summaryrefslogtreecommitdiff
path: root/45604-h/45604-h.htm
blob: 654c7f099f48b63092855b52998f77d25e9f78e4 (plain) 
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
227
228
229
230
231
232
233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
254
255
256
257
258
259
260
261
262
263
264
265
266
267
268
269
270
271
272
273
274
275
276
277
278
279
280
281
282
283
284
285
286
287
288
289
290
291
292
293
294
295
296
297
298
299
300
301
302
303
304
305
306
307
308
309
310
311
312
313
314
315
316
317
318
319
320
321
322
323
324
325
326
327
328
329
330
331
332
333
334
335
336
337
338
339
340
341
342
343
344
345
346
347
348
349
350
351
352
353
354
355
356
357
358
359
360
361
362
363
364
365
366
367
368
369
370
371
372
373
374
375
376
377
378
379
380
381
382
383
384
385
386
387
388
389
390
391
392
393
394
395
396
397
398
399
400
401
402
403
404
405
406
407
408
409
410
411
412
413
414
415
416
417
418
419
420
421
422
423
424
425
426
427
428
429
430
431
432
433
434
435
436
437
438
439
440
441
442
443
444
445
446
447
448
449
450
451
452
453
454
455
456
457
458
459
460
461
462
463
464
465
466
467
468
469
470
471
472
473
474
475
476
477
478
479
480
481
482
483
484
485
486
487
488
489
490
491
492
493
494
495
496
497
498
499
500
501
502
503
504
505
506
507
508
509
510
511
512
513
514
515
516
517
518
519
520
521
522
523
524
525
526
527
528
529
530
531
532
533
534
535
536
537
538
539
540
541
542
543
544
545
546
547
548
549
550
551
552
553
554
555
556
557
558
559
560
561
562
563
564
565
566
567
568
569
570
571
572
573
574
575
576
577
578
579
580
581
582
583
584
585
586
587
588
589
590
591
592
593
594
595
596
597
598
599
600
601
602
603
604
605
606
607
608
609
610
611
612
613
614
615
616
617
618
619
620
621
622
623
624
625
626
627
628
629
630
631
632
633
634
635
636
637
638
639
640
641
642
643
644
645
646
647
648
649
650
651
652
653
654
655
656
657
658
659
660
661
662
663
664
665
666
667
668
669
670
671
672
673
674
675
676
677
678
679
680
681
682
683
684
685
686
687
688
689
690
691
692
693
694
695
696
697
698
699
700
701
702
703
704
705
706
707
708
709
710
711
712
713
714
715
716
717
718
719
720
721
722
723
724
725
726
727
728
729
730
731
732
733
734
735
736
737
738
739
740
741
742
743
744
745
746
747
748
749
750
751
752
753
754
755
756
757
758
759
760
761
762
763
764
765
766
767
768
769
770
771
772
773
774
775
776
777
778
779
780
781
782
783
784
785
786
787
788
789
790
791
792
793
794
795
796
797
798
799
800
801
802
803
804
805
806
807
808
809
810
811
812
813
814
815
816
817
818
819
820
821
822
823
824
825
826
827
828
829
830
831
832
833
834
835
836
837
838
839
840
841
842
843
844
845
846
847
848
849
850
851
852
853
854
855
856
857
858
859
860
861
862
863
864
865
866
867
868
869
870
871
872
873
874
875
876
877
878
879
880
881
882
883
884
885
886
887
888
889
890
891
892
893
894
895
896
897
898
899
900
901
902
903
904
905
906
907
908
909
910
911
912
913
914
915
916
917
918
919
920
921
922
923
924
925
926
927
928
929
930
931
932
933
934
935
936
937
938
939
940
941
942
943
944
945
946
947
948
949
950
951
952
953
954
955
956
957
958
959
960
961
962
963
964
965
966
967
968
969
970
971
972
973
974
975
976
977
978
979
980
981
982
983
984
985
986
987
988
989
990
991
992
993
994
995
996
997
998
999
1000
1001
1002
1003
1004
1005
1006
1007
1008
1009
1010
1011
1012
1013
1014
1015
1016
1017
1018
1019
1020
1021
1022
1023
1024
1025
1026
1027
1028
1029
1030
1031
1032
1033
1034
1035
1036
1037
1038
1039
1040
1041
1042
1043
1044
1045
1046
1047
1048
1049
1050
1051
1052
1053
1054
1055
1056
1057
1058
1059
1060
1061
1062
1063
1064
1065
1066
1067
1068
1069
1070
1071
1072
1073
1074
1075
1076
1077
1078
1079
1080
1081
1082
1083
1084
1085
1086
1087
1088
1089
1090
1091
1092
1093
1094
1095
1096
1097
1098
1099
1100
1101
1102
1103
1104
1105
1106
1107
1108
1109
1110
1111
1112
1113
1114
1115
1116
1117
1118
1119
1120
1121
1122
1123
1124
1125
1126
1127
1128
1129
1130
1131
1132
1133
1134
1135
1136
1137
1138
1139
1140
1141
1142
1143
1144
1145
1146
1147
1148
1149
1150
1151
1152
1153
1154
1155
1156
1157
1158
1159
1160
1161
1162
1163
1164
1165
1166
1167
1168
1169
1170
1171
1172
1173
1174
1175
1176
1177
1178
1179
1180
1181
1182
1183
1184
1185
1186
1187
1188
1189
1190
1191
1192
1193
1194
1195
1196
1197
1198
1199
1200
1201
1202
1203
1204
1205
1206
1207
1208
1209
1210
1211
1212
1213
1214
1215
1216
1217
1218
1219
1220
1221
1222
1223
1224
1225
1226
1227
1228
1229
1230
1231
1232
1233
1234
1235
1236
1237
1238
1239
1240
1241
1242
1243
1244
1245
1246
1247
1248
1249
1250
1251
1252
1253
1254
1255
1256
1257
1258
1259
1260
1261
1262
1263
1264
1265
1266
1267
1268
1269
1270
1271
1272
1273
1274
1275
1276
1277
1278
1279
1280
1281
1282
1283
1284
1285
1286
1287
1288
1289
1290
1291
1292
1293
1294
1295
1296
1297
1298
1299
1300
1301
1302
1303
1304
1305
1306
1307
1308
1309
1310
1311
1312
1313
1314
1315
1316
1317
1318
1319
1320
1321
1322
1323
1324
1325
1326
1327
1328
1329
1330
1331
1332
1333
1334
1335
1336
1337
1338
1339
1340
1341
1342
1343
1344
1345
1346
1347
1348
1349
1350
1351
1352
1353
1354
1355
1356
1357
1358
1359
1360
1361
1362
1363
1364
1365
1366
1367
1368
1369
1370
1371
1372
1373
1374
1375
1376
1377
1378
1379
1380
1381
1382
1383
1384
1385
1386
1387
1388
1389
1390
1391
1392
1393
1394
1395
1396
1397
1398
1399
1400
1401
1402
1403
1404
1405
1406
1407
1408
1409
1410
1411
1412
1413
1414
1415
1416
1417
1418
1419
1420
1421
1422
1423
1424
1425
1426
1427
1428
1429
1430
1431
1432
1433
1434
1435
1436
1437
1438
1439
1440
1441
1442
1443
1444
1445
1446
1447
1448
1449
1450
1451
1452
1453
1454
1455
1456
1457
1458
1459
1460
1461
1462
1463
1464
1465
1466
1467
1468
1469
1470
1471
1472
1473
1474
1475
1476
1477
1478
1479
1480
1481
1482
1483
1484
1485
1486
1487
1488
1489
1490
1491
1492
1493
1494
1495
1496
1497
1498
1499
1500
1501
