it turned out other\vise : other interests drove Drahomira out, and proclaimed Wenceslaus. He straightway announced that he would support God's law and His Church, punish murder severely, and endeavour to rule with justice and mercy. His mother had been banished to Budech, so he recalled her to the court, and there is no evidence that for the future she ever opposed 'Venceslaus. At a meeting of rulers presided over by the German king, Henry I the Fo",·ler, 8t Wenceslaus arrived late and kept everybody waiting. Some of the princes took offence and the king, saying he was probably at his prayers, suggested that no one should greet him \vhen he did arriyc. Neyertheless, Hc'nry himself, ,,·ho really respected his devotion, received him \vith honour, and at the end bade him ask whatever he pleased, and it should be granted him. The saint asked an arm of the body of St Vitus, and to shelter it he began the building of a church at Prague, where now stands the cathedral. The political policy of St \Venceslaus \vas to cultivate friendly relations \vith Germany, and he preser\·ed the unity of his country by acknov;ledging King Henry I as his over-lord, about the year 926, seeing in him the legitimate successor of Charlemagne. This policy, and the severity \vith \vhich he checked oppression and other disorders in the nobility, raised a party against him, especially among those who resented the influence of the clergy in the counsels of 'Vcnccslaus. Then, \"hen the young duke married and had a son, his jealous brother Boleslaus lost his chance of the succession, and he thre\v in his lot with the malcontents.

THE LIVES OF '-rHE SAINT'S

September 28]

In September 929 'Venceslaus \vas invited by Boleslaus to go to Stara Boleslav to celebrate the feast of its patron saints Cosmas and Damian. On the evening of the festival, after the celebrations were over, \Venceslaus was warned he ,vas in danger. He refused to take any notice. He proposed to the assembly in the hall a toast in honour of " St Michael, whom ,ve pray to guide us to peace and eternal joy", said his prayers, and ,,'ent to bed. Early the next morning, as \Venceslaus made his \vay to Mass, he met Boleslaus and stopped to thank him for his hospitality. " Yesterday", was the reply, " I did my best to serve you fittingly, but this must be my service to-day", and he struck him. The brothers closed and struggled; whereupon friends of Boleslaus ran up and killed vVenceslaus, \vho murmured as he fell at the chapel door, " Brother, may God forgive you". At once the young prince was acclaimed by the people as a martyr (though it seems that his murder was only very indirectly on account of religion), and at least by the year 984 his feast was being observed. Boleslaus, frightened at the reputa足 tion of many miracles wrought at his brother's tomb, caused the body to be trans足 lated to the church of St Vitus at Prague three years after his death. The shrine became a place of pilgrimage, and at the beginning of the eleventh century 8t vVenceslaus, Svaty Vaclav, was already regarded as the patron saint of the Bohenlian people; and as the patron of modern Czechoslovakia devotion to him has sometimes been very highly charged \vith nationalist feeling. It must not be inferred from the existence of a vernacular Christmas carol that there ,vas formerly a 'Yidespread popular devotion to this saint in England: the words of" Good King \Venccslaus " were written by the nineteenth-century hymn-\\riter J. IVI. Neale to fit a thirteenth足 century air (" Tempus adest floridurn "). In a contribution to the Ana/efta Bollandiana, vol. xlviii (1930), pp. 218-221, Fr Paul Peeters revie\vs the more outstanding features of the literature produced in Czechoslovakia, and mostly written in the Czech language, to do honour to the nlillenary of St \Venceslaus, celebrated in 1929. It is unfortunate, as he points out, that a good deal of this literature was coloured by racial and political prepossessions. 'T'he slight, hut judicious, life of St Wenceslaus, by F. Dvornik (1929), appeared hoth in French and in English as well as in Czech. 1'he German biography by A. Naegle, Dey hI. Wenzel, der Landespatron B6/zlllens (1928), is representative of a point of vie\v which is some\\'hat ad\'erse to that of !)vornik, with whose estirnate of the authenticity of the Life of Wenceslaus by the Inonk Christian not all scholars are in agreement. Wenceslaus has a specially long notice in the Bollandist commentary on the Mart. Rom. (1940), pp. 421 -422. See also Alta SanrtorulIl, Septenlber, vol. vii; J. Pekar, Die Wenzels und Ludmila Legenden lind die Erhtheit Christians (1906) ; DHG., t. ix, ce. 426-427; and F. Dvornik, The llvlaking of Central and Eastern Europe (1949), pp. 25-3 0 and passim. Benedict XIV's conlmission recommended the ren10\'al of this feast from the general calendar. Cf. St Ludmila above, Septenlber 16.

ST EXSUPERIUS,

BISHOP OF TOULOUSE

(c.

A.D.

412)

HE was probably born at Arreau in the High Pyrenees, ,,,here a chap<:l dcdicat<:d In his honour is a place of pilgrimage, and succeeded to the see of 1~()ulouse on the death of St Silvius about the year 405. He completed the great church of St Saturninus (Sernin), begun by his predecessor. (;enerosity seems to haye been the outstanding characteristic of this bishop. lIe sent gifts so far a,Yay as to the monks of Egypt and Palestine, thereby earning the thanks and commendation of St Jerome, \\rho dedicated to him his commentary on Zacharias and "Tote of him: " To relieve the hunger of the poor he suffers it hinlself. The paleness of his face sho,,'s the rigour of his fasts, but he is grieved by the hunger of other.:;. He gives

664

[September 28

ST EUSTOCHIUM

his all to the poor of Christ: but rich is he \vho carries the Body of the Lord in an osier-basket and His Blood in a glass vessel. His charity knew no bounds. It sought for objects in the most distant parts, and the solitaries of Egypt felt its beneficial effects." At home as well as abroad there \\"as ample scope for his benefactions, for in his time Gaul \\'as overrun by the Vandals. St Exsuperius wrote to Pope St Innocent I for instruction on several matters of discipline and enquiring about the canon of Holy Scripture. In reply the pope sent him a list of the authentic books of the Bible as they were then received at Rome, and that list was the same as today, including the deuterocanonical books. The place and year of the death of Exsuperius are not known, but he seems to have suffered exile before the end. St Paulinus of Nola referred to him as one of the most illustrious bishops of the Church in Gaul, and by the middle of the sixth century he was held in equal honour with St Satuminus in the church of Toulouse. It seems curious that St Exsuperius, whose fame had reached Rome and Palestine, finds no place in the Hieronymianum. What has been recorded concerning him is gathered up in the Acta Sanctol'um, September, vol. vii; and there is a very full notice in DTC., vol. v, cc. 2022-2037. See also Duchesne, Fastes Episcopaux, vol. i, p. 307.

ST EUSTOCHIUM, VIRGIN EUSTOCHIUM JULIA, whose memory is rendered illustrious by the pen of St Jerome, was daughter of St Paula, whose life is related on January 26; its exterior events and circumstances conditioned those of Eustochium, who was the third of four daughters and the only one to share her mother's life till its end. St Paula, upon the death of her husband Toxotius, devoted herself wholly to God in a life of simplicity, poverty, mortification and prayer. Eustochium, who was about t\velYe years old when her father died, shared all the views of her mother and rejoiced to consecrate the hours which so many spend in vain amusements to works of charity ~nd religion. When St Jerome came to Rome from the East in the year 382 she, with St Paula, put herself under his spiritual direction, and its trend soon alarmed some of her friends and relatives. An uncle, H ymettius, and his wife Praetextata tried to dissuade the young girl from a life of austerity and attempted to entice her into participation in the pleasures of ordinary life. Their efforts \vere wasted, for before very long Eustochium had taken the veil of perpetual virginity, the first noble Roman maiden so to do. To commend her resolution and to instruct her in the obligations of that state St Jerome addressed to her on this occasion his famous letter called Concerning the Keeping of Virginity, which he wrote about the year 384. The venerable author, ho\vever, does not confin~ his letter to ascetic teaching but writes passages of satire which suggest it was intended for a wider public than one young girl; he is merciless in his criticism of the behaviour of certain virgins, widows and priests. Much of the formation of Eustochium had been at the hands cf St lVlarcella, that" glory of the Roman ladies", but when St Paula decided to follow St Jerome to Palestine she elected to go with her mother. With other maidens \\ ho aspired to the religious life, they met St Jerome at Antioch, vi~ited the Holy Place~, Egypt, and the monks of the Nitrian desert, and finally settled down at Bethlehem. Three communities of women were established, in the direction of which Eustochium assisted St Paula, and St Jerome has left us an account of the simple devoted lives that were passed therein. When his sight began to fail, these two women, who had

665

THE LIVES OF THE SAIN1'S

September 28]

learnt Greek and Hebre\v, helped in the \vork of the translation of the Bible, the \Tulgate; at their request he wrote commentaries on the epistles to Philemon, the Galatians, the Ephesians and Titus, and dedicated some of his \vorks to them, for, as he said, " these \VOmerl \vere more capable of forming a judgement on them than lllost men". Other duties of 8t Eustochium \vere to s\veep out the house, trirrl and fill the lamps, and cook. In 403 St Paula \vas taken ill, and Eustochium spent long hours bet\\"een \\-aiting on her and praying for her in the cave of the Nativity. At her death on January 26, 404, Eustochiurn, " like a baby "'caned from her nurse, could scarcely be dra\vn away from her mother. She kissed her eyes and clung to her face and caressed her \vhole body and v;ould even have been buried \vith her." Paula \vas succeeded as directress by her daughter, \vho found the communities not only destitute but much in deht. \Yith the encouragement of St Jerome and her o,,'n quiet intrepidity she faced the situation. and retrieved it, \\;ith the assistance of funds hrought by her niece, another Paula, \vho had joined the Bethlehem maidens. In 417 a band of roughs burnt do\\"n her monastery and committed many outrages: of \vhich Se Jerome, 8t Eustochium, and the younger Paula informed Pope St Innocent I by letter, \\'ho \\Tote in strong terms to John, Bishop of Jerusalem. St Eustochium did not long survive this terrible shock. \Ve have no account fron1 St Jerome of her death as \ve have of that of her mother, but he \\Tote to 5t .Augustine and St Alipius that" such a sorro\v caused him to disdain the outrageous \\Titings of the Pelagian Anianus ". She died peacefully about 419, and \vas buried in the same tomh as St Paula in a grotto adjoining the spot in "'hich our Lord \vas born. 'rhere their tomb may still be seen, but it has long been empty and the fate of their relics is not kno\vn. St Jerome's letters and other writings furnish almost all that we know concerning St Eustochium. l'he material has been gathered up in the Acta Sanctorum, September, yo1. vii. All the lives of St Jerome tell us a good deal about Eustochium (see, e.g. F. Caval足 Iera, St Jerome, 1922), and she also figures prominently in F. Lagrange's delightful Histoire de Ste Paule (1868).

ST FAUSTUS,

BISHOP OF RIEZ

(c.

A.D.

493)

REFEREKCFS are often made to Faustus of Riez as a chief exponent and defender of \yhat is no\v called Semi-Pelagianism hut it is more often forgotten he \vas a holy man ,,'ho~ nalne appcars in several martyrologies and that his feast is obseryed in seycral churches of southern France. He \vas born in the early years of the fifth cent1lry, his contempcraries 5t Ayitus and St 5idonius Apollinaris say in Britain, but more likely in Brittany. He is said co haye begun life as a barrister, but c~]n hardly ha\'e gone far in that profession hecause he became a monk of Lerins hefore the founder of that house, St Honoratus, had left it in 426. He ,,-as ordairlcd to the priesthood, 811<.1 after scyen or eight uneventful years in the monastery he \vas elected abbot after St :\Iaximus, \\'ho \vas promoted to the see of Riez. He \\"as greatly respected by St Honoratus and St Sidonius, \\"ho says that his monastic obseryance and regularity \vere \\'orthy of the fathers of the desert, and he had a great gift of extempore preaching; Sidonius relates in a letter ho\v he shouted hilnself hoarse 3t the sermons of Faustus. Applause-and dissent-in church \vas not uncomnHHl in those, and other, days. As he had follo\\'cd St Maximus as ahhot, so Faustus follo\ved him as bishop, going to I~iez aftcr he had governed Lcrins for about twenty-fiye years. In his

666

[September 28

ST ANNEMUND

panegyric on his predecessor, Faustus exclaimed: "Lerins has sent t\VO successive bishops to Riez. Of the first she is proud; for the second she blushes." She had no need to blush. Faustus \vas as good a bishop as he had been an abbot, ,and encouraged the opening of ne\v monasteries throughout his diocese. He continu,ed his former mortified life, adding thereto the manifold duties of the episcopate and an apostolic concern for the purity of the faith, opposing himself vigorously to Arianism and the errors of him whom ,he called " that pestiferous teacher Pelagius ". A certain priest called Lucidus having been preaching the heretical doctrine which denies that God has a true will to save all men, asserting that salvation or damnation depends on His will alone, irrespective of the action ot man's free \vill and his consequent merits or demerits, two synods met at ArIes and Lyons in 475 to deal \vith him. 8t Faustus induced Lucidus to retract his errors, and the bishops asked him to write a treatise against this predestinarian teaching, as " erroneous, blasphemous, heathen, fatalistic and conducive to immorality". Faustus complied with t\VO treatises on free \vill and grace in which he refuted as well Pelagianism as Predestinarianisnl. In these he had occasion to deal with certain views of 8t Augustine, and in so doing himself propounded the semi-Pelagian error that, though grace is necessary for the accon1plishment of good "'orks, it is not necessary for their initiation. 8t Faustus erred in good faith and in the holy company of 8t John Cassian, but, though he was vehemently attacked directly his books appeared, their errors were not finally condemned until the Council of Orange in 529. But his theological activity raised up for him an enemy of a cruder sort, in another quarter. Euric, King of the Arian Visigoths, who seems to have received a certain political support from Faustus, was in occupation of a large part of southern Gaul and was offended by the attacks of Faustus on Arianism. He was therefore driven from his see about 478 and had perforce to live in exile until the death of Euric some years later. He then returned and continued to direct his flock until his death at about the age of ninety. His memory was greatly revered by his people, who built a basilica in his honour. 8t Faustus was among the principal of the writers for whom the abbey of I.Jerins was famous, and some of his letters, discourses and other works are yet extant. The life and activities of Faustus of Riez occupy sixty pages of the Acta Sanctorum, September, vol. vii. There is also a monograph by A. Koch, Der hi. Faustus 'Von Riez (1895). The edition of the works of Faustus prepared for the Vienna Corpus Scriptorum by A. Engelbrecht has met with somewhat damaging criticism from Dom G. Morin in the Revue Benedictine, vol. ix (1892), pp. 49-61, and vol. x (1893), pp. 62-78. See further F. Worter, Zur Dogmengeschichte des Semipeiagianismus (1899), pp. 47 seq.; and DTC., vol. v, cc. 21'01-2105.

ST ANNEMUND, BISHOP OF LYONS

(A.D. 658)

ANNEMUND gives the name 8aint-Chamond to a to\\'1l ncar "rienne and is principally remernbered as the friend and patron of 8t \Vilfrid of York \vhen he was a young man. He belonged to a Gallo-Roman family, his father being prefect at Lyons. Annemund was trained in the court of Dagobert I and was an adviser of Clovis II. A few years after he was appointed to the see of Lyons there came to his episcopal city 8t Benedict Biscop, on his way to Rome for the first time, accompanied by 8t Wilfrid of York, who was then about twenty years old. Benedict hastened on towards Rome but Wilfrid lingered at I.~yons, whose prelate, says St Bcde, " \vas pleased with the youth's wise conversation, the grace of his appearance, his eager 667

September 28]

THE LIVES OF THE SAINTS

manner, and the maturity of his. thoughts. He therefore supplied Wilfrid and his friends with all they required so long as they stayed with him." Annemund even offered to adopt the young Englishman, to give him his niece to wife, and a post of honour for his maintenance. Wilfrid thanked him for his great kindness to a stranger, and explained that he was determined to serve God in the clerical state and was for that very reason travelling to Rome. \Vhereupon St Annemund made provision for the rest of his journey, and pressed him to come back through Lyons when he returned to England. This Wilfrid did and stayed three years with the archbishop, by whom he was tonsured. He might have stayed on indefinitely and with very important results, for Annemund is said to have had thoughts of Wilfrid as his successor, but for the untimely and tragic death of the archbishop. On September 28, 658, in the disturbances that followed the death of Clovis II, he was slain by soldiers at Macon. Wilfrid was present and offered to die \vith him, but when the executioners heard that he was a foreigner and an Englishman they let him go. Eddius, the biographer of St Wilfrid, lays the assassination of St Annemund (and of nine other French bishops) at the door of the queen-regent, St Bathildis, and his statement has been copied by St Bede. But it is improbable that she was guilty of this crime (cf. her notice under January 30). St Wilfrid helped to bury the body of St Annemund at Lyons, where he was at once venerated as a martyr, and departed to his own country. Eddius calls St Annemund Dalfinus, which was perhaps a surname, or a confusion with his brother, and St Bede refers to him by this name. A brief passio of St Annemund is printed in the Acta Sanctorum, September, vol. vii, with the usual prolegomena; but the principal authorities are Eddius and Bede. See Plummer's edition of the latter and his notes; and MGH., Scriptores Merov., vol. vi, pp. 197 seq.

ST LIOBA,

VIRGIN

(A.D. 780)

THE active participation of nuns and religious sisters in the work of the foreign missions has so greatly developed and extended in our own time that we have come to regard it as a modern innovation altogether. It is, of course, nothing of the sort and, allowing for a certain difference of method consequent on the development of " unenclosed active congregations ", we find just the same sort of thing happening during the evangelization of barbarians in Europe during the dark ages. An outstanding example is the request of St Boniface that took SSe Lioba, Thecla, Walburga and others from their quiet abbey at Wimborne to the wilds of heathen Germany. Lioba was of a good Wessex family, and Ebba, her mother, was related to St Boniface. Lioba was placed while young in the monastery of Wimborne in Dorsetshire, under the care of the abbess St Tetta. The girl had been baptized 1'ruthgeba but came to be called Liobgetha (Leofgyth), abbreviated to Lioba, " the dear one", a name which was fitting to one so precious in the eyes of God and man and which has been used of her ever since. When she came to the requisite age Lioba elected to remain in the monastery, wherein she was duly professed and made progress in virtue and knowledge. Her innocence and single-mindedness \vere an example even to her seniors, and reading and books were her delight. In the year 722 St Boniface was consecrated bishop by Pope St Gregory II and sent to preach the gospel in Saxony, Thuringia and Hesse. He was a native of Crediton, not very far from Wimborne, and when accounts of his labours and

668

ST LIOBA

[September 28

successes reached the nuns there his young relative Lioba made bold to write to him, in the following terms: rro the most reverend Boniface, bearer of the highest dignity and well足 beloved in Christ, Liobgetha, to whom he is related by blood, the least of Christ's handmaids, sends greetings for eternal salvation. I beg you of your kindness to remember your early friendship in the west country with my father, Dynne, who died eight years ago and from whose soul, therefore, I ask you not to withhold your prayers. I also commend to your memory my mother Ebba, who still lives, but painfully; she is, as you kno"v, related to you. I am the only child of my parents and, unworthy though I be, I should like to look on you as my brother, for I can trust you more than anyone else of my kinsfolk. I send you this little gift [the letter itself ?] not because it is worth your consideration but simply so that you may have some足 thing to remind you of my humble self, and so not forget me when you are so far away; may it draw tighter the bond of true love between us for ever. I beseech you, dear brother, help me with your prayers against the attacks of the hidden enemy. I would ask you, too, if you would be so good as to correct this unlearned letter and not to refuse to send me a few kind words, which I eagerly look forward to as a token of your good will. I have tried to compose the subscribed lines according to the rules of verse, as an exercise for my poor skill in poetry, wherein also I have need of your guidance. I have learned this art from my mistress Edburga, who is ever in mind of God's holy law. Farewell! May you live long and happily, and pray for me always. Arbiter omnipotens, salus qui cuncta creavit

in regno Patris semper qui lumine fulget

qua iugiter flagrans, sic regnat gloria Christi,

illaesum servet semper te iure perenni.

(May the almighty Maker of the world,

Shining for ever in the heavenly realm

Where Christ in glory reigns for endless days,

Keep you in safety with sustained care.)

St Boniface was not unmoved by so touching an appeal, and entered into a correspondence of which the upshot was that in 748 he asked St Tetta that St Lioba might be sent to him with certain companions, in order to settle some monasteries as centres of religion for \vomen in the infant church of Germany. Tetta accordingly sent out some thirty nuns, including SSe Lioba, Thecla and Walburga, \vho joined St Boniface at Mainz. He settled St Lioba and her little colony in a monastery which he gave her, and which was called Bischofsheim, that is, Bishop's House, \vhich suggests that he may have given up his own residence to the nuns. Under Lioba's care this nunnery became in a short time very numerous, and out of it she peopled other houses which she founded in Germany. Rudolf, a monk of Fulda, who within sixty years of St Lioba's death \vrote an account of her from the testimonies of four of her nuns, says that nearly all the convents of that part of Germany asked for a nun trained at Bi~chofsheim to guide them. The saint herself "vas so \\-rapped up in her \vork that she seemed to have forgotten Wessex and her own folk. Her beauty was remarkable; she had a face " like an angel ", always pleasant and smiling, but rarely laughing outright. No

669

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THE LIVES OF THE SAINTS

one ever saw her in a bad temper or heard her speak an uncharitable word, and her patience an d intelligence were as large as her kindness. We are told that her cup was a " little one", and its small size witnessed to her own abstemiousness in a community which kept to 8t Benedict's provision of two meals a day. All the nuns engaged in manual work, whether in bakehouse, brewhouse, household duties or otherwise, and at the same time had what today would be called "higher education"; all had to know Latin, and their scriptorium was kept busy. St Lioba would allow no imprudent austerities, such as deprivation of sleep, and insisted on the observance of the midday rest prescribed by the rule. She herself spent this hour lying down, while one of the novices read to her from the Bible, and if it appeared that Mother Abbess had gone to sleep and the reader became careless, she would soon find herself corrected for a mispronunciation or a false quantity. Afterwards Lioba would devote two hours to private talk with any of the sisters who wished to see her. All this activity subseryed the main business of public prayer and worship of Almighty God, and the spiritual support of the missionary monks who worked in the land around them. A letter is extant from 8t Boniface to the" reverend and most dear sisters Lioba, Thecla, Cynehild, and those who dwell with them", asking for the continuance of their prayers. 8t Lioba's fame was widespread; her neighbours came to her in peril of fire and tempest and sickness, and men of affairs in church and state asked her counsel. 8t Boniface, before his mission into Friesland in 754, took a moving fare\vell of Lioba and recommended her to 8t Lull, a monk of Malmesbury and his episcopal successor, and to his monks at Fulda, entreating them to care for her \vith respect and honour, and declaring it his desire that after her death she should be buried with him, that their bodies might wait the resurrection and De raised together in glory to meet the Lord and be for ever united in the kingdom of His love. After 8t Boniface's martyrdom she made frequent visits to his tomb at the abbey of Fulda, and she was allowed by a special privilege to enter the abbey and assist at divine service and conferences, after which she \\rent back to her own nunnery. \Vhen she "vas grown very old, and had been abbess at Bischofsheim for twenty-eight year~ she settled all the nunneries under her care and, resigning their government, canle to reside at the convent of 8chonersheim, four miles from l\lainz. Her friend Bd Hildegard, Charlemagne's queen, invited her so earnestly to the court at Aachen that she could not refuse to go, but had to insist on being allowed to return to her solitude. Taking leave of the queen, embracing and kissing her, she said, " Fare­ well, precious part of my soul! May Christ our Creator and Redeemer grant that we may see each other without confusion of face in the day of judgement, for in this life \ve shall never more see each other." And so it was. For 8t Lioba died a very short while after and was buried in the abbey-church of Fulda, not in the tomb of 8t Boniface, for the monks feared to disturb his relics, but on the north side of the high altar. 8he is named in the Roman Martyrology, and her feast is kept at' several places in Germany, but, rather surprisingly, nowhere in England. There is a biography, said to have been compiled by Rudolf, a monk of Fulda, before 83 8, which has been printed by Mabillon and the Bollandists (September, vol. vii); and, as pointed out above, a good deal of reliable information comes to us through the corre­ spondence of St Boniface and of St Lull. This has been edited in modern times by Jaffe, and still more recently in MGH., first by Dtimmler and again by Tangl. See also H. Timerding, Die christliche Friihzeit Deutschlands, vol. ii, Die angelsiichsische Mission (1929);

67°

BD JOHN OF DUKLA

[September 28

I~. Eckenstein, Woman under Monasticism, ch. iv; and W. Levison, England and the Continent in the Eighth Century (1946). Rudolf's' Life of Lioba is translated in C. H. ~ra]bot's r-ll1J.tlo-Saxull ~"'[issionaries i11 Germany (1954).

BD LAURENCE OF RIPAFRATTA THE so-called Great Schism of the \Vest, during ,vhich the papacy underwent a "I3abylonian captiyity" at Ayignon, "Tas inevitahly a time of great trial and difficulty for all Catholic institutions, and among them the Order of Preachers ,vent through a period of relaxation of its earlier fer,'our. In Italy and other places this ,vas aggnl\'atcd hy outbreaks of plague ,vhich depopulated the huuses of the order, but there also God raised up Bd Raymund of Capua to lead a movement of reform. Among those ,,,ho supported him was Bd John Dominici, Archbishop of Ragusa, ,vho discovered the ahilities and virtues of Friar Laurence of Ripafratta. He had entered the order at Pisa when he was already a deacon, and after studying and preaching for some years he was appointed master of novices in the priory of Cortona. It was an office for which Bd Laurence ,vas peculiarly well qualified. He ,vas a champion of rigorous observance hut understood how properly to make use of the adaptabiljty of the constitutions of his order; and he knew that if once the hearts of his novices were fired \vith the love of God respect for and obedience to the least provisions of their rule would follow. Among those who made their novitiate under his direction were 8t Antoninus, Fra Angelico, and his supposed b rother, Benedict of Mugello. Laurnece encouraged these last two to paint, seeing that preaching may be done as well by pictures as by word of mouth, and in one respect more advantageously: "The most persuasive tongue becomes silent in death, but your heavenly pictures \vill go on speaking of religion and virtue throughout the ages." For his hiblical knowledge Bd Laurence ,vas, like 8t Antony of Padua, called the Ark of the Testament", and he used his learning in preaching up and do\vn Etruria \vith much effect. \Vhen he \vas made vicar general of the priories that had taken up the reform he \vent to live at Pistoia, where almost at once there \vas a sharp outbreak of plague. Laurence immediately turned from his administrative duties to give himself to the service of the sufferers, and, as always, many who were deaf to the appeals of the preacher \vere moved to penitence by the example of priests moving fearlessly among the infected to minister to their souls and bodies. After the death of Bd l.,aurence at an advanced age 8t Antoninus wrote to the Dominicans of Pistoia, condoling them on their loss and eulogizing the memory of their leader. How many souls ha"e heen snatched from Hell hy his ,vords and example artd led from depravity to a high perfection; ho,v many enemies he reconciled and \vhat disagreements he adjusted; to ho,v many scandals did he put an end. I v;eep al~c for my o,vn loss, for never again shall I receive those tender letters \vhere\vith he used to stir up my fer,'our in the duties of this pastoral office." His tomb ,vas the scene of many miracles, and in 185 I Pope Pius IX confirmed his eu/iliS. U

U

See V. Marchese, Cenni storici del b. Lorenzo di Ripafratta (1851); a short life by M. de Waresquiel (1907); and Procter, Dominican Saints, pp. 38-41.

BD JOHN OF DUKLA Al\IONG the many Poles in the Franciscan Order who adopted the stricter con足 stitutions of the Ohservant friars in consequence of the preaching of St John of

67 1

September 28]

THE LIVES OF THE SAINTS

Capistrano was this John, who was bom at Dukla in the year 1414. For long he lived the life almost of a recluse, but after being appointed guardian of the friary at Lw6w he gave himself to apostolic activity, and by his preaching and example brought back many to the Church from among the Ruthenians and from the Hussite and other sects; neither old age nor blindness could curb his zeal. He died on September 29, 1484, and the devotion of his people was answered with miracles; in 1739 Pope Clemellt XII approved his eultus as a principal patron of Poland and Lithuania. A tolerably full account of Bd John is given by Dr Kamil Kantak in the Archivum Franciscanum Historicum, vol. xxii (1929), pp. 434-437. Writing with a thorough knowledge of Polish sources, he complains of the scantiness of historical material. The facts he cites are drawn from the chronicle of John Komorowski, which was edited by Liske and Lorkie足 wicz in vol. v of their Monumenta Poloniae Historica (1888), see especially pp. 246-249. See also Leon, Aureole Seraphique (Eng. trans.), vol. ii, pp. 507-509.

BD BERNARDINO OF FELTRE THE fifteenth century in Italy was a period of incessant warfare and internal disorder; not the defence of a united nation against aggression, but the outcofI?e of commercial rivalry and political disputes between neighbouring states, the quarrels of princes carried on to a great extent by hired mercenaries, who cared nothing for the goodness or badness of their cause and who would always rather plunder than fight, and fight than work honestly. The people of the peninsula were at the mercy of tyrants and demagogues, demoralized by fighting and political uncertainty, weakened by the refinement of the Renaissance, divided by factions and parties whose differences penetrated into the Church and enfeebled her influence; faith tended to degenerate into superstition, and morality became more and more corrupt. Of the saints whom this state of things did not fail to bring forth to cope with it, many were members of the Franciscan order in one or other of its branches, and foremo~t among them Bd Bernardino Tomitani, called " of Feltre ", preacher and practical economist. His coming had been foretold by another Benrardino, of Siena, who, preaching at Perugia, had said: "After me will come another Bernardino, dressed in this same habit, who will do great things. Many, I know, will not listen to him, but do you believe his words and conform to his teaching." He was born in 1439, at Feltre in Venezia of the noble family of Tomitani (though some have claimed for him a more humble origin at Tome), the eldest of ten children, and received at baptism the name of Martin. Martin was the studious one of the family. When he was twelve he could write Latin verse, and his mother had to force him to play games for the good of his health; and he cut off his luxuri足 ant hair, saying he would rather use a pen than a comb. In I +54 his father got him admitted into the local college of notaries, and after two years sent him to the University of Padua where he plunged ardently into the study of philosophy and law, and began that acquaintance with the fashionable thought of his time which was afterwards valuable to him as a preacher. The sudden death of two of his professors at Padua had a profound effect on the young student, and soon after he came under the influence of the Franciscan St James of the March, who preached the Lent at Padua in 1456. In May of the same year Martin was clothed as a novict; among the Friars Minor of the Observance, and took the name of Bemardino, after him of Siena who had just been canonized. " We have to-day", said St

67 2

BD BERNARDINO OF FELTRE

[September 28

James, " enrolled in the militia of Jesus Christ a soldier \vho \vill shed a lustre over our order and contrihute mightily to the glory of God and the confusion of Satan." Among the delights and interests which he cut himself off from \vas music. "A.hoye all ", he \vrote, " music is not suitable for those consecrated to God. Those chants \vhich p lease the hearers hy the harmony of the ,"oices are not pleasing to the Lord. I should not \vish to listen to a Kyrie in [figured] music, hut I gladly hear it sung in plain chant. In all our monasteries of the Observance [figured] music is forhidden ; \ve regard it as scandalous to do anything like a concerted piece." Friar Bernardino \vas ordained priest in 1463, and for six more years continued quietly in study and prayer. Hitherto Friar Bernardino had done no public preaching, and \vhen in 1469 a chapter at \1en ice appointed him a preacher he was much trouhled. He \vas ncr\'ou~, lacked confidence in himself, and seemed physically ill-equipped, for he was very short in stature. This was sufficiently noticeable to earn him the nick­ name of Parvulus from Pope Innocent VIII, and he used to sign himself" piccolino e povercIIo ". He therefore consulted his director, Sixtus of Milan, pointing out his Jack of experience, his ignorance, his disabilities. Sixtus hade him kneel do\vn, and signing him on the lips with the cross said, " God \vill take a\vay all hindrance from your tongue to show you that the gift of preaching is from Him alone. Do not fear, my son! You will learn more from your crucifix than from hooks." Bernardino felt no more doubt or hesitation; God had spoken through the holy friar Sixtus. Nevertheless when he first went into the pulpit hefore a large con­ gregation at Mantu~ on the feast of his p.atron, he was seized \\'ith panic; he forgot everything, what he wanted to say, how he wanted to say it, all his carefully prepared points and periods. But he remembered his love and admiration for the virtues ot 8t Bernardino of Siena, and he spoke of those, sp0ntaneously, easily and compel­ lingly. He never again tried to preach a sermon prepared in detail, hut trusted to his heart made virtuous by prayer. "Prayer", he said, " is a better preparation than study: it is both more efficacious and quicker." Bd Bernardino preached up and down Italy for twenty-five years. Crowds acclaimed him; the wise and holy, popes, bjf,hops, other great preachers praised him; the wicked raged against him; all proclaimed his power. Churches were too small to hold the crowds who wanted to hear him. At Florence and Pavia his congregations covered the main square, and all could hear; at Padua and Feltre people from afar booked up all the lodgings throughout his stay; three thousand people followed him through the night from Crema that they might hear him again the next day at Lodi. It has been estimated that Bd Bernardino preached over three thousand six hundred times, but only some 120 of his sermons are extant.· From these it can be judged that he spoke simply, with liveliness, and without any oratorical flourishes. He even eschewed quotations in Latin, because, as he said, " Ostentation never does any good. A sermon of which the thread is often broken by quotations does not ' get across', it moves nobody." Bernardino was sent to minister to a society that was in great part s'elfish, proud and depraved; he opposed to its vice~ charity, humility and austerity. He never forgot he was a Friar l\'linor: he washed the feet of visitors when he was at home, refused the hospitality of the rich, and lodged in lowly places when abroad. But a good example alone is not always enough; he had to inveigh plainly and often • Ed Bernardino has often been credited with the authorship of Anima Christi, but this prayer was written at le,ast ninety years before he was born.

673

September 28]

THE LIVES OF THE SAINTS

against the evils he saw around him. " When he attacks vice", \vrote J erorhe of Ravenna, " he does not speak-he thunders and lightens." T\vice this slightly足 built little man broke a blood-vessel in the fury of his denunciation of public scandals. " He has a hea'vy hand and he does not kno\v how to flatter ~', said Cardinal d' Agria. Naturally he made enemies for himself, and several attempts \vere made on his life, but he pursued his \vay unperturbed. He got the disorders of carnival time controlled and public gambling establishments suppressed in several cities; the races at Brescia on the feast of the Assumption \ycre abolished because of their abuses; in many places vicious images and books \ycre destroyed by the public authorities; and, of course, he had continually to attack the extrava足 gances of female dress. Like St Bernardino of Siena before hinl and Savonarola contemporaneously he finished each mission by having a public bonfire of cards, dice, obscene books and pictures, useless finery, false hair, superstitious philtres, badges of factions, and other vanities. This he called the" burning of the Devil's stronghold ", and it was designed not so much to be a practical removal of occasions of sin as to be a gesture forcibly to strike the imagination of the public. A.t his appeal civil authorities enacted or repealed laws. Men and \vomen \vere separated in the public gaols; the Married \Vomen's Property Act \vas anticipated and husbands were prevented from wasting the goods of their \vives; the senates of \renice and Vicenza ceased to grant immunity to transgressors \~rho should bring the heads of outlawed relatives. Bd Bernardino was no respecter of persons when it was a que~tion of the rYloral la\v. He reproved the prince of Mantua, a liberal patron of the Friars l\linor, for not restraining the rapacity and oppression of his courtiers; he preached at Milan in defiance of the duke, Galeazzo Visconti; he denounced the Oddi and the Baglioni, heads of the factions in Perugia; and when Ferdinand I of Naples ordered him to come from Aquila to answer before the courts, Bernardino refused to give an account of his \\J'ords unless commanded by his own su periors. The \viser princes trusted and admired him, and when it served their purpose made use of his services as a peacemaker. At Brescia, at Narni, at Faenza and other places he healed public strife and brought tranquillity for a time, and Pope Innocent VIII sent him on a mission of pacification into Umbria. But the feuds of one to\vn defied all his efforts. Three times, in 1484, in 1488, and again in 1493, the year before he died, he went to Perugia to try and compose its dissensions; and each time he failed. As a contribution towards making peace lasting he encouraged the formation of associations of tertiaries, who \vere under obligation not to take up arms. U'nlike many lesser preachers and moralists in his time Bd Bernardino did not allo\v his personal successes and consciousness of ecclesiastical abuses to lead him into an independent attitlJ-.de to\vards the church authorities. \Yhen the I-Ioly See offered him faculties to absolve fron1 sins reserved to the bishops, he replied: " The bishops are the ordinary shepherds of the clergy and the people, and I \YQuld rathcr depend on them in all those circumstances \\'here the la\v of the Church requires it." From time to time \ve hear much of the hardships \vhich the Je\vs sutferc(l at the hands of Christians in the middle ages, and it cannot be denied that monstrous injustices \"ere pcrpetrated against them. On the other hand the problcm of ho\\' to deal \vith the " anti-social" activities of some J e\\'s \"as a real one, and most inadcqutaely met by the device of so far as possible isolating them from the life of their Christian surroundings. Bd Bernardino of Feltre was, throughout his 674

BD BERNARDINO OF FELTRE

[September 28

career, in conflict with Jews, not as Jews but as the cause and occasion of some of the worst of the abuses which it was his business to combat. He spoke of them at Crema thus: "Jews must not be harmed either in their persons or their property or in any way whatever. Justice and charity must be extended to them, for they are of the same nature as ourselves. I say this everywhere aud I repeat it here at Crema in order that it may be acted upon, because good order, the sovereign pontiffs, and Christian charity alike require it. But it is not less tru~ that canon law expressly forbids too frequent dealings, too great familiarity \vith them. . . . To-day no one has any scruples in this matter, and I cannot be silent about it. Jewish usurers exceed all bounds; they ruin the poor and get fat at their expense. I, wh0 live on alms and myself eat the bread of poverty, cannot be a dumb dog before such outrageous injustice. The poor feed me and I cannot hold my tongue when I see them robhed. Dogs bark to protect their masters, and I must bark in the cause of Christ." The lending of money at usury, with huge rates of interest, to which Bemardino refers above, was the chief (but not the only) complaint against Je\vs, who had thus succeeded in making themselves hated by the poor and necessary to the rich. * A century earlier a bishop of London, Michael of Northborough, had left a thousand silver marks to be lent to the needy without interest, on the security of deposited articles, and among several experiments of the sort this was the first true 1nons pietatis. t In 1462 the Franciscan Barnabas of Terni founded at Perugia a " pa,vnshop " which 5hould make small loans to the poor upon pledged objects at a low rate of interest. It was immediately successful, and in the following year another was established, at Orvieto, and the institution soon spread to the Marches, the Papal State5, Tuscany and elsewhere. The scheme was taken up, org~nized, and perfected by Bd Bernardino. In 1484 he opened a mons pietatis at Mantua (it soon succumbed to the hostility of usurers), and was responsible for twenty morc during the following eight years. The details of the organization varied, but they were generally administered by mixed committees of friars and laymen repre­ sentative of different trades, and some were municipally controlled. The initial capital fund was obtained in part from voluntary subscriptions and in part by loans from the Jews themselves; all profits were added to capital and applied to the reduction of rates of interest. I t was natural that Bernardino should be fiercely attacked by the Jews and Lombards, who succeeded in getting some of his montes pietatis closed; but a more serious and no less inevitable opposition came from some canonists and moral theologians who insisted that the interest charged was usurious within the meaning of canon law and therefore sinful. They wished the loans to be free. This would have meant that the montes could not be self-support­ ing, and Bd Bernardino stood firmly for the charging of small interest. The controversy was fierce and was never settled in his time. But the fifth General Council of the Lateran decreed in 1515 that montes pietatis were la\vful and worthy of all encouragement, and thereafter they became common throughout western • Jews were not the only offenders. There were, for example, also the Lombard bankers and the Caorcini (from Cahors in France?). Bd Bernardino was a child of his age and believed the charges brought against the Jews of Trent in 1475 in respect of Little St Simon. See an account of him herein under March 24. t Monte di pieta, mont-de-piete. Literally a " heap of money of piety", mons signifying an accumulation of wealth, capital, and pietatis that it was not a comtnercial concern; but the meaning" pity, compassion" is also involved.