1502
1503
1504
1505
1506
1507
1508
1509
1510
1511
1512
1513
1514
1515
1516
1517
1518
1519
1520
1521
1522
1523
1524
1525
1526
1527
1528
1529
1530
1531
1532
1533
1534
1535
1536
1537
1538
1539
1540
1541
1542
1543
1544
1545
1546
1547
1548
1549
1550
1551
1552
1553
1554
1555
1556
1557
1558
1559
1560
1561
1562
1563
1564
1565
1566
1567
1568
1569
1570
1571
1572
1573
1574
1575
1576
1577
1578
1579
1580
1581
1582
1583
1584
1585
1586
1587
1588
1589
1590
1591
1592
1593
1594
1595
1596
1597
1598
1599
1600
1601
1602
1603
1604
1605
1606
1607
1608
1609
1610
1611
1612
1613
1614
1615
1616
1617
1618
1619
1620
1621
1622
1623
1624
1625
1626
1627
1628
1629
1630
1631
1632
1633
1634
1635
1636
1637
1638
1639
1640
1641
1642
1643
1644
1645
1646
1647
1648
1649
1650
1651
1652
1653
1654
1655
1656
1657
1658
1659
1660
1661
1662
1663
1664
1665
1666
1667
1668
1669
1670
1671
1672
1673
1674
1675
1676
1677
1678
1679
1680
1681
1682
1683
1684
1685
1686
1687
1688
1689
1690
1691
1692
1693
1694
1695
1696
1697
1698
1699
1700
1701
1702
1703
1704
1705
1706
1707
1708
1709
1710
1711
1712
1713
1714
1715
1716
1717
1718
1719
1720
1721
1722
1723
1724
1725
1726
1727
1728
1729
1730
1731
1732
1733
1734
1735
1736
1737
1738
1739
1740
1741
1742
1743
1744
1745
1746
1747
1748
1749
1750
1751
1752
1753
1754
1755
1756
1757
1758
1759
1760
1761
1762
1763
1764
1765
1766
1767
1768
1769
1770
1771
1772
1773
1774
1775
1776
1777
1778
1779
1780
1781
1782
1783
1784
1785
1786
1787
1788
1789
1790
1791
1792
1793
1794
1795
1796
1797
1798
1799
1800
1801
1802
1803
1804
1805
1806
1807
1808
1809
1810
1811
1812
1813
1814
1815
1816
1817
1818
1819
1820
1821
1822
1823
1824
1825
1826
1827
1828
1829
1830
1831
1832
1833
1834
1835
1836
1837
1838
1839
1840
1841
1842
1843
1844
1845
1846
1847
1848
1849
1850
1851
1852
1853
1854
1855
1856
1857
1858
1859
1860
1861
1862
1863
1864
1865
1866
1867
1868
1869
1870
1871
1872
1873
1874
1875
1876
1877
1878
1879
1880
1881
1882
1883
1884
1885
1886
1887
1888
1889
1890
1891
1892
1893
1894
1895
1896
1897
1898
1899
1900
1901
1902
1903
1904
1905
1906
1907
1908
1909
1910
1911
1912
1913
1914
1915
1916
1917
1918
1919
1920
1921
1922
1923
1924
1925
1926
1927
1928
1929
1930
1931
1932
1933
1934
1935
1936
1937
1938
1939
1940
1941
1942
1943
1944
1945
1946
1947
1948
1949
1950
1951
1952
1953
1954
1955
1956
1957
1958
1959
1960
1961
1962
1963
1964
1965
1966
1967
1968
1969
1970
1971
1972
1973
1974
1975
1976
1977
1978
1979
1980
1981
1982
1983
1984
1985
1986
1987
1988
1989
1990
1991
1992
1993
1994
1995
1996
1997
1998
1999
2000
2001
2002
2003
2004
2005
2006
2007
2008
2009
2010
2011
2012
2013
2014
2015
2016
2017
2018
2019
2020
2021
2022
2023
2024
2025
2026
2027
2028
2029
2030
2031
2032
2033
2034
2035
2036
2037
2038
2039
2040
2041
2042
2043
2044
2045
2046
2047
2048
2049
2050
2051
2052
2053
2054
2055
2056
2057
2058
2059
2060
2061
2062
2063
2064
2065
2066
2067
2068
2069
2070
2071
2072
2073
2074
2075
2076
2077
2078
2079
2080
2081
2082
2083
2084
2085
2086
2087
2088
2089
2090
2091
2092
2093
2094
2095
2096
2097
2098
2099
2100
2101
2102
2103
2104
2105
2106
2107
2108
2109
2110
2111
2112
2113
2114
2115
2116
2117
2118
2119
2120
2121
2122
2123
2124
2125
2126
2127
2128
2129
2130
2131
2132
2133
2134
2135
2136
2137
2138
2139
2140
2141
2142
2143
2144
2145
2146
2147
2148
2149
2150
2151
2152
2153
2154
2155
2156
2157
2158
2159
2160
2161
2162
2163
2164
2165
2166
2167
2168
2169
2170
2171
2172
2173
2174
2175
2176
2177
2178
2179
2180
2181
2182
2183
2184
2185
2186
2187
2188
2189
2190
2191
2192
2193
2194
2195
2196
2197
2198
2199
2200
2201
2202
2203
2204
2205
2206
2207
2208
2209
2210
2211
2212
2213
2214
2215
2216
2217
2218
2219
2220
2221
2222
2223
2224
2225
2226
2227
2228
2229
2230
2231
2232
2233
2234
2235
2236
2237
2238
2239
2240
2241
2242
2243
2244
2245
2246
2247
2248
2249
2250
2251
2252
2253
2254
2255
2256
2257
2258
2259
2260
2261
2262
2263
2264
2265
2266
2267
2268
2269
2270
2271
2272
2273
2274
2275
2276
2277
2278
2279
2280
2281
2282
2283
2284
2285
2286
2287
2288
2289
2290
2291
2292
2293
2294
2295
2296
2297
2298
2299
2300
2301
2302
2303
2304
2305
2306
2307
2308
2309
2310
2311
2312
2313
2314
2315
2316
2317
2318
2319
2320
2321
2322
2323
2324
2325
2326
2327
2328
2329
2330
2331
2332
2333
2334
2335
2336
2337
2338
2339
2340
2341
2342
2343
2344
2345
2346
2347
2348
2349
2350
2351
2352
2353
2354
2355
2356
2357
2358
2359
2360
2361
2362
2363
2364
2365
2366
2367
2368
2369
2370
2371
2372
2373
2374
2375
2376
2377
2378
2379
2380
2381
2382
2383
2384
2385
2386
2387
2388
2389
2390
2391
2392
2393
2394
2395
2396
2397
2398
2399
2400
2401
2402
2403
2404
2405
2406
2407
2408
2409
2410
2411
2412
2413
2414
2415
2416
2417
2418
2419
2420
2421
2422
2423
2424
2425
2426
2427
2428
2429
2430
2431
2432
2433
2434
2435
2436
2437
2438
2439
2440
2441
2442
2443
2444
2445
2446
2447
2448
2449
2450
2451
2452
2453
2454
2455
2456
2457
2458
2459
2460
2461
2462
2463
2464
2465
2466
2467
2468
2469
2470
2471
2472
2473
2474
2475
2476
2477
2478
2479
2480
2481
2482
2483
2484
2485
2486
2487
2488
2489
2490
2491
2492
2493
2494
2495
2496
2497
2498
2499
2500
2501
2502
2503
2504
2505
2506
2507
2508
2509
2510
2511
2512
2513
2514
2515
2516
2517
2518
2519
2520
2521
2522
2523
2524
2525
2526
2527
2528
2529
2530
2531
2532
2533
2534
2535
2536
2537
2538
2539
2540
2541
2542
2543
2544
2545
2546
2547
2548
2549
2550
2551
2552
2553
2554
2555
2556
2557
2558
2559
2560
2561
2562
2563
2564
2565
2566
2567
2568
2569
2570
2571
2572
2573
2574
2575
2576
2577
2578
2579
2580
2581
2582
2583
2584
2585
2586
2587
2588
2589
2590
2591
2592
2593
2594
2595
2596
2597
2598
2599
2600
2601
2602
2603
2604
2605
2606
2607
2608
2609
2610
2611
2612
2613
2614
2615
2616
2617
2618
2619
2620
2621
2622
2623
2624
2625
2626
2627
2628
2629
2630
2631
2632
2633
2634
2635
2636
2637
2638
2639
2640
2641
2642
2643
2644
2645
2646
2647
2648
2649
2650
2651
2652
2653
2654
2655
2656
2657
2658
2659
2660
2661
2662
2663
2664
2665
2666
2667
2668
2669
2670
2671
2672
2673
2674
2675
2676
2677
2678
2679
2680
2681
2682
2683
2684
2685
2686
2687
2688
2689
2690
2691
2692
2693
2694
2695
2696
2697
2698
2699
2700
2701
2702
2703
2704
2705
2706
2707
2708
2709
2710
2711
2712
2713
2714
2715
2716
2717
2718
2719
2720
2721
2722
2723
2724
2725
2726
2727
2728
2729
2730
2731
2732
2733
2734
2735
2736
2737
2738
2739
2740
2741
2742
2743
2744
2745
2746
2747
2748
2749
2750
2751
2752
2753
2754
2755
2756
2757
2758
2759
2760
2761
2762
2763
2764
2765
2766
2767
2768
2769
2770
2771
2772
2773
2774
2775
2776
2777
2778
2779
2780
2781
2782
2783
2784
2785
2786
2787
2788
2789
2790
2791
2792
2793
2794
2795
2796
2797
2798
2799
2800
2801
2802
2803
2804
2805
2806
2807
2808
2809
2810
2811
2812
2813
2814
2815
2816
2817
2818
2819
2820
2821
2822
2823
2824
2825
2826
2827
2828
2829
2830
2831
2832
2833
2834
2835
2836
2837
2838
2839
2840
2841
2842
2843
2844
2845
2846
2847
2848
2849
2850
2851
2852
2853
2854
2855
2856
2857
2858
2859
2860
2861
2862
2863
2864
2865
2866
2867
2868
2869
2870
2871
2872
2873
2874
2875
2876
2877
2878
2879
2880
2881
2882
2883
2884
2885
2886
2887
2888
2889
2890
2891
2892
2893
2894
2895
2896
2897
2898
2899
2900
2901
2902
2903
2904
2905
2906
2907
2908
2909
2910
2911
2912
2913
2914
2915
2916
2917
2918
2919
2920
2921
2922
2923
2924
2925
2926
2927
2928
2929
2930
2931
2932
2933
2934
2935
2936
2937
2938
2939
2940
2941
2942
2943
2944
2945
2946
2947
2948
2949
2950
2951
2952
2953
2954
2955
2956
2957
2958
2959
2960
2961
2962
2963
2964
2965
2966
2967
2968
2969
2970
2971
2972
2973
2974
2975
2976
2977
2978
2979
2980
2981
2982
2983
2984
2985
2986
2987
2988
2989
2990
2991
2992
2993
2994
2995
2996
2997
2998
2999
3000
3001
3002
3003
3004
3005
3006
3007
3008
3009
3010
3011
3012
3013
3014
3015
3016
3017
3018
3019
3020
3021
3022
3023
3024
3025
3026
3027
3028
3029
3030
3031
3032
3033
3034
3035
3036
3037
3038
3039
3040
3041
3042
3043
3044
3045
3046
3047
3048
3049
3050
3051
3052
3053
3054
3055
3056
3057
3058
3059
3060
3061
3062
3063
3064
3065
3066
3067
3068
3069
3070
3071
3072
3073
3074
3075
3076
3077
3078
3079
3080
3081
3082
3083
3084
3085
3086
3087
3088
3089
3090
3091
3092
3093
3094
3095
3096
3097
3098
3099
3100
3101
3102
3103
3104
3105
3106
3107
3108
3109
3110
3111
3112
3113
3114
3115
3116
3117
3118
3119
3120
3121
3122
3123
3124
3125
3126
3127
3128
3129
3130
3131
3132
3133
3134
3135
3136
3137
3138
3139
3140
3141
3142
3143
3144
3145
3146
3147
3148
3149
3150
3151
3152
3153
3154
3155
3156
3157
3158
3159
3160
3161
3162
3163
3164
3165
3166
3167
3168
3169
3170
3171
3172
3173
3174
3175
3176
3177
3178
3179
3180
3181
3182
3183
3184
3185
3186
3187
3188
3189
3190
3191
3192
3193
3194
3195
3196
3197
3198
3199
3200
3201
3202
3203
3204
3205
3206
3207
3208
3209
3210
3211
3212
3213
3214
3215
3216
3217
3218
3219
3220
3221
3222
3223
3224
3225
3226
3227
3228
3229
3230
3231
3232
3233
3234
3235
3236
3237
3238
3239
3240
3241
3242
3243
3244
3245
3246
3247
3248
3249
3250
3251
3252
3253
3254
3255
3256
3257
3258
3259
3260
3261
3262
3263
3264
3265
3266
3267
3268
3269
3270
3271
3272
3273
3274
3275
3276
3277
3278
3279
3280
3281
3282
3283
3284
3285
3286
3287
3288
3289
3290
3291
3292
3293
3294
3295
3296
3297
3298
3299
3300
3301
3302
3303
3304
3305
3306
3307
3308
3309
3310
3311
3312
3313
3314
3315
3316
3317
3318
3319
3320
3321
3322
3323
3324
3325
3326
3327
3328
3329
3330
3331
3332
3333
3334
3335
3336
3337
3338
3339
3340
3341
3342
3343
3344
3345
3346
3347
3348
3349
3350
3351
3352
3353
3354
3355
3356
3357
3358
3359
3360
3361
3362
3363
3364
3365
3366
3367
3368
3369
3370
3371
3372
3373
3374
3375
3376
3377
3378
3379
3380
3381
3382
3383
3384
3385
3386
3387
3388
3389
3390
3391
3392
3393
3394
3395
3396
3397
3398
3399
3400
3401
3402
3403
3404
3405
3406
3407
3408
3409
3410
3411
3412
3413
3414
3415
3416
3417
3418
3419
3420
3421
3422
3423
3424
3425
3426
3427
3428
3429
3430
3431
3432
3433
3434
3435
3436
3437
3438
3439
3440
3441
3442
3443
3444
3445
3446
3447
3448
3449
3450
3451
3452
3453
3454
3455
3456
3457
3458
3459
3460
3461
3462
3463
3464
3465
3466
3467
3468
3469
3470
3471
3472
3473
3474
3475
3476
3477
3478
3479
3480
3481
3482
3483
3484
3485
3486
3487
3488
3489
3490
3491
3492
3493
3494
3495
3496
3497
3498
3499
3500
3501
3502
3503
3504
3505
3506
3507
3508
3509
3510
3511
3512
3513
3514
3515
3516
3517
3518
3519
3520
3521
3522
3523
3524
3525
3526
3527
3528
3529
3530
3531
3532
3533
3534
3535
3536
3537
3538
3539
3540
3541
3542
3543
3544
3545
3546
3547
3548
3549
3550
3551
3552
3553
3554
3555
3556
3557
3558
3559
3560
3561
3562
3563
3564
3565
3566
3567
3568
3569
3570
3571
3572
3573
3574
3575
3576
3577
3578
3579
3580
3581
3582
3583
3584
3585
3586
3587
3588
3589
3590
3591
3592
3593
3594
3595
3596
3597
3598
3599
3600
3601
3602
3603
3604
3605
3606
3607
3608
3609
3610
3611
3612
3613
3614
3615
3616
3617
3618
3619
3620
3621
3622
3623
3624
3625
3626
3627
3628
3629
3630
3631
3632
3633
3634
3635
3636
3637
3638
3639
3640
3641
3642
3643
3644
3645
3646
3647
3648
3649
3650
3651
3652
3653
3654
3655
3656
3657
3658
3659
3660
3661
3662
3663
3664
3665
3666
3667
3668
3669
3670
3671
3672
3673
3674
3675
3676
3677
3678
3679
3680
3681
3682
3683
3684
3685
3686
3687
3688
3689
3690
3691
3692
3693
3694
3695
3696
3697
3698
3699
3700
3701
3702
3703
3704
3705
3706
3707
3708
3709
3710
3711
3712
3713
3714
3715
3716
3717
3718
3719
3720
3721
3722
3723
3724
3725
3726
3727
3728
3729
3730
3731
3732
3733
3734
3735
3736
3737
3738
3739
3740
3741
3742
3743
3744
3745
3746
3747
3748
3749
3750
3751
3752
3753
3754
3755
3756
3757
3758
3759
3760
3761
3762
3763
3764
3765
3766
3767
3768
3769
3770
3771
3772
3773
3774
3775
3776
3777
3778
3779
3780
3781
3782
3783
3784
3785
3786
3787
3788
3789
3790
3791
3792
3793
3794
3795
3796
3797
3798
3799