September 28]

THE LIVES OF THE SAINTS

Europe, except in the British Isles. His struggle for these institutions is the work for which Bd Bernardino of Feltre is best remembered, and he is often represented in art with a little green hill of three mounds, each surmounted by a cross, \vith the legend Curam illius habe : a more pleasing and good-omened device than the three bezants borrowed by English pawnbrokers from the arms of Lombardy-though this was the badge of Savonarola's mons pietatis at Florence. Bd Bernardino worked up to the last. Early in 1494 he told the Florentines he would never see them again, and when he arrived in Siena he heard a report of his own death. "I'm always dying, if one can believe all one hears", he observed. " But the day will come, and come SOOI1, when it will be true." He welcomed Cardinal Francis Piccolomini (afterwards Pope Pius III), who wished to be his penitent: "We are both of us little men (piccolomini) ", was his remark to his Eminence. At the end of August he dragged himself to Pavia to preach, and warned the city that he could " hear the French shoeing their horses for the invasion of Italy "-which within a few months King Charles VIII did. But Bernardino did not live to see it, for he died at Pavia on September 28 following. His cultus was approved in 1728. Materials for the life of this holy Franciscan are fairly abundant, as Father Suyskens pointed out nearly two centuries ago in the long notice of one hundred folio pages accorded to him in the Acta Sanctorum, September, vol. vii. The most complete modern biography seems· to be that of L. Besse, Le bx Bernardin de Feltre et son reuvre, in 2 volumes (1902). But even here an important manuscript source seems to have been but little used, to wit, the journal of Father Francis of Feltre, who for twelve years acted as the great preacher's secretary (see the Analecta Bollandiana, vol. xxii, 1903, pp. 118-119). Other documents have since been brought to light, for example, a number of letters concerning Fra Bernardino's preaching in Reggio (Emilia), which are now printed in the Archivum Franciscanum Historicum, vol. xix (1926), pp. 226-246. A conveniently brief account of Bd Bernardino is that of E. Flornoy in the series" Les Saints" (1897). See also Leon, Aureole Seraphique (Eng. trans.), vol. iii, pp. 243-266; and Italian lives by A. Pellin (1938) and F. Casolini (1939).

BD FRANCIS OF CALDEROLA THE feast of this beato is kept by the Friars Minor and the Capuchins. He was born at Calderola in the Italian diocese of Camerino and became a Friar Minor of the Observance of the province of the Marches. Bd Francis was a great missioner, with an unwearying zeal for the reform of sinners and he was known for the long hours he spent hearing confessions. He had an especial gift, both natural and supernatural, for the reconciling of enemies and the settlement of disputes. He was active with Bd Bernardino of Feltre in the establishment of charitable pawn­ shops. Francis died at the friary of Colfano on September 12, 1507, and the cuitus that ~t once manifested itself was confirmed by Pope Gregory XVI. There is a short account of Bd Francis of Calderola in the Acta Sanctorum, October, vol. xi, though no contemporary life was available. Such chroniclers as Mark of Lisbon, Chroniche, lib. viii, cap. 26, and Mazzara, Leggendario Francescano, pt 2, vol. i ( 1679) p. 440, devote a paragraph or two to this beato. See also Leon, Aureole Sbaphique (Eng. trans.), vol. iii, pp. 421-422; H. Holzapfel, Die Anfiinge der Montes Pietatis (19°3); and a popular account in Italian by G. Stacchiotti (1937).

BD SIMON DE ROJAS FROM being an exemplary friar of the Trinitarian order, Bd Simon was called to the court of Philip III, King of Spain. Here he was chosen to be confessor to the 67 6

THE 'DEDICATION OF THE BASILICA OF ST MICHAEL

[September 29

king's wife, Isabella of Bourbon. When an epidemic of plague broke out at Madrid, Bd Simon prepared to go to the help of the sufferers, but the king forbade him, fearing that infection might be brought to the court. "Sick-beds are more fitting places for me than royal palaces ", replied the friar, " and if I must give up one I \vill give up the court." Like Bd Alphonsus de Orozco, another chaplain, Simon de Rojas exercised a strong influence in the royal entourCJge and contributed much to the high standard of religion and morality maintained therein. He was a great missionary, founded a confratemity of the Ave Maria, and wrote an office for the feast of the Holy Name of Mary, to which his order had a special devotion. Bd Simon died ten days after the then date of this feast in 1624, and was beatified in 1766. Several references to the beatification process of this friar occur in the great work of Benedict XIV, De . . . beatificatione, bk ii. When Bd Simon was beatified there was published in Rome a Compendio della Vita del B. Simone de Roxas (1767). See also P. Deslandres, L'Ordre des Trinitaires (1903), vol. i, p. 618, etc.

29 : THE

DEDICATION OF THE BASILICA OF ST MICHAEL THE ARCHANGEL, COMMONLY CALLED MICHAELMAS DAY

T cannot be disputed that in the apocryphal literature, which, both before and after the coming of Christ, was so prevalent in Palestine and among the Jewish communities of the Diaspora, the archangel Michael (Michael = who is like to God ?) played a great part. A starting-point may be found in the authentic scriptures, for the tenth and t,velfth chapters of the Book of Daniel speak of Michael as " one of the chief princes ", the special protector of Israel, and describe how at that time shall Michael rise up, " the great prince who standeth for the children of thy people" (Dan. xii I). In the Book of Henoch, which is regarded as the most important and influential of all the Old Testament apocrypha, Michael comes before us repeatedly as " the great captain", " the chief captain", he " is set over the best part of mankind", i.e. over the chosen race who are the inheritors of the promises. He is merciful, and it is he who will explain the mystery which underlies the dread judgements of the Almighty. Michael is depicted as ushering Henoch himself into the divine presence, hut he is also associated with the other great archangels, Gabriel, Raphael and Phanuel, in binding the wicked potentates of earth and casting them into a furnace of fire. The merciful conception of the leader's office is, however, especially emphasized in the Testaments of the Twelve Patriarchs and in the Ascension vf IsaÂŁas (c. A.D. 90 ?) in which last we read of" the great angel Michael always interceding for the human race", but in this same work he is further presented as the scribe who records the deeds of all men in the heavenly

I

book~.

In New Testament times it is written in the i\pocalypse of 5t John (xii 7-9) that " there was a great battle in Heaven. Michael and his angels fought with the dragon, and the dragon fought and his angels; and they prevailed not, neither was their place found any more in Heaven. And that great dragon was cast out, that old serpent who is called the Devil and Satan, who seduceth the \vhole world: and he was cast unto the earth, and his angels wt-re thro,vn down with him." Still more significant of the close association of a cult of St Michael with Jewish traditions

677

THE LIVES OF THE SAINTS

Sep'tember 29]

or folk-lore is the mention of hi5 name in the Epistle of 8t Jude (v 9): "\Vhen Michael the archangel, disputing \vith the Devil, contended about the body of Moses, he durst not bring against him the judgement of railing speech, but said: , The Lord rebuke thee.'" Whether this is a direct quotation from the apocryphal writing known as The Assumption of Moses may be disputed, hecause \,,"e do not possess the text of the latter part of that work; but Origen expressly states that it is a quotation and names this book. The story there recounted seems to have been that when Moses died, " Samael " (i.e. Satan) claimed the body on the ground that Moses, having killed the Egyptian, \vas a murderer. This hlasphemy kindled the \vrath of Michael, but he restrained himself, saying only: "The Lord rehuke thee, thou slanderer (diabole)." What seems certain is that The Assumption of Moses did give prominence to the part played by St Michael in the burial of Moses, and also that this same book was cited by certain fathers at the Council of N icaea in A.D. 325. It was probably of pre-Christian origin, but we find in the Shepherd of Hermas, dating from the early part of the second century A.D., an illustration of the veneration in which 8t Michael was held by those who were undoubtedly Christians. In the eighth" similitude" we have the allegory of the twigs cut from the great willow tree, some of which sprout into vigorous life ",-hen planted and vvatered, while others droop or wither away. An angel of majestic aspect presides over the awards when these twigs are brought back for inspection and judgement is passed upon them. This, we are told, is " the great and glorious angel Michael who has authority over this people and governs them; for this is he who gave them the law and implanted it in the hearts of believers; he accordingly superintends them to whom he gave it to see if they have kept the same". The Shepherd of Hermas was treated by some of the early fathers as if it formed part of the canon of scripture, but it hardly seems to have been so \videly popular as a very extravagant apocryphal writing of Je\vish origin known as the Testament of Abraham, which is probably not very much later in date. In this the archangel Michael throughout plays almost the leading part. His difficult task is to reconcile Abraham to the necessity of death. Michael is presented to the reader as God's commander-in-chief, the organizer of all the divine relations with earth, one whose intervention is so powerful with God that at his word souls can be rescued even from Hell itself. We have, for example, passages like the following: And Abraham said to the chief-captain [i.e. St Michael], "I beseech thee, archangel, hearken to my prayer, and let us call upon the Lord and supplicate His compassion and entreat His mercy for the souls of the sinners \vhom 1 formerly in my anger cursed and destroyed, whom the earth s\vallo\vcd up and the \vild beasts tore in pieces and the fire consumed through my \vords. J~ow I know that I have sinned before the Lord our God. Come then) Michael, chief captain of the hosts above, come let us call upon God \vith tears, that He may forgive my sins and grant them to me." And the chief captain heard him and they made entreaty before the Lord, and when they had called upon Him for a long space there came a voice from Heaven, saying: "Abra足 ham, Abraham, I have hearkened to thy voice and to thy prayer, and I forgive thee thy sin, and those whom thou thinkest that I destroyed I have called up and brought them into life by my exceeding kindness, because for a season I have requited them in judgement and those whom I destroy living upon earth I will not requite in death." 67 8

THE DEDICATION OF THE BASILICA OF S1' MICHAEL

[September 29

\Vhether this and similar apocrypha \yere based on Je\vish traditions or not there can be no doubt that they \vere read by Christians. In most of them there is nothing so glaringly unorthodox as to stamp them as attacks upon thc Christian faith. \Vhat is more, the thinly disguised fictional element, \vhich is predominant in most of the hagiographical literature even of the early centuries, must infallibly have dulled the critical sense of the great majority of readers, ho\vever piously inclin(,d. To this \ve may safely attribute the fact that these apocryphal \vritings \vere yery \videly circulated and that \\'c find echoes of them even in a canonical epistle like that of St Jude and still more in several of the early Greek fathers. The liturgy itself \vas imperceptibly coloured by them. A most conspicuous example is the still existing offertory chant in Masses for the dead: Lord Jesus Christ, king ot glory, deliyer the souls of all the faithful departed from the pains of l-Iell and from the deep pit; deli\"er them frora the mouth ot the lion that Hell may not s\vallo\v them up and that they may not fall into darkness, but may the standard-bearer l\1ichael conduct them into the holy light, \vhich thou didst promise of old to Abraham and his seed. \Ve offer to thee, Lord, sacrifices and prayers; do thou recei\-e them in behalf of" those souls \"hom \\'e commcmorate this day. Grant them, Lord, to pass from death to that life \vhich thou didst promise of old to Abraham and to his seed. There are many reminiscences here ot the type of apocryphal literature \vhich has just been spoken of. The association of St l\1ichael \vith Abraham is full of significance for anyone \vho is acquainted \vith the so-called Testament of Abraham. To enter into details would here be out of place, but it must suffice to point out that from the prominence thus given to St l\lichael, further developments followed very naturally, as has been pointed out herein under the Appearing of 8t l\lichael, on May 8. Today's festival has been kept \vith great ~olemnity at the end of September ever since the sixth century at least. The Roman l\lartyrology implies that the dedication of the famous church of 8t Michael on l\10unt Gargano gave occasion to the institution of this feast in the \Vest, but it \vould appear that it really cele足 brates the dedication of a basilica in honour of St l\lichael on the Salarian \Vay six miles north of Rome. In the East, where he ,vas regarded as haying care of the sick (rather than, as today, captain of the heavenly host and protector of soldiers), veneration of this archangel began yet earlier and certain healing \vaters \vere named after him, as at Khairotopa and Colossae. Sozomen tells us that Constantine the Great built a church in his honour, called the lVlichaelion, at Sosthenion, some ,vay from Constantinople, and that in it the sick \verc often cured and other \vonders \V-rought. l\Iany churches in honour of St lVlichael stood in the city of Constan足 tinople itself, including a famous one at the Baths of Arcadius, \vhose dedication gave the Byzantines their feast of November 8. Though only St l\Iichael be mentioned in the title of this festiYal, it appcars from the prayers of the ~ lass that all the good angels are its object, together ,,"ith this glorious tutelary angel of the Church. On it ,,'e are called upon in a particular manner to give thanks to (;0<.1 for the glory \vhich the angels enjoy and to rejoice in their happiness; to thank Him for His mercy in constituting such beings to minister to our salYation by aiding us; to join them in ""orshipping and praising Gad, praying that \ye may do His "'ill as it is done by these blessed spirits in

679

TI-IE LIVES OF THE SAINTS

September 29]

Heaven; and lastly, we are invited to honour them and implore their intercession and succour. Apart from the veneration of St Michael, the earliest liturgical recognition of the other great archangels seems to be found in the rrimitive (;reek fornl of the Litany of the Saints. Edmund Bishop was of opinion (Liturgirll Historiro, pp. 142-151) that this may be traced back to the time of Pope Sergi us (687-701). In it St Michael, St C;ahriel and St Raphael are invoked in succession just as they are today, the only difference being that they there take precedence, not only of St John the Baptist, but also of the Blessed Virgin herself. See Dictionnaire de la Bible, vol. iv, cc. 1067-1째75; DAC., vol. xi, cc. 9째3-9째7; DTe., vol. i, cc. 1189-1271; Acta Sanctorum, September, vol. vii; K. A. Kellner, Heortology (1908), pp. 328-333 ; and on the archangels in art it is sufficient to give a reference to Kiinstle, Ikonographie, vol. i, pp. 239-264, though the subject has also been fully treated by A. !)idron, van Drival, and others. For the angels in the church fathers, see J. Danie]ou, Les anges et leur mission (1952).

SSe RHIPSIME, GAIANA, AND THEIR COMPANIONS, VIRGINS AND MARTYRS (c. A.D. 312 ?) ALTHOUGH these maidens, apparently the protomartyrs of the Armenian church, are mentioned in the Roman Martyrology on this date as suffering under King Tiridates, nothing at all is known of their history or the circumstances of their pas~ion. They are referred to in the legend of St Gregory th~ Enlightener, and may have been put to death during the persecution \vhich preceded the baptism of Tiridates and his family by Gregory, but more likely later: their acta is a romance of the most barefaced kind. These legends tell us that Rhipsime (Hrip'sime) was a maiden of noble birth, one of a community of consecrated virgins at Rome presided over by Gaiana. The Emperor Diocletian, having made up his mind to marry, sent a painter around Rome to paint the portraits of all those ladies who seemed to him eligible, and he did his work with such thoroughness that he penetrated into the house of Gaiana and made likenesses of some of her Christian maidens. \Vhen Diocletian examined the portraits his choice fell on Rhipsime, and she was informed of the honour that had befallen her. I t was not at all to her liking, and Gaiana was so afraid of wha t the emperor might do that she summoned her charges at once from Rome, went aboard ship, and proceeded to Alexandria. From thence they made their way through the Holy Land to Armenia, where they settled down at the royal capital, Varlarshapat, and earned their living by weaving. The great beauty of Rhipsime soon attracted attention, but the noise of it apparently reached back to Rome before it came to the ears of King Tiridates, for Diocletian wrote asking him to kill Gaiana and send Rhipsime back-unless he would like to keep her for himself. Tiridates thereupon sent a deputation to fetch her to his palace with great magnificence, but when it arrived at the convent Rhipsime prayed for deliverance, and so fierce a thunderstorm at once broke out that the horses of the courtiers and their riders were scattered in confusion. \Vhen Tiridates heard this and that the girl refused to come he ordered her to be brought by force, and when she was led into his presence he was so attracted by her beauty that he at once tried to embrace her. Rhipsime not only resisted but threw the king ignominiously to the floor, so that in a rage he ordered her to prison. But she escaped and returned to her companions during the night. At morning when they found her gone the king sent soldiers after her with orders that she was to die, and all the other maidens with her. 5t Rhipsime was

680

[September 29

ST THEODOTA

roasted alive and torn limb from limb, and St Gaiana and the others to the number of thirty-five likewise were brutally slain. St Mariamne was dragged to death from a bed of sickness, but one, St Nino, escaped and became the apostle of Georgia in the Caucasus. This massacre took place on October 5, on which date the martyrs are named in the Armenian menology. A week later retribution overtook the brutal Tiridates who, as he was setting out to hunt, was turned into a wild boar. He was brought back to nature by St Gregory the Enlightener, who had been confined in a pit for fifteen years. These martyrs figured in the fabulous vision of St Gregory at Etshmiadzin, and around the great church there are three smaller churches on the alleged site of the martyrdom of St Rhipsime, of St Gaiana and of the others. Extravagant as the legend is, there can be no question that the cultus of these nlartyrs meets us at an early date in Armenia, and that it was very widely diffused. We find Rhipsime mentioned in Egypt under the Coptic form " Arepsima " (see Analecta Bollandiana, vol. xlv (1927), pp. 157 and 395), as well as in Arabic texts and in the Syriac martyrology of Rabban Sliba. From the testimony of the Armenian historians Faustus and Lazarus, it seems safe to state that the martyrs were venerated before the middle of the fifth century. See Tournebize, Histoire politique et religieuse d'Armenie, pp. 452 seq. and passim. One Greek version of their" acts ", attributed to Agathangelus, is printed in the Acta Sanctorum, September, vol. viii, associated with those of St Gregory on September 30: all students of his legend agree that the Rhipsime part of it is pure fable. C/. also S. Weber, Die katho足 lische Kirche in Armenien (1903), p. 117, etc., and the Analecta Bollandiana, vol. Ix (1942), pp. 102-114. In the opinion of Fr Paul Peeters" It would perhaps be going too far to deny the existence of these martyrs. . . .".

ST THEODOTA,

MARTYR

(c.

A.D.

318 ?)

THIS Theodota is supposed to have suffered at Philippopolis in Thrace during the persecution raised by the Augustus Licinius when he professed paganism and went to war with Constantine the Great. Her quite unreliable "acts" are full of exaggeration and embroidery. According to them, Agrippa the prefect at a festival of Apollo commanded that the whole city should offer sacrifice with him. Theodota was accused of refusing to conform and, being called upon by the president, answered him that she had indeed been a grievous sinner, but could not add sin to sin or defile herself with a sacrilegious sacrifice. Her constancy en足 couraged seven hundred and fifty people to step forward and, professing themselves Christians, to refuse to join in the sa crifice. Theodota was cast into prison where she lay twenty days. Being brought to the bar again she burst into tears and prayed aloud that Christ would pardon the crimes of her past life, and arm her with strength that she might be enabled to bear with constancy the torments she was going to suffer. In her answers to the judge she confessed that she had been a harlot but that she had become a Christian, though unworthy to bear that sacred name. Agrippa commanded her to be scourged. Those that stood near exhorted her to free herself from torments by obeying the president: for one moment would suffice. But Theodota remained constant. The president then ordered her to be put on the rack and her body to be torn with an iron comb. Under these tortures she prayed and said, " I worship you, o Christ, and thank you, because you have made me worthy to suffer this for your name". The judge, enraged at her resolution and patience, ordered the execu足 tioner to pour vinegar and salt into her wounds. But she only said, " I fear your torments so little that I ask you to increase them, that I filay find mercy and attain 681

September

'rHE LIVES OF 1'lIE SAIN'rS

2<)]

to the greater cro\\"n." :\grippa next cOlnmanded thc execu tioners to pull out her tceth, ,,"hich they did \-iolently, one by one. The judge at length condemned her She \yas led out of the citv and durin u her martvnlom to be stoned to death. prayed, " () Christ, \yho sho\ycd Ln'our to Rahab th~ harlot and ';eceiYed th~ good thicf, turn 110t your mercy from Ine ". In this manner she died and her soul ascended triumphant to I-Ieaycn. This extraYagant legend has not been included bv the Bollandists in the Acta Sanetorum. 'rhe Syriac text \\'as first published by Assemani in -his Acta Sanctorum Orienta/hull et Occi­ dentaliu11l, YO!. ii, pp. 210-226, and since then by other scholars. Mrs A. Smith Lewis, in Stlldill Sil1oitic{/, YO). x, has printed some better readings of the text.

BD RICHARD OF HAMPOLE

(A.D. 1349)

TIlE authority for th~ attribution of the title Blessed to Richard Rolle is no more than that giYen by a considerahle popular culius in the past, \yhich has neyer y~t been contlnncd hy the competent authority. After his death the honour in \yhich he \Y~lS held and the Iniracles reported at his tomb caused preparations for his canonization to he Inad~, but the cause \\"as neycr prosecuted. The BrcYiary of the ("hurch of 'York had an officc prepared for his feast, to \yhich this \yarning \\"as attachcd: "'l'he ()ffice of Saint I{ichard, hcrmit, after he shall be canonized by thc Church, be1:ause in the meantime it is not allo\yed to sing the canonical hours de co in public, nor to solemnize his feast. Neyertheless, haying eyidence of the extreIne sanctity of his life, \YC may yenerate him and in our priyate devotions scek his intercession, and commend ourselycs to his prayers." The l\Iatins lessons of this office are the principal source for the life of Richard, in \\"hom mor~ interest has bcen taken in recent years than in-any other English uncanonized saint on C1ccount of the unique position ,,"hich he holds among English mystical \vriters. I{ichard \vas born about the year 1300 at Thornton in Yorkshire, traditionally identified as 1~hornton-Ie-Dale in the North Riding. \Yith the help of lY1aster '"rhomas Neville, after\\"ards archdeacon of !)urham, his parents sent him to Oxford, which he left in his nineteenth year. '"[he officilon tells us that he \vent home, begged t\\'O of his sister's go\\"ns, and made out of them so \vell as he \vas able a habit \\"hich roughly resembled that of a hermit. His sister thought he \vas mad and told him so, and he fled a\vay lest his friends should preYent him, for he \vas acting \\'ithout his father's kno\vledge and against his \\"ish. On the vigil of our Lady's .A.ssumption he turned up in the church of a neighbouring parish (Top­ cliffe ?) at \Tespers, and knelt do\\'n at the bench reseryed to the squire, John of Dalton. He "'as recognized by the squire's sons, \yho had been \vith him at ()xford. Kext day he \vas in church again and, vested in a surplice, assisted at the singing of :\Iatins and 1\1ass. After the gospel he came and asked the celehrant's hlessing, ~lnd \vent into the pulpit and (( gaye the people a sermon of \\'onderful edification, in so n1uch that the cro\vd that heard it \vas moyed to tears, and they all said th~lt they had neycr before heard a sermon of such virtue and po\yer". ~-\fter ~ras~ John of l)alton a~ked Richard to dinner, and \\"hen he had convinced hiln~clf of the youth's good faith and honesty of purpose he offered him a suitable place to li\-e in and gaYe him proper clothes, food and all else that he required. " '"1'hen he hegan \\"ith all diligence by day and night to seek ho\\" to perfect his life and to· take e\'cry opportunity to adyance in contemplation and to be feryent in divine lo\'c."

682

BD RICHARD OF HAMPOLE

[September 29

On the face of it there are certain features in this narrative appropriate to a more primitive age of Christianity than England in the fourteenth ce~tury, and there is reason to think that the author of the officium has somewhat " telescoped " events, with the usual object of making his story more edifying to the faithful. In his o\vn works Richard Rolle refers to his youth as having been unclean and sinful, \vhich, even after allowing for the self-depreciation of holiness, does not accord ,vith the tone of the officium. Therefore when his sudden appearance in a Yorkshire parish church and

subsequent events took place he was not a youth fresh from Oxford but an experi颅 enced man of twenty-seven or twenty-eight; not, as is usually supposed, a relatively unlearned layman, but perhaps a priest, even a doctor of theology. "He was first a Doctor, and then leaving the world became an Eremite", wrote the priest John Wilson, who published an English martyrology in 1608. For some years Richard continued his eremitical life on the Daltons' estate. Writers on mysticism have described from his own writings his progress in contemplation, and brought it into accord with the now classical scheme of the purgative, illuminative and unitive ways, though the terms which he uses, dulcor, canor and calor or fervor do not correspond with these stages. The last is undoubtedly the state of passive contemplation or mystical union where, as he says, the soul" ascends not into another degree, but as it were confirmed in grace, so far as mortal can be, she rests". "I did not think anything like it or anything so holy could be received in this life." But Richard claims no direct revelations or visions such as are apparently granted to so many of the mystics, and his spiritual experiences were, so far as '\\~e know, unaccompanied by any unusual physical phenomena. His seeing the Devil in a certain Vf"Oman \vho tempted him seems to be a figure of speech, as perhaps ,,'ere the demons \vho left the death-bed of Dame Dalton only to infest his own cell. Richard himself tells us something of his early difficulties and discouragements. " Rotten rags hardly covered me, and in my nakedness I was annoyed ,,~ith the bites of the flies which no comfortable covering prevented from "Talking over me, and my skin became rough with ingrained dirt; and yet in warm weather I was tor颅 mented by the heat, among men who were enjoying all the shade that they desired; and my teeth chattered with the cold while they ,,路ere indulging in rich adornments and rejoicing in superfluities-although nevertheless they loved not the Giver of these things." "Indeed, I have so weakened my body and suffer so from headaches in consequence that I cannot stand, so bad are they, unless I am strengthened by "Tholesome food." Later in life he wrote from experience~ " It behoves him truly to be strong that will manfully use the love of God. The flesh being enfeebled with great disease oft-times a man cannot pray, and then much more he cannot lift himself to high things with hot desire. I Vf路ould rather therefore,that man failed for the greatness of love than for too much fasting. . . ." For many years he was troubled by mischief-making tongues, and learned that this too was a mortification to be turned to good account. "This have I known, that the more men have raved against me with words of backbiting, so much the more I have grown in spiritual profit. Forsooth, the worst backbiters I have had are those which I trusted before as faithful friends. Yet I ceased not for their words from those things that were profitable to my soul. . . ." At first Richard lived in the Daltons' house, but afterwards removed to a hermitage at some distance on their estate. But its proximity drew down ill-natured criticism; "my detractors say that I am led

September 29]

THE LIVES OF THE SAINTS

astray by the pleasures in which the rich delight, and am unworthy of God". He provoked the resentment of some of the clergy including, it would seem, his own bishop, for he did not hesitate to attack those who lived evilly or were worldly, and particularly those who discharged their duties mechanically and did not encourage those who were sincerely concerned for the good of souls. After the death of Dame Dalton, Richard "for most urgent and practical reasons" \vent to live in the district of Richmondshire, where one Maundy Thurs足 day he was summoned to Dame lViargaret Kirkby, a recluse and dear friend, who had been seriously ill for a fortnight and quite speechless. "And as she sat by the window of her dwelling and they were eating together, it befell at the end of the meal that the recluse desired to sleep and, so oppressed by sleep, she drooped her head at the window where Richard leaned. And after she had slept thus for a short time, leaning slightly upon Richard, suddenly a violent convulsion seized her. . . . She awoke from sleep, the power of speech was restored to her, and she burst forth, , Gloria tibi Domine '. And Richard finished the verse which she had begun, saying, ' Qui natus es de Virgine " with the rest of the Compline hymn. Then said he to her, ' Now your speech is come back to you, use it as a woman whose speech is for good.'" From time to time Richard visited various places in York足 shire, " so that dwelling in many places he might benefit many unto salvation . . . for it is not ill for hermits to leave cells for a reasonable cause, and afterwards, if it accord, to turn again to the same", and eventually settled at Hampole, on the Wakefield road four miles from Doncaster, where he had a cell near the priory of Cistercian nuns. Whether he \vas their accredited chaplain or simply an unofficial adviser and friend is not known. Some think that Richard Rolle's best-known work, Incendium amon"s, was written here, the book in which" I here stir all manner of folk to love, and am busy to show the hottest and supernatural desire of love". But it is more likely that he \vas now writing only, or mostly, in English. He had already translated and commented on the psalms for Margaret Kirkby (a chained copy was kept at 11ampole Priory) and written a little book in English for a Benedictine nun at Yedingham, and he now wrote for one of the Hampole nuns the Commandrnent of Love to God, a fruit of the experience of middle age and one of the most moving of all his works. Any further details of his life we do not know, but it is ahundantly clear from his own writings that he had reached those heights of contemplation and joyful resignation to God's will that are hardly attainable without an exercise of virtue not less thaTl heroic. "As death slays all living things in this world, so perfect love slays in a man's soul all earthly desires and covetousness. And as Hell spares nought to dead merl but torments all that come thereto, so a man that is in this degree of love not only forsakes the wretched solace of this life but also he desires to suffer pains for C;od's love." Richard Rolle died at Hampole on September 29, 1349; the circumstances are not known but it is extremely likely that he was a victim of the Black Death which raged in Yorkshire in that year. The sort of man Richard \Vas, as seen in his written \vorks, is no less attractive than the works themselves: he was the opposite of all th08e qualities which ignorance and prejudice attribute to those who choose to be hermits and seek God alone rather than in company. "The holy lover of God shows himself neither too merry nor full heavy in this habitation of exile, but he has cheerfulness with maturity. Some, indeed, reprove laughter and some praise it. Laughter therefore which is from lightness and vanity of mind is to be 68 4

[September 29

BD CHARLES OF BLOIS

reproved, but that truly which is of gladness of conscience and spiritual mirth is to be praised; the which is only in the righteous, and it is called mirth in the love of God. Wherefore if we be glad and merry the wicked call us wanton; and if \\"e he heavy, hypocrites." Miss Hope Emily Allen has of all other investigators rendered the greatest service to studen ts in her books, Writings ascribed to Richard Rolle and Materials for his Biography (1927) and his English Writings (1931). See also F. Comper, Life and Lyr'ics of Rl'chard Rolle (1928); R. M. Woolley, Richard Rolle of Hampole (1919); C. Horstman, English Works of Richard Rolle, 2 vols. (1896)-an uncritical compilation; M. Deanesly, the Incendium amoris (1926); G. C. Heseltine, Selected Works of Richard Rolle (1930); and a French translation of sundry works by Dom Noetinger, in his Mystiques anglais (1928). See too an article by this last writer in the Month, January 1926, pp. 22 seq.

BD CHARLES OF BLOIS THIS royal saint has a particular interest for English people as he had the mis. fortune to spend nine years in our country-as a prisoner in the Tower of London. He was born in 1320, son of Guy de Chitillon, Count of Blois, and Margaret, the sister of the king of France, Philip VI, and as a young man showed himself both virtuous and brave and unusually worthy of his high rank. In 1337 he married Joan of Brittany, and by this marriage himself claimed the dukedom of Brittany. His claim was disputed by John de Montfort, and he was immediately involved in warfare that continued to the end of his life. Charles did all in his power to allay the stress of war for his subjects, and is said to have offered to settle the succession by single combat in his own person. The first thing he did after the capture of Nantes was to provide for the poor and suffering, and he Rhowed the same solicitude at Rennes, Guingamp and elsewhere. To pray for his cause and the souls of those who were slain he founded religious houses, and in general behaved so that the less devout of his followers complained that he was more fit to be a monk than a soldier. He went on pilgrimage barefooted to the shrine of St Ivo at Treguier, and when he held up the siege of Hennebont that his troops might assist at Mass one of his officers was moved to protest. "My lord", retorted Charles, " we can always have towns and castles. If they are taken away from us, God will help us to get them back again. But we cannot afford to miss Mass." Charles was, in fact, as good a soldier as he was a Christian, but the weight of arms against him was too heavy. He had the support of the French king, but his rival John was helped by Edward III of England, who for his own reasons had announced his intention of winning back his" lawful inheritance of France". For four years Charles was able to keep his enemies at bay, but 1346 was a year of piled-up misfortune. France was beaten by England at Creey, Poitiers was sacked, and Poitou overrun; then Charles in a great battle at La Roche-Derrien, not far from Treguier, was defeated, captured and shipped across to England. He was housed in the Tower and a huge sum of money was asked for his ransom, so that it was nine years before Charles regained his liberty. Like many prisoners in the Tower before and since his time, he sanctified his confinement by patience and prayer and earned the ungrudging admiration of his gaolers. He pursued his struggle for the defence of his duchy another nine years, with varying fortunes but with ever growing respect and admiration from his people. At one time it was even thought that the pilgrimage of Bonne Nouvelle at Rennes commemorated one of the battles, but this has been shown not to be so. The last engagement took

68 5

THE LIVES OF THE SAINTS

September 30]

place at Auray on September 29, 1364, a battle in which the English forces were commanded by Sir John Chandos, and Bertrand du Guesclin was taken prisoner. Charles, the man who would always rather have been a Franciscan friar than a prince, was killed on the field. Numerous and remarkable miracles were reported at his tomb at Guingamp, and there was a strong movement for his canonization in spite of the opposition of John IV de Montfort, whose cause in Brittany might suffer were his late rival to be canonized. Pope Gregory XI seems in fact to have decreed it, but in the turmoil of his departure from Avignon in 1376 the bull was never drav/n up. The people nevertheless continued to venerate Bd Charles, his feast was celebrated in some places, and finally in 19°4 this ancient cultus \vas confirmed by St Pius X. The Bollandists mention Charles of Blois among the praetermissi of September 29 in the Acta Sanctorum, and refer to Pope Benedict XIV's De . . . beatificatione, bk ii, ch. 8. See A. de Serent, Monuments du proces de canonisation du bx Charles de Blois (1921), which includes Dom Plaine's account of Charles of 1872; G. Lobineau, Histoire de Bretagne (1744), vol. ii, pp. 540-570; and N. Maurice-Denis-Boulet, " La canonisation de Charles de Blois" in the Revue d'histoire de l'Eglise de France, t. xxviii (1942), pp. 216-224.

30 : ST

JEROME,

DOCTOR OF THE CHURCH

J

(A.D. 420)

EROME (EUSEBIUS HIERONYMUS SOPHRONIUS), the father of the Church most learned in the Sacred Scriptures, was born about the year 342 at Stridon, a small town upon the confines of Pannonia, Dalmatia and Italy, near Aquileia. His father took great care to have his son instrncted in religion and in the first principles of letters at home and afterwards sent him to Rome. Jerome had there for tutor the famous pagan grammarian Donatus. He became master of the Latin and Greek tongues (his native language was the Illyrian), read the best writers in both languages with great application, and made progress in oratory; but being left without a guide under the discipline of a heathen master he forgot some of the true piety which had been instilled into him in his childhood. Jerome went out of this school free indeed from gross vices, but unhappily a stranger to a Christian spirit and enslaved to vanity and other weak­ nesses, as he afterward confessed and bitterly lamented. On the other hand he was baptized at Rome (he was a catechumen till he was at least eighteen) and he himself tells us that " it was my custom on Sundays to visit, with friends of my own age and tastes, the tombs of the martyrs and apostles, going down into those subterranean galleries whose walls on either side preserve the relics of the dead". After some three years in Rome he determined to travel in order to improve his studies and, with his friend Bonosus, he went to Trier. Here it was that the religious spirit with which he was so deeply imbued was awakened, and his heart \vas entirely converted to God. In 370 Jerome settled down for a time at Aquileia, where the bishop, St Valerian, had attracted so many good men that its clergy were famous all over the Western church. With many of these St Jerome became friendly, and their names appear in his writings. Among them were 8t Chromatius, then a priest, who succeeded Valerian; his two brothers, the deacons Jovinian and Eusebius; St Heliodorus and his nephew Nepotian; and, above all, Rufinus, first the bosom friend and then the bitter opponent of Jerome. Already he was beginning to make enemies and

686

ST JEROME

[September 30

provoke strong opposItion, and after two or three years an unspecified conflict broke up the group, and Jerome decided to withdraw into some distant country. Bonosus, who had been the companion of his studies and his travels from childhood, went to live on a desert island in the Adriatic. Jerome himself happened to meet a well-known priest of Antioch, Evagrius, at Aquileia, which turned his mind towards the East. With his friends Innocent, Heliodorus and Hylas (a freed slave of 8t Melania) he determined to go thither. 8t Jerome arrived in Antioch in 374 and made some stay there. Innocent and Hylas were struck down by illness and died, and Jerome too sickened. In a letter to 8t Eustochium he relates that in the heat of fever he fell into a delirium in which he seemed to himself to be arraigned before the judgement-seat of Christ. Being asked who he was, he answered that he was a Christian. "Thou liest ", was the reply, " Thou art a Ciceronian: for where thy treasure is, there is thy heart also." This experience had a deep effect on him which was deepened by his meeting with 8t Malchus, whose strange story is related herein under October 21. As a result, 8t Jerome withdrew into the wilderness of Chalcis, a barren land to the south-east of Antioch, where he spent four years alone. He suffered much from ill health, and even more from strong temptations of the flesh. " In the remotest part of a wild and stony desert", he wrote years afterwards to 8t Eustochium, " burnt up with the heat of the scorching sun so that it frightens even the monks that inhabit it, I seemed to myself to be in the midst of the delights and crowds of Rome. . .. In this exile and prison to \vhich for the fear of Hell I had voluntarily condemned myself, with no other company but scorpions and wild beasts, I many times imagined myself witnessing the dancing of the Roman maidens as if I had been in the midst of them. My face was pallid with fasting, yet my will felt the assaults of desire: in my cold body and in my parched-up flesh, which seemed dead before its death, passion was able to live. Alone with this enemy, I threw myself in spirit at the feet of Jesus, watering them with my tears, and I tamed my flesh by fasting whole weeks. I am not ashamed to disclose my temptations, but I grieve that I am not now what I then was. I often joined night to day crying and beating my breast till calm returned." Thus does God allow His servants to be from time to time severely tried; but the ordinary life of 8t Jerome was doubtless quiet, regular and undisturbed. To forestall and ward off the insurgence of the flesh he added to his corporal austerities a new study, which he hoped would fix his rambling imagination and give him the victory over himself. This was to learn Hebrew. "When my soul was on fire with bad thoughts," says he writing to the monk Rusticus in 411, " as a last resource I became a scholar to a monk who had been a Jew, to learn of him the Hebrew alphabet; and, from the judicious rules of Quintilian, the copious flowing eloquence of Cicero, the grave style of Fronto, and the smoothness of Pliny, I turned to this language of hissing and broken-winded words. What labour it cost me, what difficulties I went through, how often I despaired and left off, and how I began again to learn, both I myself who felt the burden can witness, and they also who lived with me. And I thank our Lord, that I now gather such sweet fruit from the bitter sowing of those studies." However, he still continued to read the pagan classics from time to time. The church of Antioch was at this time disturbed by doctrinal and disciplinary disputes. The monks of the desert of Chalcis vehemently took sides in these disputes and wanted 8t Jerome to do the same and to pronounce on the matters at issue. He preferred to stand aloof and be left to himself, but he wrote two letters

68 7

THE LIVES OF THE SAINTS

September 30]

to consult St Damasus, who had been raised to the papal chair in 366, what course he ought to steer. In the first he says: "I am joined in communion with your holiness, that is, with the chair of Peter; upon that rock I know the Church is built. Whoever eats the Lamb outside of that house is a profane person. Whoever is not in the ark shall perish in the flood. I do not know Vitalis ; I disown Mele­ tius; Paulinus· is a stranger to me. Whoever gathers not with you, scatters; he who is not Christ's belongs to Antichrist. . .. Order me, if you please, what I should do." Not receiving a speedy answer he soon after sent another letter on the same subject. The answer of Damasus is not extant: but it is certain that he and the West acknowledged Paulinus as bishop of Antioch, and St Jerome received from his hands the order of priesthood when he finally left the desert of Chalcis. Jerome had no wish to be ordained (he never celebrated the holy Sacrifice), and he only consented on the condition that he should not be obliged to serve that or any other church by his ministry: his vocation was to be a monk or recluse. Soon after he went to Constantinople, there to study the Holy Scriptures under St Gregory N azianzen. In several parts of his works Jerome mentions with satis­ faction and gratitude the honour and happiness of having had so great a master in expounding the divine writings. Upon St Gregory's leaving Constantinople in 382, St Jerome went to Rome with Paulinus of Antioch and St Epiphanius to attend a council which St Damasus held about the schism at Antioch. When the council was over, Pope Damasus detained him and employed him as his secretary; Jerome, indeed, claimed that he spoke through the mouth of Damasus. At the pope's request he made a revision, in accordance with the Greek text, of the Latin version of the gospels, which had been disfigured by "false transcription, by clumsy correction, and by careless interpolations", and a first revision of the Latin psalter. Side by side with this official activity he was engaged in fostering and directing the marvellous flowering of asceticism which was taking place among some of the noble ladies of Rome. Among them are several of the most famous names of Chris!ian antiquity: such \\tere St Marcella, who is referred to herein under January 3 I, with her sister St Asella and their mother, St Albina; St Lea; St Melania the Elder, the first one of them to go to the Holy Land; St Fabiola (December 27); and St Paula (January 26) with her daughters St Blesilla and St Eustochium (September 28). But when St Damasus died in 384, and his pro­ tection was consequently withdrawn from his secretary, St Jerome found himself in a very difficult position. In the preceding two years, while impressing all Rome by his personal holiness, learning and honesty, he had also contrived to get himself widely disliked; on the one hand by pagans and men of evil life whom he had fiercely condemned and on the other by people of good will who were offended by the saint's harsh outspokenness and sarcastic wit. When he wrote in defence of the fashionable young widow, Blesilla, who had suddenly renounced the world, he was witheringly satirical of pagan society and worldly life, and opposed to her lowliness the conduct of those who" paint their cheeks with rouge and their eyelids with antimony; whose plastered faces, too white for those of human beings, look like idols, and if in a moment of forgetfulness they shed a tear it makes a furrow where it rolls down the painted cheek; they to whom years do not bring the gravity of age, who load their heads with other people's hair, enamel a lost youth upon the wrinkles of age, and affect a maidenly timidity in the midst of a troop of grandchildren." In the letter on virginity which he wrote to St Eustochium he • Rival claimants to the see of Antioch.