3800
3801
3802
3803
3804
3805
3806
3807
3808
3809
3810
3811
3812
3813
3814
3815
3816
3817
3818
3819
3820
3821
3822
3823
3824
3825
3826
3827
3828
3829
3830
3831
3832
3833
3834
3835
3836
3837
3838
3839
3840
3841
3842
3843
3844
3845
3846
3847
3848
3849
3850
3851
3852
3853
3854
3855
3856
3857
3858
3859
3860
3861
3862
3863
3864
3865
3866
3867
3868
3869
3870
3871
3872
3873
3874
3875
3876
3877
3878
3879
3880
3881
3882
3883
3884
3885
3886
3887
3888
3889
3890
3891
3892
3893
3894
3895
3896
3897
3898
3899
3900
3901
3902
3903
3904
3905
3906
3907
3908
3909
3910
3911
3912
3913
3914
3915
3916
3917
3918
3919
3920
3921
3922
3923
3924
3925
3926
3927
3928
3929
3930
3931
3932
3933
3934
3935
3936
3937
3938
3939
3940
3941
3942
3943
3944
3945
3946
3947
3948
3949
3950
3951
3952
3953
3954
3955
3956
3957
3958
3959
3960
3961
3962
3963
3964
3965
3966
3967
3968
3969
3970
3971
3972
3973
3974
3975
3976
3977
3978
3979
3980
3981
3982
3983
3984
3985
3986
3987
3988
3989
3990
3991
3992
3993
3994
3995
3996
3997
3998
3999
4000
4001
4002
4003
4004
4005
4006
4007
4008
4009
4010
4011
4012
4013
4014
4015
4016
4017
4018
4019
4020
4021
4022
4023
4024
4025
4026
4027
4028
4029
4030
4031
4032
4033
4034
4035
4036
4037
4038
4039
4040
4041
4042
4043
4044
4045
4046
4047
4048
4049
4050
4051
4052
4053
4054
4055
4056
4057
4058
4059
4060
4061
4062
4063
4064
4065
4066
4067
4068
4069
4070
4071
4072
4073
4074
4075
4076
4077
4078
4079
4080
4081
4082
4083
4084
4085
4086
4087
4088
4089
4090
4091
4092
4093
4094
4095
4096
4097
4098
4099
4100
4101
4102
4103
4104
4105
4106
4107
4108
4109
4110
4111
4112
4113
4114
4115
4116
4117
4118
4119
4120
4121
4122
4123
4124
4125
4126
4127
4128
4129
4130
4131
4132
4133
4134
4135
4136
4137
4138
4139
4140
4141
4142
4143
4144
4145
4146
4147
4148
4149
4150
4151
4152
4153
4154
4155
4156
4157
4158
4159
4160
4161
4162
4163
4164
4165
4166
4167
4168
4169
4170
4171
4172
4173
4174
4175
4176
4177
4178
4179
4180
4181
4182
4183
4184
4185
4186
4187
4188
4189
4190
4191
4192
4193
4194
4195
4196
4197
4198
4199
4200
4201
4202
4203
4204
4205
4206
4207
4208
4209
4210
4211
4212
4213
4214
4215
4216
4217
4218
4219
4220
4221
4222
4223
4224
4225
4226
4227
4228
4229
4230
4231
4232
4233
4234
4235
4236
4237
4238
4239
4240
4241
4242
4243
4244
4245
4246
4247
4248
4249
4250
4251
4252
4253
4254
4255
4256
4257
4258
4259
4260
4261
4262
4263
4264
4265
4266
4267
4268
4269
4270
4271
4272
4273
4274
4275
4276
4277
4278
4279
4280
4281
4282
4283
4284
4285
4286
4287
4288
4289
4290
4291
4292
4293
4294
4295
4296
4297
4298
4299
4300
4301
4302
4303
4304
4305
4306
4307
4308
4309
4310
4311
4312
4313
4314
4315
4316
4317
4318
4319
4320
4321
4322
4323
4324
4325
4326
4327
4328
4329
4330
4331
4332
4333
4334
4335
4336
4337
4338
4339
4340
4341
4342
4343
4344
4345
4346
4347
4348
4349
4350
4351
4352
4353
4354
4355
4356
4357
4358
4359
4360
4361
4362
4363
4364
4365
4366
4367
4368
4369
4370
4371
4372
4373
4374
4375
4376
4377
4378
4379
4380
4381
4382
4383
4384
4385
4386
4387
4388
4389
4390
4391
4392
4393
4394
4395
4396
4397
4398
4399
4400
4401
4402
4403
4404
4405
4406
4407
4408
4409
4410
4411
4412
4413
4414
4415
4416
4417
4418
4419
4420
4421
4422
4423
4424
4425
4426
4427
4428
4429
4430
4431
4432
4433
4434
4435
4436
4437
4438
4439
4440
4441
4442
4443
4444
4445
4446
4447
4448
4449
4450
4451
4452
4453
4454
4455
4456
4457
4458
4459
4460
4461
4462
4463
4464
4465
4466
4467
4468
4469
4470
4471
4472
4473
4474
4475
4476
4477
4478
4479
4480
4481
4482
4483
4484
4485
4486
4487
4488
4489
4490
4491
4492
4493
4494
4495
4496
4497
4498
4499
4500
4501
4502
4503
4504
4505
4506
4507
4508
4509
4510
4511
4512
4513
4514
4515
4516
4517
4518
4519
4520
4521
4522
4523
4524
4525
4526
4527
4528
4529
4530
4531
4532
4533
4534
4535
4536
4537
4538
4539
4540
4541
4542
4543
4544
4545
4546
4547
4548
4549
4550
4551
4552
4553
4554
4555
4556
4557
4558
4559
4560
4561
4562
4563
4564
4565
4566
4567
4568
4569
4570
4571
4572
4573
4574
4575
4576
4577
4578
4579
4580
4581
4582
4583
4584
4585
4586
4587
4588
4589
4590
4591
4592
4593
4594
4595
4596
4597
4598
4599
4600
4601
4602
4603
4604
4605
4606
4607
4608
4609
4610
4611
4612
4613
4614
4615
4616
4617
4618
4619
4620
4621
4622
4623
4624
4625
4626
4627
4628
4629
4630
4631
4632
4633
4634
4635
4636
4637
4638
4639
4640
4641
4642
4643
4644
4645
4646
4647
4648
4649
4650
4651
4652
4653
4654
4655
4656
4657
4658
4659
4660
4661
4662
4663
4664
4665
4666
4667
4668
4669
4670
4671
4672
4673
4674
4675
4676
4677
4678
4679
4680
4681
4682
4683
4684
4685
4686
4687
4688
4689
4690
4691
4692
4693
4694
4695
4696
4697
4698
4699
4700
4701
4702
4703
4704
4705
4706
4707
4708
4709
4710
4711
4712
4713
4714
4715
4716
4717
4718
4719
4720
4721
4722
4723
4724
4725
4726
4727
4728
4729
4730
4731
4732
4733
4734
4735
4736
4737
4738
4739
4740
4741
4742
4743
4744
4745
4746
4747
4748
4749
4750
4751
4752
4753
4754
4755
4756
4757
4758
4759
4760
4761
4762
4763
4764
4765
4766
4767
4768
4769
4770
4771
4772
4773
4774
4775
4776
4777
4778
4779
4780
4781
4782
4783
4784
4785
4786
4787
4788
4789
4790
4791
4792
4793
4794
4795
4796
4797
4798
4799
4800
4801
4802
4803
4804
4805
4806
4807
4808
4809
4810
4811
4812
4813
4814
4815
4816
4817
4818
4819
4820
4821
4822
4823
4824
4825
4826
4827
4828
4829
4830
4831
4832
4833
4834
4835
4836
4837
4838
4839
4840
4841
4842
4843
4844
4845
4846
4847
4848
4849
4850
4851
4852
4853
4854
4855
4856
4857
4858
4859
4860
4861
4862
4863
4864
4865
4866
4867
4868
4869
4870
4871
4872
4873
4874
4875
4876
4877
4878
4879
4880
4881
4882
4883
4884
4885
4886
4887
4888
4889
4890
4891
4892
4893
4894
4895
4896
4897
4898
4899
4900
4901
4902
4903
4904
4905
4906
4907
4908
4909
4910
4911
4912
4913
4914
4915
4916
4917
4918
4919
4920
4921
4922
4923
4924
4925
4926
4927
4928
4929
4930
4931
4932
4933
4934
4935
4936
4937
4938
4939
4940
4941
4942
4943
4944
4945
4946
4947