688

ST JEROME

[September 30

was no less scathing at the expense of Christian society, and made a particular attack on certain of the clergy. "All their anxiety is about their clothes. . . . You would take them for bridegrooms rather than for clerics; all they think about is to know the names and houses and doings of rich ladies"; and he proceeds to describe a particular individual, who hates fasting, looks forward to the smell of his meals, and has a barbarous and froward tongue. Jerome wrote to St Marcella of a certain man who wrongly supposed that he was an object of attack: "I amuse myself by laughing at the grubs, the owls and the crocodiles, and he takes all that I say to himself. . .. Let me give him some advice. If he will only conceal his nose and keep his tongue still he may be taken to be both handsome and learned." It cannot be matter of surprise that, however justified his indignation was, his manner of expressing it aroused resentment. His own reputation was attacked with similar vigour; even his simplicity, his walk and smile, the expression of his countenance were found fault with. Neither did the severe virtue of the ladies that were under his direction nor the reservedness of his own behaviour protect him from calumny: scandalous gossip was circulated about his relations with St Paula. He was properly indignant and decided to return to the East, there to seek a quiet retreat. He embarked at Porto in August 385. Before he left he wrote a fine apologia, in the form of a letter to St Asella. "Salute Paula and Eustochium ", it concluded, " mine in Christ whether the world wills it or no . . . say to them, we shall all stand before the judgement seat of Christ, and there it shall be seen in what spirit each has lived." At Antioch nine months later he was joined by Paula, Eustochium and the other Roman religious women who had resolved to exile themselves with him in the Holy Land. Soon after arriving at Jerusalem they went to Egypt, to consult with the monks of Nitria, as well as with Didymus, a famous blind teacher in the school of Alexandria. With the help of Paula's generosity a monastery for men was built near the basilica of the Nativity at Bethlehem, together with buildings for three com­ munities of women. St Jerome himself lived and worked in a large rock-hewn cell near to our Saviour's birthplace,' and opened a free school, as well as a h08pice, " so that", as St Paula said, " should Mary and Joseph again visit Bethlehem there would be a place for them to lodge in ". Here at last were some years of peace. " The illustrious Gauls congregate here, and no sooner has the Briton, so remote from our world, made some progress in religion than he leaves his early-setting sun to seek a land which he knows only by reputation and from the Scriptures. And what of the Armenians, the Persians, the peoples of India and Ethiopia, of Egypt, of POIitus, Cappadocia, Syria and Mesopotamia ? • •• They throng here and set us the example of every virtue. The languages differ but the religion is the same; there are as many different choirs singing the psalms as there are nations. . .. Here bread, and vegetables grown with our own hands, and milk, country fare, afford us plain and healthy food. In summer the trees give us shade. In autumn the air is cool and the fallen leaves restful. In spring our psalmody is sweeter for the singing of the birds. We do not lack wood when winter snow and cold are upon us. Let Rome keep its crowds, let its arenas run with blood, its circuses go mad, its theatres wallow in sensuality and, not to forget our friends, let the senate of ladies receive their daily visits." But Jerome could not stand aside and be mute when Christian truth was threatened. He had at Rome composed his book against Helvidius on the perpetual virginity of the Blessed Virgin Mary, Helvidius having maintained that Mary had

68 9

s ~.P tel1lber

THE LI'lES OF THE

30 ]

SAIN~rS

()ther children, by St Joseph, after the birth of Christ. This and certain asso足 ciated errors were again put forward by one Jovinian. St Paula's son-in-law, St Pammachius, and other laymen were scandalized at his new doctrines, and sent his writings to St Jerome who in 393 wrote two books against Jovinian. In the first he shows the excellence of virginity embraced for the sake of virtue, which had been denied by Jovinian, and in the second confutes his other errors. This treatise was written in Jerome's characteristically strong style and certain expres足 sions in it seemed to some persons in Rome harsh and derogatory from the honour due to matrimony; St Pammachius informed St Jerome of the offence which he and many others took at them. Thereupon Jerome wrote his Apology to Pam足 machius, sometimes called his third book against Jovinian, in a tone that can hardly have given his critics satisfaction. A few years later he had to turn his attention to Vigilantius-Dormantius, sleepy, he calls him-a Gallo-Roman priest who both decried celibacy and condemned the veneration of relics, calling those who paid it idolaters and worshippers of ashes. St Jerome in his answer said: "\Ve do not worship the relics of the martyrs; but we honour them that we may worship Him whose martyrs they are. We honour the servants that the respect \vhich is paid to them may be reflected back on the Lord." He vindicates the honour paid to martyrs from idolatry because no Christian ever worshipped them as gods, and in order to show that the saints pray for us he says: "If the apostles and martyrs while still living upon earth can pray for other men, how much more may they do it after their victories? Have they less power now they are with Jesus Christ ? " He defen ds the monastic state, and says that a monk seeks security by flying occasions and dangers because he mistrusts his own weakness and knows that there is no safety if a man sleeps near a serpent. St Jerome often speaks of the saints in Heaven praying for us. Thus he entreated Heliodorus to pray for him when he should be in glory, and told St Paula, upon the death of her daughter Blesilla, " She now prays to the Lord for you, and obtains for me the pardon of my sins". But the general tone of his reply to Vigilantius is even more vehement than that to Jovinian. From 395 to 400 St Jerome was engaged in a war against Origenism, which unhappily involved a breach of his twenty-five years friendship with Rufinus. Years before he had written to him the doubtful statement that" friendship which can perish has never been a true one", as Shakespeare would write twelve hundred years later: . . . Love is not love Which alters when it alteration finds Or bends with the remover to remove;

and now his affection for Rufinus was to succumb to his zeal for truth. Fe\\' writers made more use of Origen's works and no one seemed a greater admirer of his erudition than St Jerome; but finding in the East that some had been seduced into grievous errors by the authority of his name and some of his writings he joined St Epiphanius in warmly opposing the spreading evil. Rufinus, who then lived in a monastery at Jerusalem, had translated many of Origen's works into Latin and was an enthusiastic upholder of his authority: though it does not appear that he had any intention of upholding those heresies which are undoubtedly contained, at least materially, in Origen's writings. St Augustine was not the least of the good men who were distressed by the resulting quarrel, which, however, he the more

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ST JEROME

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easily understood because he himself became involved in a long controversy with St Jerome arising out of the exegesis of the second chapter of St Paul's epistle to the Galatians. By his first letters he had unintentionally provoked Jerome, and had to use considerable charitable tact to soothe his easily wounded susceptibilities. St Jerome wrote in 416: "I never spared heretics and have always done my utmost that the enemies of the Church should be also my enemies"; but it seems that sometimes he unwarrantably assumed that those who differed from himself were necessarily the Church's enemies. He was no admirer of moderation whether in virtue or against evil. He was swift to anger, but also swift to remorse, even more sever~ on his own shortcomings than on those of others. There is a story told that Pope Sixtus V, looking at a picture of the saint which represented him in the act of striking his breast with a stone, said: " You do well to carry that stone, for without it the Church would never have canonized you." But his denunciations and controversies, necessary as most of them were, are the less important part of his activities: nothing has rendered the name of St Jerome so famous as his critical labours on the Holy Scriptures. For this the Church acknowledges him to have been raised by God through a special providence, and she styles him the greatest of all her doctors in expounding the divine word. Pope Clement VIII did not scruple to call him a man divinely assisted in translating the Bible. He was fumished with the greatest helps for such an undertaking, living many years upon the spot where the remains of ancient places, names, customs which were still recent, and other circumstances set before his eyes a clearer representation of many things recorded in holy writ than it is possible to have at a greater distance of place and time. Greek and Aramaic were then living languages, and Hebrew, though it had ceased to be such from the time of the captivity, was not less understood and spoken among the doctors of the law. It was thought that he could not be further instructed in the knowledge of Hebrew, but this was not his own judgement of the matter and he applied again to a famou~ Jewish master, called Bar Ananias, who came to teach him in the night-time, lest the Jews should know it. Above other conditions it is necessary that an interpreter of the Bible be a man of prayer and sincere piety. This alone can obtain light -and help from Heaven, give to the mind a turn and temper which are necessary for being admitted into the sanctuary of the divine wisdom, and furnish the key. Jerome was prepared by a great purity of heart and a life spent in penance and contempla­ tion before he was called by God to this undertaking. We have seen that while in Rome under Pope St Damasus he had revised the gospels and the psalms in the Old Latin version, followed by the rest of the New Testament. His new translation from the Hebrew of most of the books of the Old Testament was the work of his years of retreat at Bethlehem, which he undertook at the earnest entreaties of many devout and illustrious friends, and in view of the preference of the original to any version however venerable. He did not translate the books in order, but began by the books of Kings, and took the rest in hand at different times. The only parts of the Latin Bible called the Vulgate which were not either translated or worked over by St Jerome are the books of Wisdom, Ecclesiasticus, Baruch and the two books of Machabees. The psalms he revised again, with the aid of Origen's Hexapla and the Hebrew text, and this is the version included in the Vulgate and used in the Divine Office.¡ The first revision, called the Roman Psalter, is still • Since 1945 there is an alternative Latin version for this purpose, made principally from the Hebre\v Masoretic text.

THE LIVES OF THE SAINTS

September 30]

used for the invitatory psalm at Matins and throughout the Missal, and for the Divine Office in 8t Peter's at Rome, 8t Mark's at Venice, and in the Milanese rite. St Jerome's Vulgate was declared by the Council of Trent to be the authentic or authoritative Latin biblical text of the Catholic Church, without thereby implying any preference of this version above the original text or above versions in other languages. In 1907 Pope Pius X entrusted to the monks of 8t Benedict the duty of restoring so far as possible St Jerome's text of the Vulgate, which during fifteen centuries of use has become considerably modified and corrupted. The version of the Bible ordinarily used by English-speaking Catholics is the translation of the Vulgate made at Rheims and Douay towards the end of the sixteenth century, as revised by Bishop Challoner in the eighteenth; and the English version officially made by Monsignor Ronald Knox was also from the Vulgate. In the year 404 a great blow fell on St Jerome in the death of 8t Paula and a few years later in the sacking of Rome by Alaric; many refugees fled into the East, and he wrote of them: "Who would have believed that the daughters of that mighty city would one day be wandering as servants and slaves on the shores of Egypt and Africa? That Bethlehem would daily receive noble Romans, dis足 tinguished ladies brought up in wealth and now reduced to beggary? I cannot help them all, but I grieve "lnd weep with them, and, completely given up to the duties which charity imposes on me, I have put aside my clJmmentary on Ezekiel and almost all study. For to-day we must translate the words of the Scriptures into deeds, and instead of speaking saintly words we must act them." Again towards the end of his life he was obliged to interrupt his studies by an incursion of barbarians, and some time after by the violence and persecution of the Pelagians who sent a troop of ruffians to Bethlehem to assault the monks and nuns vtho lived there under the direction of St Jerome, who had opposerl them. Some were beaten, and a deacon was killed, and they set fire to the monasteries. In the following year St Eustochium died and Jerome himself soon followed her: wom out with penance and work, his sight and voice failing, his body like a shadow, he died peacefully on September 30, 420. He was buried under the church of the Nativity close to Paula and Eustochium, but his body was removed long after and He is often represented now lies somewhere in St Mary Major's at Rome. in art habited as a cardinal, because of the services he discharged for Pope St Damasus, and also with a lion from whose paw he was said to have drawn a thorn. This story has been transferred to him from the legend of St Gerasimus, but a lion is a far from inapt emblem of this fearless and fierce defender of the faith. During recent years much advance has been made in the study of the life of St Jerome. Of special value is the volume Miscellanea Geronimiana which was published at Rome in 1920 to do honour to the fifteenth centenary of his death. In this a number of eminent scholars, including Duchesne, Batiffol, Lanzoni, Zeiller and Bulic, contribute studies on moot points of particular interest in connection with the saint. Then in 1922 appeared the best modern life, that of F. Cavallera, Saint Jerome, sa vie et son lEUvre (1922, 2 vols.), though the criticisms of Father Peeters in Ana/ecta Bollandiana, vol. xlii, pp. 180-184, claim careful attention. At an earlier date we have the discovery by G. Morin of Jerome's Commentarioli and Tractatus on the psalms, with other finds (see his Etudes, textes, decouvertes, pp. 17-25). Further, a very full article on St Jerome by H. Leclercq figures in DAC., vol. vii, cc. 2235足 2304; and another by J. Forget in DTC., vol. viii (1924), cc. 894-983. In the eighteenth century we have the painstaking labours of Vallarsi, and of the Bollandists (September, vol. viii). The early accounts of St Jerome, with the exception perhaps of the chronicle of Marcellinus (edited by Mommsen in MGH., Auctores antiquissimi, vol. ii, pp. 47 seq.), do not offer much of value. Jerome's correspondence and works must always remain the

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ST GREGORY THE ENLIGHTENER

September 30

principal source for a study of his life. See also P. Monceaux, St Jerome: the Early Years (1935) ;. J. Duff, Letters of St Jerome (1942); A. Penna, S. Girolamo (1949); P. Antin, Essai sur S.Jerome (1951) ; and A Monument to StJerome (1952), essays ed. by F. X. Murphy.

ST

GREGORY THE (c. A.D. 330)

ENLIGHTENER,

BISHOP

OF

ASHTISHAT

THE Christian faith was first preached in Armenia during the second or third century, probably by missionaries from Syria and Persia, but the local beliefs concerning this first evangelization are different and contradictory. These worth足 less legends give the credit for it to the apostles SSe Bartholomew and Thaddeus, and together with Thaddeus have appropriated the story of King Abgar the Black and the likeness of our Lord, which really belongs to Edessa and St Addai. Never足 theless, the Armenians also venerate St Gregory of Ashtishat as the apostle who brought the light of the gospel to their country, whence he is named "the Il足 luminator " or " Enlightener " and regarded as their principal national saint and patron. He was born in the third century, at a time when the Persians had invaded Armenia. His origin and even nationality are uncertain. According to unreliable Armenian tradition he was a sc;>n of that Parthian Anak who murdered King Khosrov I of Armenia. When the dying Khosrov ordered the extermination of Anak's family, the baby Gregory was smuggled away by a merchant of Valarshapat to Caesarea in Cappadocia. Here certainly he was baptized, and in due course married and had two sons, St Aristakes and St Vardanes. Tiridates, a son of King Khosrov, who had been in exile among the Romans, returned ,vith an army and regained his father's throne. Gregory W3S given a place at the court of Tiridates (an unlikely thing ifhe were really a son of his father's murderer), but soon incurred the displeasure of the king by the encouragement he gave to the Armenian Christians and by his zeal in making converts. Active persecution began, and Gregory himself suffered greatly. But eventually he triumphed. Tiridates himself was converted (he is venerated as a saint), and while Christians in the Empire were suffering under the persecution of Diocletian, Christianity was proclaimed the official religion of Armenia, which thus became-superficially-the first Christian state in the world's history. St Gregory went to Caesarea and there was consecrated bishop by the metro足 politan Leontius. He established his. see at Ashtishat and then set himself with the aid of Greek and Syrian missionaries to organize his church, instruct the new converts, and win over waverers. To recruit a clergy he took a nUInber of youths, instructed them in the Holy Scriptures and Christian morality, and taught them Greek and Syriac; but the episcopate became hereditary, and the chief bishop of Armenia was a direct descendant of St Gregory for a century after. "Invincibly did our Illuminator carry the life-giving name of Jesus from end to end of the land, in all seasons and weathers, untiring and earnest in the duties of an evangelist, repelling adversaries, preaching before chieftains and nobles, and enlightening every soul which by the new birth of baptism was made a child of God. To show forth the glory of Christ he rescued prisoners and captives and those oppressed by tyrants; he destroyed unjust contracts and liabilities; he comforted by his words many who were afflicted or living in fear, putting before them the hope of the glory of God and planting our Lord Jesus Christ in their souls so that they became truly glad." 'Gregory sent his son St Aristakes to represent him at the first oecumenical council at Nicaea, and when Gregory read the acta of that assembly he is said to

693

September 30]

THE LIVES OF THE SAINTS

have exclaimed: "As for us, we praise Him who was before time, worshipping the Holy Trinity and the one Godhead of the Father, the Son and the Holy Ghost, now and throughout all ages." Whether or r ') St Gregory actually made use of these words, they are still repeated by the celebrant in the Armenian eucharistic liturgy when the deacon has recited the conciliar anathema after the creed. Shortly after Gregory consecrated Aristakes to succeed him, and himself retired to a hermitage on Mount Manyea in the province of Taron. In the following year he was found dead by a shepherd and was buried at Thortan. The above particulars of this saint are all quite uncertain, but if authentic information is scarce legends are not wanting, which are set out at length in a history written by one who called himself Agathangelus and averred that he was secretary to King Tirjdates. Actually it was not composed earlier than the second half of the fifth century. According to this work, Gregory first got into trouble with Tiridates for refusing to lay a garland of flowers on the image of the goddess Anahit in her temple at Ashtishat. When he could by no means persuade him to this act of worship, Tiridates had him tortured in twelve different ways, ways of a cruel ingenuity differing considerably from those usually recorded of martyrs under the Romans. Gregory was then thrown into a noisome pit, stinking with corpses, filth and vermin, where he was left and forgotten for fifteen years. But he was kept alive by the ministrations of a kindly widow. After the martyrdom of 8t Rhipsime (September 29), King Tiridates was turned into a wild boar, roaming about the woods with others of his kind, and it was revealed in a vision to his sister that he would be restored to his natural shape only by the prayers of Gregory. Whereupon the pit was searched, he was found and released from confinement, and at once healed the king who in repentance and gratitude was baptized with his wife and sister. Gregory then fasted without food, prayed, and preached for seventy days, and had a vision at Valarshapat near Mount Ararat in which our Lord came down from Heaven and showed him that He wanted the chief cathedral-church of Armenia to be built there where he was. Which was done and the place called Etshmiadzin, which means" the Only-begotten has descended"; but the story of the vision was probably really invented to bolster up the claim of the Armenian church to be independent of Caesarea. Each of these marvels, namely, the Twelve Tonnents, the Casting into the Pit, the Release from the Pit, and the Vision, is commemorated by a separate feast among the Armenians, who keep other feasts of 8t Gregory as well. He is sometimes erroneously venerated as a martyr, e.g. among the Greeks. Devotion to 8t Gregory is found in southern Italy, where it was introduced by Armenian" colonists ". A church in Naples indeed claims some of his relics, but it is most doubtful that they ever left Armenia. The saint is commemorated in the canon of the Armenian Mass. Those who are not specialists in oriental languages have to be content, in the case of Armenian and Georgian saints, to consult second-hand sources. Even the Bollandists in the eighteenth century (Acta Sanctorum, September, vol. viii) had to do the best they could with the aid of a Greek version or abridgement by the Metaphrast of the Wlreliable and often fabulous Armenian narrative attributed to Agathangelus. The genuine Armenian Agathangelus, if he ever existed, cannot be traced) but we possess an Arabic version of an earlier stage in the development of the pseudo-Agathangelus. This is in a letter, c. 714, of the Arabian bishop George to the priest Joshua. See von Ryssel, Ein Brief Georgs an den Presb. Joshua (1883); A. von Gutschmid, Kleine Schriften, vol. iii (1892), pp. 339-420 ; Gelzer in the Berichte of the Sachsischen Gesellschaft, 1895, pp. 109-174; P. Peeters in the Analecta Bollandiana, vol. xxvi (1907), pp. 117-120 and vol. I (1932), pp. 3-58; G.

694

rSeptember

ST SIMON OF CREPY

30

Garitte in Documents pour l'etude du livre d'Agathange, " Studi e testi ", no. cxxvii (1946) includes an unpublished Greek text of Agathangelus from which the Arabic is derived. See also a long article by Fr Paul Peeters in Anafecta Bollandiana, vol. Ix (1942), a propos the marble calendar of Naples; the notice in the Bollandist commentary on the Mart. Rom. (1940), pp. 426-427; S . Weber, Die Kathofische Kirche in Armenien (1903), pp. 115 seq. ,. F. Tournebize, Histoire . . . de f'.Armenie (1901), pp. 423 seq.,. and L. Duchesne, Histoire ancienne de I'Bgfise, vol. iii (1911), pp. 528-536.

ST HONORIUS,

ARCHBISHOP OF CANTERBURY

apostolic man was a Roman by birth, and a monk by profession. St Gregory the Great, from the experience which he had of his virtue and skill in sacred learning, made choice of him for one of the missionaries which he sent to convert the English, though whether he was of 8t Augustine's original company or came over with the second band in 601 is not known. Upon the death of St Justus in 627 St Honorius was chosen archbishop of Canterbury. He was consecrated at Lincoln by 8t Paulinus, Bishop of York, and received the pallium sent by Pope Honorius I together with a letter, in which his Holiness ordained that whenever either the see of Canter足 bury or York should become vacant, the other bishop should ordain the person that should be duly elected, "because of the long distance of sea and land that lies between us and you ". And to confirm this delegation of the patriarchal power of consecrating all bishops under him, a pallium was sent also to the bishop of York. The new archbishop saw with joy the faith of Christ extending daily in many different parts of this island and the spirit of the gospel taking root in the hearts of many servants of God. His own zeal and example contributed to so great an increase throughout an episcopate of some twenty-five years. One of the first and most important of his acts was to consecrate the Burgundian St Felix as bishop of Dunwich and send him on his mission to convert the East Angles. .After King Edwin was slain in battle and Cadwallon of Wales, " more cruel than any pagan" says 8t Bede, "and resolved to cut off every Englishman in Britain", ravaged N orthumbria, St Paulinus fled with Queen Ethelburga and was given shelter by St Honorius, who appointed him to the vacant see of Rochester. When Paulinus died there in 644 Honorius consecrated in his place St Ithamar, a man of Kent, the first English bishop. St Honorius died on September 30,653, and was buried in the abbey-church of SSe Peter and Paul at Canterbury. He is named in the Roman Martyrology and commemorated in the dioceses of Southwark and Nottingham. THIS

For all this see Bede, Eccles. Hist., bks ii and iii, with Plummer's notes.

ST SIMON OF CREPY

(A.D. 1082)

SIMON, Count of Crepy in Valois, was a relative of Matilda, wife of William the Conqueror, in whose court he was brought up. He was favoured by William and fought against Philip I of France to keep the Vexin for Normandy, but he desired to be a monk, moved thereto, it is said, by the sight of the decomposing body of his father which he was taking from Montdidier to be buried at Crepy. There is a story told of his persuading his fiancee, a daughter of Hildebert, Count of Auvergne, to be a nun, and of a romantic flight from their respective homes just before the wedding. But Simon's intention was frustrated for a time by King William, who wished him to marry his daughter Adela. He was afraid directly to refuse his powerful benefactor, and went off to Rome on the pretext of finding out if the 695

September 30]

THE LIVES OF THE SAINTS

projected marriage were lawful, as the lady was his kinswoman. On the way he went to the abbey of Saint-Claude at Condat in the Jura, and there received the habit. Like other royal monks he was called on by his superiors and relatives to use his influence to bring about reconciliations and restorations of rights. St Hugh of Cluny sent him to the king of France to recover lands that had been taken from his monastery, and he intervened in the troubles between William the Conqueror and his sons. When Pope St Gregory VII, in view of his conflict with the emperor, determined to come to terms with Robert Guiscard and his Norman::; in Italy, he sent for St Simon to help him in the negotiations. These were brought to a successful conclusion at Aquino in 1080, and the pope kept Simon by his side. He died in Rome shortly afterwards, receiving the last sacraments from the hands of St Gregory himself. Many of Simon's contemporaries have sung his praises. Bd Urban II compiled a eulogistic epitaph for his tomb, and Guibert de Nogent, who denounced so uncompromisingly the corruption of the age, wrote enthusiastically of the good example set by Simon. These and many other testimonies have been collected in the Acta Sanctorum, September, vol. viii, together with a separate biography, anonymous but written not long after his death. See also G. Corblet, Hagiographie d'Amiens, vol. iii, pp. 491-519.

virtue of the most fervent novices in the service of God is very imperfect so long as entire self-denial and a great assiduity in prayer have not yet prepared their souls for, and called down upon them, a plentiful inpouring of the Holy Ghost, who fills their understanding with a clear and heavenly light, and by the fire of His charity consumes the rust of worldly affections, and fills them with His grace. In this state the moral virtues acquire an heroic and infused degree of perfection. Humility gives the soul a more clear knowledge of her own infirmities and imper足 fections, with stronger contempt of herself; and the like is to be said of divine and fraternal charity, and all other virtues; so that the soul seems to herself translated into a region of new light, in which by continual exercise of these virtues, and especially of prayer and contemplation, she makes wonderful progress. THE

THE END OF VOLUME III

INDEX SEE VOLUME IV FOR GENERAL INDEX

Individual members of groups, e.g. of martyrs, are not entered in this index tf they have only a bare mention in the text. A Aaron, St (with Julius), I I

Abbo, St, 597

Abbot, Henry, Bd, 19

Abdon, St (with Sennen), 213

Abel, Thomas, Bd, 219

Abraham of Smolensk, St, 377

Abundius, St, 568

Achard, St, 556

Adamnan, St, 625

Adauctus, St, 446

Addai, St (with Mari), 265

Adrian, St (with Natalia), 507

Adrian III, St, 41

A.drian Fortescue, Bd, 72

Aegidius, St, 457

Aengus MacNisse, St, 478

Afra, St, 267

Agapitus, St (mart.), 345

Agapitus, St (with Sixtus), 269

Agapius, St, 355

Agatha Kim, Bd, 612

Agathangelo of Vendome, Bd, 277

Agricolus, St, 469

Aichardus, St, 556

Aidan, St, 451

Aigulf, St, 480

Ailbhe, St, 544

Alberic Crescitelli, Bd, 62

Albert of Jerusalem, St, 638

Albert of Trapani, St, 276

Alcmund, St, 504

Aled, St, 239

Alexander of Comana, St, 303

Alexander of Constantinople, St, 434

Alexis, St, 123

Alneld, Thomas, Bd, 27

Alipius, St, 348

Allemand, Louis, Bd, 573

Almedha, St, 239

Alphonsus de' Liguori, St, 242

Alphonsus de Orozco, Bd, 602

Altman, St, 289

Amadour, St, 366

Amalburga, St (virg.), 65

Amalburga, St (wid.), 64

Amatus, St (ab.), 549

Amatus, St (bp), 550

Ambrose Autpert, St, 149

.~brose, Barlow, Bd, 535

Arne, St (ab.), 549

Arne, St (bp), 550

Anastasius the Fuller, St, 502

Anatolius of Constantinople, St, 12

Anatolius of Laodicea, St, 10

Ancina, J uvenal, Bd, 453

Andleby, \Villianl, Bd, 19

Andre"" Dotti, Bd, 483

Andrew of Fiesole, St~ 382

Andrew of Crete~ St, 15

Andrew of Rinn, Bd, 86

Andrew the Tribune, St, 354

Angelina of Marsciano, Bd, 16o

Angelo of Florence, Bd, 350

Angelo of Foligno, Bd, 422

Anne, St, 189

Anne, St (virg.), 171

Anne M. Javouhey, Bd, 114

Annemund, St, 667

Ansegisus, St, 155

Antide, Joan, St, 403

Antoninus, St (mart.), 469

Antony della Chiesa, Bd, 204

Antony Daniel, St, 645

Antony Pechersky, St, 65

Antony Primaldi; Bd, 330

Antony Zaccaria, St, 19

Apollinaris Franco, Bd, 533

Apollinaris of Ravenna, St, 167

Aquaviva, Rudolf, Bd, 199

Aquila, St (with Prisca), 38

Araght, St, 304

Arbogast~ St, 158

Arbues, Peter, St, 585

Archangelo of Calatafimi, Bd, 214

Armel, St, 337

Arnoul of Metz, St, 139

Arnoul bf Soissons, St, 335

Arnulf of Metz, St, 139

Arnulf of Soissons, St, 335

Arrowsmith, Edmund, Bd, 439

Arsacius, St, 336

Arsenius, St, 146

Assumption of Our Lady, 331

Asterius, St (with Claudius), 388

Athanasia, St, 329

Athanasius the Athonite, St, 20

Athanasius of Naples, St, 109

Athenogenes, St, 116

Attracta, St, 304

Aubert, St, 533

Audoenus, St, 393

Audomarus, St, 516

Augustine, St, 4z6

Augustine of Biella, Bd, 18o

697

July, August, September] Augustine of Lucera, Bd, 255

Aunacharius, St, 634

Aunaire, St, 634

Aurelius, St (with Natalia), 196

Aurelius of Carthage, St, 153

Autpert, Ambrose, St, 149

Austin of Hippo, St, 426

Azevedo, Ignatius, Bd, I 12

B

Barhadbesaba, St, 107

Barlow, Ambrose, Bd, 535

Barsabas, Joseph, St, 153

Bartholomea Capitanio, St, 191

Bartholomew, St (ap.), 391

Beatrice, St, 206

Beatrice da Silva, Bd, 350

Bee, St, 498

Bega, St, 498

Benedict XI. Bd, 35

Benildus, St, 325

Benizi, Philip, St, 385

Benno, Bd, 165

Bernard, St, 360

Bernard Tolomei, Bd s 379

Bernard of Baden, Bd, 1 I I

Bernard of Offida, Bd, 410

Bernardino Realino, St, 13

Bernardino of Feltre, Bd, 672

Bertha, St, 14

Berthold of Garsten, Bd, 197

Bertinus, St, 493

Bertrand of Garrigues, Bd, 498

Bertulf, St, 356

Bettelin, St, 5 I 7

Bicchieri, Emily, Bd, 359

Bichier des Ages, Elizabeth, St,410

Birthday of Our Lady, 506

Blaan, St, 304

Blane, St, 304

Bodo, St, 62 I

Bonaventure, St, 96

Bonaventure of Barcelona, Bd, 542

Boniface I, St, 485

Boniface of Savoy, Bd, 102

Bonosus, St, 374

Boris, St, 175

Bosgrave, Thomas, Bd, 18

Boste, John, Bd, 181

Botvid, St, 204

Boxers, Martyrs under the, S9

Brebeuf, John de, St, 645

Brigid, St. (with Maura), 88

Brites, Bd, 350

Brocard, St, 471

Bronislava; Bd, 449

Brown, William, Bd, 241

Bruno of Segni, St, 140

Bulgaria, Seven Apostles of, 130

C Caesarius of ArIes, St,418

Cadoc, St, 633

THE LIVES OF THE SAINTS Cagnoald, St, 497

Cajetan, St, 272

Calais, St, 3

Calasanctius, Joseph, St, 413

Camillus de Lellis, St, 134

Capitanio, Bartholomea, St, 191

Carey, Jobn, Bd, 18

Carilefus, St, 3

Caspar de Bono, Bd, 1째4

Cassian, John, St, 169

Cassian of Imola, St, 316

Cassian of Nantes, Bd, 277

Castor, St, 469

Catherine of Genoa, St, 557

Catherine of Racconigi, Bd, 488

Celsus, St (with Nazarius), 200

Ceolfrid, St, 635

Ceslaus, Bd, 131

Chabanel, Noel, St, 645

Chainoaldus, St, 497

Chantal, Jane F. de, St, 369

Charles Garnier, St, 645

Charles Spinola, Bd, 533

Charles of Blois, Bd, 685

Chiesa, Antony della, Bd, 204

Christina, St, 173

Christina the Astonishing, St, 176

Christopher, St, 184

Ciaran of Clonmacnois, St, 513

Clare of Assisi, St, 309

Clare of Montefalco, St, 341

Claudia, St, 274

Claudius, St (with Asterius), 388

Claver, Peter, St, 519

Clement of Okhrida, St, 130

Clodoaldus, St, 503

Cloud, St, 503

Colman of Lann Elo, St, 654

Colombini, John, Bd, 228

Columba, St (virg. mart.), 580

Constantine, St (with Theodore), 60

Corbinian, St, 51 I

Corby, Ralph, Bd, 505

Cornay, John, Bd, 79

Cornelius, St, 560

Cornelius, John, Bd, 18

Cosmas, St (with Damian), 659

Couderc, Teresa, Bd, 658

Crescitelli, Alberic, Bd, 62

Crisin, Mark, Bd, 504

Cross, Exaltation of the, 551

Cunegund, Bd, 178

Cuthburga, St, 48 I

Cybard, St, 4

Cyprian, St, 561

Cyprian, St (with Justina), 652

Cyriacus, St (with Largus), 287

Cyril, St (with Methodius), 29

D

Dalfinus, St, 667

Dalmatius Moner, Bd, 657

Damian, St (with Cosmas), 659

Daniel, Antony, St, 645

Darerca, St, 26

[July, August, September

INDEX David (Gleb), St, 175

David, St (with Theodore), 601

David, Gonson, Bd, 73

David, Lewis, Bd, 424

David of Munktorp, St, I I I

Dean, William, Bd, 436

Declan, St, 175

Deiniol, St, 540

Delanoue, joan, Bd, 342

Delgado, Ignatius, Bd, 77

Delphina, Bd, 661

Desmaisieres, Mary M., St, 405

Deusdedit of Canterbury, St, 100

Dickenson, Roger, Bd, 36

Disibod, St, 509

Dometius the Persian, St, 275

Dominic, St, 258

Dominica, St, 23

Donald, St, 107

Donatian, S~, 496

Donatus of Arezzo, St, 275

Dotti, Andrew, Bd, 483

Drithelm, St, 462

Drostan, St, 71

Duckett, John, Bd, 505

Dumoulin-Borie, Peter, Bd, 78

E Eanswida, St, 545

Ebba, St, 402

Eberhard, Bd, 330

Edith of Polesworth, St, 1째9

Edith of Wilton, St, 571

Edmund Arrowsmith, Bd, 439

Edward Fulthrop, Bd, 19

Edward Powell, Bd, 218

Eiluned, St, 239

Eleutherius, St (ab.), 497

Elias of Jerusalem, St, 154

Elizabeth Bichier des Ages, St, 410

Elizabeth of Portugal, St, 37

Elzear, St, 661

Emiliani, Jerome, St, 150

Emily de Rodat, St, 603

Emily of Vercelli, Bd, 359

Emmanuel Ruiz, Bd, 68

Emmeramus, St, 622

Emygdius, St, 292

Ennodius, St, 126

Eoghan, St, 390

Eparchius, St, 4

Ephesus, Sleepers of, 193

Equitius, St, 303

Ercongota, St,34

Ennengard, Bd, 119

Ethelburga, St, 34

Ethelwold of Winchester, St, 240

Eudes, John, St, 351

Eugene of Ardstraw, St, 390

Eugenius III, Bd, 43

Eugenius of Carthage, St, 89

Eulogius of Alexandria, St, 549

Eunan, St, 625

Euphemia, St, 567

Euplus, St, 3 I 3

Eusebius, St (pope), 340

Eusebius, St (with Nestabo), 508

Eusebius of Rome, St, 328

Eustace, St, 606

Eustachius, St, 606

Eustathius of Antioch, St, 117

Eustochium, St, 665

Evans, Philip, Bd, 166

Everard Hanse, Bd, 219

Everild, St, 55

Exaltation of the Cross, 551

Exsuperius, St, 664

Eymard, Peter, St, 256

F

Faber, Peter, Bd, 306

Fachanan, St, 329

Fantinus, St, 448

Faustinus, St, 206

Faustus of Riez, St, 666

Favre, Peter, Bd, 306

Faith, St (with Hope, etc.), 238

Felicia of Milan, Bd, 179

Felicissimus, St, 269

Felicity, St, 62

Felim, St, 293

Felix, St (with Adauctus), 446

Felix, St (with Nabor), 84

Felix" II ", St, 206

Felix III (IV), St, 6z1

Felix of Nantes, St, 33

Felton, John, Bd, 29 1

Felton, Thomas, Bd, 437

Feodor, St, 60 I

Ferreolus, St, 591

Fetherston, Richard, Bd, 218

Fiacre, St, 460

Finbar, St, 634

Finnian of Moville, St, 531

Fisher, John, St, 45

Firminus, St, 632

Flavian of Antioch, St, 154

Florus, St (with Laurus), 345

Flower, Robert, Bd, 630

Fomari-Strata, Mary V., Bd, 547

Fortescue, Adrian, Bd, 72

Fortunatus, St, 84

Fourteen Holy Helpers, The, 287

Franco, Apollinaris, Bd, 533

Francis de Posadas, Bd, 608

Francis Solano, St, 93

Francis of Calderola, Bd, 676

Francis of Camporosso, St, 586

Frederick of Utrecht, St, 139

Freeman, William, Bd, 325

Fulrad, St, 118

Fulthr:op, Edward; Bd, 19

G

Gabra, Michael, Bd, 465

Gabriel Lalemant, St, 645

Gabriel Mary, Bd, 423

Gaetano, St, 272

July; August, September] Gaiana, St, 680

Gall of Clermont, St, 3

Garnier, Charles, St, 645

Gaugericus, St, 305

Gazotich, Augustine, Bd, 255

Genesius of Aries, St, 400

Genesius the Comedian, St, 398

Gentilis, Bd, 496

George Swallowell, Bd, 181

Gerard, St (with Arduin), 306

Gerard of Csanad, St, 629

Geremarus, St, 628

Germanus of Auxerre, St, 25 I

Germer, St, 628

Gertrude of Altenberg, Bd, 323

Gery, St, 305

Giles, St, 457

Giuliani, Veronica, St, 57

Giustiniani, Laurence, St, 489

Gleb, St, 175

Goar, St, 24

Godeleva, St, 26

Goericus, St, 597

Gonson, David, Bd, 73

Goretti, Mary, St, 28

Gorgonius, St, 512

Goupil, Rene, St, 645

Grassi, Gregory, Bd, 59

Green, Hugh, Bd, 18

Gregory Grassi, Bd, 59

Gregory Lopez, " Bd u, 155

Gregory of Utrecht, St,402

Gregory the Enlightener, St, 693

Grimbald, St, 42

Grimonia, St, 501

Grivot, lIermina, Bd, 59

Guala of Brescia, Bd, 482

Gualbert, John, St, 81

Guy of Anderlecht, St, 546

H

Hanse, Everard, Bd, 219

Hartley, William, Bd, 438

Haymo of Savigliano, Bd, 351

Hedda, St, 34

Helen, St, 346

Helen of Bologna, Bd, 627

Helen of Skovde, St, 228

Helier, St, 1,18

Heliodorus, St, 12

Henry II, St, 105

Henry Abbot, Bd, 19

Herluin, Bd, 406

Hermagoras, St, 84

Hernlan the Cripple, Bd, 638

Hermansson, Nicholas, Bd, 178

Hermes, St, 434

Hermina Grivot, Bd, 59

Herst, Richard, Bd, 443

Hewett, John, Bd, 438

Hidulf, St, 72

Hildegard, St, 580

Hildelitha, St, 48 I

Hippolytus, St (with Timothy), 380

Hippolytus of Rome, St, 315

THE LIVES OF THE SAINTS Holford, Thomas, Bd, 437

Honorius of Canterbury, St, 695

Horrnisdas r St (mart.), 288

Hormisdas, St (pope), 271

Hroznata, Bd, 102

Hugh, Little St, 421

Hugh Green, Bd, 18

Hugh More, Bd, 465

Humbeline, Bd, 376

Humbert of Romans, Bd, 104

Humphrey, Laurence, Bd, 36

Hyacinth, St, 338

Hyacinth, St (with Protus), 537

la, St (mart.), 264

Ida of Herzfeld, St, 486

Ignatius Azevedo, Bd, I 12

Ignatius Delgado, Bd, 77

Ignatius Loyola, St, 221

Imbert, Laurence, Bd, 61 I

Ingram, John, Bd, 181

Innocent, I, St, 201

Irenaeus, St, 10

Irenaeus, St (with Mustiola), Isaac the Great, St, 512

Isaac Jogues, St, 645

Isabella of Portugal, St, 37

J Jacobis, Justin de, Bd, 230

Januarius, St, 594

James the Greater, St, 182

J ames of Bevagna, Bd, 390

James of Mevania, Bd, 390

James of Nisibis, St, 106

James of Voragine, Bd, 92

Jane F. de Chantal, St, 369

Jane of Reggio, Bd, 55

Jason, St, 83

Javouhey, Anne, Bd, 114

Jerome, St, 686

Jerome Emiliani, St, 150

Joachim, St, 336

Joan Antide-Thouret, St, 403

Joan Delanoue, Bd, 342

Joan Soderini, Bd, 464

Joan of Aza, Bd, 290

Joan of Orvieto, Bd, 171

J ogues, Isaac, St, 645

John Boste, Bd, 181

John de Brebeuf, St, 645

John Carey, Bd, 18

John Cassian, St, 169

John Colombini, Bd, 228

John Cornay, Bd, '79

John Cornelius, Bd, 18

John Duckett, Bd, 505

John Eudes, St, 351

John Felton, Bd, 29 1

John Fisher, St, 45

John Gualbert, St, 81

John Hewett, Bd, 438

John Ingram, Bd, 181

700

I I

[July, August, September

INDEX John Jones, Bd, 87

John Kemble, Bd, 383

John Lalande, St, 645

John du Lau, Bd, 472

John Lloyd, Bd, 166

John Massias, Bd, 593

John G. Perboyre, Bd, 542

John Roche, Bd, 437

John Soreth, Bd, 2 I 5

John Speed 1 Bd, 181

John Vianney, St, 280

John Wall, Bd, 409

John of Alvernia, Bd, 324

John of Bergamo, St, 71

John III of Constantinople, St, 434

John of Dukla, Bd, 67 I

John of Meda, St, 656

John of N icomedia, St, 502

John of Perugia, Bd, 463

John of Rieti, Bd, 296

John of Salerno, Bd, 295

John of Tossignano, Bd, 180

John the Baptist, Beheading of St, 440

John the Iberian, St, 85

Jones, John, Bd, 87

Joseph Barsabas, St, 153

Joseph Calasanctius, St, 413

Joseph l\1:archand, Bd, 78

Joseph of Cupertino, St, 587

Joseph of Palestine, St, 163

Julian of Brioude, St, 434

Julitta, St, 213

Julius, St (with Aaron), I I

Justa, St (\vith Rufina), 144

Justin de Jacobis, Bd, 230

Justina, St (with Cyprian), 652

Justus, St (with Pastor), 270

Juvenal Ancina, Bd, 453

Laurence Loricatus, Bd, 337

Laurence Nerucci, Bd, 452

Laurence of Brindisi, St, 172

Laurence of Rippafratta, Bd, 67 I

Laurus, St, 345

Lelia, St, 305

Leo II, St, 10

Leo IV, St, 128

Leu, St,459

Lewina, St, 174

Lewis, David, Bd, 424

Liberata, St, 151

Liberatus, St. (mart.), 340

Liberatus of Loro, Bd, 500

Liborius, St, 169

Liguori, Alphonsus de', St, 242

Linus, St, 623

Lioba, St, 668

Lloyd, John, Bd, 166

Lopez, Gregory, " Bd ", 155

Louis IX, St, 394

Louis Allemand, Bd, 573

Louis of Anjou, St, 357

Louis of Thuringia, Bd, 54 I

Louisa of Savoy, Bd, 518

Loup, St, 207

Loyola, Ignatius, St, 22 I

Lucy of Amelia, Bd, 198

Lucy of Caltagirone, Bd, 657

Ludmila, St, 570

Ludwig, Bd, 541

Lughaidh, St, 264

Lull, Raymund, Bd, 494

Lupus of Sens, St, 459

Lupus of Troyes, St, 207

Luxorius, St, 373

M

K Kemble, John, Bd, 383

Kenelm, St, 127

Kieran of Clonmacnois, St) 5 I 3

Kilian, St, 40

Kim, Agatha, Bd, 612

Kimura, Sebastian, Bd, 534

Kinga, Bd, 178

Kirkman, Richard, Bd, 382

Klaietsi, Nerses, St, 322

L Lacey, William, Bd, 382

Laetus, St, 496

Lalande, John, St, 645

Lalement, Gabriel, St, 645

Lambert of l\laestricht, St, 579

Lampronazi, N erses, St, 131

Largus, St, 287

Lau, John du, Bd, 472

Laurence, St, 297

Laurence Giustiniani, St, 489

Laurence Hurl1phrey, Bd, 36

Laurence Imbert, Bd, 6 I I

Macanisius, St, 478

Machabees, The Holy, 237

Macrina the Younger, St, 145

Madelgaire, St, 607

Magi, The, 168

Magnericus, St, 188

Mamas, St, 339

Mannes, Bd, 214

Marcellina, St, 126

Marcellus, St (mart.), 416

Marcellus, St (with Valerian), 483

Marcellus of Apamea, St, 328

Marchand, Joseph, Bd, 78

Marchelm, St, 100

Margaret, or Marina, St, 152

Margaret Ward, Bd, 437

Margaret of Louvain, Bd, 470

Margaret the Barefooted, St, 423

Mar,i, St, 265

Marina, or Margaret, St, 152

Marinus, St,484

Mark Crisin, Bd, 504

Mark of Modena, Bd, 627

Martha, St, 205

Martinengo, Mary M., Bd, 200

Martinian, St (with Processus), 7

Martyrs of China) II, 59

7째1

July, August, September] Martyrs of Compiegne, 132

Martyrs of Damascus, 68

Martyrs of Dorchester, 18

Martyrs of Durham, 1594, 181

Martyrs of Gorcum, 56

Martyrs of Indo-China, I, 77

Martyrs of Japan, III, 533

Martyrs of Korea, 6 I I

Martyrs of London, 1588, 436

Martyrs of North America, 645

Martyrs of Orange, 59

Martyrs of Prague, 452

Martyrs of Salsette, 199

Martyrs of SciIIium, 124

Martyrs of September 1792, 472

Martyrs of Utica, 392

Mary, The Blessed Virgin, 331

Mary, B.V., Assumption of, 331

Mary, B.V., Birthday of, 506

Mary, B.V., Visitation of, 6

Mary, B.V., ofMt Carmel,·.I16

Mary, B.V., of Ransom, 627

Mary, B.V"., Immaculate Heart of, 380

Mary, B.V., Name of, 544

Mary, B.V., Seven Sorrows of, 554

Mary Major, Dedication of St, 265

Mary V. Fornari-Strata, Bd, 547

Mary Goretti, St, 28

Mary Magdalen, St, 161

Mary M. Martinengo, Bd, 200

Mary de Mattias, Bd, 368

Mary Michaela, St, 405

Mary M. Postel, St, 120

Mary of CereveIIon, St, 601

Masabki, R., A. and F., BB., 68

Massias, John, Bd, 593

Maternus, St, 552

Matthew, St (ap.), 609

Mattias, Mary de, Bd, 368

Maura, St (with Brigid), 88

Maura of Leucadia, St, 171

Maura of Troyes, St, 610

Maurice, St, 619

Maurilius, St, 548

Maxfield, Thomas, Bd, 5

Maximian, St, 374

Maximus the Confessor, St, 320

Mazzinghi, Angelo A., Bd, 350

Meda, Felicia, Bd, 179

Medericus, St, 443

Mennas, St, 401

Menodora, St, 528

Merry, St, 443

Methodius, St (with Cyril), 29

Methodius of Olympus, St, 592

Michael the Archangel, St, 677

Michael Ghebre, Bd, 465

Michael of Chernigov, St, 61 I

Michaela Desmaisieres, St, 40 S

Mildred, St, 9 I

Milner, Ralph, Bd, 36

Milo of Selincourt, Bd, I 19

Mirin, St, 557

Mochta, St, 356

Modwenna, St, 26

Molua, St, 264

Monegundis, St, 8

THE LIVES OF THE SAINTS Moner, Dalmatius, Bd, 657

Moninne, St, 26

More, Hugh, Bd, 465

More, Thomas, St, 49

Moses the Black, St, 435

Mount Carmel, Our Lady of, 116

Muredach, St, 314

Murtagh, St, 314

Mustiola, St, I I

N Nabor, St, 84

Name of Mary, 544

Natalia, St (with Adrian), 507

Natalia, St (with Aurelius), 196

Nathanael, St,391

Nathy, St, 293

Navarro, Paul, Bd, 535

Nazarius, St (with Celsus), ~oo

Neot, St, 227

Nemesian, St, 527

N erses KIaietsi, St, 322

N erses Lampronazi, St, 131

N erucci, Laurence, Bd, 452

Nicetas the Goth, St, 555

Nicholas Pieck, St, 56

Nicholas of Linkoping, Bd, 178

Nicholas of Tolentino, St, 524

Nicomedes, St, 555

Nilus of Rossano, St, 654

Ninian, St, 568

Noel Chabanel, St, 645

Nonna, St, 268

Notburga, St, 553

NoveIIone, Bd, 323

o Oddino, Bd, 159

Odo of Canterbury, St, 15

Olaf, St, 208

Olga, St, 72

Oliver Plunket, Bd, 73

Orner, St, 516

Orozco, Alphonsus de, Bd, 602

Oswald, St, 293

Oswin, St, 366

Otto of Bamberg, St, 8

Ouen, St, 393

P Pacifico of San Severino, St, 631

PaIIadius, St, 33

J:lambo, St, 137

Pammachius, St, 446

Pantaenus, St, 32

Pantaleon, St, 192­ Panteleimon, St, 192

Paphnutius, St, 538

Pastor, St, 270

Patiens of Lyons, St, 539

Patricia, St, 400

7°2

[July, August, September

INDEX Patrick Salmon, Bd, 18

Paul, St (with Thea), 188

Paul Navarro, Bd, 535

Paul IV of Constantinople, St, 434

Paul, Vincent de, St, 141

Paula of Montaldo, Bd, 350

Paulinus of Trier, St, 450

Pechersky, Antony, St, 65

Pechersky, Theodosius, St, 65

Peleus, St, 596

Perboyre, John, Bd, 542

Percy, Thomas, Bd, 407

Peregrine of Falerone, Bd, 500

Peter ad Vincula, St, 236

Peter Arbues, St, 585

Peter Claver, St, 519

Peter Domoulin-Borie, Bd, 78

Peter J. Eymard, St, 256

Peter Favre, Bd, 306

Peter of Chavanon, St, 540

Peter of Luxemburg, Bd, 9

Peter of Mogliano, Bd, 2 I 7

Peter of Sassoferrato, Bd, 463

Philastrius, St, 138

Philibert, St, 367

Philip Benizi, St, 385

Philip Evans, Bd, 166

Philomena, St, 299

Phocas the Gardener, St, 6 I 7

Phoebe, St, 478

Pieck, Nicholas, St, 56

Pinchon, William, St, 2 I 2

Pirrotti p Pompilio, St, I 13

Pius I, St, 70

Pius X, St, 474

Plunket, Oliver, Bd, 73

Poemen, St, 417

Pompilio Pirrotti, St, I 13

Porcarius, St, 314

Posadas, Francis de, Bd, 608

Postel, Mary 1\1., St, 120

Powell, Edward, Bd, 2 I 8

Praxedes, St, 157

Precious Blood of Our Lord, The, I

Primaldi, Antony, Bd, 330

Prisca, St (with Aquila), 38

Processus, St (with Martinian), 7

Procopius, St, 39

Protus, St, 537

Pulcheria, St, 528

R Radegund, St, 3 18

Ralph Corby, Bd, 505

Ralph Milner, Bd, 36

Ransom, Our Lady of, 627

Raymund Lull, Bd, 494

Raymund Nonnatus, St, 449

Raymund of Toulouse, St, 43

Realino, Bernardino, St, 13

Regina, St, 500

Reine, St, 500

Reineldis, St, 118

Remaclus, St, 480

Rene Goupil, St, 645

Rhipsime, St, 680

Richard Fetherston, Bd, 2 I 8

Richard Herst, Bd, 443

Richard Kirkman, Bd, 382

Richard of Hampole, Bd, 682

Richardis, St, 592

Robert Sutton, Bd, 438

Robert of Knaresborough, Bd, 630

Roche, John, Bd, 437

Rock, St, 338

Rodat, Emily de, St, 603

Roger Dickenson, Bd, 36

Rolle, Richard, Bd, 682

Romanoni, Guala, Bd, 482

Romanus (Boris), St, 175

Romanus, St (mart.), 292

Rombaut, St, 13

Romula, St, 170

Romulus of Fiesole, St, 22

Rosalia, St, 486

Rose of Lima, St, 444

Rose of Viterbo, St, 487

Ruan, St, 447

Rudolf Aquaviva, Bd, 199

Rufina, St (with Justa), 144

Rufina, St (with Secunda), 64

Ruiz, Emmanuel, Bd, 68

Rumold, St, 13

Rumon, St,447

S

Sabina, St, 442

Sahak, St, 5 I 2

Salaberga, St, 62 I

Salmon, Patrick, Bd, 18

Salvius of Albi, St, 532

Samson of Dol, St, "'02

Santes of Monte Fabri, Bd, 500

Satyrus, St, 578

Scillitan Martyrs, 124

Scopelli, Jane, Bd, 55

Sebald, St, 357

Sebastian Kimura, Bd, 534

Sebbe, St, 46 I

Secunda, St, 64

Seine, St, 597

Sennen, St (with Abdon), 213

Sequanus, St, 597

Seraphina Sforza, Bd, 517

Serf, St, 5

Sergius I, St, 509

Sergius of Radonezh, St, 639

Servanus, St, 5

Servite Martyrs of Prague, 452

Sethrida, St, 34

Seven Brothers, The, 62

Seven Sleepers, The, 193

Seven Sorrows of Our Lady, 554

Sexburga, St, 25

Sforza, Seraphina, Bd, 517

Shenute, St, I

Sidonius Apollinaris, St, 374

Sigfrid, St, 381

Silas, St, 88

Silva, Beatrice da, Bd, 350

July,

August, September]

Silvanus, St, 88

Simeon Salus, St, 4

Simeon Stylites the Younger, St, 479

Simeon the Armenian, St, 190

Simon of Cr~py, St, 695

Simon of Lipnicza, Bd, 2 I 6

Simon of Rojas, Bd, 676

Simplician, St, 3 I 7

Simplicius, St (with Faustinus), 206

Sisoes, St, 23

Sisoes the Theban, St, 24"

Sixtus II, St, 269

Sixtus III, St, 355

Smaragdus, St, 287

Snow, Our Lady of the, 265

Socrates, St, 578

Soderini, Joan, Bd, 464

Solano, Francis, St, 93

Soreth, John, Bd, 2 IS

Sozon, St, 501

Speed, John, Bd, 181

Speratus, St, 124

Spinola, Charles, Bd, 533

Stephen, st (with Socrates), 578

Stephen, I, St, 249

Stephen, Finding of St, 250

Stephen of Hungary, St, 466

Stigmata of St Francis, 575

Stilla, Bd, 149

Strambi, Vincent, St, 644

Sunniva, St, 42

Susanna, St (with Tiburtius), 301

Sutton, Robert, Bd, 438

Swallowell) George, Bd, 181

Swithun;l St, 108

Syagrius, St, 42 I

Symmachus, St, 148

Symphorian, St, 380

Symphorosa, St, 136

T Taparelli, Haymo, Bd, 351

Tarcisius, St, 335

Tavelli, John, Bd, 180

Teresa Couderc, Bd, 658

Thea, St, 188

Theban, Legion, The, 619

Thecla, St (with Timothy), 355

Thecla of Iconium, St, 623

Thierry, St, 2

Theobald of Marly, Bd, 198

Theodard, St, 532

Theodora of Alexandria, St, 538

Theodore, St (with David), 601

Theodore of Canterbury, St, 598

Theodore of Chemigov, St, 6 I I

Theodoric, St, 2

Theodosius Pechersky, St, 65

Theodota, St, 249

Theodota of Philippopolis, St, 681

Thomas Abel, Bd, 219

Thomas Alfield, Bd, 27

Thomas Bosgrave, Bd, 18

Thomas Felton, Bd, 437

Thomas Holford, Bd, 437

THE LIVES OF THE SAINTS Thomas Maxfield, Bd, 5

Thomas More, St, 49

Thomas Percy, Bd, 407

Thomas Tunstal, Bd, 95

Thomas Warcop, Rd, 19

Thomas Welbourn, Bd, 241

Thomas of Dover, " St ", 250

Thomas of Villanova, St, 6 I 3

Three Kings, The, 168

Three Wise Men, The, 168

Tiburtius, St (with Susanna), 301

Tilbert, ~t, 504

Timothy, St (with Agapius), 355

Timothy, St (with Hippolytus), 380

Timothy of Montecchio, Bd, 406

Tolomei, Bernard, Bd, 379

Transfiguration of Our Lord, 269

Tunstal, Thomas, Bd, 95

Twelve Brothers, The, 458

u Ulric of Augsburg, St, 16

Ulric of Zell, St, 101

Ultan of Ardbraccan, St,485

Uncumber, St, 151

Urban II, Bd, 209

v

Vaclav, St, 663

Valentina, St, 188

Valerian, St (with Marcellus), 483

Verena, St,459

Veronica, St, 82

Veronica Giuliani, St, 57

Vianney, John, St, 280

Victor I, St, 201

Victor III, Bd, 571

Victor of Marseilles, St, 157

Victoria Fornari-Strata, Bd, 547

Victricius, St,275

Vincent Madelgarius, St, 607

Vincent de Paul, St, 141

Vincent Strambi, St, 644

Vincent of Aquila, Bd, 325

Visitation of Our Lady, 6

Vitalis of Savigny, Bd, 573

Vladimir, St, I 10

Vulmar, St, 154

W Wall, John, Bd, 409

Walthen, St, 254

Waltheof, St, 254

Wandregesilus, St, 164

Wandrille, St, 164

Warcop, Thomas, Bd, 19

Ward, Margaret, Bd, 437

Ward, William, Bd, 190

Way, William, Bd, 439

Welbourn, Thomas, Bd, 241

Wenceslaus, St, 663

INDEX \Vigbert, St, 322

Wilgefortis, St, 151

William Andleby, Bd, 19

William Brown, Bd, 241

William Dean, Bd, 436

William Freeman, Bd, 325

William Hartley, Bd, 438

William Lacey, Bd, 382

William Ward, Bd, 190

William Way, Bd, 439

William of Hirschau, Bd, 17

William of Roskilde, St, 470

[July, August, September William of Saint-Brieuc, St, Withburga, St, 41

x

Xystus II, St, 269

Xystus III, St, 355

Z Zaccaria, Antony, St, Zephyrinus, St, 406

19

2I

2

BUTLER'S

LIVES OF THE SAINTS

COMPLETE EDITION E D I TED,

REV I S E 1)

A:\ 1) S lJ

}> }>

L E \1 E

~

T E 1)

B '"

HERBERT J. THURSTON, S.J.

AND

DONALD ATTWATER

Foreword by Cardinal Basil Hume, O.S.B.

Archbishop of Westminster

VOLUME IV

OCTOBER-NOVEMBER-DECEMBER

General Index in This Volume

CHRISTIAN CLASSICS Westminster, Maryland

1990

NIHIL OBSTAT: PATRICIVS MORRIS, S.T.D., L.S.S.

CENSOR DEPVTATVS

IMPRIMATVR: E. MORROGH BERNARD

VICARIVS GENERALIS

WESTMONASTERII: DIE XXIII FEBRVARII MCMLIII

Christian Classics, Inc. roo

BC)X 30

WEs~rMINSTER,MD.

21157

All rights reserved. No part of this

publication may be reproduced in any

form or by any means without

previous written permission.

Lives of the Saints originally published 1756-9.

Revised edition by Herbert J. Thurston, S. J.,

published 1926-38. Copyright by Burns & Oates.

Second Edition, by Herbert J. Thurston, S. J. and

Donald Attwater, published 1956.

Copyright © Burns & Oates 1956.

Reprinted 1981

Foreword copyright © Burns & Oates 1981

LIBRARY OF CONGRESS CATALOG CARD NUMBER: 56-5383

ISBN: Cloth 0 87061 0457, Paperback 0 87061 1372 PRINTED IN THE UNITED STATES OF AMERICA

CONTENTS OF VOLUME IV

OCTOBER

PAGE

1. St Remigius, or Remi, bishop

St Romanus the Melodist

St Melorus, Melar or Mylor, martyr

St Bavo

Bd Francis of Pesaro Bd Nicholas of F orca Palena .

The Canterbury Martyrs and Others of 1588

2. The Guardian Angels

5

6

7

7 8

St Eleutherius, martyr .

St Leodegarius, or Leger, bishop and martyr

3. St Teresa of Lisieux, virgin

9

9 12

St Hesychius The Two Ewalds, martyrs St Gerard of Brogne, abbot SSe Froilan and Attilanus, bishops . St Thomas Cantelupe of Hereford, bishop Bd Dominic Spadafora .

4. St Francis of Assisi

16

17

17

18

19

21

22

St Ammon . St Petronius, bishop 5~

3

4

32

33

St Placid, martyr . St Apollinaris of Valence, bishop St Galla, widow St Magenulf, or Meinulf St Flora of Beaulieu, virgin Bd Raymund of Capua .

6. St St St St

Bruno Faith, virgin and martyr

N icetas of Constantinople .

l\1ary Frances of Naples, virgin .

7 . Our Lady of the Rosary St Justina, virgin and martyr . St Mark, pope St Osyth, virgin and martyr St Artaldus, or Arthaud, bishop Bd Matthew of Mantua . v

4째 45

45

46

"fHE LIVES OF THE SAINTS

October]

PAGE

8. St Bridget, widow

S3

SSe Sergius and Bacchus, martyrs SSe Marcellus and Apuleius, martyrs Holy Simeon

St Pelagia the Penitent .

St Thais St Reparata, virgin and martyr St Demetrius, martyr

St Keyne, virgin .

9. St John Leonardi . St Dionysius the Areopagite St Demetrius of Alexandria, bishop SSe Dionysius, or Denis, Rusticus and Eleutherius, martyrs St Publia, widow SSe Andronicus and Athanasia St Savin

St Gislenus, or Ghislain, abbot Bd Gunther. St Louis Bertrand

10. St Francis Borgia . SSe Gereon and his Companions, martyrs SSe Eulampius and Eulampia, martyrs St Maharsapor, martyr St Cerbonius, bishop St Paulinus of York, bishop SSe Daniel and his Companions; martyrs.

t 1. The Motherhood of Our Lady SSe Tarachus, Probus and Andronicus, martyrs St N ectarius, archbishop St Canice, or Kenneth, abbot . St Agiibert, bishop St Gummarus, or Gommaire St Bruno the Great, archbishop Bd James of VIm . St Alexander Sauli, bishop

Bd Mary Soledad, virgin

12. St Maximilian of Lorch, bishop and martyr SSe Felix and Cyprian, and many other martyrs St Edwin, martyr . St Ethelburga, virgin St Wilfrid of York, bishop

13. St Edward the Confessor SSe Faustus, J anuarius and Martial, martyrs St Comgan, abbot St Gerald of Aurillac St Coloman, martyr VI

S8 S8 59 59

61

62

63

63 65

66

67

67

68

69

7°

7 1

7 1

72

74

78

79

79

80

80

81

82

83

86

86

87

88

88

89

9°

9 1

93

93

94

95

96

100

1°3

1°4

1°4

1°5

CONTEN1'S

[October PAGE

St Maurice of Carnoet, abbot . Bd Magdalen Panattieri, virgin

1°5

106

14. St Callistus, or Calixtus, pope and martyr St Justus of Lyons, bishop St Manechildis, virgin

St Angadrisma, virgin St Burchard, bishop St Dominic Loricatus

15. St Teresa of Avila, virgin

1°7

108

1°9 1°9

110

110

III

121

122

122

St Leonard of Vandreuvre, abbot St Thecla of Kitzingen, virgin St Euthymius the Younger, abbot

16. St Hedwig, widow SSe Martinian and other martyrs, and Maxima . St Gall St Mommolinus, bishop St Bercharius, abbot St Lull, bishop St Anastasius of Cluny St Bertrand of Comminges, bishop . St Gerard Majella

17. St Margaret Mary, virgin St John the Dwarf St Anstrudis, or Austrude, virgin St Nothelm, archbishop St Seraphino The Ursuline Martyrs of Valenciennes BB. John Baptist Turpin du Cornlier (Sec .'iPPcJldix III)

18. St Luke, evangelist

124

126

126

128

128

129

13°

13°

13 1

134

13 8

14°

14°

14 1

14 1

14 2

143

St Justus of Beauvais, martyr .

19. St Peter of Alcantara SSe Ptolemaeus, Lucius and another, martyrs St Varus, martyr, and St Cleopatra, widow St Ethbin St Aquilinus, bishop St Frideswide, virgin

Bd Thomas of Biville Bd Philip Howard, martyr

20. St John of Kanti St Caprasius, martyr St Artemius, martyr St Acca, bishop St Andrew of Crete, martyr Bd Mary Teresa de Soubiran, virgin Bd Bertilla Boscardin, virgin Vll

144

148

149

149

15°

15° 15 I

152

154

155

ISS

15 6

157

157

161

October]

THE LIVES OF THE SAINTS PAGE

21. St Hilarion, abbot SSe Ursula and her Maidens, martyrs St Malchus . St Fintdn, or Munnu, of Taghmon, abbot St Condedus St John of Bridlington . Bd James Strepar, archbishop Bd Peter of Tiferno Bd Matthew of Girgenti, bishop

22. St Abercius, bishop SSe Philip of Heraclea, bishop, and his Companions, martyrs St Mallonus, or Mellon, bishop SSe N unilo and Alodia, virgins and martyrs St Donatus of Fiesole, bishop

23. St Antony Claret, archbishop St Theodoret, martyr St Severinus, or Seurin, bishop St Severinus Boethius, martyr St Romanus of Rouen, bishop St Ignatius of Constantinople, bishop St Allucio Bd John Buoni Bd Bartholomew of Vicenza, bishop

24. St Raphael the Archangel St Felix of Thibiuca~ bishop and martyr St Proclus, archbishop SSe Aretas and the Martyrs of Najran, and St Elesbaan St Senoch, abbot St 1\tlartin, or Mark St Maglorius, or Maelor, bishop St Martin of Vertou, abbot St Evergislus, bishop Bd John Angelo Porro

25. SSe Chrysanthus and Daria, martyrs SSe Crispin and Crispinian, martyrs SSe Fronto and George, bishops St Gaudentius, bishop Bd Christopher of Romagnola Bd Thomas of Florence Bd Balthasar of Chiavari Bd Thaddeus MacCarthy, bishop Bd Richard Gwyn, martyr

26. St Evaristus, pope and martyr

16 3 165 168 17 0 17 0

17 1 17 2

172 1,73 174 175 17 8 178 17 8 179 180 181 181 184 18 5 186 187 187 188 189 1 89 19 1 192 193 193 194 195 195 196 197 19 8 199 200 200 201 201 202 204 204 20 5 205 206 206

SSe Lucian and Marcian, martyrs St Rusticus of Narbonne, bishop St Cedd, bishop St Eata, bishop St Bean, bishop VlIl

CONTENTS

[November PAGE

Bd Damian of Finario

Bd Bonaventure of Potenza

2°7 2°7

27. St Frumentius, bishop

208

St Otteran, or Odhran, abbot . Bd Contardo Ferrini

2°9

210

28. SSe Simon and Jude, or Thaddeus, apostles SSe Anastasia and Cyril, martyrs St Fidelis of Como, martyr St Salvius, or Saire St Faro, bishop

29. St Narcissus of Jerusalem, bishop St Theuderius, or Chef, abbot St Colman of Kilmacduagh, bishop . St Abraham of Rostov, abbot . The Martyrs of Douay

30. St Serapion of Antioch, bishop

2 1 3

2 14

21 5

21 5

216

2 17

2 17

218

218

2 19

21 9

220

221

222

222

223

224

224

225

228

St Marcellus the Centurion, martyr St Asterius, bishop St Gennanus of Capua, bishop St Ethelnoth, archbishop Bd Benvenuta of Cividale, virgin Bd Dorothy of Montau, widow Bd John Slade, martyr St Alphonsus Rodriguez Bd Angelo of Acri

31. St Quintinus, or Quentin, martyr

229

St Foillan, abbot St Wolfgang, bishop

23°

23°

NOVEMBER 1. All Saints

23 2

235

23 6

23 6

SSe Caesarius and Julian, martyrs

St Benignus of Dijon, martyr .

St Austremonius, bishop

St Mary, virgin and martyr

St Maturinus, or Mathurin

St Marcellus of Paris, bishop .

St Vigor, bishop

St Cadfan, abbot

237

23 8

23 8

23 8

239

2. All Souls St Victorinus of Pettau, bishop and martyr St Marcian Bd Thomas of Walden Bd John Bodey, martyr. IX

24°

24 2

24 2

243

244

THE LIVES OF THE SAINTS

November]

PAGE

3. St Winifred, or Gwenfrewi, virgin and martyr St Rumwald St Hubert, bishop St Pirminus, bishop St Amicus St Malachy of Armagh, archbishop Bd Alpais, virgin Bd Ida of Toggenburg, matron Bd Simon of Rimini

245 247 247 24 8 249 249 253 253 254

4.

St Charles Borromeo, archbishop SSe Vitalis and Agricola, martyrs St Pierius SSe John Zedazneli and his Companions . St Clarus, martyr . St Joannicius Bd Emeric Bd Frances d'Amboise, widow

255 263 26 3 264 26 4 265 266 266

5.

SSe Zachary and Elizabeth SSe Galation and Episteme St Bertilla, virgin . St Martin de Porres Bd Gomidas Keumurgian, martyr

267 268 268 26 9 27째

6. St Leonard of Noblac

7.

St Melaine, bishop St Illtud, or Illtyd, abbot St Winnoc, abbot . St Demetrian, bishop St Barlaam of Khutyn, abbot . Bd Christina of Stommeln, virgin Bd Joan Mary de Maille, widow Bd Nonius Bd Margaret of Lorraine, widow The Martyrs of Indo-China, II

273 274 274 276 276 277 277 279 281 281 282

St Herculanus, bishop and martyr St Florentius, bishop St Willibrord, bishop St Engelbert, archbishop and martyr Bd Helen of Arcella, virgin Bd Margaret Colonna, virgin . Bd Matthia of Matelica, virgin Bd Peter of Ruffia, martyr Bd Antony Baldinucci

285 286 286 289 29째 29째 29 1 29 1 292

8. The Four Crowned Ones, martyrs St St St St St

293 295 29 6 296 297 29 8

Cybi, or Cuby, abbot Deusdedit, pope Tysilio, or Suliau, abbot Willehad, bishop Godfrey of Amiens, bishop x

CONTENTS

[November PAGE

9. The Dedication of the Basilica of St John Lateran St Theodore Tiro, martyr St Benignus, or Benen, bishop St Vitonus, or Vanne, bishop . Bd George Napper, martyr

299 3°1 3°3 3°4 3°4

10. St Andrew Avellino St Theoctista, virgin SSe Trypho, Respicius and Nympha, martyrs St Aedh Mac Bricc, bishop St Justus of Canterbury, archbishop

3°5 3°7 3°7 308

11. St Martin of Tours, bishop

3 10

St Mennas, martyr St Theodore the Studite, abbot St Bartholomew of Grottaferrata, abbot

12. St Martin I, pope and martyr

3°9

313 3 14 3 18 319

St Nilus the Elder St Emilian Cucullatus, abbot . St Machar, bishop St Cunibert, bishop St Cumian, abbot . St Livinus, bishop and martyr St Lebuin, or Liafwine . SSe Benedict and his Companions, martyrs St Astrik, or Anastasius, archbishop Bd Rainerius of Arezzo . Bd John della Pace Bd Gabriel of Ancona

13. St Didacus, or Diego SSe Arcadius and his Companions, martyrs St Brice, bishop St Eugenius of Toledo, archbishop St Maxellendis, virgin and martyr . St Kilian St Nicholas I, pope St Abbo of Fleury, abbot St Homobonus St Stanislaus Kostka St Frances Xavier Cabrini, virgin (in The United States of Arnerica. See Vol. IV) p. 593ff)

14. St J osaphat of Polotsk, archbishop and martyr St Dubricius, or Dyfrig, bishop St Laurence O'Toole, archbishop Bd Serapion, martyr Bd John Liccio

15. St Albert the Great, bishop and doctor SSe Gurias, Samonas and Abibus, martyrs St besiderius, or Didier, of Cahors, bishop St Malo, bishop Xl

3~0

321 322 322 323 323 324 324 325 326 326 326 327 328 328 329 330 330 33 I 333 334 335

337 34° 34 1 344 344 345 34 8 34 8 349

THE LIVES OF THE SAINTS

November]

PAGE

St Fintan of Rheinau St Leopold of Austria

35° 35°

16. SS Gertrude the Great and Mechtildis, virgins St Eucherius of Lyons, bishop St Afan, bishop St Edmund of Abingdon, archbishop St Agnes of Assisi, virgin Bd Louis Morbioli Bd Gratia of Cattaro Bd Lucy of Narni, virgin

17. St Gregory the Wonderworker, bishop St Dionysius of Alexandria, bishop . SSe Alphaeus and Zachaeus, martyrs SSe Acisclus and Victoria, martyrs St Anianus, or Aignan, of Orleans, bishop St Gregory of Tours, bishop St Hilda, virgin St Hugh of Lincoln, bishop Bd Salome, widow Bd Joan of Signa, virgin Bd Elizabeth the Good, virgin The Martyrs of Paraguay Bd Philippine Duchesne, virgin

18. The Dedication of the Basilicas of St Peter and of St Paul . St Romanus of Antioch, martyr St Mawes, or Maudez, abbot . St Odo of Cluny, abbot.

19 . St Elizabeth of Hungary, widow

35 I 353 354 355 35 8 359 360 360 362 364 366 367 367 367 369 37° 374 374 375 37 6 37 8 381 383 383 384 386 39 1 39 1 39 2

St Pontian, pope and martyr St N erses I, bishop and martyr St Barlaam, m~rtyr

20. St Felix of Valois . St Dasius, martyr. SSe Nerses, bishop, and other martyrs St Maxentia, virgin and martyr St Edmund the Martyr . St Bernward, bishop Bd Ambrose of Camaldoli, abbot

21. The Presentation of the Blessed Virgin Mary St Gelasius I, pope St Albert of Louvain, bishop and martyr .

22. St Cecilia, or Cecily, virgin and martyr SSe Philemon and Apphia, martyrs .

23. St Clement I, pope and martyr

39 2 393 393 394 394 39 6 397 39 8 399 4°0 4°2 4°5 4°5 408

St Amphilochius, bishop

xu

COKTENTS

[November

PAGE

St Gregory of Girgenti, bishop St Columban, abbot St Trudo, or Trond

4째9 4째9 413

24. St John of the Cross, doctor St Chrysogonus, martyr St Colman of Cloyne, bishop . SSe Flora and Mary, virgins and martyrs .

25. 8t Catherine of Alexandria, virgin and martyr St Mercurius, martyr St Moses, martyr .

26. St Silvester Gozzolini, abbot St Peter of Alexandria, bishop and martyr St Siricius, pope St Basolus, or Basle St Conrad of Constance, bishop St Nikon " Metanoeite" Bd Pontius of Faucigny, abbot Bd James of Mantua, bishop St John Berchmans St Leonard of Port Maurice

27. SSe Barlaam and Josaphat 8t James Intercisus, martyr St Secundinus, or Sechnall, bishop . St Maximus of Riez, bishop St Cungar, abbot St Fergus, bishop . St Virgil of Salzburg, bishop Bd Bernardino of Fossa . Bd Humilis of Bisignano

413 4 18 419 4 19 420 4 21 4 22 4 22 4 23 4 24 4 25 4 25 4 26 4 26 4 27 4 27 4 29 43 2 433 434 435 435 43 6 43 6 437 43 8 43 8 439 44째 44 1 44 2 443

28. St Stephen the Younger, martyr St Simeon Metaphrastes St James of the March Bd James Thompson, martyr St Joseph Pignatelli St Catherine Laboure, virgin

29. St Saturninus, martyr St Saturninus, or Sernin, bishop and,martyr St Radbod, bishop Bd Frederick of Regensburg Bd Cuthbert Mayne, martyr BB. Dionysius and Redemptus, martyrs Bd Francis Antony of Lucera .

30. St Andrew the Apostle SSe Sapor and Isaac, bishops and martyrs Bd Andrew of Antioch Xlll

445 445 446 446 447 44 8 449 45째 45 2 452

1~HE

December]

LIVES OF THE

SAIN1~S

DECEMBER PAGE

1. St Ansanus, martyr St Agericus, or Airy, bishop St Tudwal, bishop St Eligius, or Eloi, bishop Bd Bentivoglia Bd John of Vercelli Bd Gerard Cagnoli Bd Antony Bonfadini BB. Richard Whiting and his Companions, martyrs BB. Hugh Faringdon and his Companions, martyrs Bd John Beche, abbot and martyr Bd Ralph Sherwin, martyr Bd Edmund Campion, martyr Bd Alexander Briant, martyr

2. St Bibiana, or Viviana, virgin and martyr. St Chromatius, bishop Bd John Ruysbroeck

3. St Francis Xavier . St Lucius SS. Claudius, Hilaria, and their Companions, martyrs St Cassian, martyr St Sola

4. St Peter Chrysologus, archbishop and doctor St Barbara, virgin and martyr Clement of Alexandria (note) St Maruthas, bishop St Anno, archbishop St Osmund, bishop St Bernard of Parma, bishop

5. St Sabas, abbot

47° 47 1 47 2 474 481 4 83 484 485 4 85 487 489 489 49° 49 2 493 494 497 499 5°0 5°1 5°1 5°2 5°2

St Crispina, martyr St Nicetius of Trier, bishop St Birinus, bishop St Sigiramnus, or Cyran, abbot Bd Nicholas of Sibenik, martyr Bd Bartholomew of Mantua Bd John Almond, martyr

6. St Nicholas of Myra, bishop

7.

454 454 455 455 45 8 459 460 460 461 462 4 63 464 466 469

SS. Dionysia, Majoricus, and other martyrs St Abraham of Kratia, bishop Bd Peter Pascual, bishop and martyr

5°3 5°7 5°7 508

St Ambrose, bishop and doctor St Eutychian, pope St Josepha Rossello, virgin

5°9 5 16 5 16 XIV

CONTENTS

[December PAGE

8. The Immaculate Conception of the Blessed Virgin Mary St Romaric, abbot

9. The Seven Martyrs of Samosata St St St St

522 524 524足 525 526

Leocadia, virgin and martyr Gorgonia, matron Budoc, or Beuzec, abbot Peter Fourier

Bd Francis Antony Fasani (S('('

~4ppeJ1dix

I [I)

10. St Miltiades, pope and martyr SSe Mennas, Hermogenes, and Eugraphus, martyrs St Eulalia of Merida, virgin and martyr St Gregory III, pope The London Martyrs of 1591 . BB. 10hn Roberts and Thomas Somers, martyrs

11. St Damasus, pope St Barsabas, martyr SSe Fuscian, Victoricus, and Gentian, martyrs . St Daniel the Stylite Bd Peter of Siena . Bd Franco of Grotti Bd Hllgolino Magalotti . Bd 1erome Ranuzzi

12. SSe Epimachus and Alexander and other martyrs St Finnian of Clonard, bishop St Corentin, or Cury, bishop . St Edburga, virgin St Vicelin, bishop. Bd Thomas Holland, martyr

13. St Lucy, virgin and martyr SSe Eustratius and his Companions, martyrs St 1udoc, or 10sse . St Aubert of Cambrai, bishop St Odilia, or 0 ttilia, virgin Bd 10hn Marinoni Bd Antony Grassi.

14. St Spiridion, bishop SSe Nicasius, bishop, and his Companions, martyrs St Venantius Fortunatus, bishop Bd Bartholomew of San Gimignano Bd Conrad of Offida Bd Bonaventure Buonaccorsi . Bd Nicholas Factor SSe Valerian and other martyrs in Mrica St Stephen of Surosh, bishop . St Paul of Latros St Mary di Rosa, virgin . "~pp('}ldix

XV

528 529 53 0 53 1 532 534 53 6 53 8 53 8 539 54 1 542 542 543 544足 544足 545 546 547 548 548 549 55 0 55 1 55 1 553 554 55 6 55 8 55 8 560 560 561 562 563 564 565 565 566

15. St Nino, virgin

Bd 11 ary 1:1argaret cl'Yollville (See

5 18 521

II I)

THE LIVES OF THE SAINTS

December]

PAGE

16. St Eusebius of Vercelli, bishop

56 9 57 1 57 2

Bd Ado, archbishop St Adelaide, widow Bd Sebastian of Brescia . Bd Mary of Turin, virgin

573 574

17. St Lazarus . St St St St

57 6

Olympias, widow Begga, widow . Sturmi, abbot . Wivina, virgin .

577 579 579 5 80

18. SSe Rufus and Zosimus, martyrs

58 1 581 582 58 2

St Gatian, bishop . St Flannan, bishop St Winebald, abbot

19. SSe Nemesius and other martyrs

584 584 585 585

St Anastasius I, pope Bd William of Fenoli Bd Urban V, pope

20. SSe Ammon and his Companions, martyrs St Philogonius, bishop St U rsicinus, abbot St Dominic of Silos, abbot

21. St Thomas the Apostle . St Anastasius II of Antioch, bishop and martyr

22. St Frances Xavier Cabrini, virgin. (Transferred to 3 January) SSe Chaeremon, Ischyrion, and other martyrs Bd J utt~. of Diessenberg, virgin Bd Adam of Loccurn

23. The Ten Martyrs of Crete SSe Victoria and Anatolia, virgins and martyrs . St Servulus . St Dagobert II of Austrasia Bd Hartman, bishop St Thorlac, bishop Bd Margaret of Savoy, widow

24. St Gregory of Spoleto, martyr St Delphinus, bishop SSe Tharsilla and Emiliana, virgins . SSe Irmina, virgin, and Adela, widow Bd Paula Cerioli, wido\v

25. The Birthday of Our Lord Jesus Christ St Eugenia, virgin and martyr Many Martyrs at Nicomedia XVI

587 587 588 588 589 59 2 593 597 597 59 8 599 599 600 601 601 602 60 3 60 4 60 5 605 60 5 606 60 7 612 61 3

CONTENTS

[December PAGE

61 3 61 4

St Anastasia, martyr Bd Jacopone of Todi

26. St Stephen, martyr

616 618 618 618 61 9

St Archelaus, bishop St Dionysius, pope St Zosimus, pope . Bd Vincentia Lopez, virgin

27. St John the Evangelist . St Fabiola, matron St Nicarete, virgin SSe Theodore and Theophanes

28. The Holy Innocents St Theodore the Sanctified, abbot St Antony of Lerins

.