4948
4949
4950
4951
4952
4953
4954
4955
4956
4957
4958
4959
4960
4961
4962
4963
4964
4965
4966
4967
4968
4969
4970
4971
4972
4973
4974
4975
4976
4977
4978
4979
4980
4981
4982
4983
4984
4985
4986
4987
4988
4989
4990
4991
4992
4993
4994
4995
4996
4997
4998
4999
5000
5001
5002
5003
5004
5005
5006
5007
5008
5009
5010
5011
5012
5013
5014
5015
5016
5017
5018
5019
5020
5021
5022
5023
5024
5025
5026
5027
5028
5029
5030
5031
5032
5033
5034
5035
5036
5037
5038
5039
5040
5041
5042
5043
5044
5045
5046
5047
5048
5049
5050
5051
5052
5053
5054
5055
5056
5057
5058
5059
5060
5061
5062
5063
5064
5065
5066
5067
5068
5069
5070
5071
5072
5073
5074
5075
5076
5077
5078
5079
5080
5081
5082
5083
5084
5085
5086
5087
5088
5089
5090
5091
5092
5093
5094
5095
5096
5097
5098
5099
5100
5101
5102
5103
5104
5105
5106
5107
5108
5109
5110
5111
5112
5113
5114
5115
5116
5117
5118
5119
5120
5121
5122
5123
5124
5125
5126
5127
5128
5129
5130
5131
5132
5133
5134
5135
5136
5137
5138
5139
5140
5141
5142
5143
5144
5145
5146
5147
5148
5149
5150
5151
5152
5153
5154
5155
5156
5157
5158
5159
5160
5161
5162
5163
5164
5165
5166
5167
5168
5169
5170
5171
5172
5173
5174
5175
5176
5177
5178
5179
5180
5181
5182
5183
5184
5185
5186
5187
5188
5189
5190
5191
5192
5193
5194
5195
5196
5197
5198
5199
5200
5201
5202
5203
5204
5205
5206
5207
5208
5209
5210
5211
5212
5213
5214
5215
5216
5217
5218
5219
5220
5221
5222
5223
5224
5225
5226
5227
5228
5229
5230
5231
5232
5233
5234
5235
5236
5237
5238
5239
5240
5241
5242
5243
5244
5245
5246
5247
5248
5249
5250
5251
5252
5253
5254
5255
5256
5257
5258
5259
5260
5261
5262
5263
5264
5265
5266
5267
5268
5269
5270
5271
5272
5273
5274
5275
5276
5277
5278
5279
5280
5281
5282
5283
5284
5285
5286
5287
5288
5289
5290
5291
5292
5293
5294
5295
5296
5297
5298
5299
5300
5301
5302
5303
5304
5305
5306
5307
5308
5309
5310
5311
5312
5313
5314
5315
5316
5317
5318
5319
5320
5321
5322
5323
5324
5325
5326
5327
5328
5329
5330
5331
5332
5333
5334
5335
5336
5337
5338
5339
5340
5341
5342
5343
5344
5345
5346
5347
5348
5349
5350
5351
5352
5353
5354
5355
5356
5357
5358
5359
5360
5361
5362
5363
5364
5365
5366
5367
5368
5369
5370
5371
5372
5373
5374
5375
5376
5377
5378
5379
5380
5381
5382
5383
5384
5385
5386
5387
5388
5389
5390
5391
5392
5393
5394
5395
5396
5397
5398
5399
5400
5401
5402
5403
5404
5405
5406
5407
5408
5409
5410
5411
5412
5413
5414
5415
5416
5417
5418
5419
5420
5421
5422
5423
5424
5425
5426
5427
5428
5429
5430
5431
5432
5433
5434
5435
5436
5437
5438
5439
5440
5441
5442
5443
5444
5445
5446
5447
5448
5449
5450
5451
5452
5453
5454
5455
5456
5457
5458
5459
5460
5461
5462
5463
5464
5465
5466
5467
5468
5469
5470
5471
5472
5473
5474
5475
5476
5477
5478
5479
5480
5481
5482
5483
5484
5485
5486
5487
5488
5489
5490
5491
5492
5493
5494
5495
5496
5497
5498
5499
5500
5501
5502
5503
5504
5505
5506
5507
5508
5509
5510
5511
5512
5513
5514
5515
5516
5517
5518
5519
5520
5521
5522
5523
5524
5525
5526
5527
5528
5529
5530
5531
5532
5533
5534
5535
5536
5537
5538
5539
5540
5541
5542
5543
5544
5545
5546
5547
5548
5549
5550
5551
5552
5553
5554
5555
5556
5557
5558
5559
5560
5561
5562
5563
5564
5565
5566
5567
5568
5569
5570
5571
5572
5573
5574
5575
5576
5577
5578
5579
5580
5581
5582
5583
5584
5585
5586
5587
5588
5589
5590
5591
5592
5593
5594
5595
5596
5597
5598
5599
5600
5601
5602
5603
5604
5605
5606
5607
5608
5609
5610
5611
5612
5613
5614
5615
5616
5617
5618
5619
5620
5621
5622
5623
5624
5625
5626
5627
5628
5629
5630
5631
5632
5633
5634
5635
5636
5637
5638
5639
5640
5641
5642
5643
5644
5645
5646
5647
5648
5649
5650
5651
5652
5653
5654
5655
5656
5657
5658
5659
5660
5661
5662
5663
5664
5665
5666
5667
5668
5669
5670
5671
5672
5673
5674
5675
5676
5677
5678
5679
5680
5681
5682
5683
5684
5685
5686
5687
5688
5689
5690
5691
5692
5693
5694
5695
5696
5697
5698
5699
5700
5701
5702
5703
5704
5705
5706
5707
5708
5709
5710
5711
5712
5713
5714
5715
5716
5717
5718
5719
5720
5721
5722
5723
5724
5725
5726
5727
5728
5729
5730
5731
5732
5733
5734
5735
5736
5737
5738
5739
5740
5741
5742
5743
5744
5745
5746
5747
5748
5749
5750
5751
5752
5753
5754
5755
5756
5757
5758
5759
5760
5761
5762
5763
5764
5765
5766
5767
5768
5769
5770
5771
5772
5773
5774
5775
5776
5777
5778
5779
5780
5781
5782
5783
5784
5785
5786
5787
5788
5789
5790
5791
5792
5793
5794
5795
5796
5797
5798
5799
5800
5801
5802
5803
5804
5805
5806
5807
5808
5809
5810
5811
5812
5813
5814
5815
5816
5817
5818
5819
5820
5821
5822
5823
5824
5825
5826
5827
5828
5829
5830
5831
5832
5833
5834
5835
5836
5837
5838
5839
5840
5841
5842
5843
5844
5845
5846
5847
5848
5849
5850
5851
5852
5853
5854
5855
5856
5857
5858
5859
5860
5861
5862
5863
5864
5865
5866
5867
5868
5869
5870
5871
5872
5873
5874
5875
5876
5877
5878
5879
5880
5881
5882
5883
5884
5885
5886
5887
5888
5889
5890
5891
5892
5893
5894
5895
5896
5897
5898
5899
5900
5901
5902
5903
5904
5905
5906
5907
5908
5909
5910
5911
5912
5913
5914
5915
5916
5917
5918
5919
5920
5921
5922
5923
5924
5925
5926
5927
5928
5929
5930
5931
5932
5933
5934
5935
5936
5937
5938
5939
5940
5941
5942
5943
5944
5945
5946
5947
5948
5949
5950
5951
5952
5953
5954
5955
5956
5957
5958
5959
5960
5961
5962
5963
5964
5965
5966
5967
5968
5969
5970
5971
5972
5973
5974
5975
5976
5977
5978
5979
5980
5981
5982
5983
5984
5985
5986
5987
5988
5989
5990
5991
5992
5993
5994
5995
5996
5997
5998
5999
6000
6001
6002
6003
6004
6005
6006
6007
6008
6009
6010
6011
6012
6013
6014
6015
6016
6017
6018
6019
6020
6021
6022
6023
6024
6025
6026
6027
6028
6029
6030
6031
6032
6033
6034
6035
6036
6037
6038
6039
6040
6041
6042
6043
6044
6045
6046
6047
6048
6049
6050
6051
6052
6053
6054
6055
6056
6057
6058
6059
6060
6061
6062
6063
6064
6065
6066
6067
6068
6069
6070
6071
6072
6073
6074
6075
6076
6077
6078
6079
6080
6081
6082
6083
6084
6085
6086
6087
6088
6089
6090
6091
6092
6093
6094
6095
6096