29. St Thomas of Canterbury, archbishop and martyr St Trophimus, bishop St Marcellus Akimetes, abbot. St Ebrulf, or Evroult, abbot . Bd Peter the Venerable, abbot

30. SSe Sabinus and his Companions, martyrs St Anysia, martyr . St Anysius, bishop St Egwin, bishop .

31. St Silvester I, pope St Columba of Sens, virgin and martyr St Melania the Younger, widow Bd Israel ApPENDIX I A Memoir of Alban Butler APPENDIX II Beati and Sancti APPENDIX III

Recent Beatifications INDEX TO VOLUME IV GENERAL INDEX

OF

NAMES

681

.

XVll

BIBLIOGRAPHICAL ABBREVIATIONS

Acta Sanctorum-This without qualification refers to the Acta Sanctorum of the Bollandists. BHG.-The Bibliotheca hagiographica graeca of the Bollandists. BHL.-The Bibliotheca hagiographica latina of the Bollandists. BHO.-The Bibliotheca hagiographica orientalis of the Bollandists. Burton and Pollen, LEM.-Lives of the English Martyrs, second series, ed. E. H. Burton and J. H. Pollen. Camm, LEM.-Lives of the English Martyrs, first series, ed. Bede Camtn. CMH.-H. Delehaye's Commentary on the Hieronymian Martyrology, in the Acta Sanctorum, November, volume ii, part 2. DAC.-Dictionnaire d'Archeologie chretienne et de Liturgie, ed. F. Cabrol and H. Leclercq. DCB.-A Dictionary of Christian Biography, ed. William Smith and Henry Wace. DHG.-Dictionnaire d'Histoire et de Geographie ecclesiastiques, ed. A. Baudrillart et ale DNB.-The Dictionary of National Biography, ed. Leslie Stephen et ale DTC.-Dictionnaire de Theologie catholique, ed. A. Vacant et ale KSS.-Kalendars of Scottish Saints, ed. A. P. Forbes. LBS.-Lives of the British Saints, by S. Baring-Gould and John Fisher. LIS.-Lives of the Irish Saints, by John O'Hanlon. Mabillon-Acta Sanctorum Ordinis Sancti Benedicti, ed. J. Mabillon. MGH.-Monumenta Germaniae Historica, ed. G. H. Pertz et ale MMP.-Memoirs of Missionary Priests, by Richard Challoner, referred to In the edition of 1924, ed. J. H. Pollen. PG.-Patrologia graeca, ed. J. P. Migne. PL.-Patrolog{a latina, ed. J. P. Migne. REPSJ.-Records of the English Province of the Society of Jesus, ed. Henry Foley. Ruinart-Acta primorum martyrum sincera et selecta, ed. T. Ruinart. Stanton's Menology-A Menology of England and Wales, by Richard Stanton. VSH.-Vitae Sanctorum Hiberniae, ed. Charles Plummer. Father H. Delehaye's Les origines du culte des martyrs IS referred to in the " deuxieme edition revue" of 1933. There is an English translation by Mrs V. M. Crawford of Father Delehaye's Les legendes hagiographiques (" The Legends of the Saints "), made from the first edition. The third French edition (1927) is revised and is therefore sometimes referred to. The English title of the work herein referred to as " Leon, L'Aureole seraphique (Eng. trans.) " is Lives of the Saints and Blessed of the Three Orders of St Francis (1885-87), by Father Leon (Vieu) de Clary. A corrected and enlarged edition of this work in Italian, by Father G. C. Guzzo, began publication in 1951: Aureola serafica. By 1954 four volumes had appeared, covering January-August. I t has not been deemed necessary to give every reference to such standard works as the Dictionary of Christian Biography, the Dictionnaires published by Letouzey, and XIX

ABBREVIATIONS

THE LIVES OF THE SAINTS

A. Fliche and V. Martin's Histoire de l'Eglise, though these are often referred to in the bibliographical notes. The first two volumes of Fliche and Martin, by J. Lebreton and J. Zeiller, have been translated into English by Dr E. C. Messenger (The History of the Primitive Church, 4 vols.), and the first two English volumes of the continuation, The Church in the Christian Roman Empire, are also published. The reader may here be reminded once for all that for all modern saints and beati the surest source of information on the more strictly spiritual side is the summarium de virtutibus with the criticisms of the Promotor fidei which are printed in the process of beatification. Copies of these are occasionally to be met with in national or private libraries, though they are not published or offered for sale to the general public. And for all saints named in the Roman Martyrology the standard short reference is in the Acta Sanctorum, Decembris Propylaeum : 1.\lartyrologiurn Romanum ad formam editonis typicae scholiis historicis instructunl (1940). This great work provides a running commentary on the entries in the Roman Martyrology, correcting where necessary conclusions expressed in the sixty-odd volumes of the Acta Sanctorum, and anticipating much that will be said at greater length in those volumes that have yet to appear; and there are summary bibliographies throughout. It is indispens足 able for all serious study and reference.

OCTOBER

1 : ST REMIGIUS,

OR

REMI,

BISHOP OF RHEIMS

(c.

A.D.

530)

T REMIGIUS, the great apostle of the Franks, was illustrious for his learning, sanctity and miracles, which in his episcopacy of seventy and more years rendered his name famous in the Church. His father and his mother were both descended from Gaulish families, and lived at Laon. The boy made great progress in learning, and in the opinion of St Sidonius Apollinaris, who was acquainted with him in the earlier part of his life, he became the most eloquent person in that age. When only twenty-two, too young to be a priest, much less ~ bishop, he was chosen in 459 to fill the vacant see of Rheims. But he was ordained and consecrated in spite of his youth, and amply made up for lack of experience by his fervour and energy. Sidonius, who had considerable practice in the use of words of commendation, was at no loss to find terms to express his admiration of the charity and purity with which this bishop offered at the altar a fragrant incense to God, and of the zeal with which he subdued the wildest hearts and brought them under the yoke of virtue. Sidonius had a manuscript of his sermons from a man at Clermont (" I do not know how he got hold of it. Like a good citizen he gave it to me, instead of selling it "), and wrote to tell Remigius how much he admired them: the delicacy and beauty of thought and expression were so smooth that it might be compared to ice or crystal upon which a nail runs without meeting the least unevenness. With this equipment of eloquence (of which unfortunately there is no specimen extant for us to judge its quality for ourselves) allied to the yet more valuable quality of personal holiness, St Remigius set out to spread Christianity among the Franks. Clovis, king of all northern Gaul, was himself yet a pagan, though not unfriendly to the Church. He had married St Clotildis, daughter of the Christian king of the Burgundians, Chilperic, and she made repeated attempts to convert her hus足 band. He agreed to the baptism of their first-born, but when the child shortly after died he harshly reproached Clotildis, and said, " If he had been consecrated in the name of my gods, he had not died; but having been baptized in the name of yours, he could not live". The queen afterwards had another son, whom she had baptized, and he also fell sick. The king said in great anger, " It could not be otherwise. He will die as his brother did through having been baptized in the name of your Christ." This child recovered, but it required a more striking manifestation of the might of the Christian God to convert the rough Clovis. It came apparently in 496, when the Alemanni crossed the Rhine and the Franks marched out to drive them back. One account says that St Clotildis had said to him in taking leave, " My lord, to be victorious invoke the God of the Christians. If you call on Him with confidence, nothing can resist you"; and that the wary Clovis had promised that he would be a Christian if he were victorious. The

S

THE LIVES OF THE SAINTS

October I]

battle was going badly against him when the king, either reminded of these words or moved by desperation, shouted to the heavens, "0 Christ, whom Clot'ildis invokes as son of the living God, I implore thy help! I have called upon my gods, and they have no power. I therefore call on thee. I believe'in thee! Deliver me from my enemies and I will be baptized in thy name!" The Franks rallied and turned the tide of battle; the Alemanni were overcome. It is said that Clovis, during his return from this expedition, passed by Toul, and there took with him 8t Vedast, that he might be instructed by him in the faith during his journey. But Queen 8t Clotildis was not trusting to any enthusiasm of victory, and sent for 8t Remigius, telling him to touch the heart of the king while he was well disposed. When Clovis saw her he cried out, "Clovis has vanquished the Alemanni and you have triumphed over Clovis. What you have so much at heart is done." The queen answered, " To the God of hosts is the glory of both these triumphs due". Clovis suggested that perhaps the people would not be willing to forsake their gods, but said he would speak to them according to the bishop's instructions. He assembled the chiefs and warriors, but they prevented his speaking, and cried out, " We abjure mortv gods, and are ready to follow the immortal God whom Remigius preaches". 8t Remigius and 8t Vedast therefore instructed and prepared them for baptism. To strike the senses of barbarous people and impress their minds, Queen Clotildis took care that the streets from the palace to the church should be adorned with hangings, and that the church and baptistery should be lighted with a great number of candles and scented with incense. The catechumens marched in procession, carrying crosses, and singing the litany; 8t Remigius conducted the king by the hand, followed by the queen and the people. At the font the bishop is said to have addressed Clovis in words that are memorable, if not actually pronounced: "Humble yourself, 8icambrian ! Worship ",-hat you have burned, and burn what you have worshipped! " Words which may be emphatically addressed to every penitent, to express the change of heart and conduct that is required of him. 8t Remigius afterwards baptized the king's two sisters and three thousand men of his army, as well as women and children, with the help of the other bishops and priests present. Hincmar of Rheims, who wrote a Life of 8t Remigius in the ninth century, is the first to mention a legend that at the baptism of Clovis the chrism for the anointing was found to be missing, whereupon 8t Remigius prayed and a dove appeared from the heavens, bearing in its beak an ampulla of chrism. A phial of oil, fabled to be the same, was preserved at the abbey of 8aint-Remi and used in the consecration of the kings of France until Charles X in 1825. It was broken up at the Revolution, but a piece of la Sainte Ampoule and its contents were saved and are kept in Rheims Cathedral. 8t Remigius is also supposed to have conferred on Clovis the power of touching for the" king's evil" (scrofula), which was exercised by the kings of France at their coronation, again up to Charles X. This power was confirmed by the relics of 8t Marculf, who died about 558. Under the protection of Clovis; 8t Remigius spread the gospel of Christ among the Franks, in which work God endowed him with an extraordinary gift of miracles, if we may trust his biographers on this point. The bishops who were assembled in a conference that was held at Lyons against the Arians in his time declared they were stirred to exert their zeal in defence of the Catholic faith by the example of Remigius, "who", say they, " has everywhere destroyed the altars of the idols by a multitude of miracles and signs". He did his best to promote orthodoxy in 2

[October

ST ROMANUS THE MELODIST

1

Arian Burgundy, and at a synod in 517 converted an Arian bishop who came to it to argue with him. But the actions of St Remigius did not always meet with the approval of his brother bishops. Sometime after the death of Clovis the bishops of Paris, Sens and Auxerre wrote to him concerning a priest called Claudius, whom he had ordained at the request of the king. They blamed Remigius for ordaining a man whom they thought to be fit only for degradation, hinted that he had been bribed to do it, and accused him of condoning the financial malpractices of Claudius. St Remigius thought these bishops were full of spite and told them so, but his reply was a model of patience and charity. To their sneer at his great age he answered, " Rather should you rejoice lovingly with me, who am neither accused before you nor suing for mercy at your hands" . Very different was his tone towards a bishop who had exercised jurisdiction outside his diocese. "If your Holiness was ignorant of the canons it was ill done of you to transgress the diocesan limits without learning them. . . . Be careful lest in meddling with the rights of others you lose your own." St Remigius, whom St Gregory of Tours refers to as " a man of great learning, fond of rhetorical studies, and equal in his holiness to St Silvester", died about the year 530. Although the enthusiastic letter in which Sidonius Apollinaris (who has, not unfairly, been described as an " inveterate panegyrist ") commends the discourses of St Remigius is authentic, most of the sources from which we derive our knowledge of the saint are, to say the least, unsatisfactory. The short biography attributed to Venantius Fortunatus is not his, but of later date, and the Vita Remigii, written by Hincmar of Rheims three centuries after his death, is full of marvels and open to grave suspicion. We have therefore to depend for our facts upon the scanty references in St Gregory of Tours (who declares that he had before him a Life of St Remigius) and to supplement these by a phrase or two in letters of St Avitus of Vienne, St Nicetius of Trier, etc., together with three or four letters written by Remigius himself. The question in particular of the date, place and occasion of the baptism of Clovis has given rise to protracted discussion in which such scholars as B. Krusch, W. Levison, L. Levillain, A. Hauck, G. Kurth, and A. Poncelet have all taken part. A detailed summary of the controversy, with bibliographical references will be found, under" Clovis ", in DAC., vol. iii, cc. 2038-2052. It can safely be affirmed that no conclusive evidence has yet upset the traditional account given above, so far, at least, as regards the substantial fact that Clovis in 496, or soon after, after a victory over the Alemanni, was baptized at Rheims by St Remigius. As for more general matters, the principal texts, including the Liber His­ toriae, have been edited by B. Krusch; see BHL., nne 715°-7173. Consult also G. Kurth, Clovis (1901), especially vol. ii, pp. 262-265; and cf. A. Hauck, Kirchengeschichte Deutsch­ lands, vol. i (1904), pp. 119, 148,217,595-599. There are popular but uncritical lives by Haudecreur, Avenay, Carlier and others. For" touching" see Les rois thaumaturges (1924), by M. Bloch; and for the ampulla, F. Oppenheimer, The Legend of the Sainte Ampoule (1953)·

ST ROMANUS THE MELODIST

(SIXTH CENTURY)

THE composition of liturgical poetry has naturally had an attraction for many holy men, and Romanus the Melodist, the greatest of the Greek hymn-writers, is recognized and venerated as a saint in the East. He was a Syrian of Emesa, who became a deacon in the church of Bairut. During the reign of the Emperor Anastasius I he came to Constantinople. Beyond the writing of many hymns (some in dialogue form), nothing else is known of his life, except a story in the Greek Menaion which professes to give an account of his receiving the gift of sacred poetry at Constantinople. One eve of Christmas our Lady appeared to Romanus in his sleep and gave him a roll of paper, saying, " Take this and eat it " . It 3

October I]

THE LIVES OF THE SAINTS

appeared to him that he did so, and then he awoke and in great exaltation of spirit went down to the church of the All-holy Mother of God to assist at the Christmas liturgy. When the gospel-book was about to be carried solemnly into the sanc­ tuary, he went up into the deacon's ambo and extemporized the hymn beginning ~ 7Tap(}€VO~ U~J.LEPOV TOV V7TEpOVULOV TLKTEL: "On this day the Virgin gives birth to Him who is transcendent, and the earth offers a shelter to the Unattainable. Angels join with shepherds to glorify Him and the Magi follow the star. For a new child is born to us, who was God before all ages." 1"his kontakion summarizing the day's feast is still sung in the Christmas offices of the Byzantine rite. Some eighty other hymns of St Romanus survive, whole or in part. They are vivid in feeling and dramatic in style, but sometimes spoiled by excessive length and too elaborate eloquence, like so much other Byzantine literary composition. They have a wide range of subjects, drawn from both Testaments and the feasts of the Church. There has been discussion whether St Romanus lived under the Emperor Anastasius I (491-518) or under Anastasius II (713-715). Krumbacher, who at first favoured the earlier date, later on inclined to the alternative view (see the Sitzungsberichte of the Munich Academy, 1899, vol. ii, pp. 3-156), but the more prevalent opinion connects Romanus with the sixth century. If he lived two hundred years later it would be strange that we find in his kontakia no reference to iconoclasm. Much interest has of late years been taken in St Romanus by Byzantinists. See especially G. Cammelii, Romano il Melode: Inni (1930); E. Mioni, Romano il Melode (1937, with bibliography); and E. Wellesz, A History of Byzantine Music and Hymnography (1949). In the Byzantinische Zeitschrift, vol. xi (1912), pp. 358-369, Father Petrides has printed a complete liturgical office of the Greek church composed in honour of St Romanus. The thousand hymns he is said to have composed seems a large number, and it has been suggested by Father Bousquet, in Echos d'Orient, vol. iii (1900), pp. 339-342, that his output was not really a thousand hymns but a thousand strophes. See also J. M. Neale, Hymns of the Eastern Church (1863); J. B. Pitra, L'hymnographie de l'Eglise Grecque (1867) and Analecta sacra . .. , vol. i (1876); and K. Krumbacher, Geschichte der byzantin­ ischen Literatur (1897).

ST MELORUS, MELAR

OR

MYLOR,

MARTYR

(DATE UNKNOWN)

THE church of the great nunnery at Amesbury in Wiltshire was dedicated in honour of our Lady and St Melorus, whose relics it claimed; numerous places in the north and west of Brittany have St M6lar as their patron; and a St Mylor was the patron of three churches in Cornwall, namely, Mylor, Linkinhorne and Merther Mylor in the parish of St Martin-in-Meneage. The medieval Life of Melorus the Martyr, abridged from a French work and probably written at Amesbury, states that he was son of Melianus, Duke of Cornouaille (in Brittany). When he was seven years old his uncle Rivoldus murdered Melianus, usurped his power, and maiming Melorus by cutting off his right hand and left foot, confined him in a monastery. By the time the boy was fourteen his miracles earned him such honour that Rivoldus began to fear him, and bargained with his guardian Cerialtanus to get rid of him. Accordingly Cerialtanus smote off his head. The dead body of Melorus wrought several miracles, including the death of his murderers, and it was buried with honour. After many years missionaries brought the relics to Amesbury, whence they were supernaturally prevented from removing them. The legend current in Cornwall in the middle ages was substantially the same, but as written down by Grandisson, Bishop of Exeter, the events are staged in Devon and Cornwall. The Breton legend, as it appears in the pages of Albert Le Grand in the 4

ST ,BAva

[October

J

seventeenth century, is longer and more detailed, many details being supplied out of the editor's head. Abbe Duine regarded this story of the" martyred" prince as a " fable worked up out of bits of folk-lore and Celtic pseudo-genealogies, after the taste of the hagiographical romances of, the eleventh and twelfth centuries" ; at the best it may have a quite forgotten foundation in fact in the murder of some innocent and noble youth. During the reign of King Athelstan a number of relics of Breton saints were brought to churches in the south and west of England, and Canon G. H. Doble suggests that among them some of St Melorus came to Amesbury and so established the connexion between the saint and that place. The same authority is of the opinion that the Mylor of Cornwall originally had reference not to Melorus the martyr but to St Melorius (Meloir), a Breton bishop. He gives his name to Tremeloir and was a companion of St Samson of Dol, and the situation of the three Cornish Mylor dedications are favourable both to voyaging to and from Brittany and to association with St Samson. The patronal feast of Mylor by Falmouth was on August 21 (and not October I or 3, St Melar's days), while that of Tremeloir is on the last Sunday in August. Both Melar and Meloir must be distinguished from St Magloire (October 24); philologically the names are the same. The death of St Melorus is localized by tradition at Lanmeur, in the diocese of Dol, and it is said that his severed members were replaced by a hand of silver and foot of brass, which were as useful as flesh and bone to him, even growing with the rest of his body. The idea is met with elsewhere in Celtic folk-lore. St Melorus was represented in the pictures on the walls of the English College chapel at Rome. Canon Doble's booklet on St Melor in his.series " Cornish Saints" provides undoubtedly the most careful study that has been made of this rather obscure legend. He incorporates with his text a translation of an essay written by Rene Largilliere. Notices of less value may be found in LBS., vol. ii, p. 467; and in Stanton's Menology, p. 468. See also the Analecta Bollandiana, vol. xlvi (1928), pp. 411-412.

ST BAVO

(c.

A.D.

655)

THIS famous hermit, also called Allowin, was a nobleman, and native of that part of Brabant called Hesbaye. After having led a very irregular life he was left a widower, and was moved to conversion to God by a sermon which he heard St Amand preach at Ghent. Going home he distributed all his money among the poor, and went to the monastery at Ghent that was afterwards called by his name. Here Bavo received the tonsure at the hands of St Amand and was animated to advance daily in the fervour of his penance and the practice of virtue. "I t is a kind of apostasy", said his director to him, " for a soul which has had the happiness to see the nothingness of this world and the depth of her spiritual miseries not to raise herself daily more and more above them and to make continual approaches to God." St Bavo seems to have accompanied St Amand on his missionary journeys in France and Flanders, setting an example by the humiliation of his heart, the mortification of his will, and the rigour of his austerities. St Amand after some time gave him leave to lead an eremitical life, and he is said first to have chosen for his abode a hollow trunk of a large tree, but afterwards built himself a cell at Mendonck, where vegetables and water were his chief subsistence. St Eavo is said on one occasion to have done penance for selling a man into serfdom by making the man lead him by a chain to the common lock-up. Bavo

5

October I]

THE LIVES OF THE SAINTS

at length returned to the monastery at Ghent, where 8t Amand had appointed 8t Floribert abbot; and with his approval Bavo built himself a new cell in a neigh足 bouring wood, where he lived a recluse until the end of his life. 8t Amand and 8t Floribert attended him on his deathbed and his peaceful passage made a deep impression on all who were present. As in the diocese of Ghent so in that of Haarlem in Holland, 8t Bavo is titular of the cathedral and patron of the diocese. The earliest life of St Bavo-there are two or three printed in the Acta Sanctoruln, October, vol. i-has been re-edited by B. Krusch in MGH., Scriptores merov., vol. iv, pp. 527-546. He assigns it to the latter part of the ninth century and deems it to be of little value as a historical source. See also Van der Essen, Etude . .. sur les saints merov. (1907), pp. 349-357; E. de Moreau, St Amand (1927), pp. 220 seq.; R. Podevijn, Bavo (1945); and Analecta Bollandiana, vol. lxiii (1945), pp. 220-241, where Fr M. Coens discusses, inter alia, whether St Bavo was a bishop.

BD FRANCIS OF PESARO

(c.

A.D.

1350)

Francis, commonly called Bd Cecco, was born in Pesaro and, his parents having left him well off, he determined while still a young man to devote his wealth to the needy and himself to God. Accordingly in the year 1300 he joined the third order of 8t Francis, and retired to a hermitage which he had built on the slope of Monte 8an Bartolo, by Pesaro. Here he soon had a number of disciples, to help support whom he begged from place to place, and so became known and loved far and wide for his goodness and benevolence. Bd Francis lived thus for some fifty years, and a number of remarkable occurrences were associated with his name. Having been with his disciples to Assisi to gain the Portiuncula indulgence, he was detained in Perugia and sent his companions on before him; to their astonishment he was there waiting for them when they arrived at the hermitage. However, this does not necessarily mean anything more than that he had a good knowledge of short-cuts across the country; such simple incidents as this in the lives of the saints have been too easily magnified into miracles by enthusiastic biographers. Bd Francis was not at all " stand-offish" and would sometimes accept invita足 tions to dine with people in the world; but on these occasions he took care not to give way to any excessive pleasure in unaccustomed good food, and dealt mercilessly with any sign of gluttony in himself: nor was he slow in rebuking this failing in others. Once when he was ill he lost his appetite altogether, and his followers killed a cockerel, intending to cook it carefully in the hope of thereby coaxing him to eat. But Francis missed the bird's crowing and enquired after it, and when he was told that it had been killed, he rebuked them. " You ought", he said, " to have been too grateful to it for its crowing at midnight and dawn to have taken its life away, even though it was out of your kind compassion to myself. Its voice in the morning was a reproach to my laziness and stirred me to be up and about in the Lord's service." His biographer goes on to say that he prayed over the cockerel, which was not only dead but plucked, and its life was restored, together with its plumage 1 Bd Francis he~ped Bd Michelina Metelli to found the Confraternity of Mercy at Pesaro and to build a hospice for tramps and pilgrims at Almetero. His body was laid in the cathedral of Pesaro and his ancient cultus confirmed by Pope Pius IX. THIS

There is a short medieval biography printed in the Acta Sanctorum, August, vol. i. See also Mazzara, Leggendario Francescano (1679), vol. ii, pp. 199-202, and Leon, Aureole Seraphique (Eng. trans.), vol. ii, pp. 547 seq.

6

THE,CANTERBURY MARTYRS

{October

I

BD NICHOLAS OF FORCA P ALENA AFTER being a secular priest in his native town in the Abruzzi, this Nicholas went to Rome. Finding that he was called to an eremitical life, he founded a society of hermits under the patronage of St Jerome and by the generous legacy of a friend was enabled to establish them at Naples. Pope Eugenius IV gave him an empty monastery at Florence for a similar foundation there, and Bd Nicholas then returned to Rome and formed another community on the Janiculum, at the church of Sant' Onofrio, which is now a cardinalitial title. At this time there was another con­ gregation of hermits of St Jerome, with branches in Rome and elsewhere, recently founded by Bd Peter of Pisa, and with these Bd Nicholas amalgamated his religious. He died in 1449 at the age of a hundred, and his cultus among the Hieronymites was confirmed in 177 I; Pope Benedict XIV would not agree to his solemn beati­ fication. The Bollandists could meet with no medieval life of this hermit, but under September 29 they compiled a fairly copious account from later sources, notably from the Historica monu­ menta of the Hieronymite Sajanello. The evidence of cultus in the seventeenth century is good.

THE CANTERBURY MARTYRS AND OTHERS OF 1588 REFERENCE has been made under date August 28 to the London martyrs who suffered in the renewal of persecution which took place following the Armada scare in July 1588. On October I there was a batch of executions in the provinces, seven beati being put to death, four at Canterbury and three elsewhere. Bo ROBERT WILCOX was born at Chester in 1558. He was trained at the English College at Rheims, and sent on the mission in 1586. He began to labour in Kent, but in the same year was taken up and imprisoned in the Marshalsea. He was condemned to death and was hanged, drawn and quartered at Canterbury, on Oaten Hill, outside the city walls on the south side. With him died BB. EDWARD CAMPION, CHRISTOPHER BUXTON and ROBERT WIDMERPOOL. Campion (vere Edwards) was born at Ludlow in 1552 and was for two years at Jesus College, Oxford. He was reconciled to the Church while in the service of Gregory, Lord Dacre, and went to Rheims in 1586, when he assumed the name of Campion. He was ordained priest, " of the diocese of Canterbury", early in the following year and was at once sent to England. He was arrested at Sittingbourne and shut up first in Newgate and then the Marshalsea. Mr Buxton was a Derbyshire man, born at Tideswell. He was at school there under the venerable martyr Nicholas Garlick and was sent to study for the priesthood at Rheims and Rome. He was arrested and condemned soon after his return to England. These three secular priests all suffered for coming into the realm as seminary priests. Bd Christopher was the youngest and it was thought that the sight of the barbarous execution of the others might frighten him into apostasy; when offered his life on that condition, he replied that he would rather die a hundred times. During his imprisonment in the Marshalsea he wrote out a Rituale, a relic which is still in existence. The fourth Canterbury martyr, Mr Widmerpool, was a layman, born at Widmerpool in Not­ tinghamshire, educated at Gloucester Hall, Oxford, and a schoolmaster by pro­ fession. He was for a time tutor to the sons of the Earl of Northumberland, and his offence was that he had helped a priest by getting him shelter in the house of 7

THE LIVES OF THE SAINTS

October 2]

the countess. Bd Robert was hanged, thanking God that he was privileged to die for the faith in the same city as St Thomas Becket. On the same day were martyred, at Chichester, BD RALPH CROCKETT and BD EDWARD JAMES, and at Ipswich BD JOHN ROBINSON. They were secular priests, condemned for their priesthood. Crockett and James were captured on board ship at Littlehampton upon coming into England, in April 1586. The one was born at Barton-on-the-Hill in Cheshire, educated at Christ's College, Cambridge and Gloucester Hall, Oxford, and was a schoolmaster in East Anglia before going to the college at Rheims; the other was born at Breaston in Derbyshire, brought up a Protestant, and educated at Derby Grammar School and St John's College, Oxford; after his conversion he went to Rheims and then to Rome, where he was ordained by Goldwell of Saint Asaph. After their capture they were committed to prison in London and remained there two and a half years, till after the Armada, when they were sent for trial to Chichester to be made an example. The story of John Robinson was similar. He was born at Ferrensby, in Yorkshire, and 'lfter the death of his wife went to Rheims (he had a son, Francis, who also became a priest). He was ordained in 1585, was seized immediately on his arrival in England, and confined in the Clink in London. He was tried and condemned, and when the warrant for his execution at Ipswich arrived in September 1588, " the news did much to revive him, and to him that brought the warrant he gave his purse and all his money, and fell do\vn on his knees and gave God thanks ". In addition to MMP., pp. 146-150, consult Burton and Pollen, LEM., vol. i, pp. 447-507. For Buxton's Rituale, see the Clergy Review for February 1952.

2 : THE

GUARDIAN ANGELS

GELS (ayyâ‚Ź'\oS', messenger) are pure spirits, persons but bodiless, created by God wlth more acute intelligence and greater power than have human beings. Their office is to praise Goa, to be His messengers and to watch over man. That particular angels are appointed and commanded by God to guard each particular person that is born into the world is the general teaching of theo­ logians, but the belief has not been defined by the Church and so is not of faith. These guardian angels lead the individual towards Heaven by defending him from evil, helping him in prayer, suggesting virtuous deeds, but acting upon the senses and imagination) not directly on the will, so that our co-operation is required. The psalmist assures us, " He hath given His angels charge over thee, to keep thee in all thy ways ". And in another place, " The angel of the Lord shall encamp round about them that fear Him, and shall deliver them". The patriarch Jacob prayed his good angel to bless his two grandsons, Ephraim and Manasses, " The angel that delivereth me from all evils, bless these boys". Judith said, " His angel hath been my keeper, both going hence, and abiding there, and returning from thence hither". Christ deters us from scandalizing any of His little ones, because their angels always behold the face of God, and they will demand punishment of God against any by whose malice those who are their wards suffer harm. So certain and general was the belief of a guardian angel being assigned to everyone by God, that when St Peter was miraculously delivered out of prison the disciples could not at first "believe it, and said, " It is his angel".

X

8

[October

ST LEODEGARIUS, OR LEGER

2

From early times liturgical honour was paid to all angels in the office of the dedication of the church of St Michael the Archangel in Via Salaria on September 29, and in the oldest extant Roman sacramentary, called Leonine, the prayers for the feast make indirect reference to them as individual guardians. A votive Mass, Missa ad suffragia angelorum postulanda, has been in use at least from the time of Alcuin-he died in 804-,vho refers to the subject twice in his letters. Whether the practice of celebrating such a Mass originated in England is not clear, but we find Alcuin's text in the Leofric Missal of the early tenth century. This votive Mass of the Angels was commonly allotted to the second day of the week (Monday), as for example in the Westminster Missal, written about the year 1375. In Spain it became customary to honour the Guardian Angels not only of persons, but of cities and provinces. An office of this sort was composed for Valencia in 141 I. Outside of Spain, Francis of Estaing, Bishop of Rodez, obtained from Pope Leo X a bull in 15 18 which approved a special office for an annual commemoration of the Guardian Angels on March I. In England also there seems to have been much devotion to them. Herbert Losinga, Bishop of Norwich, who died in I I 19, speaks eloquently on the subject; and the well-known invocation beginning Angele Dei qui custos es mei is apparently traceable to the verse-writer Reginald of Canterbury, at about the same period. Pope Paul V authorized a special Mass and Office and at the request of Ferdinand II of Au&tria granted the feast to the whole empire. Pope Clement X extended it to the Western church at large as of obligation in 1670 and fixed it for the present date, being the first free day after the feast of St Michael. An excellent article by Fr J. Duhr in the Dictionnaire de spiritualite, vol. i (1933), cc. 580-625, treats exhaustively of devotion to the Guardian Angels and its history. On the general question of the veneration of angels see also DTC., vol. i, cc. 1222-1248; and on the liturgical aspect Kellner, Heortology (1908), pp. 328-332. On the representation of angels in antiquity and art consult DAC., vol. i, cc. 2080-2161, and Ktinstle, Ikonographie, vol. i, pp. 239-264.

ST ELEUTHERIUS, MARTYR

(DATE UNKNOWN)

" WHEN the palace of Diocletian was burnt down at Nicomedia the holy soldier and martyr Eleutherius, with many others, was falsely accused of this crime. All of them were summarily put to death by order of the said cruel emperor. Some were cut down by the sword, others were burned, others thrown into the sea. In turn Eleutherius, the chief among them, whose valour long torture only increased, achieved his victorious martyrdom as gold tried in the fire." In these terms the Roman lVIartyrology refers to this martyr, but nothing certain is known about him except his name and the place of his passion. The important fact is that on October 2 in the Syriac breviarium of the early fifth century we have the entry" at Nicomedia Eleutherius". From this the notice passed into the Hieronymianum,. see CMH., p. 537. The association of the martyr with the incident of the burning of Diocletian's palace is, as Dom Quentin has shown (Les Martyrologes historiques, pp. 615-616), simply an invention of the martyrologist Ado.

ST LEODEGARIUS, OR LEGER, BISHOP OF AUTUN, MARTYR (A.D. 679) ST LEODEGARIUS was born about the year 616. His parents sent him to the court of King Clotaire II, who in turn sent him to Didon, his uncle arid bishop of Poitiers, who appointed a priest to instruct him. Leodegarius made great progress in

9

THE LIVES OF THE SAINTS

October 2]

learning and still more in the science of the saints, and in consideration of his abilities and merit his uncle ordained him deacon when he was only twenty years old, and soon after made him archdeacon. When he had become a priest he was obliged to take upon himself the government of the abbey of Saint-Maxence, which he held six years. Leodegarius was about thirty-five when he became abbot, and his biographer represents him as already a rather awe-inspiring person: "Being not uninformed in civil law he was a severe judge of lay people and, learned in the canons, an excellent teacher of the clergy. Never having been softened by the joys of the flesh, he was strict in his treatment of sinners." He is said to have introduced the Rule of St Benedict into his monastery, which was in need of his reforming hand. St Leodegarius was called to court by the queen regent, St Bathildis, and in 663 nominated bishop of Autun. That see had been vacant two years whilst the diocese was torn asunder by factions, of which one leader killed the other and so forfeited his claim to the see. The arrival of Leodegarius quieted the disturbances and reconciled the parties. He took care to relieve the poor, instructed his clergy, frequently preached to his people, adorned churches and fortified the town. In a diocesan synod he enacted many canons for the reformation of manners and regarding the monastic order. He says that if the monks were what they ought to be their prayers would preserve the world from public calamities. The saint had been bishop ten years when King Clotaire III died in 673. Upon this news he went at once to court, where he successfully supported Childeric against the schemes of the N eustrian mayor of the palace, Ebroin, who was exiled to Luxeuil. King Childeric II governed well so long as he listened to the advice of St Leodegarius, who had so great a share in public affairs in the beginning of this reign that in some writings he is styled mayor of the palace. But, being young and violent, the king at length abandoned himself to his own will and married his uncle's daughter \vithout dispensation. St Leodegarius admonished him, without effect; and certain nobles took the opportunity to render the saint's fidelity suspect when, at Easter 675, Childeric was at Autun. Leodegarius was arrested and, barely escaping with his life, banished to Luxeuil, where his opponent Ebroin still was. But Childeric, having caused a nobleman called Bodilo to be publicly scourged, was slain by him, and Theoderic III was put on the throne; St Leode足 garius was restored to his see, and received at Autun with honour and rejoicing. Ebroin also left Luxeuil, however, and to deal with Leodegarius, his principal opponent, he sent an army into Burgundy which marched to Autun. St Leode足 garius would not fly, but ordered a fast and a procession, in which the relics of the saints were carried round the walls; at every gate the bishop prostrated himself, and besought God that, if He called him to martyrdom, his flock might not suffer. When the enemy came up, the people made a stout defence. But after a few days St Leodegarius said to them, "Fight no longer. I t is on my account they are come. Let us send one of our brethren to know what they demand." Waimer, Duke of Champagne, answered the herald that Leodegarius was to be delivered up to them. Leodegarius went boldly out of the town and offered himself to his enemies, who having seized him, put out his eyes. This he endured without suffering his hands to be tied or emitting the least groan. Waimer carried St Leodegarius to his own house in Champagne, where he returned him the money he had taken from the church of Autun, which St Leodegarius sent back to be distributed among the poor. Ebroin became absolute master in Neustria and Burgundy. He pretended a 10

[October

ST LEODEGARIUS, OR LEGER

2

desire to revenge the death of King Childeric, and accused St Leodegarius and his brother Gerinus of having concurred in it. Gerinus was stoned to death in his brother's presence, and is named as a martyr in the Roman Martyrology on this same day. St Leodegarius could not be condemned till he had been deposed in a synod, but he was first treated with the utmost barbarity, his tongue mutilated and his lips cut off; after which he was delivered into the hands of Count Waring, who placed him in the monastery of Fecamp in Normandy, where when his wounds healed he was able to speak, as it was thought, miraculously. When Gerinus was murdered he wrote a letter to his mother Sigradis, who was then a nun at Soissons. In it he congratulates with her upon her happy shelter from the world and comforts her for the death of Gerinus, saying that that ought not to be a grief to them which was an occasion of joy to the angels; he speaks of himself with constancy and courage, and of the forgiveness of enemies with tenderness and charity. Two years later Ebroin caused St Leodegarius to be brought to Marly, where he had assembled a few bishops that he might be deposed by their sentence. He was pressed to own himself privy to the death of Childeric, but constantly denied it. His accusers tore up his robe as a mark of deposition, and then he was delivered to Chrodobert, count of the palace, to be put to death. Ebroin, fearing lest he should be honoured as a martyr, ordered his body to be concealed in a well. Chrodobert disliked the task of'executioner and left it to four servants, who led Leodegarius into a wood, where three of them fell at his feet, begging him to forgive them. He prayed for them and, when he said he was ready, the fourth cut off his head. In spite of Ebroin's order, the wife of Chrodobert had the body interred in a small oratory at a place called Sarcing in Artois, but three years after it was removed to the monastery of Saint-Maxence at Poitiers. The struggle between St Leodegarius and Ebroin is a famous incident in Merovingian history, and not all the right was on one side; some good men, e.g. St Quen, were supporters of the notorious Ebroin. It was inevitable in those days that bishops should take an active part in high politics, but, though the Roman Martyrology says St Leodegarius (whom it calls beatus) suffered pro veritate, it is not obvious why he should be venerated as a martyr. In the Acta Sanctorum (October, vol. i, published in 1765) Father C. de Bye devotes more than a hundred folio pages to the history of this saint. Two early lives are printed which, though they are by no means always in agreement, he believed to be the work of contemporaries. It was reserved for B. Krusch in the Neues Archiv, vol. xvi (1890), pp. 565-596, to explain more or less satisfactorily the problem presented by their textual identity in some passages and their divergences in many others. He holds that neither was of contemporary origin, but that there was a third life of which a considerable portion is pre足 served in a Paris MS. (Latin 17002), and that this was written some ten years after the death of Leodegarius by a monk of Saint-Symphorien who aimed at excusing the conduct of St Leodegarius's successor in the see. The lives published by the Bollandists were compiled from fifty to seventy years later, with this as a basis, but are still of historical importance. Krusch (in MGH., Scriptores Merov., vol. v, pp. 249-362) has reconstituted the text of what he believes to have been the original life. Let us add that the letter of Leodegarius to his mother Sigradis is unquestionably an authentic document, whereas the will attributed to him is open to grave doubt. See further the Analecta Bollandiana, vol. xi (1890), pp. 104-110, and Leclercq in DAC., vol. viii, cc. 2460-2492. Pitra's Histoire de S. Leger (1890) is now out of date, though it called attention to some new texts. Father Camerlinck's life in the series" Les Saints" (1910), is inclined to panegyric and sometimes uncritical, but he gives an acceptable account of this tragic history. As the calendars show, Leodegarius was honoured- in England from quite early times, mostly on October 2, but also on the 3rd. II

October 3]

3 : ST

THE LIVES OF THE SAINTS

TERESA OF LISIEUX,

VIRGIN

(A.D.

1897)

HE spread and enthusiasm of the cultus of St Teresa-of-the-Child-Jesus, a young Carmelite nun not exteriorly distinguished from hundreds of others, is one of the most impressive and significant religious phenomena of contemporary times. Within a few years of her death in 1897 she became known throughout the ,world; her" little way" of simplicity and perfection in the doing of small things' and discharge of daily duties has become a pattern to numberless " ordinary" folk; her autobiography, written at the command of her superiors, is a famous book; miracles and graces without number are attributed to her intercession. A contrast with a yet more famous Teresa forces itself: both were Carmelites and both were saints-and both have left long autobiographies in which may be traced the great external and temperamental and spiritual divergences and the inner common ground of their respective lives. The parents of the saint-to-be were Louis Martin, a watchmaker of Alen~on, son of an officer in the armies of Napoleon I, and Azelie-Marie Guerin, a maker of point d'Alenfon in the same town, whose father had been a gendarme at Saint-Denis near Seez. Five of the children born to them survived to maturity, of whom Teresa was the youngest. She was born on January 2, 1873, and baptized Marie足 Fran~oise-Therese. Her childhood was happy, ordinary and surrounded by good influences; "my earliest memories are of smiles and tender caresses". She had a quick intelligence and an open and impressionable mind, but there was no pre足 cocity or priggishness about the little Teresa; when the older sister Leonie offered a doll and other playthings to Celine and Teresa, Celine chose some silk braid, but Teresa said, " I'll have the lot". "My whole life could be summed up in this little incident. Later . . . I cried out, ' My God, I choose all! I don't want to be a saint by halves.' " In 1877 Mrs Martin died, and Mr Martin sold his business at Alen~on and went to live at Lisieux (Calvados), where his children might be under the eye of their aunt, Mrs Guerin, an excellent woman. Mr Martin had a particular affection for Teresa, but it was an elder sister, Mary, who ran the household and the eldest, Pauline, who made herself responsible for the religious upbringing of her sisters. During the winter evenings she would read aloud to the family, and the staple was not some popular manual or effervescent " pious book" but the Liturgical Year of DomGueranger. When Teresa was nine this Pauline entered the Carmel at Ijsieux and Teresa began to be drawn in the same direction. She had become rather quiet and sensitive, and her religion had really got hold of her. About this time she one day offered a penny to a lame beggar, and he refused it with a smile. Then she wanted to run after him with a cake her father had given her; shyness held her back, but she said to herself, " I will pray for that poor old man on my first com足 munion day"-and she remembered to do it, five years later: a day" of unclouded happiness". For some years she had been going to the school kept by the Bene足 dictine nuns of Notre-Dame-du-Pre, and among her remarks about it she says: "Observing that some of the girlswere very devoted to one or other of the mistresses, I tried to imitate them, but I never succeeded in winning special favour. Happy failure, from how many evils have you saved me !" When Teresa was nearly fourt~en her sister Mary joined Pauline in the Carmel, and on Christmas eve of the same year Teresa underwent an experience which she ever after referred to as

T

12

ST TERESA OF LISIEUX

[October 3

her" conversion". "On that blessed night the sweet child Jesus, scarcely an hour old, filled the darkness of my soul with floods of light. By becoming weak and little, for love of me, He made me strong and brave; He put His own weapons into my hands so that I went on from strength to strength, beginning, if I may say so, , to run as a giant'." Characteristically, the occasion of this sudden accession of strength was a remark of her father about her child-like addiction to Christmas observances, not intended for her ears at all. During the next year Teresa told her father her wish to become a Carmelite, and Mr Martin agreed; but both the Carmelite authorities and the bishop of Bayeux refused to hear of it on account of her lack of age. A few months later she was in Rome with her father and a French pilgrimage on the occasion of the sacerdotal jubilee of Pope Leo XIII. At the public audience, when her turn came to kneel for the pope's blessing, Teresa boldly broke the rule of silence on such occasions and asked him, " In honour of your jubilee, allow me to enter Carmel at fifteen". Leo was clearly impressed by her appearance and manner, but he upheld the decision of the immediate superiors. " You shall enter if it be God's 'will ", he said, and dismissed her with great kindness. The pope's blessing and the earnest prayers made at many shrines during this pilgrimage bore their fruit in due season. At the end of the year the bishop, Mgr Hugonin, gave his permission, and on April 9, 1888, Teresa Martin entered the Carmel at Lisieux whither her two sisters had preceded her. "From her entrance", deposed her novice mistress, "she surprised the community by her bearing, which was marked by a certain dignity that one would not expect in a child of fifteen." During her noviciate Father Pichon, 5.J., gave a retreat to the nuns and he testified in the cause of Teresa's beatification: "It was easy to direct that child. The Holy Spirit was leading her and I do not think that I ever had, either then or later on, to warn her against illusions. . . . What struck me during that retreat were the spiritual trials through which God wished her to pass." St Teresa was a most assiduous reader of the Bible and a ready interpreter of what she read (her Histoire d'une ame is full of scriptural texts), and, in view of the fact that her cultus has obtained the dimensions of a " popular devotion", it is interesting to notice her love for liturgical prayer and her appreciation of its unsurpassed significance for the Christian. When she was officiant for the week and had to recite the collects of the office in choir she reflected " that the priest said the same prayers at Mass and that, like him, I had the right to pray aloud before the Blessed Sacra足 ment and to read the gospel [at Matins] when I was first chantress ". In 1889 the three sisters in blood and in Carmel sustained a sad blow when their beloved father's mind gave way following two paralytic attacks and he had to be removed to a private asylum, where he remained for three years. But" the three years of my father's martyrdom", wrote St Teresa, " seem to me the dearest and most fruitful of our life. I would not exchange them for the most sublime ecstasies." She was professed on September 8, 1890. A few days before she wrote to Mother Agnes足 of-Jesus (Pauline): "Before setting out my Betrothed asked me which way and through what country I would travel. I replied that I had one only wish; to reach the height of the mountain of Love. . . . Then our Saviour took me by the hand and led me into a subterranean way, where it is neither hot nor cold, where the sun never shines, where neither rain nor wind find entrance: a tunnel where I see nothing but a half-veiled light, the brightness shining from the eyes of Jesus

13

THE LIVES OF THE SAINTS

October 3]

looking down. I wish at all costs to win the palm of St Agnes. If it cannot be by blood it must be by love. . . ." One of the principal duties of a Carmelite nun is to pray for priests, a duty which St Teresa discharged with great fervour at all times; something she had seen or heard when visiting Italy had for the first time opened her eyes to the fact that the clergy need prayers as much as anybody else, and she never ceased in particular to pray for the good estate of the celebrated ex-Carmelite Hyacinth Loyson, who had apostatized from the faith. Although she was delicate she carried out all the practices of the austere Carmelite rule from the first, except that she was not allowed to fast. "A soul of such mettle", said the prioress, " must not be treated like a child. Dispensations are not meant for her."-" But it cost me a lot", admitted Teresa, "during my postulancy to perform some of the customary exterior penances. I did not yield to this repugnance because it seemed to me that the image of my crucified Lord looked at me with beseeching eyes, begging these sacrifices." However, the physical mortification which she felt more than any other was the cold of the Carmel in winter, which nobody suspected until she admitted it on her death-bed. "May Jesus grant me martyrdom either of the heart or of the body, or preferably of both " she had asked, and lived to say, " I have reached the point of not being able to suffer any more-because all suffering is sweet to me." The autobiography which St Teresa wrote at the command of her prioress, L'histoire d'une arne, is an unique and engaging document, \vritten with a delightful clarity and freshness, full of surprising turns of phrase, bits of unexpected know足 ledge and unconscious self-revelation, and, above all, of deep spiritual wisdom and beauty. She defines her prayer and thereby tells us more about herself than pages of formal explanation: "With me prayer is a lifting-up of the heart; a look towards Heaven; a cry of gratitude and love uttered equally in sorrow and in joy. In a word, something noble, supernatural, which enlarges my soul and unites it to God. . . . Except the Divine Office, which in spite of my unworthiness is a daily joy, I have not the courage to look through books for beautiful prayers. . . . I do as a child who has not learnt to read-I just tell our Lord all that I want and He understands." Her psychological insight is keen: "Each time that my enemy would provoke me to fight I behave like a brave soldier. I know that a duel is an act of cowardice, and so, without once looking him in the face, I turn my back on the foe, hasten to my Saviour, and vow that I am ready to shed my blood in witness of my belief in Heaven." She passes over her own patience with a joke. During meditation in choir one of the sisters continually fidgeted with a rosary, till Teresa was sweating with the irritation. At last, " instead of trying not to hear it, which was impossible, I set myself to listen as though it had been some delightful music, and my meditation-\vhich was not the' prayer of quiet '-was passed in offering this music to our Lord." The last chapter is a veritable paean of divine love, and concludes, " I entreat thee to let thy divine eyes rest upon a vast number of little souls; I entreat thee to choose in this world a legion of little victims of thy love". St Teresa numbered herself with these little souls: "I am a very little soul, who can only offer very little things to our Lord." In 1893 Sister Teresa was appointed to assist the novice mistress and was in fact mistress in all but name. On her experience in this capacity she comments, " From afar it seems easy to do good to souls, to make them love God more, to mould them according to our own ideas and views. But coming closer we find,

14

ST TERESA OF LISIEUX

[October 3

on the contrary, that to do good without God's help is as impossible as to make the sun shine at night. . . . What costs me most is being obliged to observe every fault and smallest imperfection and wage deadly war against them." She was only twenty years old. In 1894 Mr Martin died and soon after Celine, who had been looking after him, made the fourth Martin sister in the Lisieux Carmel. Eighteen months later, during the night between Maundy Thursday and Good Friday, St Teresa heard, " as it were, a far-off murmur announcing the coming of the Bridegroom" : it was a haemorrhage at the mouth. At the time she was ,inclined to respond to the appeal of the Carmelites at Hanoi in Indo-China, who wished to have her, but her disease took a turn for the worse and the last eighteen months of her life was a time of bodily suffering and spiritual trials. The spirit of prophecy seemed to come upon her, and it was now that she made those three utterances that have gone round the world. "I have never given the good God aught but love, and it is with love that He will repay. After my death I will let fall a sho\ver of roses." "I \yill spend my Heaven in doing good upon earth." "My' little way' is the way of spiritual childhood, the way of trust and absolute self-surrender." In June 1897 she was removed to the infirmary of the convent and never left it again; from August 16 on she could no longer receive holy communion because of frequent sickness. On September 30, with words of divine love on her lips, Sister Teresa of Lisieux died. So unanimous, swift and impressive was the rise of the cultus of Teresa, miracles at whose intercession drew the eyes of the whole Catholic world upon her, that the Holy See, ever attentive to common convictions expressed by the acclamation of the whole visible Church, dispensed the period of fifty years which must ordinarily elapse before a cause of canonization is begun. She was beatified by Pope Pius XI in 1923, and in 1925 the same pope declared Teresa-of-the-Child-Jesus to have been a saint. Her feast was made obligatory for the whole Western church, and in 1927 she was named the heavenly patroness of all foreign missions, with St Francis Xavier, and of all works for Russia. These recognitions were gratefully received and acclaimed not only by Catholics but by many non-Catholics, whose attention had been called to her hidden life and who had read her autobiography. In appearance St Teresa was slight, with golden hair and grey-blue eyes, eyebrows very slightly arched, a small mouth, delicate and regular features. Something of her quality can be seen in prints taken from original photographic negatives, beside which the current composite pictures of her are insipid and lacking in character. St Teresa quite definitely and consciously set out to be a saint. Undismayed by the apparent impossibility of attaining so great a height of disinterestedness, she said to herself: '" The good God would not inspire unattainable desires. I may then, in spite of my littleness, aspire to holiness. I cannot make myself greater; I must bear with myself just as I am with all my imperfections. But I want to seek a way to Heaven, a new way, very short, very straight, a little path. We live in an age of inventions. The trouble of walking upstairs no longer exists; in the houses of the rich there is a lift instead. I would like to find a lift to raise me to Jesus, for I am too little to go up the steep steps of perfection.' Then I sought in the Holy Scriptures for some indication of this lift, the object of my desire, and I read these words from the mouth of the Eternal Wisdom: 'Whosoever is a little one, let him come to me ' " (Isaias lxvi 13). The books and articles devoted to St Teresa of Lisieux are wellnigh countless, but they are all ba~ed upon her autobiography and her letters, supplemented in some cases by the evidence given in the process of her beatification and canonization. These last documents,

THE LIVES OF THE SAINTS

October 3]

printed for the use of the Congregation of Sacred Rites, are very important, for they let us see that, even among religious pledged to the austerities of the Carmelite rule, the frailties of hurnan nature may still betray themselves, and that part of the work of this innocent child vvas to be, by force of exanlple, the silent reformer and restorer of strict observance in her own convent. Among the best biographies of the saint, though not by any means the longest, may be mentioned that of H. Petitot, St Teresa of Lisieux: a Spiritual Renaissance (1927) ; that of Baron Angot des Rotours in the series" Les Saints"; F. Laudet, L'enfant cherie du monde (1927); and H. Gheon, The Secret of the Little Flower (1934). The more official publications, if one may so speak, are represented by the autobiography, L'histoire d'une ame, which has been translated into every civilized language, including Hebrew; the first English translation was by Canon T. N. Taylor (reprinted 1947), and a new translation, by the Rev. A. M. Day, appeared in 1951; by Mgr Laveille's Ste Therese . .. d'apres les documents officiels du Carmel de Lisieux (Eng. trans., 1929); and by the Abbe Combes's edition of the saint's Collected Letters (Eng. trans., 1950); see also Le probleme de I' " Histoire d'une ame " et des reuvres completes de ste Therese de Lisieux (1950). Among more recent works are biographies or studies in French by M. M. Philipon, A. Combes (1946; Eng. trans. in 3 vols.), and M. van der Meersch (1947)-the last criticized at length in La petite Ste There~e, by A. Combes and others: V. Sackville West, The Eagle and the Dove (1943) ; and J. Beevers, Storm of Glory (1949). As a curious demurrer to the enthusiasm evoked by the canonization mention may be made of the article in the Catalan journal Estudis Franciscans, vol. xxx, by Fr Ubald of Alen~on; but this should not be read without reference to the reply published in the same periodical by the Vicar General of Bayeux. The latest book in English is H. Drs von Balthasar's Therese of Li.rieux (1953), a theological study. It is now announced that the Histoire d'une arne is to be published in its original unedited form.

ST HESYCHIUS

(FOURTH CENTURY)

MENTION of this holy monk is made in the Life of St Hilarion, whose faithful disciple he was. He accompanied his master when he left Palestine for Egypt, and when Hilarion, being unwilling to return to Gaza, where he was so well known, fled secretly across the 'Jea to Sicily, l-Iesychius sought him for three years. He could hear no word of him either in the desert or the ports of Egypt, so he made his way into Greece, where at last a rumour reached him that a wonder-working prophet had arrived in Sicily. He went thither, and tracked Hilarion to his retreat, where " he fell on his knees and watered his master's feet with tears". Continuing the vain search for complete solitude they went together to Dalmatia and then to Cyprus. After two years St Hilarion sent Hesychius to Palestine to salute the brethren there, report on their progress, and visit the old monastery near Gaza. On his return in the spring he found that Hilarion, worried by the press of people, wanted to escape to yet another country, but he was no\:" considerably advanced in age and Hesychius persuaded him to be content with a place of retreat deeper in the island which he had found for him. Here Hilarion died. St Hesychius was again in Palestine at the time and directly he heard the ne\vs he hurried back to Cyprus to watch over the body lest it be taken away by the people of Paphos. He found that his beloved master had left a letter bequeathing to him all his worldly goods, namely a book of the gospels and some clothes. To allay the suspicions of those who jealously guarded the hermitage he pretended that he was going to live there, but after ten months he was able, with great difficulty and risk, to carry off the body of St Hilarion and convey it back to Palestine. It was met by crowds of monks and lay people who accompanied it for burial to the monastery which he had established at Majuma, and there some years later Hesychius himself died. A sufficient account of St Hesychius is provided in the Acta Sanctorum, October, vol. ii. It is mainly derived from St Jerome; but see later under Hilarion, October 21.

16

ST GERARD OF BROGNE

THE TWO EWALDS,

[October 3 MARTYRS

SOON after St Willibrord with eleven companions in the year 690 had opened the spiritual harvest in Friesland, two brothers, both priests from N orthumbria, followed their example and went over into the country of the Old Saxons in West足 phalia to preach the gospel. They had previously been for some time in Ireland to improve themselves in sacred learning. Both had the same name Ewald, or Hewald; for distinction the one was called the Dark, the other the Fair Ewald, from the colour of their hair. The first was more learned in the Holy Scriptures, but both were equal in fervour of devotion and zeal. The two brothers arrived in Germany about the year 694 and met a certain official, whom they desired to conduct them to his lord, because they had tidings for his advantage. The man invited them into his house and kept them there for several days. The missionaries passed the time in prayer, singing psalms and hymns, and every day offered the sacrifice of the Mass. The barbarians observing this, and fearing lest the preachers might prevail upon their chief to forsake their gods for a new religion, resolved to murder them both. Fair Ewald they killed by the sword upon the spot, but inflicted on the Dark cruel torments before they tore him limb from limb. The lord of the territory, when he heard of what had happened, was furious that the two strangers had not been brought to him: he put the murderers to the sword and burned their village. The bodies of the martyrs, which had been thrown into the river, were discovered by a heavenly light which shone over them; an English monk, Tilmon, was warned in a vision what this column of light portended and gave the bodies honourable burial. St Bede says this river was the Rhine, but the traditional place of the Ewalds' martyrdom is at Aplerbeke on the Embscher, a tributary, near Dortmund. '[he Ewalds were at once honoured as martyrs, and Pepin had their bodies taken up and enshrined in the church of St Cunibert at Cologne, where they still are. They are named in the Roman Martyrology and venerated as the patrons of Westphalia; their feast is also kept by the Premonstratensian canons regular, for whom St Norbert obtained some of their relics in 1121. In the calendar known as St Willibrord's, which must have been written in the early years of the eighth century (probably before 710), we have under October 4 the entry, natale sanctorum martyrum Heuualdi et Heualdi. The Fulda martyrology and that preserved in Anglo-Saxon both agree with Bede's History in naming October 3 as the proper day. See also the notes of C. Plummer's edition of Bede, especially pp. 289-290; and H. A. Wilson in The Calendar of St Willibrord (19 18), p. 41.

ST GERARD OF BROGNE,

ABBOT

(A.D. 959)

THE county of N amur gave birth to this saint, towards the end of the ninth century. An engaging sweetness of temper gained him the esteem and affection of everyone, and his courtesy and beneficence gave charm to his virtue and made it shine. One day as Gerard returned from hunting, whilst the rest went to take refreshment, he stole into a retired chapel at Brogne, which was part of his own estate, and remained there a long time in prayer. He found so much sweetness therein that he rose from it with sadness and said to himself, " How happy are they who have no other obligation but to praise the Lord night and day, and who live always in His pre足 sence ". To procure this happiness for others and their incessant tribute and honour to the supreme majesty of God was to be the work of his life. He is alleged 17

THE LIVES OF THE SAINTS

October 3]

to have been told by St Peter in a vision to bring to Brogne the relics of St Eugenius, a companion of St Dionysius of Paris. Later the monks of Saint-Denis gave him what purported to be the relics of this martyr and St Gerard enshrined them at Brogne. Thereupon he was accused to the bishop of Liege of promoting the veneration of relics of doubtful authenticity. But the bishop was satisfied by the miraculous intervention of St Eugenius, and Gerard himself became a monk at Saint-Denis. Gerard after his profession laboured every day with greater fervour to carry Christian virtues to their noblest heights, and in due course he received priestly orders, though his humility was not overcome in his promotion without difficulty. When he had lived eleven years in this monastery he was allowed in 9 I 9 to found an abbey of monks upon his estate at Brogne. This done, and finding the charge of a numerous community break in too much upon his retirement, he built himself a cell near the church and lived in it as a recluse. God some time after called him to an active life, and Gerard was obliged to undertake the reformation of the abbey of Saint-Ghislain, six miles from Mons, in which house he established the Rule of St Benedict and the most admirable discipline; the religious had been in the habit of carrying the relics of their holy founder about the countryside, and exposing them for money which they put to bad uses. St Gerard carried out this difficult work with such prudence that the count of Flanders, Arnulf, whom the saint had miraculously cured of the stone and whom he had engaged to take up a better life, committed to him the general inspection and reformation of all the abbeys in Flanders. In the course of the next twenty years or so he introduced new and exact discipline in numerous monasteries, including some in Normandy, his reforms being carried out on the lines of the work of St Benedict of Aniane. But though St Gerard was widely honoured as a restorer of monastic discipline, not all monks were amenable to his efforts. Some of those of Saint-Bertin, for instance, migrated to England rather than follow a more austere life: they were welcomed by King Edmund, who in 944 accommodated them at the abbey of Bath. No fatigues made the saint abate anything of his own austerities or interrupt the communication of his soul with God. When he had spent almost twenty years in these trying labours and was broken with age, he made a general visitation of all the monasteries that were under his direction, and when he had finished shut himself up in his cell at Brogne to prepare his soul to go to receive the reward of his labours, to which he was called on October 3 in 959. The life (compiled a century after the death of St Gerard and printed by Mabillon and in the Acta Sanctorum, October, vol. ii), which Alban Butler summarized, has been the subject of much discussion. It depends no doubt upon some earlier account which has perished, but it is in many respects untrustworthy; e.g. it is doubtful if he was ever a monk at Saint足 Denis. But see Sackur, Die Cluniacenser, vol. i (1892), pp. 366-368; and, more especially, U. Berliere in the Revue benedictine, vol. ix (1892), pp. 157-172. Cf. also the Analecta Bollandiana, vols. iii, pp. 29-57, and v, pp. 385-395 ; and M. Guerard, Cartulaire de l'abbaye de Saint-Bertin, p. 145.

ST FROILAN, ZAMORA

BISHOP OF LEON, AND

ST ATTILANUS,

BISHOP OF

(TENTH CENTURY)

THESE two bishops were among the great figures of the early days of the reconquest of Spain from the Moors, and both find a place in the Roman Martyrology, Froilan today and Attilanus on the 5th. We are told that Froilan came from Lugo in

18

[October 3

ST THOMAS OF HEREFORD

Galicia and at the age of eighteen went to live as a hermit in the wilderness; among his disciples was Attilanus, who came to him when he was only fifteen. Together they organized their followers into a monastic community at Moreruela in Old Castile. They were promoted to the episcopate together, and consecrated to the adjoining sees of Leon and Zamora. St Froilan was a restorer of monasticism in Spain, and the martyrology speaks of his great charity to the poor. He died probably in 905. The account of these saints in the Acta Sanctorum, October, vol. iii (under October 5), is mainly based upon Lobera, Historia de las grandezas . . . de Leon y de su Obispo S. Froylan (1596); though some mild satire is aimed at that writer's belief that when a wolf killed the donkey which carried the bishop's luggage, St Froilan compelled the wolf to do penance by serving him for many years in the same capacity of beast of burden. A Latin life (tenth century?) is printed in Florez, Espana Sagrada, vol. xxxiv, pp. 422-425. See also J. Gonzalez, St Froilan de Leon (1947). It does not even seem certain that the main object of the cultus was not another Bishop Froilan who lived a century later.

ST THOMAS CANTELUPE,

BISHOP OF HEREFORD

(A.D.

1282)

THE Cantelupes were Normans, who came over with the Conqueror and received from him great estates and honours which they exceedingly increased, becoming by marriages kin of the Strongbows and Marshals, earls of Pembroke, of the FitzWalters, earls of Hereford, and of the Braoses, lords of Abergavenny. The father of St Thomas was steward of Henry Ill's household, and his mother, Millicent de Gournay, dowager Countess of Evreux and Gloucester. His parents had four other sons and three daughters, towards whom Thomas was not very friendly when he grew up. He was born about the year 1218 at Hambleden, near Great Marlow, and his education was entrusted to his uncle Walter, Bishop of Worcester, who sent Thomas to Oxford when he was nineteen; but he did not stay there long, going on to Paris with his brother Hugh.· Here the young patricians lived in considerable state, and in 1245 accompanied their father, who was one of the English envoys, to the thirteenth general council, at Lyons. Here Thomas was probably ordained, and received from Pope Innocent IV dispensation to hold a plurality of benefices, a permission of which he afterwards freely availed himself. After reading civil law at Orleans, Thomas returned to Paris, and after getting his licence he came back to Oxford to lecture there in canon law; in 1262 he was chosen chancellor of the university. Thomas was always noted for his charity to poor students; he was also a strict disciplinarian. There were large nurnbers of undergraduates in residence; they were allowed to carry arms and were divided into opposing camps of northerners and southerners. Thomas had an armoury of weapons, confiscated for misuse. When Prince Edward camped near the city and the whole university was" gated", the young gentlemen burned down the provost's house, wounded many of the townspeople, and emptied the mayor's cellar (he was a vintner). Unlike his grandfather, who had been a strong supporter of King John, Thomas the Chancellor was with the barons against Henry III, and was one of those sent to plead their cause before St Louis at Amiens in 1264. After the defeat • The University ot Oxford was turned upside down about this time, which may account for Thomas's short sojourn there. The brother of the papal legate, Cardinal Otto, had thrown soup over an Irish undergraduate who annoyed him, whereupon a Welsh under­ graduate shot the legate's brother. The university protected its student and the cardinal put it under interdict and excommunicated the chancellor.

October 3]

THE LIVES OF THE SAINTS

of the king at Lewes, Thomas was appointed chancellor of the kingdom. His prudence, courage, scrupulous justice, and disregard of human respect and of the least bribe which could be offered him completed the character of an accomplished magistrate. But he did not hold office long, being dismissed after the death of Simon de Montfort at Evesham. Thomas was then about forty-seven years old, and he retired to Paris. Thomas came back to Oxford after some years, was perhaps re-appointed chancellor there, and took his D.D. in the church of the Dominicans: on which occasion Robert Kilwardby, then archbishop elect of Canterbury, declared in his public oration that the candidate had lived without reproach. But he continued to demonstrate that pluralism is not necessarily inconsistent with high character, for in addition to being archdeacon of Stafford and precentor of York he held four canonries and seven or eight parochial livings, especially in Herefordshire. These he administered by vicars, and he was in the habit of making unannounced visits to see how the souls and bodies of their flocks were being cared for. In 1275 he was chosen bishop of Hereford, and consecrated in Christ Church at Canterbury. On that occasion St Thomas commented on the fact that his episcopal brethren from across the Welsh border were not present; he was not pleased. Owing to the civil wars and the pusillanimity of his two predecessors the large and wealthy diocese of Hereford was in a bad state when St Thomas came to govern it. One after another he met, defied and overcame the lords, spiritual and temporal, who encroached on its rights and possessions: Baron Corbet, Llywelyn of \Valp.s (whom he excommunicated), Lord Clifford (who had to do public penance in Hereford cathedral), the Bishop of Saint Asaph, the Bishop of Menevia (who tried by force to prevent him from consecrating the church of Abbey Dore in the Golden Valley), each in turn experienced the firmness of this feudal prelate, baron and bishop, who" was by nature careful and prudent in things pertaining to this \\'orld, and more so in those that pertained to God". One of them said to him, " Either the Devil is in you, or you are very familiar with God" . There was a lively struggle with Gilbert de Clare, Earl of Gloucester, who insisted on hunting in the western side of Malvern chase, which the bishop claimed. Gilbert replied to his warning by calling him a " clergiaster " and threatening to beat him. The unseemly epithet (it has a horrid sound) not unnaturally annoyed St Thomas, and he began a suit against the earl of which one result can be seen to this day, in the" Earl's Ditch", running along the top of the Malvern Hills. The original ditch is much older than Gilbert de Clare, but he repaired and palisaded it, to mark his boundary and to keep his deer from straying on to the episcopal lands. Among the numerous habits and traits of St Thomas recorded in the process of his canonization is that when he travelled in his diocese he asked every child he met if he had been con足 firmed, and if not the bishop at once supplied the omission. Public sinners he rebuked and excommunicated, equally publicly, particularly those who in high places set a bad example to those below them. Pluralism without the proper dis足 pensation he would not permit, and among those whom he deprived of benefices in his diocese were the dean of Saint Paul's and the archdeacons of Northampton and Salop. Unhappily, during the last years of his life there was dissension between St Thomas and John Peckham, Archbishop of Canterbury, first on some general questions of jurisdiction and then on particular cases arising in the diocese of Hereford. In a synod held at Reading in 1279 St Thomas was leader of the 20

[October 3

BD DOMINIC SPADAFORA

aggrieved suffragans, and in due course Rome gave them the reliefs they asked; but in his personal dispute he was excommunicated by the metropolitan. Some bishops refused to publish the sentence, and St Thomas publicly announced his appeal to Pope Martin IV, whom he set out to see in person. Some of Peckham's letters to his procurators at Rome are extant, but in spite of their fulminations St Thomas was very kindly received by the pope at Orvieto. Pending the considera足 tion of his cause he withdrew to Montefiascone, but the fatigues and heat of the journey had been too much for him and he was taken mortally sick. It is related that, seeing his condition, one of his chaplains said to him, " My lord, would you not like to go to confession?" Thomas looked at him, and only replied, " Foolish man". Twice more he \vas invited, and each time he made the same reply. The chaplain was not aware that his master went to confession every day. Commending his soul to God, St Thomas died on August 25, 1282, and was buried at Orvieto; soon his relics were conveyed to Hereford, where his shrine in the cathedral became the most frequented in the west of England (Peckham had refused to allow their interment until he had seen the certificate of absolution from the papal penitentiary). Miracles were soon reported (four hundred and twenty-nine are given in the acts of canoniza足 tion) and the process was begun at the request of King Edward I; it was achieved in the year 1320. He is named in the Roman Martyrology on the day of his death, but his feast is kept by the Canons Regular of the IJateran and the dioceses of Birmingham (commemoration only) and Shrewsbury on this October 3, by Cardiff and Salford on the 5th, and Westminster on the 22nd. The Bollandists, who had access to the process of canonization, have given a very full account of St Thomas in the first volwne of the Acta Sanctorum for October. Father Strange, who published in 1674 his Life and Gests of St Thomas of Cantelupe, had to be content with such materials as Capgrave and Surius were able to furnish; this account by Father Strange W<JS reprinted in the Quarterly Series in 1879, but it is now quite inadequate. An immense amount of fresh material has been rendered accessible through the publication of Cantelupe's episcopal register by the Canterbury and York Society, of Bishop Swinfield's Household Expenses (Camden Society), of Archbishop Peckham's correspondence (Rolls Series), etc., while nearly all the monastic chronicles of the period furnish more or less frequent references. Professor Tout's article in the DNB., vol. viii, pp. 448-452, is not only thorough but admirable in tone. The same, however, can hardly be said of the well足 infonned notice in A. T. Bannister, The Cathedral Church of Hereford (1924). For the saint's relics, see an article by Abbot E. Horne in the Clergy Review, vol. xxviii (1947), pp. 99-104. See also D. L. Dowie, Archbishop Pecham (1952).

BD DOMINIC SPADAFORA HE was born at Messina of a family which had come from somewhere in the East to Sicily in the thirteenth century. He received the habit of the Order of Preachers at Palermo and after his ordination was sent to the house of studies at Padua, where he took his degrees and spent some years teaching. He was then sent back to Palermo, where he preached with much fruit, but was sent for to Rome to be on the staff of the master general, Father Joachim Torriano, who was soon to be in trouble over the affair of Savonarola. But before this came to a head Bd Dominic had left Rome to take charge of a new foundation at the shrine of our Lady of Grace near Monte Cerignone. He remained here for the rest of his life, twenty-eight years, undertaking long missionary journeys and winning many souls to Christ. Bd Dominic died suddenly and without apparent illness. After Vespers on December 2 I, 152 I, he summoned his friars and gave them his last instructions, 21

October 4]

THE LIVES OF THE SAINTS

asked for the last sacraments, and quietly died. four hundred years after.

His cultus was confirmed exactly

The decree confirming the cultus is printed in the Acta Apostolicae Sedis, vol. xiii (1921), pp. 104-108; it contains a biographical summary. A short life was published by R. Diaccini in 1921.

4 : ST

FRANCIS OF ASSISI,

FOUNDER OF THE

FRIARS

MINOR

(A.D.

1226)

T has been said of 8t Francis that he entered into glory in his lifetime, and that he is the one saint whom all succeeding generations have agreed in canonizing. This over-statement has sufficient truth in it to provoke another, namely, that he is the one saint whom, in our day, all non-Catholics have agreed in canonizing. ~ertainly no other has so appealed to Protestants and even to non足 Christians. He captured the imagination of his time by presenting poverty, chastity and obedience in the terms of the troubadours and courts of love, and that of a more complex age by his extraordinary simplicity. Religious and social cranks of all sorts have appealed to him for justification, and he has completely won the hearts of the sentimental. But the idylls that are associated with his name-the marriage with Lady Poverty, the listening birds, the hunted leveret, the falcon, and the nightingale in the ilex-grove, his" love of nature" (in the thirteenth century " nature" was still regarded as natural), his romance of speech and action, these were only, so to speak, " trimmings" of a character which was wholly imbued with the spiritual, inspired by Christian dogma, and devoted not simply to Christ but to the crucified Christ. 8t Francis was born at Assisi in Umbria in 1181 or 1182. His father, Peter Bernardone, was a merchant, and his mother was called Pica; some say she was gently born and of Proven~al blood. His parents were persons of probity, and were in good circumstances. Much of Peter's trade was with France, and his son having been born while he was absent in that country, they called him Francesco, " the Frenchman ", though the name of John had been given him at his baptism. In his youth he was devoted to the ideas of romantic chivalry propagated by the troubadours; he had plenty of money and spent it lavishly, even ostenta足 tiously. He was uninterested alike in his father's business and in formal learning. He was bent on enjoying himself. Nevertheless, he was not licentious, and would never refuse an alms to any poor man who asked it of him for the love of God~ When he was about twenty, strife broke out between the cities of Perugia and Assisi, and Francis was carried away prisoner by the Perugians. This he bore a whole year with cheerfulness and good temper. But as soon as he was released he was struck down by a long and dangerous sickness, which he suffered with so great patience that by the weakness of his body his spirit gathered greater strength and became more serious. On his recovery he determined to join the forces of Walter de Brienne, who was fighting in southern Italy. He bought himself expensive equipment and handsome outfit, but as he rode out one day in a new suit, meeting a gentleman reduced to poverty and very ill-clad, he was touched with compassion and changed clothes with him. That night he seemed to see in his sleep a magnificent palace, filled with rich arms, all marked with the sign of the cross; and he thought he heard one tell him that these arms belonged to him and

I

22

[October 4

ST FRANCIS OF ASSISI

his soldiers. He set out exultingly for Apulia, but never reached the front. At 8poleto he was taken ill again, and as he lay there a heavenly voice seemed to tell him to turn back, " to serve the master rather than the man". Francis obeyed. At first he returned to his old life, but more quietly and with less enjoyment. His preoccupation was noticed, and he was told he was in love. " Yes", he replied, " I am going to take a wife more beautiful and worthy than any you know." He began to give himself much to prayer and to have a desire to sell his goods and buy the precious jewel of the gospel. He knew not yet how he should do this, but certain strong inspirations made him understand that the spiritual warfare of Christ is begun by mortification and victory over one's self. Riding one day in the plain of Assisi he met a leper, whose sores were so loathsome that at the sight of them he was struck with horror. But he dismounted, and as the leper stretched out his hand to receive an alms, Francis, whilst he bestowed it, kissed the man. Henceforward he often visited the hospitals and served the sick, and gave to the poor sometimes his clothes and sometimes money. One day as he was praying in the church of 8t Damian, outside the walls of Assisi, he seemed to hear a voice coming from the crucifix, which said to him three times, " Francis, go and repair my house, which you see is falling down ". The saint, seeing that church was old and ready to fall, thought our Lord commanded him to repair that. He therefore went home, and in the simplicity of his heart took a horseload of cloth out of his father's warehouse and sold it, with the horse. The price he brought to the poor priest of 8t Damian's, asking to be allowed to stay with him. The priest consented, but would not take the money, which Francis therefore left on a window-sill. His father, hearing what had been done, came in great indignation to 8t Damian's, but Francis had hid himself. After some days spent in prayer and fasting, he appeared again, though so disfigured and ill-clad that people pelted him and called him mad. Bernardone, more annoyed than ever, carried him home, beat him unmercifully (Francis was about twenty-five), put fetters on his feet, and locked him up, till his mother set him at liberty while his father was out. Francis returned to 8t Damian's. His father, following him thither, hit him about the head and insisted that he should either return home or renounce all his share in his inheritance and return the purchase-price of the goods he had taken. Francis had no objection to being disinherited, but said that the other money now belonged to God and the poor. He was therefore summoned before Guido, Bishop of Assisi, who told him to return it and have trust in God: "He does not wish His Church to profit by goods which may have been gotten unjustly." Francis did as he was told and, \vith his usual literalness, added, " The clothes I wear are also his. I'll give them back." He suited the action to the word, stripped himself of his clothes, and gave them to his father, saying cheerfully, " Hitherto I have called you father on earth; but now I say, 'Our Father, who art in Heaven'." Peter Bernardone left the court, " burning with rage and with an exceeding sorrow". The frock of a labourer, a servant of the bishop, was found, and Francis received this first alms with many thanks, made a cross on the garment with chalk, and put it on. Francis went in search of some convenient shelter, singing the divine praises along the highways. He was met by a band of robbers, who asked him who he was. He answered, " I am the herald of the great King". They beat him and threw him into a ditch full of snow. He went on singing the praises of God. He passed by a monastery, and there received alms and a job of work as an unknown poor man. In the city of Gubbio, one who knew him took him into his house, and gave him a 23

October 4]

THE LIVES OF THE SAINTS

tunic, belt and shoes, such as pilgrims wore, which were decent though poor and shabby. These he \vore two years, and he walked with a staff in his hand like a hermit. He then returned to San Damiano at Assisi. For the repair of the church he gathered alms and begged in Assisi, where all had known him rich, bearing with joy the railleries and contempt with which he was treated by some. For the building he himself carried stones and served the masons and helped put the church in order. He next did the same for an old <;hurch which was dedicated in honour of St Peter. After this he went to a little chapel called Portiuncula, belonging to the abbey of Benedictine monks on Monte Subasio, who gave it that name probably because it was built on so small a parcel of land. * It stands in a plain two miles from Assisi, and was at that time forsaken and ruinous. The retiredness of this place appealed to St Francis, and he was delighted \vith the title which the church bore, it being dedicated in honour of our l~ady of the Angels. He repaired it, and fixed his abode by it. Here, on the feast of St Matthias in the year 12°9, his way of life was shown to St Francis. In those days the gospel of the Mass on this feast was Matt. x 7-19: "And going, preach, saying: The kingdom of Heaven is at hand. . . . Freely have you received, freely give. . . . Do not possess gold . . . nor two coats nor shoes nor a staff. . . . Behold I send you as sheep in the midst of wolves. . . ." The words went straight to his heart and, applying them literally to himself, he gave away his shoes, staff and girdle, and left himself with one poor coat, which he girt about him with a cord. 1'his was the dress which he gave to his friars the year following: the undyed woollen dress of the shepherds and peasants in those parts. Thus garbed, he began to exhort to repentance with such energy that his words pierced the hearts of his hearers. As he passed them on the road he saluted the people with the words, " Our Lord give you peace". God had already given him the gifts of prophecy and miracles. When he was begging alms to repair the church of St Damian, he used to say, " Help me to finish this building. Here will one day be a monastery of nuns by whose good fame our Lord will be glorified over the whole Church." This was verified in St Clare five years after. A man in Spoleto was afflicted with a cancer, which had disfigured him hideously. He met St Francis and would have thrown himself at his feet; but the saint prevented him and kissed his diseased face, which was instantly healed. "I know not", says St Bonaventure, " which I ought most to wonder at, such a kiss or such a cure." Many began to admire Francis, and some desired to be his companions and disciples. The first of these was Bernard da Quintavalle, a rich tradesman of Assisi. He watched the career of Francis with curiosity, invited him to his house, and had a bed made ready for him near his own. When Bernard seemed to be fallen asleep, the servant of God got up and passed a long time in prayer, frequently repeating aloud the \vords, Deus meus et Omnia, " My God and my All ". Bernard secretly watched, saying to himself, " This man is truly a servant of God", and at length he asked the saint to make him his companion. They assisted at Mass together, and searched the Scriptures that they might learn the will of God. The sortes biblicae being favourable, Bernard sold all his effects and divi ded the sum among the poor. Peter of Cattaneo, a canon of the cathedral of Assisi, desired to be admitted with him, and Francis" gave his habit" to them both together on • Po.rziuncola means the " little piece". The tiny building is now entirely enclosed within the great church of Santa Maria degli Angeli.