6097
6098
6099
6100
6101
6102
6103
6104
6105
6106
6107
6108
6109
6110
6111
6112
6113
6114
6115
6116
6117
6118
6119
6120
6121
6122
6123
6124
6125
6126
6127
6128
6129
6130
6131
6132
6133
6134
6135
6136
6137
6138
6139
6140
6141
6142
6143
6144
6145
6146
6147
6148
6149
6150
6151
6152
6153
6154
6155
6156
6157
6158
6159
6160
6161
6162
6163
6164
6165
6166
6167
6168
6169
6170
6171
6172
6173
6174
6175
6176
6177
6178
6179
6180
6181
6182
6183
6184
6185
6186
6187
6188
6189
6190
6191
6192
6193
6194
6195
6196
6197
6198
6199
6200
6201
6202
6203
6204
6205
6206
6207
6208
6209
6210
6211
6212
6213
6214
6215
6216
6217
6218
6219
6220
6221
6222
6223
6224
6225
6226
6227
6228
6229
6230
6231
6232
6233
6234
6235
6236
6237
6238
6239
6240
6241
6242
6243
6244
6245
6246
6247
6248
6249
6250
6251
6252
6253
6254
6255
6256
6257
6258
6259
6260
6261
6262
6263
6264
6265
6266
6267
6268
6269
6270
6271
6272
6273
6274
6275
6276
6277
6278
6279
6280
6281
6282
6283
6284
6285
6286
6287
6288
6289
6290
6291
6292
6293
6294
6295
6296
6297
6298
6299
6300
6301
6302
6303
6304
6305
6306
6307
6308
6309
6310
6311
6312
6313
6314
6315
6316
6317
6318
6319
6320
6321
6322
6323
6324
6325
6326
6327
6328
6329
6330
6331
6332
6333
6334
6335
6336
6337
6338
6339
6340
6341
6342
6343
6344
6345
6346
6347
6348
6349
6350
6351
6352
6353
6354
6355
6356
6357
6358
6359
6360
6361
6362
6363
6364
6365
6366
6367
6368
6369
6370
6371
6372
6373
6374
6375
6376
6377
6378
6379
6380
6381
6382
6383
6384
6385
6386
6387
6388
6389
6390
6391
6392
6393
6394
6395
6396
6397
6398
6399
6400
6401
6402
6403
6404
6405
6406
6407
6408
6409
6410
6411
6412
6413
6414
6415
6416
6417
6418
6419
6420
6421
6422
6423
6424
6425
6426
6427
6428
6429
6430
6431
6432
6433
6434
6435
6436
6437
6438
6439
6440
6441
6442
6443
6444
6445
6446
6447
6448
6449
6450
6451
6452
6453
6454
6455
6456
6457
6458
6459
6460
6461
6462
6463
6464
6465
6466
6467
6468
6469
6470
6471
6472
6473
6474
6475
6476
6477
6478
6479
6480
6481
6482
6483
6484
6485
6486
6487
6488
6489
6490
6491
6492
6493
6494
6495
6496
6497
6498
6499
6500
6501
6502
6503
6504
6505
6506
6507
6508
6509
6510
6511
6512
6513
6514
6515
6516
6517
6518
6519
6520
6521
6522
6523
6524
6525
6526
6527
6528
6529
6530
6531
6532
6533
6534
6535
6536
6537
6538
6539
6540
6541
6542
6543
6544
6545
6546
6547
6548
6549
6550
6551
6552
6553
6554
6555
6556
6557
6558
6559
6560
6561
6562
6563
6564
6565
6566
6567
6568
6569
6570
6571
6572
6573
6574
6575
6576
6577
6578
6579
6580
6581
6582
6583
6584
6585
6586
6587
6588
6589
6590
6591
6592
6593
6594
6595
6596
6597
6598
6599
6600
6601
6602
6603
6604
6605
6606
6607
6608
6609
6610
6611
6612
6613
6614
6615
6616
6617
6618
6619
6620
6621
6622
6623
6624
6625
6626
6627
6628
6629
6630
6631
6632
6633
6634
6635
6636
6637
6638
6639
6640
6641
6642
6643
6644
6645
6646
6647
6648
6649
6650
6651
6652
6653
6654
6655
6656
6657
6658
6659
6660
6661
6662
6663
6664
6665
6666
6667
6668
6669
6670
6671
6672
6673
6674
6675
6676
6677
6678
6679
6680
6681
6682
6683
6684
6685
6686
6687
6688
6689
6690
6691
6692
6693
6694
6695
6696
6697
6698
6699
6700
6701
6702
6703
6704
6705
6706
6707
6708
6709
6710
6711
6712
6713
6714
6715
6716
6717
6718
6719
6720
6721
6722
6723
6724
6725
6726
6727
6728
6729
6730
6731
6732
6733
6734
6735
6736
6737
6738
6739
6740
6741
6742
6743
6744
6745
6746
6747
6748
6749
6750
6751
6752
6753
6754
6755
6756
6757
6758
6759
6760
6761
6762
6763
6764
6765
6766
6767
6768
6769
6770
6771
6772
6773
6774
6775
6776
6777
6778
6779
6780
6781
6782
6783
6784
6785
6786
6787
6788
6789
6790
6791
6792
6793
6794
6795
6796
6797
6798
6799
6800
6801
6802
6803
6804
6805
6806
6807
6808
6809
6810
6811
6812
6813
6814
6815
6816
6817
6818
6819
6820
6821
6822
6823
6824
6825
6826
6827
6828
6829
6830
6831
6832
6833
6834
6835
6836
6837
6838
6839
6840
6841
6842
6843
6844
6845
6846
6847
6848
6849
6850
6851
6852
6853
6854
6855
6856
6857
6858
6859
6860
6861
6862
6863
6864
6865
6866
6867
6868
6869
6870
6871
6872
6873
6874
6875
6876
6877
6878
6879
6880
6881
6882
6883
6884
6885
6886
6887
6888
6889
6890
6891
6892
6893
6894
6895
6896
6897
6898
6899
6900
6901
6902
6903
6904
6905
6906
6907
6908
6909
6910
6911
6912
6913
6914
6915
6916
6917
6918
6919
6920
6921
6922
6923
6924
6925
6926
6927
6928
6929
6930
6931
6932
6933
6934
6935
6936
6937
6938
6939
6940
6941
6942
6943
6944
6945
6946
6947
6948
6949
6950
6951
6952
6953
6954
6955
6956
6957
6958
6959
6960
6961
6962
6963
6964
6965
6966
6967
6968
6969
6970
6971
6972
6973
6974
6975
6976
6977
6978
6979
6980
6981
6982
6983
6984
6985
6986
6987
6988
6989
6990
6991
6992
6993
6994
6995
6996
6997
6998
6999
7000
7001
7002
7003
7004
7005
7006
7007
7008
7009
7010
7011
7012
7013
7014
7015
7016
7017
7018
7019
7020
7021
7022
7023
7024
7025
7026
7027
7028
7029
7030
7031
7032
7033
7034
7035
7036
7037
7038
7039
7040
7041
7042
7043
7044
7045
7046
7047
7048
7049
7050
7051
7052
7053
7054
7055
7056
7057
7058
7059
7060
7061
7062
7063
7064
7065
7066
7067
7068
7069
7070
7071
7072
7073
7074
7075
7076
7077
7078
7079
7080
7081
7082
7083
7084
7085
7086
7087
7088
7089
7090
7091
7092
7093
7094
7095
7096
7097
7098
7099
7100
7101
7102
7103
7104
7105
7106
7107
7108
7109
7110
7111
7112
7113
7114
7115
7116
7117
7118
7119
7120
7121
7122
7123
7124
7125
7126
7127
7128
7129
7130
7131
7132
7133
7134
7135
7136
7137
7138
7139
7140
7141
7142
7143
7144
7145
7146
7147
7148
7149
7150
7151
7152
7153
7154
7155
7156
7157
7158
7159
7160
7161
7162
7163
7164
7165
7166
7167
7168
7169
7170
7171
7172
7173
7174
7175
7176
7177
7178
7179
7180
7181
7182
7183
7184
7185
7186
7187
7188
7189
7190
7191
7192
7193
7194
7195
7196
7197
7198
7199
7200
7201
7202
7203
7204
7205
7206
7207
7208
7209
7210
7211
7212
7213
7214
7215
7216
7217
7218
7219
7220
7221
7222
7223
7224
7225
7226
7227
7228
7229
7230
7231
7232
7233
7234
7235
7236
7237
7238
7239
7240
7241
7242
7243
7244
7245