[October 4

ST FRANCIS OF ASSISI

April 16, 1209. The third person who joined them was the famous Brother Giles, a person of great simplicity and spiritual wisdom. When his followers had increased to a dozen, Francis drew up a short informal rule consisting chiefly of the gospel ~ollnsels of perfection. This he took to Rome in 1210 for the pope's approbation. Innocent III appeared at first averse, and many of the cardinals alleged that the orders already established ought to be reformed and their number not multiplied, and that the intended poverty of this new body was impracticable. Cardinal John Colonna pleaded in its favour that it was no more than the evangelical counsels of perfection. 1~he pope afterwards told his nephew, from whom 8t Bonaventure heard it, that in a dream he sa\v a palm tree growing up at his feet, and in another he saw 8t Francis propping up the Lateran church, which seemed ready to fall (as he saw 8t Dominic in another vision five years after). He therefore sent again for 8t Francis, and approved his rule, but only by word of mouth, tonsuring him and his companions and giving them a general commission to preach repentance. 8t Francis and his companions now lived together in a little cottage at Rivo Torto, outside the gates of Assisi, whence they sometimes went into the country to preach. After a time they had trouble with a peasant who wanted the cottage for the use of his donkey. "God has not called us to prepare a stable for an ass", observed Francis, and went off to see the abbot of Monte 8ubasio. The abbot, in 1212, handed over the Portiuncula chapel to St Francis, upon condition that it should always continue the head church of his order. rrhe saint refused to accept the property " in fee simple" but would only have the use of the place; and in token that he held it of the monks, he sent them every year a basket of fish caught in a neighbouring river. The monks sent the friars in return a barrel of oil. 1~his custom is now revived between the friars of Santa Maria degli Angeli and the Benedictines of San Pietro at Assisi. Round about the chapel the brothers built themselves huts of wood and clay. St f"rancis would not suffer any dominion or property of temporal goods to be vested in his order, or in any community or convent of it; he called the spirit of holy poverty the foundation of the order, and in his dress, in everything that he used, and in all his actions he showed the reality of his love for it. Francis would call his body Brother Ass, because it was to carry burdens, to be beaten, and to eat little and coarsely. When he saw anyone idle, profiting by other men's labour, he called him Brother Fly, because he did no good, but spoiled the good which others did and was troublesome to them. As a man owes charity to his o\vn body, the saint a few days before he died asked pardon of his for having treated it perhaps with too great rigour. Indiscreet or excessive austerities always displeased him. When a brother through immoderate abstinence was not able to sleep, Francis brought him food and, that he might eat it with less embarrassment, began himself to eat with him. At the beginning of his conversion, finding himself assailed with violent tempta足 tions against purity he sometimes cast hi rnself naked into ditches full of snow. Once, under a more grievous trial than ordinary, he began to discipline himself sharply, and when this failed of its effect threw himself into a briar-patch and rolled therein. The humility of Francis was no emotional self-depreciation, but grounded in the certainty that" what each one is in the eyes of God, that he is and no more". He never proceeded in holy orders beyond the diaconate, not daring to be ordained priest. He had no use for singularity. In a certain house he was told that one of the friars was so great a lover of silence that he would only confess his faults by signs. The saint did not like it, and said, " This is not the spirit of God but of the

25

THE LIVES OF THE SAINTS

October 4]

Devil. A temptation, not a virtue." God illuminated the understanding of His servant with a light and wisdom that is not taught in books. When a certain brother asked leave to study, Francis told him that if he would often repeat the Gloria Patri with devotion he would become very learned before God. He was himself an example of knowledge so attained. His love for and power over the lower animals were noted and often referred to by those who knew him: his rebuke to the swallows while he was preaching at Alviano, " My sisters the swallows, it is now my turn to speak. You have been talking enough all this time"; the birds that perched around him while he told them to praise their Creator; the rabbit that would not leave him at Lake Trasimene; and the tamed wolf at Gubbio, which some maintain is an allegory and others a plain fact. The early years at Santa Maria degli Angeli was a time of training in poverty and brotherly love. F or their daily bread the brothers worked at their trades and in the fields for neighbouring farmers. When work was lacking, they begged from door to door, and even then were forbidden to accept money. They were always at the service of their neighbours, and particularly of lepers and similar sufferers. These, St Francis insisted, should be referred to and addressed as " my brother Christians", with that same instinctive delicacy of mind which makes some country people in England and Wales today refer to tramps not as "tramps" but as " travellers". Recruits continued to come, and among them the "renowned jester of the Lord", Brother Juniper, of whom St Francis said, when he had been even more " simple" than usual, " I would that I had a forest of such junipers! " He was the man who, when a crowd of people was waiting to receive him at Rome, was found playing seesaw with some children outside the walls. St Clare called him" God's plaything". This young girl left her home in Assisi to be a follower of St Francis after hearing him preach, in the spring of 1212. He established her with other maidens at San Damiano, which soon became to the Franciscans what the nuns of Prouille were to the Dominicans: a tower of womanly strength and sense, an enclosed garden of supporting prayer. In the autumn of the same year, Francis, not content with all that he did and suffered for souls in Italy, resolved to go and preach to the Mohammedans. He embarked with one companion at Ancona for Syria, but they were driven straight on to the coast of Dalmatia and wrecked. The two friars could get no further and, having no money for their passage, travelled back to Ancona as stowaways. After preaching for a year in central Italy, during which the lord of Chiusi put at the disposal of the Franciscans as a place of retreat Mount Alvernia (La Verna) in the Tuscan Apennines, St Francis made another attempt to reach the Mohammedans, this time in Morocco by way of Spain. But again he was disappointed in his object, for some\vhere in Spain he was taken ill, and when he recovered he returned into Italy, where again he laboured strenuously to advance the glory of God among all Christian people. Out of humility St Francis gave to his order the name of Friars rv1inor, desiring that his brethren should really be below their fellows and seek the last and lowest places. He exhorts his brethren to manual labour, but will have them content to receive for it things necessary for life, not money. He bids them not to be ashamed to beg alms, remembering the poverty of Christ; and he forbids them to preach in any place without the bishop's licence. Incidentally, it was provided that " should anyone of them stray from the Catholic faith or life in word or in deed, and will not amend, he shall be altogether cast out of the brotherhood". Many cities were now anxious to have the once-despised brothers in their midst, and

26

ST FRANCIS OF ASSISI

[October 4

small communities of them sprang up throughout Umbria, Tuscany, Lombardy and Ancona. In 1216 Francis is said to have begged from Pope Honorius III the Portiuncula indulgence, or pardon of Assisi ;* and in the following year he was in Rome, where he probably met his fellow friar St Dominic, who had been preaching faith and penance in southern France while Francis was still a " young man about town" in Assisi. St Francis also wanted to preach in France, but was dissuaded by Cardinal Ugolino (afterwards Pope Gregory IX); so he sent instead Brother Pacifico and Brother Agnello, who "Tas afterwards to bring the Franciscans to England. The development of the brotherhood was considerably influenced by the good and prudent Ugolino. The members were so numerous that some organization and systematic control was imperatively necessary. The order was therefore divided into provinces, each in charge of a minister to whom was com­ mitted " the care of the souls of the brethren, and should anyone be lost through the minister's fault and bad example, that minister will have to give an account before our Lord Jesus Christ". The friars now extended beyond the Alps, missions being sent to Spain, Germany and Hungary. The first general chapter was held at the Portiuncula at Pentecost in 1217; and in 1219 was held the chapter called" of Mats", because of the number of huts of wattles' and matting hastily put up to shelter the brethren. There were said to be five thousand of them present, and it was inevitable that among so many were some for whom the original spirit of Francis himself was already diluted. He was too haphazard, that is, in this case, too trusting in God, for them; they agitated for more " practicalness". Francis was moved to indignation. " My brothers", he replied, " the Lord has called me by the way of simplicity and humbleness, and this is the way He has pointed out to me for myself and for those who will believe and follow me. . . . The Lord told me that He would have me poor and foolish in this world, and that He willed not to lead us by any way other than by that. May God confound you by your own wisdom and learning and, for all your fault-finding, send you back to your vocation whether you will or no." And to those who wished him to obtain for them of the pope a licence to preach everywhere withnut the leave of the bishop of each diocese, he answered, " When the bishops see that you live holily, and attempt nothing against their authority, they will themselves entreat you to work for the salvation of the souls committed to their charge. Let it be your singular privilege to have no privilege. . . ." St Francis sent some of his friars from this chapter on their first missions to the infidels, to Tunis and Morocco, reserving to himself the Saracens of Egypt and Syria. Innocent Ill's appeal at the Lateran Council in 1215 for a new crusade had resulted only in a desultory • It is commonly held that, in accordance with a vision of Jesus Christ to 8t Francis in the Portiuncula chapel, Honorius III granted a plenary indulgence on one day in the year for visiting that chapel (now toties quoties on August 2). "'9hether in fact this indulgence was originally granted to 8t Francis personally has been the subject of much discussion. But whether the grant was made to him or not, it is quite certain that the gaining of the indulgence over and over again by going in at one door and out at another was not dreamed of in his day. This would be magis derisorium quam devotum, wrote Nicholas de Lyra; and other medieval theologians speak in the same sense. It may be explained for non-Catholic readers that an indulgence, or pardon, is the remission, not of the guilt, but of the temporal punishment due to those sins of which the guilt has already been forgiven (normally by confession and absolution), granted by the Church and ratified by God; the amount of the remission is expressed in terms of time, of which the significance is only relative. A plenary indulgence is such a remission of all temporal punishment hitherto incurred.

Octo~er

4]

THE LIVES OF THE SAINTS

attempt to bolster up the Latin kingdom in the East: Francis would wield the sword of the word of God. He set sail with twelve friars from Ancona in June 1219,and came to Damietta on the Nile delta, before which the crusaders were sitting in siege. Francis was pro足 foundly shocked by the dissoluteness and self-seeking of the soldiers of the Cross. Burning with zeal for the conversion of the Saracens, he desired to pass to their camp, though he was warned that there was a price on the head of every Christian. Permission was given him by the papal legate and he went with Brother Illuminato among the infidels, crying out, "Sultan! Sultan!" Being brought before Malek al-Kamil and asked his errand, he said boldly, " I am sent not by men but by the most high God, to show you and your people the way of salvation by an足 nouncing to you the truths of the gospel". Discussion followed, and other audi足 ences. The sultan was somewhat moved and invited him to stay with him. Francis replied, " If you and your people will accept the word of God, I will with joy stay with you. If you yet waver between Christ and Mohammed, cause a fire to be kindled, and I will go into it with your priests that you may see which is the true faith." The sultan answered that he did not believe any of the imams would be willing to go into the fire, and that he could not accept his condition for fear of upsetting the people. After some days Malek al-Kamil sent Francis back to the camp before Damietta. Disappointed that he could do so little either with the crusaders or their opponents, St Francis returned to Akka, whence he visited the Holy Places. Then, summoned by an urgent message of distress, he returned to Italy. Francis found that in his absence his two vicars, Matthew of Narni and Gregory of Naples, had introduced certain innovations whose tendency was to bring the Franciscans into line with the other religious orders and to confine their proper spirit within the more rigid framework of monastic observance and prescribed asceticism. With the sisters at San Damiano this had taken the form of regular constitutions, drawn up on the Benedictine model by Cardinal Ugolino. When St :Francis arrived at Bologna he was amazed and grieved to find his brethren there housed in a fine convent: he refused to enter it, and lodged with the Friars Preachers, from whence he sent for the guardian of his brethren, upbraided him and ordered the friars to leave that house. 8t Francis saw these events as a be足 trayal: it was a crisis that might transform or destroy his followers. He went to the Holy See, and obtained from Honorius III the appointment of Cardinal Ugolino as official protector and adviser to the Franciscans, for he was a man who believed in St Francis and his ideas while being at the same time an experienced man of affairs. Then he set himself to revise the rule, and summoned another general chapter, which met at the Portiuncula in 1221. To this assembly he presented the revised rule, which abated nothing of the poverty, humbleness and evangelical freedom which characterized the life he had always set before them: it was Francis's challenge to the dissidents and legalists who now, beneath the surface, were definitely threatening the peaceful development of the Franciscans. Chief among them was Brother Elias of Cortona, who, as vicar of St Francis, who had resigned active direction of the order, was in effect minister general of the brethren; but he did not dare too openly to oppose himself to the founder whom he sincerely respected. The order had in fact become too big. " Would that there were fewer Friars Minor "., cried Francis himself, " and that the world should so rarely see one as to wonder at their fewness!" At the end of two years, throughout which he had to

28

ST FRANCIS OF ASSISI

[October 4

face the growing tendency to break away from his ideas and to expand in directions which seemed to him to compromise the Franciscan vocation, Francis once again revised his rule. This done, he handed it to Brother Elias for communication to the ministers. It was promptly lost, and St Francis had again to dictate it to Brother Leo, amid the protests of many of the brethren who maintained that the forbiddance of holding corporate propel ty was impracticable. In the form in which it was eventually approved by Pope Honorius III in 1223, it represented substantially the spirit and manner of life for which St Francis had stood from the moment that he cast off his fine clothes in the bishop's court at .A.ssisi. About two years earlier St Francis and Cardinal Ugolino may have drawn up a rule for the fraternity of lay people who associated themselves with the Friars Minor in the spirit of Francis's " Letter to all Christians", written in the early years of his mission-the Franciscan tertiaries of today. These congregations of lay penitents, bound to a life very different from that of their neighbours, grew to be a significant power in the religious life of the middle ages, and in canon law tertiaries, of whatever order, still have a status differing in kind from that of melnbers of confraternities and sodalities. St Francis spent the Christmas of 1223 at Grecchio in the valley of Rieti where, he told his friend John da Vellita, " I would make a memorial of that Child who was born in Bethlehem and in some sort behold with bodily eyes the hardships of His infant state, lying on hay in a manger with the ox and the ass standing by ". Accordingly a " crib" was set up at the hermitage, and the peasants crowded to the midnight Mass, at which Francis served as deacon and preached on the Christ足 mas mystery. The custom of making a crib was probably not unknown before this time, but this use of it by St Francis is said to have begun its subsequent popularity. He remained for some months at Grecchio in prayer and quietness, and the graces which he received from God in contemplation he was careful to conceal from men. Brother Leo, his secretary and confessor, testified that he had seen him in prayer sometimes raised above the ground so high that he could only touch his feet, and that sometimes he was raised much higher. Towards the festival of the Assump足 tion in 1224, St Francis retired to Mount Alvernia and there made a little cell. He kept Leo with him, but forbade any other person to come to him before the feast of St Michael. Here it was, on or about Holy Cross day 1224, that happened the miracle of the stigmata, of which an account has been given on September 17. Having been thus marked with the signs of our Lord's passion, Francis tried to conceal this favour of Heaven from the eyes of men, and for this purpose he ever after covered his hands with his habit, and wore shoes and stockings on his feet. Yet having first asked the advice of Brother Illuminato and others, he with fear disclosed to them this wonderful happening, and added that several things had been manifested to him which he never would disclose to anyone. To soothe him during illness he was one day asked to let someone read a book to him; but he ans\vered, " Nothing gives me so much consolation as to think of the life and passion of our Lord. Were I to live to the end of the world I should stand in need of no other book." It was in contemplation of Christ naked and crucified, and crucified again in the persons of his suffering poor, that Francis came to love poverty as his lady and mistress. And he extended his rule of poverty to what is interior and spiritual. Francis did not despise learning, but he feared it for his followers. Studies were good as a means to an end, if they spent still more time in prayer, and studied not so nluch how to speak to others as how to preach to themselves. Studies

29

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Octob,er 4]

which feed vanity rather than piety be abhorred, because they extinguish charity and devotion, and drain and puff up the heart; but above all he feared the Lady Learning as a rival of the Lady Poverty. "Wheedled by the evil spirits, these brethren of mine will leave the way of holy simplicity and most high poverty", he groaned, as he watched their anxiety for books and schools. Before he left Alvernia St Francis composed that poem which has been called the " Praise of the Most High God ", then, after the feast of St Michael, he came down from the mountain bearing in his flesh the marks of the sacred wounds, and healed the sick who were brought to him in the plain below. The two years that remained of his life were years of suffering and of happiness in God. His health was getting worse, the stigmata were a source of physical pain and weakness, and his sight was failing. He got so bad that in the summer of 1225 Cardinal U golino and the vicar Elias obliged him to put himself in the hands of the pope's physicians at Rieti. He complied with simplicity, and on his way thither paid his last visit to St Clare at San Damiano. Here, almost maddened with pain and discomfort, he made the " Canticle of Brother Sun", which he set to a tune and taught the brethren to sing. He went to Monte Rainerio to undergo the agonizing treatment prescribed, and got but temporary relief. He was taken to Siena to see other physicians, but he was dying. He dictated a message to his brethren, to love one another, to love and observe the Lady Poverty, and to love and honour the clergy of the Church. Some time before his death he made a longer testament for his religious brethren, in which he recommends that they faithfully observe their rule and work with their hands, not out of a desire of gain but for the sake of good example and to avoid idleness. "If we receive nothing for our work, let us have recourse to the table of the Lord, begging alms from door to door." Then he went to Assisi and was lodged in the bishop's house. The doctors there, pressed to speak the truth, told him he could not live beyond a few weeks. "Welcome, Sister Death! " he exclaimed, and asked to be taken to the Portiuncula. As they came on the way to a hill in sight of Assisi he asked for the stretcher to be put down, and turning his blind eyes towards the town called down the blessing of God upon it and upon his brethren. Then they carried him on to the Portiuncula. When he knew the end was close at hand, Francis asked that they would send to Rome for the Lady Giacoma di Settesoli, who had often befriended him, and ask her to come, bringing with her candles and a grey gown for his burial, and some of the cake that he liked so well. But the lady arrived befor~ the mes­ senger started. "Blessed be God", said Francis, "who has sent our Brother Giacoma to us. Bring her in. The rule about women is not for Brother Giacoma." He sent a last message to St Clare and her nuns, and bade his brethren sing the verse of the song he had made to the Sun which praises Death. Then he called for bread and broke it and to each one present gave a piece in token of mutual love and peace, saying, " I have done my part; may Christ teach you to do yours". He was laid on the ground and covered with an old habit, which the guardian lent him. He exhorted his brethren to the love of God, of poverty, and of the gospel " before all other ordinances", and gave his blessing to all his disciples, the absent as well as those that were present. The passion of our Lord in the gospel of St John was read aloud, and in the evening of Saturday, October 3, 1226, St Francis died. He had asked to be buried in the criminals' cemetery on the Colle d'Inferno, but the next day his body was taken in solemn procession to the church of St

3°

[October 4

ST FRANCIS OF ASSISI

George in Assisi. Here it remained until two years after his canonization when, in 1230, it was secretly removed to the great basilica built by .Brother Elias. For six hundred years it was not seen by the eyes of man, till in 1818 after fifty-two days' search it was found deep down beneath the high altar in the lower church. St Francis was only forty-four or forty-five years old at the time of his death. This is not the place to relate, even in outline, the chequered and glorious history of the order which he founded; but in its three branches of Friars Minor, Friars Minor Capuchin and Friars Minor Conventual, together making the one Order of St Francis, it is the most numerous religious institute in the Church today. And it is the opinion of Professor David Knowles that by the foundation of this brother足 hood St Francis" did more than any other man to save the medieval Church from decay and revolution". So vast and ever-growing is the literature associated with the life of St Francis, and so intricate are the problems presented by some of the principal sources, that it would be impossible to enter into any detail in the space available here. Let it be noted in the first place that we have certain small ascetical writings of the saint himself. They have been critically edited by Fr Edouard d'Alen90n, and have been translated into English, e.g. by Archbishop Paschal Robinson in America and by the Countess de la Warr in England. Secondly there is a series of legendae (a word which here implies no suggestion of a fabulous origin:) , in other words, the primitive biographies. The most certainly attested are three documents attributed to Thomas of Celano, the Vita prima, written before 1229; the Vita secunda, a supplement composed between 1244 and 1247; and the Miracula, dating from about 1257. Then we have the official life by St Bonaventure, c. 1263 (a critical text appeared first in vol. viii of his Opera omnia, edited at Quaracchi), from which the legenda minor was afterwards compiled for liturgical use. This life by St Bonaventure was written with a view to pacification. A heated controversy had broken out in the order between the Zelanti, or " Spiritual" friars, and those who favoured a mitigated observance. The former appealed to acts and sayings of the founder which were on record in certain earlier writings. Many of these incidents were suppressed in the Bonaventure life, and in order that such occasions of discord might not be revived, directions were issued that the older legendae should be destroyed. The manuscripts representing this earlier tradition are therefore rare, and in many cases they have only been brought to light by modern research. Brother Leo, the special confidant of St Francis, undoubtedly wrote certain cedule or rotuli about his seraphic father, and the great medievalist Paul Sabatier always maintained that the substance of these writings was preserved in a document known as the Speculum perfectionis. His final revision of this work was edited by A. G. Little and brought out by the British Society of Franciscan Studies in 1931. I ts origin and date have been much controverted, and, on the other hand, a text discovered at Perugia by F. M. Delornle-he printed it in 1926 under the name Legenda antiqua- has, Delorme avers, a much better claim to be regarded as Brother Leo's long-lost work. Among other primitive and important texts is the Sacrum commercium, " the Con足 verse of Francis and his sons with holy Poverty", which may well have been written, so it has been suggested, by John Parenti as early as 1227 ; an excellent translation was published by Montgomery Carmichael (1901). Then we have the Legenda trium sociorum, the Legenda Juliani de Spira and other similar compositions, as well as the Actus beati Francisci, which last, under the name given it in its Italian adaptation, the Fioretti, is familiar everywhere, and has been transl~ted into every language. Of the innumerable modern lives of St Francis it will be sufficient to mention a few best worthy of notice. In the first place, there is the English life by Father Cuthbert, Capuchin, which in Sabatier's opinion is perhaps the best of all modern lives of Francis; it has been supplemented by other books of the same author dealing with the early Franciscan history and spirit. Another life is that of John Jorgensen which has appeared in many European languages; unfortunately the English translation is not altogether satisfactory, and the same must be said of the English version of the biography by O. Englebert (1950); the French original should not be overlooked. G. K. Chesterton's sketch, brief in compass, is admirably written and leaves a vivid impression. Paul Sabatier was not a Catholic, but he wrote most sympathetically in his biography of St Francis. It was first printed in 1894, but the edition definitive appeared only after the author's 'death in

31

THE LIVES OF THE SAINTS

October 4]

1931. To these may be added Archbishop P. Robinson's The Real St Francis,. Bishop Felder's The Knight-errant of Assisi and The Ideals of St Francis,. St Francis: the Legends and Lauds, containing the contemporary writings, with commentary by O. Karrer; and a good concise biography by J. R. H. Moorman (1950). 1'he same writer produced. Sources for the Life of St Francis (19';'0), 3110 V. Facchinetti's Guida bibliografica (1928) is full and useful; but it is hard to keep pace \vith Franciscan literature.

ST AMMON

(c.

A D.

350)

I T is often stated that St Ammon was the first of the Egyptian fathers to establish a monastery in Nitria; this is by no means certain, but it is beyond doubt that he was one of the most famous hermit monks to live in that desert. After the death of his wealthy parents, his uncle and other relatives forced Ammon, when he was twenty-t\VO years old, into matrimony. But he read to his wife what St Paul wrote in commendation of the state of virginity, by which she was persuaded to consent to their living together in perpetual continence. They thus lived eighteen years under the same roof. He was severe in his mortificati.ons so as gradually to inure and prepare his body to bear the austerity of the desert. Having spent the day in hard labour tilling a large garden in which he planted and cultivated balsam, at evening he supped with his wife on vegetables or fruIt, and afterwards retired to prayer in which he passed a great part of the night. When his uncle and others who opposed his retreat were dead, he retired to Nitria with his wife's consent, and she assembled in her house a number of religious women, who were visited and directed by St Ammon once every six months. Nitria, now called the Wady N atrun, is about seventy miles south-east from Alexandria and has been described as " a poisonous marsh overgrown with weeds, full of reptiles and blood-sucking flies. .There are good and evil oases. This was the marsh that gave its name to Nitria-the soda marsh. 'rhe hermits chose it because it was even worse than the desert." Palladius visited it fifty years after the time of St Ammon. He writes: " On the mountain live some five thousand nlen with different modes of life, each living in accordance with his own powers and wishes, so that it is allowed to live alone or with another or with a number of others. There are seven bakeries in the mountain, which serve the needs both of these men and also of the anchorites of the great desert, six hundred in all. . . . In this mountain of Nitria there is a great church, by which stand three palm trees, each with a whip suspended from it. One is intended for the solitaries who transgress, one for robbers, if any pass that way, and one for chance comers; so that all who transgress and are judged \vorthy of blo\vs are tied to the palm tree and receive on the back the appointed number of stripes and are then released. N ext to the church is a guest-house, where they receive the stranger who has arrived until he goes away of his own accord, without limit of time, even if he remains two or three years. Having allowed him to spend one week in idleness, the rest of his stay they occupy with \vork either in the garden or bakery or kitchen. If he should be an important person they give him a book, not allowing him to talk to anyone before the hour. In this mountain there also live doctors and confectioners. And they use wine and wine is on sale. All these men work with their hands at linen manufacture, so that all are self足 supporting. And indeed at the ninth hour it is possible to stand and hear how the strains of psalmody rise from each habitation, so that one believes that one 32

ST PETRONIUS

[October 4

is high above the world in Paradise. They occupy the church only on Saturday and Sunday. There are eight priests who serve the church, in which so long as the senior priest lives no one else celebrates or preaches or gives decisions, but they all just sit quietly by his side" (Lausiac History, Lowther Clarke's trans.). Thus lived the monks and anchorites who, in the words of St Athanasius, " came forth from their own people and enrolled themselves for citizenship in Heaven". St Ammon's first disciples lived dispersed in separate cells, till St Antony the Great advised him to assemble the greater part of them under the eye of an attentive superior, though even then the monastery was no more than a fortuitous aggregation of private dwellings. Antony himself selected the site for their group and set up a cross there, and he and Ammon often exchanged visits. St Ammon lived in great austerity. When he first retired into the desert he took a meal of bread and water only once a day; this he afterwards extended to two and sometimes to three or even four days. St Ammon wrought many miracles, one of which is recorded by St Athanasius in his Life of St Antony and elsewhere. He was going to cross a river when the banks were overflowed, with Theodore his disciple, and they withdrew from one another to undress. But St Ammon even when alone was too shy to swim across naked, and while he stood trying to make up his mind he found himself on a sudden transported to the other side. Theodore coming up and seeing he had got over without being wet, asked him how it was done, and pressed him so earnestly that Ammon confessed the miracle, making him first promise not to mention it to anyone till after his death. St Ammon died at the age of sixty-two years; and St Antony, at the distance of thirteen days' journey from him, knew the exact time of his death, having seen in a vision his soul ascend to Heaven. Our information comes mainly from the Lausiac History of Palladius, but one or two miracles may be added from the document now commonly known as the Historia monachorum. The Greek text of this last was edited by Preuschen in his book Palladius und Rufinus ( 18 97). See also the Acta Sanctorum, October, vol. ii, and Schiwietz, Das morgenliindische Monchtum, vol. i, p. 94.

ST PETRONIUS,

BISHOP OF BOLOGNA

(c.

A.D.

445)

THERE was a Petronius who was prefect of the praetorium in Gaul at the beginning of the fifth century, and this saint was perhaps his son. A reference in a letter of St Eucherius of Lyons suggests that the younger Petronius also at one time held an important civil office, for he is said to have passed from a position of secular rank to the service of the Church, and then became renowned in Italy for his virtues. While a young man he is said to have made a journey to Palestine, "where he passed many days collecting all the vestiges of Christian antiquity" and acquiring information which he was afterwards to put to practical use. About the year 43 2 he was appointed bishop of Bologna, and he devoted his attention first to the repair of churches, which were in a ruined condition owing to the recent ravages of the Goths. We are told that " he built a monastery outside the city towards the east, in honour of the protomartyr St Stephen: a spacious building with lofty walls, and built with many columns of porphyry and precious marbles, having capitals carved with th~ figures of men, animals and birds. He devoted the greatest attention to this building, and with special care in the reproduction of the Lord's sepulchre, of

33

THE LIVES OF THE SAINTS

October 5]

which he set out the work himself with a measuring rod. . . . The buildings extended to the place which represented Golgotha, where the cross of Christ stood." In all there were seven churches and the system of buildings reproduced in general lines the Holy Places at Jerusalem. St Petronius made the church of San Stefano his cathedral, and it was so used by the bishops of Bologna until the tenth century, in the third year of which Emilia was ravaged by the Huns and the buildings of Petronius destroyed. They were rebuilt and restored at various times during the middle ages, and during the twelfth century San Stefano achieved great popularity as a place of pilgrimage for those who could not go to the East. In 1141 some new representations were set up which were probably fruitful in putting false relics into circulation. Rather conveniently, the relics of St Petronius himself were discovered at the same time, and a life of the saint was written in which fables and nonsense make up for lack of precise information. In a much-modified form the ]'Yuova Gerusalemme of Bologna remains to this day: "it still possesses a singular air of the most profound antiquity." The document printed in the Acta Sanctorum, October, vol. ii, as a life of St Petronius, is of no historical value; it was fabricated only in the twelfth century. A compilation in I talian written one hundred and fifty years later is equally worthless. The whole question has been thoroughly investigated by Mgr Lanzoni in his monograph S. Petronio, vescovo di Bologna nella storia e nella leggenda (1907). See also Delehaye's review in Analecta Bol足 landiana, vol. xxvii (1908), pp. 104-106. In the periodical Romagna, vol. vii (1910), pp. 269-277, Mgr Lanzoni carries his investigation further. He seems very doubtful whether Petronius ever visited Palestine. For San Stefano, see G. Jeffery. The Holy Sepulchre (19 19), pp. 195-211.

5 : ST

PLACID,

MARTYR

(SIXTH CENTURY)

Nconsequence of the reputation of the great sanctity of St Benedict whilst he lived at Subiaco, the noble families in Rome brought their children to him to be brought up in his monastery. Equitius committed to his care his son Maurus, and the patrician Tertullus his son Placid, who. was a boy of tender years. In his Dialogues St Gregory relates that Placid having fallen into the lake at Subiaco as he was fetching ,vater in a pitcher, St Benedict, who was in the monastery, immediately knew of the accident, and calling Maurus said to him, "Brother, run! Make haste! The child has fallen into the water." Maurus ran to the lake and walked on the water a bow-shot from the bank to the place where Placid was struggling, and, taking hold of him by the hair, returned with the same speed. When he got to the shore and looked behind him he saw he had walked upon the water, which he had not noticed till then. St Benedict ascribed this miracle to the disciple's obedience, but St Maurus attributed it to the command and blessing of the abbot, which Placid confirmed. "When I was being pulled out of the water", he said, " I saw the father's hood over my head, and I judged it was he who was getting me out." This miraculous corporal preservation of Placid may be regarded as a symbol of the preservation of his soul by divine grace from the spiritual shipwreck of sin. He advanced daily in wisdom and virtue so that his life seemed a true copy of that of his master and guide, St Benedict. He, seeing the progress which grace made in his heart, loved Placid as one of the dearest among his children and pro足 bably took him with hinl to Monte Cassino. This place is said to have been given

I

34

ST PLACID

[October 5

to St Benedict by Tertullus, the father of Placid. This is all that is known of 8t Placid, who was venerated as a confessor till the twelfth century. But the feast kept by the Western church today is of St Placid, " a monk and disciple of the blessed abbot Benedict, together with his brothers Eutychius and Victorinus, their sister the maiden Flavia, Donatus, Firmatus the deacon, Faustus, and thirty other monks", who, we are told, were martyred by pirates at Messina. Of these it may be said that certain early martyrologies mention on this date the martyrdom in Sicily of SS. Placidus, Eutychius, and thirty companions. The present confusion in the liturgical books of the Benedictine Placid with a number of martyrs who died before he was born has its principal origin in a forgery of the middle twelfth century. At that time Peter the Deacon, a monk of Monte Cassino and archivist of that house, gave to the world an account of the life and passion of St Placid, whose martyrdom nobody had hitherto heard of. He claimed to have got his information from one Simeon, a priest of Constantinople, who had inherited a contemporary document. This purported to have been written by a companion of Placid called Gordian, who had escaped from the slaughter of Placid and his companions in Sicily, fled to Constantinople, and there written the account, which he gave to Simeon's ancestors. This story, like others of the same sort, gradually succeeded in imposing itself and was eventually accepted by the Benedictines and throughout the West. According to it 8t Placid was sent into Sicily where he founded the monastery of St John the Baptist at Messina. Some years later a fleet of Saracen pirates from Spain descended on the island, and when the abbot, his brothers and sister, and his monks would not worship the gods of the king, Ab足 dallah, they were put to the sword. There were, of course, no Moors in Spain in the sixth century, and no Saracenic descents on Sicily from Syria or Africa are recorded before the middle of the seventh. Additional evidence, of equally spurious sort, was duly forthcoming, including a deed of gift from Tertullus to St Benedict of lands in Italy and Sicily, but it \-vas not till 1588 that the veneration of St Placid spread to the faithful at large. In that year the church of St John at Messina was rebuilt, and during the work a number of skeletons were found. These were hailed as the remains of St Placid and his martyred companions, and Pope Sixtus V approved their veneration as those of martyrs. The feast was given the rank of a double and inserted in the Roman Martyrology, which causes the Bollandists to question if the pope acted with sufficient prudence. Among the Benedictines the feast of St Placid and his Companions, Martyrs, is a double of the second class. When their calendar was undergoing revision in 1915 the editors proposed to suppress this feast entirely, and to join the commemoration of St Placid, as abbot and confessor, to that of St Maurus on January 15. The Congregation of Sacred Rites, however, directed that there was to be no innovation in respect of this feast until it could be brought into line with the decision of the historico-liturgical question involved which would be dealt with in the revision of the Roman Breviary (whose third lesson for the feast summarizes Peter the Deacon's story). The Benedictines accordingly retained the name and rank of the feast, but suppressed the proper office, replacing it by the common office of several martyrs, with a general collect that does not mention either St Placid or martyrs. The whole story of this fabrication has been very carefully investigated by U. Berliere in the Revue Benedictine, vol. xxxiii (1921), pp. 19-45; an article in which the liturgical as well as the historical aspects of the case have been taken into account. The spuriousness

35

THE LIVES OF THE SAINTS

October 5]

of the narrative attributed to " Gordian" had previously been convincingly demonstrated by E. Caspar, Petrus Diaconus und die Monte Cassineser Fiilschungen (1909), see e~pecially pp. 47-72. The text of the pseudo-Gordian passio will be found in the Acta Sanctorum, October, vol. iii. Consult also CMH., and see the summary in J. l\1cCann, Saint Benedict (1938), pp. 282-291. The names of the martyrs in Peter the Deacon's forgery are all taken from the entry for October 5 in the Hieronymian martyrology, though Firmatus and Flaviana or Flavia are there expressly stated to have suffered at Auxerre in France.

ST APOLLINARIS, BISHOP OF VALENCE

(c.

A.D.

520)

ST HESYCHIUS, Bishop of Vienne, had two sons, of whom the younger was the great St Avitus of Vienne and the elder was this Apollinaris of Valence. He was born about the year 453, educated under St Mamertus, and consecrated bishop by his brother before he was forty years old. Owing to the disorderly hfe of a previous prelate the see of Valence had been vacant for a number of years, and the diocese was in a deplorable state of ill-living and heresy. Soon after the year 517 a synod condemned an official of Sigismund, King of Burgundy, for having contracted an incestuous marriage. The culprit refused to yield, Sigismund supported him, and the bishops concerned were banished. St Apollinaris spent a year or more in exile. The occasion of his recall is said to have been the illness of Sigismund. The queen thought that her husband's malady was a divine punishment for his persecution of the bishops, and she sent to St Apollinaris to come to court. He refused. Then she asked for his prayers and the loan of his cloak, and this being laid upon the sick king he recovered. Thereupon, we are told, Sigismund sent a safe-conduct to the bishop and expressed contrition for his contumacy. Some letters are extant which passed between St Apollinaris and St Avitus, which show mutual affection between the brothers and amusing touches of play足 fulness. In one of them Apollinaris reproves himself for having forgotten to observe the anniversary of the death of their sister Fuscina (whom Avitus praises in a poem): and in another Avitus accepts an invitation to the dedication of a church, but suggests that on this occasion too much revelry should be avoided. Being forewarned of his death, St Apollinaris went to ArIes to visit his friend St Caesarius and the tomb of St Genesius. His progress down and up the Rhone was marked by marvels of dispersing storms and exorcising demons, to which the Roman l\'Iartyrology refers, but the historicalness of this journey has been questioned. On his return to Valence he died, about the year 520. He is venerated as the principal patron of Valence, under the popular name of " Aplonay ". The life printed in the Acta Sanctorum, October, vol. iii, is there attributed to a con足 temporary, but this does not seem very probable. See B. Krusch in Melanges Julien Havet (1895), pp. 39-56, and in l\1GH., Scriptores merov., vol. iii, pp. 194--203, where the text is critically edited. Ct. also Duchesne, Fastes episcopaux, vol. i, pp. 154, 217-218, 223.

ST GALLA, WIDOW

(c.

A.D.

550)

AMONG the victims of Theodoric the Goth in Italy was a noble patrician of Rome, Quintus Aurelius Symmachus, who had been consul in 485. He was put to death unjustly in 525 and left three daughters, Rusticiana (the wife of Boethius), Proba and Galla, who is mentioned in the Roman Martyrology today. A reference to her life.and a brief account of her death are given in the Dialogues of St Gregory. Galla within a year of her marriage was left a widow and, though young and wealthy, 36

[October 5

ST MAGENULF, OR MEINULF

she determined to become a bride of Christ rather than again enter into that natural matrimony which, as St Gregory says in a generalization that he would have found hard to substantiate, " always begins with joy and ends with sorrow". She was not to be turned from her resolve even by the warning of her physicians that if she did not marry again she would grow a beard. She therefore joined a community of consecrated women who lived close by the basilica of St Peter, where she lived for many years a life of devotion to God and care of the poor and needy. Eventually she was afflicted with cancer of the breast, and being one night unable to sleep for pain she saw standing between two candlesticks (for she disliked physical as well as spiritual darkness) the figure of St Peter. "How is it, master? " she cried to him. "Are my sins forgiven ?" St Peter inclined his head. "They are forgiven", he said. "Come, follow me." But Galla had a dear friend in the house named Benedicta, and she asked that she rnight come too. St Peter replied that Galla and another were called then, and that Benedicta should follow after thirty days. And accordingly three days later Galla and another were taken to God, and Benedicta after thirty days. St Gregory, writing fifty years after, says that" the nuns now in that monastery, receiving them by tradition from their predecessors, can tell every little detail as though they had been present at the time ",-hen the miracle happened ". The letter of St Fulgentius, Bishop of Ruspe, " Concerning the State of Widowhood", is supposed to have been addressed to St Galla; her relics are said to rest in the church of Santa Maria in Portico. Little seems to be known beyond what is recorded in the Acta Sanctorum, October, vol. iii. It is probable that the church known as San Salvatore de Gallia in Rome really perpetuated the name of this saint. The French had a hospice at San Salvatore in Ossibus near the Vatican; they had to move and settled close to San Salvatore de Galla, which consequently came to be known as de Gallia instead of Galla. See P. Spezi in Bulletti'rlo della Com. archeolog. di Roma, 1905, pp. 62-103 and 233-263.

ST MAGENULF,

OR

MEINULF

(c.

A.D.

857)

MAGENULF was born of a noble Westphalian family, and on the death of his father his mother fled to the court of Charlemagne to escape the unwelcome attentions of her brother-in-law. Local tradition has it that Magenulf was a posthunl0us child, born while his mother was on the way to the king at Stadberg, beneath a lime tree shown near Bodeken. Charlemagne made him his godchild and sent the boy to the cathedral school at Paderborn. A conference of the bishop Badurad on the text, " The foxes have holes and the birds of the air nests: but the Son of Man hath not where to lay His head ", determined him to enter the ranks of the clergy, and on receiving minor orders he was presented to a canonry in the cathedral of Paderborn. lIe was ordained deacon and then made archdeacon. I t was the desire of St Magenulf to apply his riches to the foundation of a monastery for women on his own estate, and he chose as the site a spot where the deer came to drink at a brook. His choice was confirmed, it is said, by seeing a stag which displayed a cross between its antlers, like those of St Eustace and St Hubert. The monastery was duly founded at Bodeken and peopled with nuns from Aachen, for whose life he drew up a rule and constitutions. He made the monastery a centre from which he preached the gospel over the surrounding country, and he is accounted one of the apostles of Westphalia. St Magenulf died and was buried at Bodeken. A story, perhaps invented in view of some local dispute, says that while being carried to burial he sat up on the bier and exclaimed,

37

October 5]

THE LIVES OF THE SAINTS

" Tell the bishop of Paderborl1 not to interfere in the election of a new superior! " Other miracles were reported at his tomb, and these, with the memory of his humbleness and generosity, caused him soon to be venerated as a saint. Magenulf is called St Meen in France, and must be distinguished from the 'better-known St Meen (Mevennus, June 21). A life of this saint seems to have been written about the year 895 when his remains were first exhumed for veneration, but this has not been preserved to us. It was, however, utilized by a certain Siegward who compiled a wordy but inadequate biography, c. 1035. Yet a third life was written from these materials and from his own acquaintance with the history of the period by Gobelinus Persona. I t must have been produced, as Lamer has shown in the Historisches Jahrbuch for 1904 (pp. 190-192), between 1409 and 1416. The text of both Siegward and Gobelinus is printed in the Acta Sanctorum, October, vol. iii.

ST FLORA OF BEAULIEU,

VIRGIN

THE " Hospitalieres ", nuns of the Order of St John of Jerusalem, had a flourishing priory known as Beaulieu, between Figeac and the shrine of Rocamadour. Here about the year 1324 entered a very devout novice of good family, who is now venerated as St Flora. If we can trust the biography in the form we have it, she had passed a most innocent childhood, had resisted all her parents' attempts to find her a husband, but on dedicating herself to God at Beaulieu she was over足 whelmed by every species of spiritual trial. At one time she was beset with mis足 givings that the life she was leading was too easy and comfortable, at another she had to struggle against endless temptations to go back to the world and enjoy its pleasures. She seems, in consequence, to have fallen into a state of intense depression which showed itself in her countenance and behaviour to a degree \vhich the other sisters found intensely irritating. They gave her in consequence a very bad time. They declared that she was either a hypocrite or out of her mind. They not only treated her themselves as an object of ridicule, but they brought in out足 siders to look at her and encouraged them to mimic and make fun of her as though she were crazy. In all this time, obtaining help occasionally from some visiting confessor who seemed to understand her state, she was growing dearer to God and in the end was privileged to enjoy many unusual mystical favours. It is alleged that one year on the feast of All Saints she fell into an ecstasy in which she continued without taking any nourishment at all until St Cecilia's day, three weeks later. Again, we hear of a fragment of the Blessed Sacrament being brought to her by an angel from a church eight miles away. The priest who was celebrating there thought that through some carelessness of his this portion of the Host which he had broken off had slipped off the corporal and been lost. In great distress he came to ask Sister Flora about it, since her gift of spiritual discernment was widely known. But she smiled and comforted him, leaving him with the conviction that she herself had received what had disappeared from the altar. It must be confessed that this story bears a suspicious resemblance to a similar incident which occurs in the Life of St Catherine of Siena. Again, when meditating on the Holy Ghost, one Whit Sunday at Mass, Flora is said to have been raised four feet from the ground and to have hung suspended in the air for some time while all were looking on. But per足 haps the most curious of her mystical experiences was her feeling that a rigid cross to which our Saviour's body was attached was inside her. The arms of the cross seemed to pierce her ribs and caused a copious flow of blood which sometimes flowed 38

BD ,RAYMUND OF CAPUA

[October 5

from her mouth, sometimes escaped through a wound in her side. Many instances \vere apparently reported of her inexplicable or prophetic knowledge of matters of which she could not naturally have learnt anything. She died in 1347 at the age of thirty~eight, and many miracles are believed to have been worked at her tomb. The Bollandists were at first unable to procure any detailed information regarding St Flora, but eventually a Latin version was sent them, made in 1709, of a life which existed at Beaulieu in Old French. It is printed as an appendix in the Acta Sanclorum, June, vol. ii. The Old French text was printed in Analecta Bollandiana, vol. lxiv (1946), pp. 5-49. It was made before 1482 from a lost Latin original, said.to have been written by the saint's confessor. See also C. Lacarriere, Vie de Ste Flore ou Fleur (1866); and Analecta juris pontificii. vol. xviii (1879), pp. 1-27. rrhe cult of St Flora has received a sort of indirect confirmation in the fact that the Holy See has approved an office in her honour, used in the diocese of Cahors.