7246
7247
7248
7249
7250
7251
7252
7253
7254
7255
7256
7257
7258
7259
7260
7261
7262
7263
7264
7265
7266
7267
7268
7269
7270
7271
7272
7273
7274
7275
7276
7277
7278
7279
7280
7281
7282
7283
7284
7285
7286
7287
7288
7289
7290
7291
7292
7293
7294
7295
7296
7297
7298
7299
7300
7301
7302
7303
7304
7305
7306
7307
7308
7309
7310
7311
7312
7313
7314
7315
7316
7317
7318
7319
7320
7321
7322
7323
7324
7325
7326
7327
7328
7329
7330
7331
7332
7333
7334
7335
7336
7337
7338
7339
7340
7341
7342
7343
7344
7345
7346
7347
7348
7349
7350
7351
7352
7353
7354
7355
7356
7357
7358
7359
7360
7361
7362
7363
7364
7365
7366
7367
7368
7369
7370
7371
7372
7373
7374
7375
7376
7377
7378
7379
7380
7381
7382
7383
7384
7385
7386
7387
7388
7389
7390
7391
7392
7393
7394
7395
7396
7397
7398
7399
7400
7401
7402
7403
7404
7405
7406
7407
7408
7409
7410
7411
7412
7413
7414
7415
7416
7417
7418
7419
7420
7421
7422
7423
7424
7425
7426
7427
7428
7429
7430
7431
7432
7433
7434
7435
7436
7437
7438
7439
7440
7441
7442
7443
7444
7445
7446
7447
7448
7449
7450
7451
7452
7453
7454
7455
7456
7457
7458
7459
7460
7461
7462
7463
7464
7465
7466
7467
7468
7469
7470
7471
7472
7473
7474
7475
7476
7477
7478
7479
7480
7481
7482
7483
7484
7485
7486
7487
7488
7489
7490
7491
7492
7493
7494
7495
7496
7497
7498
7499
7500
7501
7502
7503
7504
7505
7506
7507
7508
7509
7510
7511
7512
7513
7514
7515
7516
7517
7518
7519
7520
7521
7522
7523
7524
7525
7526
7527
7528
7529
7530
7531
7532
7533
7534
7535
7536
7537
7538
7539
7540
7541
7542
7543
7544
7545
7546
7547
7548
7549
7550
7551
7552
7553
7554
7555
7556
7557
7558
7559
7560
7561
7562
7563
7564
7565
7566
7567
7568
7569
7570
7571
7572
7573
7574
7575
7576
7577
7578
7579
7580
7581
7582
7583
7584
7585
7586
7587
7588
7589
7590
7591
7592
7593
7594
7595
7596
7597
7598
7599
7600
7601
7602
7603
7604
7605
7606
7607
7608
7609
7610
7611
7612
7613
7614
7615
7616
7617
7618
7619
7620
7621
7622
7623
7624
7625
7626
7627
7628
7629
7630
7631
7632
7633
7634
7635
7636
7637
7638
7639
7640
7641
7642
7643
7644
7645
7646
7647
7648
7649
7650
7651
7652
7653
7654
7655
7656
7657
7658
7659
7660
7661
7662
7663
7664
7665
7666
7667
7668
7669
7670
7671
7672
7673
7674
7675
7676
7677
7678
7679
7680
7681
7682
7683
7684
7685
7686
7687
7688
7689
7690
7691
7692
7693
7694
7695
7696
7697
7698
7699
7700
7701
7702
7703
7704
7705
7706
7707
7708
7709
7710
7711
7712
7713
7714
7715
7716
7717
7718
7719
7720
7721
7722
7723
7724
7725
7726
7727
7728
7729
7730
7731
7732
7733
7734
7735
7736
7737
7738
7739
7740
7741
7742
7743
7744
7745
7746
7747
7748
7749
7750
7751
7752
7753
7754
7755
7756
7757
7758
7759
7760
7761
7762
7763
7764
7765
7766
7767
7768
7769
7770
7771
7772
7773
7774
7775
7776
7777
7778
7779
7780
7781
7782
7783
7784
7785
7786
7787
7788
7789
7790
7791
7792
7793
7794
7795
7796
7797
7798
7799
7800
7801
7802
7803
7804
7805
7806
7807
7808
7809
7810
7811
7812
7813
7814
7815
7816
7817
7818
7819
7820
7821
7822
7823
7824
7825
7826
7827
7828
7829
7830
7831
7832
7833
7834
7835
7836
7837
7838
7839
7840
7841
7842
7843
7844
7845
7846
7847
7848
7849
7850
7851
7852
7853
7854
7855
7856
7857
7858
7859
7860
7861
7862
7863
7864
7865
7866
7867
7868
7869
7870
7871
7872
7873
7874
7875
7876
7877
7878
7879
7880
7881
7882
7883
7884
7885
7886
7887
7888
7889
7890
7891
7892
7893
7894
7895
7896
7897
7898
7899
7900
7901
7902
7903
7904
7905
7906
7907
7908
7909
7910
7911
7912
7913
7914
7915
7916
7917
7918
7919
7920
7921
7922
7923
7924
7925
7926
7927
7928
7929
7930
7931
7932
7933
7934
7935
7936
7937
7938
7939
7940
7941
7942
7943
7944
7945
7946
7947
7948
7949
7950
7951
7952
7953
7954
7955
7956
7957
7958
7959
7960
7961
7962
7963
7964
7965
7966
7967
7968
7969
7970
7971
7972
7973
7974
7975
7976
7977
7978
7979
7980
7981
7982
7983
7984
7985
7986
7987
7988
7989
7990
7991
7992
7993
7994
7995
7996
7997
7998
7999
8000
8001
8002
8003
8004
8005
8006
8007
8008
8009
8010
8011
8012
8013
8014
8015
8016
8017
8018
8019
8020
8021
8022
8023
8024
8025
8026
8027
8028
8029
8030
8031
8032
8033
8034
8035
8036
8037
8038
8039
8040
8041
8042
8043
8044
8045
8046
8047
8048
8049
8050
8051
8052
8053
8054
8055
8056
8057
8058
8059
8060
8061
8062
8063
8064
8065
8066
8067
8068
8069
8070
8071
8072
8073
8074
8075
8076
8077
8078
8079
8080
8081
8082
8083
8084
8085
8086
8087
8088
8089
8090
8091
8092
8093
8094
8095
8096
8097
8098
8099
8100
8101
8102
8103
8104
8105
8106
8107
8108
8109
8110
8111
8112
8113
8114
8115
8116
8117
8118
8119
8120
8121
8122
8123
8124
8125
8126
8127
8128
8129
8130
8131
8132
8133
8134
8135
8136
8137
8138
8139
8140
8141
8142
8143
8144
8145
8146
8147
8148
8149
8150
8151
8152
8153
8154
8155
8156
8157
8158
8159
8160
8161
8162
8163
8164
8165
8166
8167
8168
8169
8170
8171
8172
8173
8174
8175
8176
8177
8178
8179
8180
8181
8182
8183
8184
8185
8186
8187
8188
8189
8190
8191
8192
8193
8194
8195
8196
8197
8198
8199
8200
8201
8202
8203
8204
8205
8206
8207
8208
8209
8210
8211
8212
8213
8214
8215
8216
8217
8218
8219
8220
8221
8222
8223
8224
8225
8226
8227
8228
8229
8230
8231
8232
8233
8234
8235
8236
8237
8238
8239
8240
8241
8242
8243
8244
8245
8246
8247
8248
8249
8250
8251
8252
8253
8254
8255
8256
8257
8258
8259
8260
8261
8262
8263
8264
8265
8266
8267
8268
8269
8270
8271
8272
8273
8274
8275
8276
8277
8278
8279
8280
8281
8282
8283
8284
8285
8286
8287
8288
8289
8290
8291
8292
8293
8294
8295
8296
8297
8298
8299
8300
8301
8302
8303
8304
8305
8306
8307
8308
8309
8310
8311
8312
8313
8314
8315
8316
8317
8318
8319
8320
8321
8322
8323
8324
8325
8326
8327
8328
8329
8330
8331
8332
8333
8334
8335
8336
8337
8338
8339
8340
8341
8342
8343
8344
8345
8346
8347
8348
8349
8350
8351
8352
8353
8354
8355
8356
8357
8358
8359
8360
8361
8362
8363
8364
8365
8366
8367
8368
8369
8370
8371
8372
8373
8374
8375
8376
8377
8378
8379
8380
8381
8382
8383
8384
8385
8386
8387
8388
8389
8390
8391
8392
8393
8394