BD RAYMUND OF CAPUA

(A.D. 1399)

THE family of delle Vigne was one of the noblest of Capua; Peter delle Vigne had been chancellor to the Emperor Frederick II (his conduct in that office is defended by Dante in the Inferno), and among his descendants was Raymund, born in 1330. While a student at Bologna he became a Dominican, and in spite of the continual handicap of bad health made steady progress in his order. When he was thirty足 seven he was prior of the Minerva at Rome, and afterwards was lector at Santa Maria Novella in Florence and then, in 1374, at Siena. Here he met St Catherine who, assisting at his Mass on St John the Baptist's day, heard as it were a voice saying to her, " This is my beloved servant. This is he to whom I will entrust you." Father Raymund had already been chaplain to the Preacheresses at Monte足 pulciano and so had experience of religious women, but he had never before met one like this young tertiary: she was hventy-seven, sixteen years younger than himself. He was a cautious, deliberate man, and did not allow himself either to be carried away by her vehemence or put off by her unusualness; he did not at once recognize her mission, but he did recognize her goodness, and one of the first things he did on becoming her confessor was to allow her holy communion as often as she wished. For the six last and most important years of her life Raymund of Capua was the spiritual guide and right-hand man of Catherine of Siena, and would be remembered for that if he had done and been nothing else of note. Their first work in common was to care for the sufferers from the plague by which Siena was then devastated. Father Raymund became a victim and had symptoms of death: Catherine prayed by him for an hour and a half without intermission, and on the morrow he was well. Thenceforward he began to believe in her miraculous powers and divine mission, and when the pestilence was stayed he co-operated in her efforts to launch a new crusade to the East, preaching it at Pisa and elsewhere and personally delivering Catherine's famous letter to that ferocious freebooter from Essex, John Hawkwood. This was interrupted by the revolt of Florence and the Tuscan League against the pope in France, and they turned their efforts to securing peace at home and working for Gregory's return to Rome. When in 1378 Gregory XI died, Urban VI succeeded him, the opposi足 tion party elected Clement VII, and the Schism of the West began. St Catherine and Bd Raymund had no doubt as to which was the legitimate pope, and Urban sent him to France to preach against Clement and to win over King Charles V. Catherine was in Rome and had a long farewell talk with this faithful friar who had been active in all her missions for God's glory and had sometimes sat from dawn till dark hearing the confessions of those whom she had brought to repentance; 39

Octo~er

6]

THE LIVES OF THE SAINTS

" We shall never again talk like that", she said on the quayside, and fell on her knees in tears. At the frontier Bd Raymund was stopped by Clementine soldiers and his life threatened. He returned to Genoa, where he received a letter from St Catherine, disappointed at his failure. Pope Urban wrote telling him to try and reach France through Spain, but this also was useless; Catherine sent him another letter of stinging reproach for what she considered his faint- heartedness. But Raymund remained at Genoa, preaching against Clement and studying for his mastership in theology. While in Pisa, on April 28, 138o, he " heard a voice, which was not in the air, speaking words which reached my mind and not my ears ", and those words were, " Tell him never to lose courage. I will be with him in every danger: if he fails, I will help him up again." A few days later he heard that St Catherine was dead and that she had spoken those words of him to those who stood by. He succeeded to the charge of her famiglia, the little group of clerics and lay-people who had helped and hindered her in all her undertakings, and he continued all his life her labours for the ending of the schism. But for the next nineteen years Bd Raymund was conspicuous also in a new sphere of activity. At the time of St Catherine's death he was elected master general of the Urbanist part of the Order of Preachers, and he set himself to restore its fervour, grievously impaired by the schism, the Black Death, and general debility. He particularly sought to revive the more specifically monastic side of the order, and established a number of houses of strict observance in several provinces, whose influence was intended to permeate the whole. The reform was not completely successful, and it has been made a reproach to Raymund that his provisions tended tq modify and lessen the studies of the friars; on the other hand they also formed many holy men, and it is not for nothing that the twenty-third master general has been popularly called the second founder of his order. To spread the third order in the world was also part of his scheme, in ,vhich he was particularly supported by Father Thomas Caffarini, to whose relentless urging-on we owe the fact that Raymund persevered with and completed his Life of St Catherine. He also wrote in his earlier and less burdened years a Life of St Agnes of Montepulciano. Bd Raymund of Capua died on October 5, 1399, at Nuremberg, ,vhile working for Dominican rerorm in Germany. He was beatified in 1899. No formal biography of Bd Raymund is preserved to us from early times, but the sources for the life of St Catherine of Siena necessarily tell us a great deal about him (see April 30). There are also his writings, collected in the volume Opuscula et Litterae (1899) and the, unfortunately incQmplete, Registrum Litterarum of the Dominican masters general edited by Fr Reichert. These official documents are of great importance for their bearing on the reform movement in the order which Raymund initiated. There is a good modern biography by H. Cormier, Le bx Raymond de Capoue (1899), and he occupies a conspicuous place in the third volume of Mortier's Histoire des Maftres Generaux O.P. See further the article by Bliemetzrieder in the Historisches Jahrbuch, vol. xxx (1909), pp. 231-273.

6 : ST

BRUNO,

FOUNDER OF THE CARTHUSIAN ORDER

(A.D.

1101)

HE religious and learned Cardinal Bona, speaking of the Carthusian monks of whom St Bruno was the founder, calls them, " the great miracles of the world: men living in the flesh as out of the flesh; the angels of the earth, representing John the Baptist in the wilderness; the greatest ornament of the

T

4째

srr

BRUNO

[October 6

Church; eagles soaring up to Heaven whose state is justly preferred to the institutes of all other religious orders". The originator of this remarkable body of men came of a good family and was born at Cologne about the year 1030. While still young he left home to finish his education at the cathedral school of Rheims, and returned to Cologne where he was ordained and was given a canonry in the collegiate church of St Cunibert (he may have held this even before he went to Rheims). In 1 °56 he was invited to go back to his school as professor of grammar and theology. The fact that he was appointed to such a post when only about twenty-seven years old shows that he was no ordinary man, but at the same time does not suggest the way in which he was to become really distinguished in the memory of Christians. He personally taught " the most advanced, the learned, not young clerics", and in all his lessons and precepts he had chiefly in view to conduct men to God, and to make them know and respect his holy law. Many eminent scholars in philosophy and divinity did him honour by their proficiency and abilities, and carried his reputation into distant parts; among these, Eudes de Chatillon became afterwards a beatified pope under the name of Urban II. He taught in and maintained the reputation of the school of Rheims for eighteen years, when he was appointed chancellor of the diocese by Manasses, a man whose life made him unfit to be in holy orders at all, much less an archbishop. Bruno soon learned the truth about him, and Hugh of St Die, the pope's legate, summoned Manasses to appear at a council at Autun in 1°76, and upon his refusing to obey declared him suspended. St Bruno, another Manasses, the" provost, and Pontius, a canon of Rheims, accused him in this council, and Bruno behaved with so much prudence and dignity that the legate, writing to the pope, extolled his virtue and wisdom. Manasses, exasperated against the three canons who had appeared against him, caused their houses to be broken open and plundered, and sold their prebends. The persecuted priests took refuge in the castle of Ebles de Roucy, and remained there till the simoniacal archbishop, by deceiving Pope St Gregory VII (no easy matter), had been restored to his see, when Bruno went to Cologne. Some time before he had come to a decision to abandon the active ecclesiastical life, of which he himself gives an account in his letter to Raoul or Ralph, provost of Rheims. St Bruno, this Ralph, and another canon, in a conversation which they had one day together in the garden of Bruno's landlord, discoursed on the vanity and false ambitions of the world and on the joys of eternal life, and being strongly affected by their serious reflections, promised one another to forsake the world. They deferred the execution of this resolve till the third should return from Rome, whither he was going; and he being detained there, Ralph slackened in his resolution and continued at Rheims. But Bruno persevered in his intention of embracing a state of religious retirement. He forsook the world in a time of flattering prosperity, when he enjoyed in it riches, honour and the favour of men, and when the church of Rheims was ready to choose him archbishop. He resigned his benefice and renounced whatever held him in the world, and persuaded some of his friends to accompany him into solitude. They first put themselves under the direction of St Robert, abbot of Molesmes (who was afterwards to help found Citeaux), and lived in a hermitage at Seche-Fontaine near by.· In this solitude • The often repeated story of the conversion of St Bruno by being a witness of the declaration of the dead Raymond Diocres that he was a lost soul is not mentioned by himself or any of. his contemporaries, and indeed is not heard of till at least over a hundred years later. It was deleted from the Roman Breviary as apocryphal by Pope Urban VIII.

Oct(Jber 6]

THE LIVES OF THE SAINTS

Bruno, with an earnest desire for true perfection in virtue, considered with himself and deliberated with his companions what it was best for them to do, seeking the will of God in solitude, penance and prayer. He at length decided that their present home was unsuitable and to apply to St Hugh, bishop of Grenoble, who was truly a servant of God and a person well qualified to assist him; moreover, he was told that in the diocese of Grenoble there were woods and deserts most suitable to his desire of finding perfect solitude. Six of those who had accompanied him in his retreat attended him, including Landuin, who afterwards succeeded him as prior of the Grande Chartreuse. St Bruno and these six arrived at Grenoble about midsummer in 1084, and came before St Hugh, begging of him some place where they might serve God, remote from worldly affairs and without being burdensome to men. Hugh received them with open arms, for these seven strangers had, it was said, been represented to him in a dream the night before: wherein he thought he saw God Himself building a church in the desert called the Chartreuse, and seven stars which went before him to that place as it were to show him the way. He embraced them very lovingly and assigned them that desert of Chartreuse for their retreat, promising his utmost assistance to establish them there. But that they might be armed against the difficulties they would meet with, lest they should enter upon so great an undertaking without having well considered it, he at the same time warned them of its situation, most difficult of access among the mountains, beset with high craggy rocks, almost all the year covered with snow. St Bruno accepted the offer with joy, St Hugh made over to them all the rights he had in that forest, and they had some spiritual tie with the abDot of Chaise-Dieu in Auvergne. Bruno and his companions immediately built an oratory there, and small cells at a little distance one from the other, like the ancient lauras of Palestine. Such was the origin of the order of the Carthusians, which took its name from this desert of Chartreuse. lit: St Hugh forbade any woman to go into their lands or any person to fish, hunt or drive cattle that way. The monks first built a church on a summit and cells near it, in which they lived two together in each cell (soon after, alone), meeting in church at Matins and Vespers; other hours they recited in their cells. They never took two meals in a day except on the great festivals, on which they ate together in a refectory. On other days they ate in their cells as hermits. Every­ thing amongst them was extremely poor: even in their church they would have no gold or silver, except a silver chalice. Labour succeeded prayer. It was a chief work to copy books, by which they endeavoured to earn their subsistence, and, if all else was poor, the library was rich. The soil of their mountains was poor and its climate hard, so they had few cornfields, but they bred cattle. Bd Peter the Venerable, abbot of Cluny, some twenty-five years after St Bruno, writes of them: "Their dress is poorer than that of other monks; so short and thin and rough that the very sight frightens one. They wear hair shirts next their skin and fast almost perpetually; eat only bran-bread; never touch flesh, either sick or well; never buy fish, but eat it if given them as an alms. . . . Their constant occupation is praying, reading and manual work, which consists chiefly in tran­ scribing books. They celebrate Mass only on Sundays and festivals." This • As does each separate monastery of Carthusians, e.g. in Italian, cerlosa, in Spanish, cartuja~ in English, charterhouse.

ST BRUNO

[October 6

manner of life they followed without any written rule, though they conformed to that of St Benedict in some points which were compatible with an eremitical life. St Bruno made his disciples fervent observers of the customs and practices he had established, which Guigo, fifth prior of the Chartreuse, drew up in writing in I 127. Guigo made many changes in the rule, and his Consuetudines remained its founda足 tion. The Carthusian is the only old religious order in the Church which never had any reform and has never stood in need of any, owing to the entire sequestration from the \vorld and to the vigilance of superiors and visitors in never allowing a door to be opened for mitigations and dispensations to creep in. This institute has been regarded by the Church as the most perfect model of a penitential and contem足 plative state, and yet St Bruno when he e~tablished his hermit-monks had no intention of founding a new religious order. That they spread beyond the moun足 tains of Dauphine is due, under God, to a call which came to him only six years after he went to the Chartreuse and which was as unwelcome as it was unexpected. He had " to come down again to these prisoners and to have part in their toils and honours" . St Hugh became so great an admirer of Bruno that he .took him for his spiritual father, and without regard to the difficulty of the way often went from Grenoble to the Chartreuse to enjoy his conversation and improve himself by his advice and example. But his fame went beyond Grenoble and reached the ears of Eudes de Chfttillon, his former pupil and now Pope Urban II. Hearing of the holy life which he led, and being from his own personal acquaintance fully convinced of his great prudence and learning, the pope sent him an order to come to Rome that he might assist him by his counsels in the government of the Church. Bruno could have scarcely met with a more severe trial of his obedience or made a greater sacrifice. Nevertheless he set out early in 1090, having nominated Landuin prior at the Chartreuse. The departure of the saint was an inexpressible grief to his disciples, and some of them went away. The rest, with Landuin, followed their master to Rome, but they were prevailed upon by Bruno to return to their former habitation, of which the monks of Chaise-Dieu had taken charge upon their leaving. They recovered their former cells, which were restored to them by the abbot of Chaise-Dieu. St Bruno, meanwhile, had permission to occupy a hermitage among the ruins of the baths of Diocletian, where he would be close at hand when required by the pope. Exactly what part he played in the papal activities of the time we do not know. Work formerly attributed to him is now recognized as having been done by his namesake, St Bruno of Segni, but he certainly helped in the preparation of various synods in which Bd Urban aimed at the reformation of the clergy. That Bruno should efface himself and that his influence should be hidden is what is to be expected from so contemplative a spirit. Soon Urban pressed him to accept the archbishopric of Reggio in Calabria, but the saint excused himself with so great earnestness, and redoubled his importunities for the liberty of living in solitude, that the pope at length consented that he might retire into some wilderness in Calabria where he would be at hand, but not to the Chartreuse-that was too far off. Count Roger, brother of Robert Guiscard, gave him the beautiful and fertile valley of La Torre, in the diocese of Squillace, where he settled with some new disciples whom he had gained in Rome. Here he betook himself to a solitary life with more joy and fervour than ever. Remembering the resolve which his old friend Ralph of Rheims had made, he wrote him from this place a tender letter

43

Octqber 6]

THE LIVES OF THE SAINTS

inviting him to his hermitage, putting him in mind of the obligation he had taken upon himself, and giving him an agreeable and cheerful description of his life, and of the joy and delight which he and his companions found in it. This letter shows how far the saint was from the least disposition of melancholy, moroseness or harsh severity. Gaiety of soul, which always attends true virtue, is particularly necessary in all who are called to a life of solitude, in which nothing is more pernicious than sadness, and to which nothing is more contrary than a tendency to morbid intro­ spection. In the year 1°99 Landuin, prior of the Chartreuse, went into Calabria to consult St Bruno about the form of living which he had instituted, for the monks were desirous not to depart from the spirit and rule of their master. Bruno wrote them a letter full of tender charity and the spirit of God: in it he instructed them in all the practices of a solitary life, solved the difficulties which they proposed to him, comforted them in their troubles, and encouraged them to perseverance. In his two Calabrian hermitages, St Mary's and St Stephen's, Bruno fostered that spirit which guided the monks of the Grande Chartreuse, and on its temporal side he was generously helped by Count Roger, with whom he formed a close friendship. Bruno would visit Roger and his family at Mileto, when there was a baptism or some such matter toward, and Roger would go and stay at La Torre; and they died within three months of one another. On one occasion, while besieging Capua, Roger was saved from the treachery of one of his officers by being warned by St Bruno in a dream. The treachery was verified and the man condemned to death, but he was pardoned at Bruno's request. His last sickness came upon him towards the end of September 1101, and when he saw death near he gathered his monks about his bed, and in their presence made a public confession of his life and a profession of faith, which his disciples set down and preserved. He resigned his soul to God on Sunday, October 6, 1101. An account of his death was sent by his monks of La Torre to the chief churches and monasteries of Italy, France, Germany, England and Ireland according to custom to recommend the souls of persons deceased to their prayers. This mortuary-roll of St Bruno, with the elogia written thereon by the one hundred and seventy-eight recipients; is one of the fullest and most valuable of such documents extant. St Bruno has never been formally canonized, the Carthusians being averse from all occasions of publicity; but in 1514 they obtained leave from Pope Leo X to keep his feast, and in 1674 Clement X extended it to the whole Western church. In Calabria he enjoys all the veneration of a "popular" saint; the contrast of contemplative and active in his life is thus mirrored in the circumstances of his cultus. Although there is nothing in the nature of a contemporary life of St Bruno, a good deal of information is available from other sources. The Vito antiquior, printed by the Bolland­ ists, October, vol. iii, cannot have been written before the thirteenth century. But in Guibert de Nogent's autobiography, in Guido's account of St Hugh of Grenoble, and in contemporary chronicles and letters (including two letters of Bruno himself), etc., a vivid picture of the saint is presented. These materials have been collected and turned to account both in the Acta Sanctorum under this day, in the Annales Ordinis Cartusiensis of Dom Le Couteulx, vol. i, and in several modern lives. Mention in particular should be made of H. Labbel, Der Stlfter des Karthiiuserordens (1899); and of the somewhat less critical Vie de S. Bruno, by a monk of the Grande Chartreuse (1888). See also the slighter sketches by 1\1. Gorse and Boyer d'Argen, both published in 1902. St Bruno's authentic works, mostly scripture commentaries, were reprinted by the Carthusians at Montreuil-sur-Mer in 1891-92. On his relations with Archbishop Manasses in the earlier part of his life reference may be made

44

[October 6

ST NICETAS OF CONSTANTINOPLE

to Wiedemann, Gregor VII und ErzbisehoJ Manasses I von Reims (1885), together with Hefele­ Leclercq, Coneiles, vol. v, pp. 220-226. A tolerably full bibliography of writings concerning St Bruno is contained in the article ,. Chartreux " in DTC., vol. ii, cc. 2279-2282; and see Dietionnaire de spiritualite, vol. ii, cc. 705-776.

ST FAITH,

VIRGIN AND MARTYR

(THIRD CENTURY?)

WHEN this maiden was summoned to answer for her Christianity before the pro­ curator Dacian at Agen she signed herself with the cross and called to Heaven for help. Thus strengthened, she turned to Dacian, who asked her, "What is your name?" She answered, " My name is Faith (Fides) and I endeavour to have that which I am named". Then he asked, "What is your religion? " and she said, " I have served Christ from my infancy, and to Him I have consecrated myself". Dacian was disposed to be merciful, and appealed to her. "Come, child, remember your youth and beauty. Renounce the religion you profess and sacrifice to Diana; she is a divinity of your own sex and will bestow on you all sorts of good things." But Faith replied, " The divinities of the Gentiles are evil. How then can you expect me to sacrifice to them ? " -" You presume to call our gods evil ! " exclaimed Dacian. "You must instantly offer sacrifice, or die in torment."-" No ! " she cried, " I am prepared to suffer everything for Christ. I long to die for Him." Dacian ordered a brazen bed to be produced and the saint to be bound on it. A fire was kindled under, the heat of which was made still more intolerable by the addition of oil. Some of the spectators, struck with pity and horror, exclaimed, " How can he thus torment an innocent girl only for worshipping God!" There­ upon Dacian arrested certain of them, and as these refused to sacrifice they were beheaded with St Faith. The legend of St Faith is untrustworthy and confused with that of St Caprasius (October 20), but her cultus was widespread in Europe during the middle ages. The chapel in the eastern part of the crypt of St Paul's Cathedral in London is still called 8t Faith's. Its predecessor before the Great Fire was the church of the parishioners of St Faith's parish in Faringdon Ward Within, their parish church having been pulled down when the choir of the cathedral was lengthened in the year 1240. The legend of St Faith and of the miracles worked at her shrine was unusually popular in the middle ages. In BHL. thirty-eight distinct Latin texts, nn. 2928-2965, are enumer­ ated, and these gave rise to a considerable literature in the vernacular which is of great philological interest. See, for example, Hoepfener and Alfaric, La Chanson de Ste Foy (2 vols., 1926), and the review of the same work in the Analeeta Bollandiana, vol. xlv (1927), pp. 421-425. An early and relatively sober text of the passio (which does not mention St Caprasius by name) is printed in the Acta Sanetorum, October, vol. iii. CJ. also Bouillet­ Servieres, Ste Foy (1900) and Duchesne, Fastes Episeopaux, vol. ii, pp. 144-146. The mention of St Faith in the Hieronymianum (CMH., p. 543) affords some presumption that she did actually suffer at Agen, but the date is problematical.

ST NICETAS OF CONSTANTINOPLE

(c.

A.D.

838)

AMONG the courtiers of the Empress Irene, upholder of the doctrine and practice of the veneration of images of our Lord and the saints, was a young patrician named N icetas. He came of a Paphlagonian family related to the empress, and is said to have been sent by her to the second oecumenical Council of Nicaea, in the acts of which, however, he is not nlentioned as one of her two official representatives. In

45

October 6]

THE LIVES OF THE SAINTS

the palace revolution which put Nicephorus on the throne Nicetas retained his office as prefect of Sicily (his feast is kept at Messina), perhaps at the cost of taking part against his patroness, but when Nicephorus was slain in 811 he entered the monastery of Khrysonike in Constantinople. Here he remained until the Emperor Leo V began his attack on the holy images, \vhen Nicetas and other monks retired to a country house, taking with them a very precious eikon of our Lord. When the emperor heard of this he sent soldiers, who took away the picture by force, and Nicetas was forbidden to leave his place of refuge. Nothing more is known of him for over a dozen years, when the Emperor Theophilus called on him to recognize the communion of the Iconoclast patriarch Antony. This St Nicetas peremptorily refused to do, and with three other monks he was driven from his monastery. As there was a penalty attached to giving shelter to defenders of the images they had great difficulty in finding another refuge; they were pursued from place to place, till at last St Nicetas found peace and security on a farm at Katisia in his native Paphlagonia. Here he lived for the rest of his life. A brief account of this Nicetas, hased mainly upon the Greek Menaia, is given in the C/. also the Constantinople Synaxary, ed. Delehaye, cc. 115, 137.

Acta Sanctorum, October, vol. iii.

ST MARY FRANCES OF NAPLES, VIRGIN BARBARA BASINSIN, mother of this saint, had much to suffer before the child's birth from the roughness and bad temper of her husband, Francis Gallo, and from horrible dreams and delusions. In her distress she opened her heart to the Franciscan St John-Joseph-of-the-Cross and the Jesuit St Francis di Girolamo. They reassured and comforted her and are moreover said to have prophesied the future holiness of the unborn babe, who was born at Naples in 1715 and baptized Anne Mary Rose Nicolette. When Anne was sixteen her father set his heart on her marrying a wealthy young man of rather better family, who was most anxious to have the virtuous and attractive girl as his wife. But she had already made up her mind to give herself to Christ only, and therefore resolutely opposed her father, to his great indignation. His brutal temper carried him away, and he beat the girl and locked her in her room with only bread and water. She was glad enough to suffer thus for her faithfulness to God's call, while her mother tried to persuade Francis Gallo to let Anne have her wish of enrolling herself among the tertiaries of St Francis. To help her she called in Father Theophilus, a friar of the Observance, who at length made Gallo see that his conduct was unjust and unreason1ble, and got him to drop his insistence on the advantageous match. Accordingly, on September 8, 1731, Anne received the habit of the third order in the Franciscan church of the Alcantarine reform at Naples. As a testimony to her devotion to our Lord's passion she took the name of Mary-Frances-of-the-Five足 Wounds. In accord.lnce with a practice then not entirely obsolete she continued to live at home, wearing the habit of her order and devoting herself to a religious life of piety and material usefulness; during the last thirty-eight years she directed the household of a secular priest, Don John Pessiri. Sister Mary Frances displayed in herself a number of the physical phenomena of mysticism in a marked degree. While making the stations of the cross, especially on the Fridays of Lent, she would experience pains corresponding to those of the Passion: of the agony in the garden, the scourging, the crowning with thorns, and so on week by week in order, cul足

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[October 6

ST l\1ARY FRANCES OF NAPLES

minating in an appearance of death. She is said to have received the stigmata. But the most remarkable occurrences were with reference to the Blessed Sacrament, which she was allowed to receive eve.ry day. It is alleged that three times the Host came to her mouth without visible agency: once from the celebrant's fingers as he said Ecce Agnus Dei, once from the ciborium, and once the piece which is broken off the larger Host to be put into the chalice. But the Barnabite St Francis Xavier Bianchi testifies to even more astonishing things concerning the Precious Blood. At the Christmas of 1741 Sister Mary Frances received the mystical espousals. While praying at the crib she seemed to see our Lord stretching out His right hand to her and to hear the words, " This night you shall be my bride". The experience brought on a temporary loss of sight, which lasted till the next day. She was favoured with other visions and was very frequently rapt in ecstasy. To the sufferings that have been referred to were added bodily ill-health and distress caused by the unkindness to her of her father and other members of her family. But St Mary Frances did not think these enough, and added to them severe voluntary austerities, at the same time asking God that she mi,ght take upon herself the pains of those in Purgatory (including, eventually, her father) and of her sick and sinful neighbours. Her confessor one day exclaimed that he wondered there were any souls left in Purgatory at all. Several times, it is said, dead persons appeared to her, asking for particular prayers to be said on their behalf. To the Theatine provincial, Father Gaetano Laviosa, she said that she had ,endured all that could be endured. Priests, religious and lay people came to her for help and direction. To Friar Peter Baptist, of the Alcantarines, she said, "Take care, father, not to let jealousies arise among your penitents. We poor women are very subject to it, as I know by experience; I have suffered from it. I thank God for prompting my confessor to act in the way he did. He told me to come to confession after all his other penitents, and when I went in he often only said to me sharply, 'Go to communion.' Then the Devil whispered in my ear how little sympathy my confessor had for me, how he ignored what I suffered at home from my father and sisters when they complained angrily at my coming back from church so late. But what troubled me most were the remarks of the neighbours because I went to confession so often. I tell you this both that you may be careful and gentle, and also not spare those who need a little severity." St Mary Frances lived till the early years of the French Revolution, and she clearly foresaw in a general way some of the events that were to come. "I can see nothing but disasters", she said more than once. "Troubles in the present, greater troubles in the future. I pray God that I may not live to witness them." She died on October 6, I 79 I, and was buried in the church of Santa Lucia del Monte at Naples. She had promised St Francis Xavier Bianchi that she would appear to him three days before his death, and is said actually to have done so on January 28, 1815- St Mary Frances was canonized in 1867. A short biography by Father Laviosa, who had known the saint personally, was published not long after her death, and this was revised and issued again in 1866, in anticipation of the canonization which took place next year; it bears the title, Vita di Santa Maria Francesca delle Cinque Piaghe di Gesu Cristo. This life was also translated into French; and from the same source was abbreviated the account in Leon, Aureole Seraphique (Eng. trans.), vol. iii, pp. 278-286. Another life, by L. Montella, was published in 1866. For the physical phenomena cf. H. Thurston, The Physical Phenomena of Mysticism (195 2 ).

47

THE LIVES OF THE SAINTS

OctrJber 7]

7 : OUR

LADY OF THE ROSARY

T

HE rosary is a prayer, or series of prayers, in which, during the recitation of the Lord's Prayer and" Glory be to the Father . . ." fifteen times each, and of the Angelical Salutation one hundred and fifty times, divided into ones and tens, the faithful are taught to honour our divine Redeemer by meditating on the fifteen principal mysteries of His life and of His Mother. It is therefore an epitome of the gospel, a history of the life, sufferings and triumphant victory of Jesus Christ, and an exposition of what He did in the flesh for our salvation. The principal object of the devotion of every Christian ought to be always to bear in mind these mysteries, to return to God a perpetual homage of love, praise and thanksgiving for them, to implore His mercy through them, to make them the subject of meditation, and to mould his affections, regulate his life and form his spirit by the impressions which they make on his soul. The rosary as a method of doing this is easy in itself and adapted to the slowest or feeblest capacity; and at the same time sublime and faithful in the exercise of all the highest acts of prayer, contemplation and interior virtues. These are best comprised in the prayer which our Lord IIimself vouchsafed to teach us, which those who penetrate the spirit of each word can never weary in repeating; and as well as the" Our Father", the " Hail Mary" is often repeated in the rosary because, as it contains praise of the Incarnation, it best suits a devotion instituted to honour that mystery. Though it be addressed to the Mother of God, with an invocation of her intercession, it is chiefly a praise and thanksgiving to the Son for the divine mercy therein. As the Roman Martyrology today reminds us, Pope St Pius V in 1572 ordered an annual commemoration of our Lady of Victory to be made to implore God's mercy on His Church and all the faithful, and to thank Him for I-lis protection and numberless benefits, particularly for His having delivered Christendom from the arms of the infidel rrurks by the sea victory of I.lepanto in the previous year, a victory which seemed a direct answer to the prayers and processions of the rosary confraternities at Rome made while the battle was actually being fought. A year later Gregory XIII changed the name of the observance to that of the Rosary, fixing it for the first Sunday in October (the day of Lepanto). On August 5, the .feast of the dedication of St Mary l\lajor, in the year 1716, again \vhile Marian processions were taking place, the Turks were again signally defeated, by Prince Eugene at Peterwardein in Hungary. In thanksgiving therefor, Pope Clement XI decreed that the feast of the Holy Rosary should be observed throughout the Western church. The feast is now kept on the date of the battle of Lepanto, October 7 (except by the Dominicans, who observe the original first Sunday of the month). According to the tradition of the Order of Preachers, recognized by many popes and accepted in the Roman Breviary, the rosary, just as \ve know it, was devised by St Dominic himself, and used by him in his missionary work among the Albi足 gensians, in consequence of a vision in which our Lady revealed it to him. No tradition of the kind has been more passionately supported and few have been more devastatingly attacked. Its truth was first questioned some two hundred years ago, and the resulting controversy has been carried on at intervals ever since. It is well known that the use of beads or similar objects as a device for aiding the memory and keeping count is not only pre-Dominican but pre-Christian; and 48

OUR, LADY OF THE ROSARY

[October 7

the monks of the Eastern church use a rosary of ancient origin, having 100 or more beads, on a different plan from and entirely independent of the Western devotion. N or is it now disputed that the custom of saying a number of Paters or Aves (often 150, corresponding to the number of the psalms), and keeping count of them by means of a string of beads, etc., was widespread in the West before the thirteenth century. 1~he famous Lady Godiva of Coventry, who died about 1075, left by will to a certain statue of our Lady "the circlet of precious stones which she had threaded on a cord in order that by fingering them one after another she might count her prayers exactly" (William of Malmesbury). Moreover there seems to be no doubt that such strings of beads were used for long only for the counting of Paters. In the thirteenth century and throughout the middle ages such articles were called "paternosters"; their makers were "paternosterers"; and in I~ondon they worked in the street we still call Paternoster Row. A learned Domini足 can bishop, Thomas Esser, maintained that meditation while reciting numerous Aves was first practised by certain Carthusians in the fourteenth century. None of the stories about the origin of the rosary current before the fifteenth century mention 5t Dominic, and for another hundred years there was no uniformity in the way it was said, even among the Friars. Preachers themselves. N one of the early accounts of 5t Dominic make any mention of the rosary, either in referring to his methods of prayer or to anything else; the early constitutions of his order are quite silent "about it; and there is little trace of a rosary in early Dominican icono足 graphy, from Fra Angelico's paintings down to 5t Dominic's sumptuous tomb at Bologna (finished in 1532). Under stress of the facts just summarized recent opinion regarding the origin of the rosary has diverged considerably from the views which prevailed at the close of the sixteenth century. Writing in 1922, Dom Louis Gougaud states that" the various elements which enter into the composition of that Catholic devotion commonly called the rosary are the product of a long and gradual development which began before 5t Dominic's time, which continued without his having any share in it and which only attained its final shape several centuries after his death". Father Getino, o.P., considers that 5t Dominic was the originator of the devotion on the ground that he presumably popularized the practice of reciting multiplied Aves, without, however, any special direction as to the number of repetitions or the systematic insertion of Paters. Father Bede Jarrett, o.P., on the other hand, considers that 5t Dominic's special contribution was the breaking up of the Aves into groups of ten by the insertion of Paters,. while Father Mortier, o.P., asserts with all the emphasis of italics that the rosary as conceived by 5t Dominic ,vas not properly speaking a devotion, a formula ofprayer,. it was a method of preaching. Father Petitot, o.P., regards the story of the vision of our Lady as true symbolically but not historically. If it be necessary to abandon the idea of its invention and even the propagation of its use by 5t Dominic himself, the \Vestern rosary is none the less properly dis足 tinguished as the Dominican rosary; the friars of his order gave it the form it now has and for centurIes have zealously spread its use throughout the world, bringing thereby unnumbered blessings to countless souls and sending up a ceaseless paean of worship before God. No Christian is too simple or unlettered to make use of the rosary; it may be the vehicle of high contemplation as well as of the simplest petition or aspiration; as a form of private prayer it comes only after the biblical psalms and those prayers with which the Church as Church praises almighty God 49

Octqber 7]

THE LIVES OF THE SAINTS

and His Christ. The idea is familiar to us that so great a means of good should be publicly celebrated in her liturgy; nevertheless, such was the over-crowding of the calendar even in those days, this was one of the feasts that Pope Benedict XIV's commission wished to dispense with. As to the origin of this feast consult Benedict XIV, De festis, bk ii, ch. 12, n. 16; and Esser, Unseres Lieben Frauen Rosenkranz, p. 354. The case against the claim made for St Dominic in the matter of the institution of the rosary will be found most fully presented in the Acta Sanctorum, August, vol. i, pp. 422 seq.; in The Month, October 1900 to April 19°1 (by Fr Thurston; summarized by him in the Catholic Encyclopedia, vol. xiii); and in Father Holzapfel, S. Dominikus und der Rosenkranz (1903). There hav p , of course, been many attempted vindications of the Dominican tradition, but it is instructive to contrast the uncompromising tone of such books as that of Father Mezard, a.p., Etude sur les Origines du Rosaire (1912), or that of Father W. Lescher, a.p., St Dominic and the Rosary (19 0 2), with the attitude of Father Mortier, a.p., Histoire des Maftres Generaux O.P., vol. i (1903), pp. 15-16 and vol. vii, p. 189 n., or of Father Bede Jarrett, a.p., Ltfe of St Dominic (19 2 4), p. 110. See also The Month, October 1924; L. Gougaud in La vie et les arts liturgiques, October 1922, and July 1924; J. Guiraud in his Ltfe of St Dominic, p. 11, and his Cartulaire de Prollille, pp. 328-330; F. 1\1. Willam, The Rosary, its History and Meaning (1953); and Y. Gourdel in vol. ii of Maria: Etude sur la Ste Vierge (195 1).

ST JUSTINA, VIRGIN AND MARTYR

(DATE UNKNOWN)

5T VENANTIUS FORTUNATUS, bishop of Poitiers early in the seventh century, ranks this Justina among the most illustrious virgins whose sanctity and triumph have adorned the Church, saying that her name makes Padua famous, as Euphemia does Chalcedon and Eulalia the city of Merida. And in his poem on the life of 8t Martin he bids those who visit Padua kiss the sacred sepulchre of the blessed Justina. A church was built at Padua in her honour early in the sixth century, and herein in 1117 her alleged relics were found. About the same time appeared a clumsily forged account of her passion, which pretends that 8t Justina was baptized by 8t Prosdocimus, "a disciple of the blessed Peter", who gave this information to the writer. This Prosdocimus, we are told, was the first bishop of Padua and a martyr under Nero, and 5t Justina was slain by the sword for her faithfulness to Christ, with a number of particulars for the truth of which there is no evidence. The fifteenth-century Benedictine" reform" of 5t Justina (now the Italian Cassinese congregation) took its name from the abbey of this name at Padua, where it was inaugurated. See the Acta Sanctorum, October, vol. iii, but there is an older text of the Passio printed in the Analecta Bollandiana, vol. x (1891), pp. 467-470; and ibid., vol. xi ( 1892), pp. 354­ 358, an account of the alleged discovery of her relics in 1117. See also Allard, Histoire des persecutions, vol. iv, pp. 430 seq., and Trifone's three articles in the Rivista Storica Bene­ dettina, 1910 and 1911. As for Prosdocimus, of whom the first indication of cultus is in 860, his spurious twelfth-century biography has been printed in the Acta Sanctorum (Novem­ ber, vol. iii) with all necessary comments and cautions. See also Lanzoni, Le diocesi d'Italia, vol. ii, pp. 911-915, and Leclercq in DAC., vol. xiii, cc. 238-239.

ST MARK, POPE

(A.D. 336)

5T MARK was by birth a Roman and served God among the clergy of that church. He was the first pope to be elected after the freeing of Christianity by Constantine. He did not let the new conditions relax his watchfulness, but endeavoured rather to redouble his zeal during the peace of the Church; knowing that, if men cease

5°

[October 7

ST ARTALDUS OR AR'TI-IA UD

openly to persecute the faithful, the Devil never allows them any truce. The saint contributed to advance the service of God during the pontificate of St Silvester; after whose death he was himself placed in the apostolic chair on January 18, 336. He held the dignity only eight months and twenty days, dying on October 7 following. St Mark perhaps founded the church that bears his name and built another at the cemetery of Balbina, and he possibly granted or confirmed the right of the bishop of Ostia to consecrate the bishop of Rome. A fragmentary poem on a St Mark by Pope St Damasus is referred to this pope by some: it extols Mark's disinterestedness and spirit of prayer. In the Acta Sanctorum, October, vol. iii, will be found what little is known of St Mark. See also the Liber Pontificalis (ed. Duchesne), vol. i, pp. 202-204.

ST OSYTH, VIRGIN AND MARTYR

(c. A.D. 675 ?)

ACCORDING to her legend St Osyth was the daughter of a Mercian chief, Frithwald, and his wife Wilburga, said to have been a daughter of Penda of Mercia. She was brought up in a nunnery, perhaps at Aylesbury, and wished herself to become a nun; but her parents affianced her to Sighere, king of the East Saxons. If this be the Sighere mentioned by St Bede, he apostatized from the faith during a pestilence about 665, but was, presumably, reconciled by the bishop Jaruman. This man had a passion for hunting, and when after the wedding he attempted to embrace his wife, against her will, his attention was distracted to a stray stag: he went off in pursuit, and on his return he found his bride had gone. She made her way to the East Anglian bishops, Acca of Dunwich and Bedwin of Elmham, and Sighere, realizing that it ,vas better to have no wife than an unwilling one, let them clothe her with the religious habit. He himself gave to St Osyth some land at a place called Chich, on a creek of the Colne between Brightlingsea and Clacton, and here she established her monastery. She governed it for some years with prudence and holiness, but it was situated in a dangerous place and disaster soon overtook it. In a piratical raid the marauders tried to carry St Osyth off, and when she fiercely resisted they smote off her head. The body of St Osyth was taken to Aylesbury, but afterwards brought back to Chich, where a priory of Austin canons under her invocation was established in the twelfth century. Near it grew up the present village of Saint Osyth, and the memory of the martyred abbess is preserved in several other local place-names, St Osyth Creek, St Osyth Marsh, St Osyth Wick, and St Osyth's Well. Saint Osyth is locally pronounced " Toosey ". There is a notice in the Acta Sanctorum, October, vol. iii, but the difficulties of the case are more clearly presented in Stanton, Menology, pp. 477 and 673, and in DNB., vol. xlii, p. 337. The calendars collated by Edmund Bishop, which are noted in Stanton, point to the conclusion that there was a definite cultus in East Anglia. This, however, was of late growth, for there seems to be l