8395
8396
8397
8398
8399
8400
8401
8402
8403
8404
8405
8406
8407
8408
8409
8410
8411
8412
8413
8414
8415
8416
8417
8418
8419
8420
8421
8422
8423
8424
8425
8426
8427
8428
8429
8430
8431
8432
8433
8434
8435
8436
8437
8438
8439
8440
8441
8442
8443
8444
8445
8446
8447
8448
8449
8450
8451
8452
8453
8454
8455
8456
8457
8458
8459
8460
8461
8462
8463
8464
8465
8466
8467
8468
8469
8470
8471
8472
8473
8474
8475
8476
8477
8478
8479
8480
8481
8482
8483
8484
8485
8486
8487
8488
8489
8490
8491
8492
8493
8494
8495
8496
8497
8498
8499
8500
8501
8502
8503
8504
8505
8506
8507
8508
8509
8510
8511
8512
8513
8514
8515
8516
8517
8518
8519
8520
8521
8522
8523
8524
8525
8526
8527
8528
8529
8530
8531
8532
8533
8534
8535
8536
8537
8538
8539
8540
8541
8542
8543
8544
8545
8546
8547
8548
8549
8550
8551
8552
8553
8554
8555
8556
8557
8558
8559
8560
8561
8562
8563
8564
8565
8566
8567
8568
8569
8570
8571
8572
8573
8574
8575
8576
8577
8578
8579
8580
8581
8582
8583
8584
8585
8586
8587
8588
8589
8590
8591
8592
8593
8594
8595
8596
8597
8598
8599
8600
8601
8602
8603
8604
8605
8606
8607
8608
8609
8610
8611
8612
8613
8614
8615
8616
8617
8618
8619
8620
8621
8622
8623
8624
8625
8626
8627
8628
8629
8630
8631
8632
8633
8634
8635
8636
8637
8638
8639
8640
8641
8642
8643
8644
8645
8646
8647
8648
8649
8650
8651
8652
8653
8654
8655
8656
8657
8658
8659
8660
8661
8662
8663
8664
8665
8666
8667
8668
8669
8670
8671
8672
8673
8674
8675
8676
8677
8678
8679
8680
8681
8682
8683
8684
8685
8686
8687
8688
8689
8690
8691
8692
8693
8694
8695
8696
8697
8698
8699
8700
8701
8702
8703
8704
8705
8706
8707
8708
8709
8710
8711
8712
8713
8714
8715
8716
8717
8718
8719
8720
8721
8722
8723
8724
8725
8726
8727
8728
8729
8730
8731
8732
8733
8734
8735
8736
8737
8738
8739
8740
8741
8742
8743
8744
8745
8746
8747
8748
8749
8750
8751
8752
8753
8754
8755
8756
8757
8758
8759
8760
8761
8762
8763
8764
8765
8766
8767
8768
8769
8770
8771
8772
8773
8774
8775
8776
8777
8778
8779
8780
8781
8782
8783
8784
8785
8786
8787
8788
8789
8790
8791
8792
8793
8794
8795
8796
8797
8798
8799
8800
8801
8802
8803
8804
8805
8806
8807
8808
8809
8810
8811
8812
8813
8814
8815
8816
8817
8818
8819
8820
8821
8822
8823
8824
8825
8826
8827
8828
8829
8830
8831
8832
8833
8834
8835
8836
8837
8838
8839
8840
8841
8842
8843
8844
8845
8846
8847
8848
8849
8850
8851
8852
8853
8854
8855
8856
8857
8858
8859
8860
8861
8862
8863
8864
8865
8866
8867
8868
8869
8870
8871
8872
8873
8874
8875
8876
8877
8878
8879
8880
8881
8882
8883
8884
8885
8886
8887
8888
8889
8890
8891
8892
8893
8894
8895
8896
8897
8898
8899
8900
8901
8902
8903
8904
8905
8906
8907
8908
8909
8910
8911
8912
8913
8914
8915
8916
8917
8918
8919
8920
8921
8922
8923
8924
8925
8926
8927
8928
8929
8930
8931
8932
8933
8934
8935
8936
8937
8938
8939
8940
8941
8942
8943
8944
8945
8946
8947
8948
8949
8950
8951
8952
8953
8954
8955
8956
8957
8958
8959
8960
8961
8962
8963
8964
8965
8966
8967
8968
8969
8970
8971
8972
8973
8974
8975
8976
8977
8978
8979
8980
8981
8982
8983
8984
8985
8986
8987
8988
8989
8990
8991
8992
8993
8994
8995
8996
8997
8998
8999
9000
9001
9002
9003
9004
9005
9006
9007
9008
9009
9010
9011
9012
9013
9014
9015
9016
9017
9018
9019
9020
9021
9022
9023
9024
9025
9026
9027
9028
9029
9030
9031
9032
9033
9034
9035
9036
9037
9038
9039
9040
9041
9042
9043
9044
9045
9046
9047
9048
9049
9050
9051
9052
9053
9054
9055
9056
9057
9058
9059
9060
9061
9062
9063
9064
9065
9066
9067
9068
9069
9070
9071
9072
9073
9074
9075
9076
9077
9078
9079
9080
9081
9082
9083
9084
9085
9086
9087
9088
9089
9090
9091
9092
9093
9094
9095
9096
9097
9098
9099
9100
9101
9102
9103
9104
9105
9106
9107
9108
9109
9110
9111
9112
9113
9114
9115
9116
9117
9118
9119
9120
9121
9122
9123
9124
9125
9126
9127
9128
9129
9130
9131
9132
9133
9134
9135
9136
9137
9138
9139
9140
9141
9142
9143
9144
9145
9146
9147
9148
9149
9150
9151
9152
9153
9154
9155
9156
9157
9158
9159
9160
9161
9162
9163
9164
9165
9166
9167
9168
9169
9170
9171
9172
9173
9174
9175
9176
9177
9178
9179
9180
9181
9182
9183
9184
9185
9186
9187
9188
9189
9190
9191
9192
9193
9194
9195
9196
9197
9198
9199
9200
9201
9202
9203
9204
9205
9206
9207
9208
9209
9210
9211
9212
9213
9214
9215
9216
9217
9218
9219
9220
9221
9222
9223
9224
9225
9226
9227
9228
9229
9230
9231
9232
9233
9234
9235
9236
9237
9238
9239
9240
9241
9242
9243
9244
9245
9246
9247
9248
9249
9250
9251
9252
9253
9254
9255
9256
9257
9258
9259
9260
9261
9262
9263
9264
9265
9266
9267
9268
9269
9270
9271
9272
9273
9274
9275
9276
9277
9278
9279
9280
9281
9282
9283
9284
9285
9286
9287
9288
9289
9290
9291
9292
9293
9294
9295
9296
9297
9298
9299
9300
9301
9302
9303
9304
9305
9306
9307
9308
9309
9310
9311
9312
9313
9314
9315
9316
9317
9318
9319
9320
9321
9322
9323
9324
9325
9326
9327
9328
9329
9330
9331
9332
9333
9334
9335
9336
9337
9338
9339
9340
9341
9342
9343
9344
9345
9346
9347
9348
9349
9350
9351
9352
9353
9354
9355
9356
9357
9358
9359
9360
9361
9362
9363
9364
9365
9366
9367
9368
9369
9370
9371
9372
9373
9374
9375
9376
9377
9378
9379
9380
9381
9382
9383
9384
9385
9386
9387
9388
9389
9390
9391
9392
9393
9394
9395
9396
9397
9398
9399
9400
9401
9402
9403
9404
9405
9406
9407
9408
9409
9410
9411
9412
9413
9414
9415
9416
9417
9418
9419
9420
9421
9422
9423
9424
9425
9426
9427
9428
9429
9430
9431
9432
9433
9434
9435
9436
9437
9438
9439
9440
9441
9442
9443
9444
9445
9446
9447
9448
9449
9450
9451
9452
9453
9454
9455
9456
9457
9458
9459
9460
9461
9462
9463
9464
9465
9466
9467
9468
9469
9470
9471
9472
9473
9474
9475
9476
9477
9478
9479
9480
9481
9482
9483
9484
9485
9486
9487
9488
9489
9490
9491
9492
9493
9494
9495
9496
9497
9498
9499
9500
9501
9502
9503
9504
9505
9506
9507
9508
9509
9510
9511
9512
9513
9514
9515
9516
9517
9518
9519
9520
9521
9522
9523
9524
9525
9526
9527
9528
9529
9530
9531
9532
9533
9534
9535
9536
9537
9538
9539
9540
9541
9542
9543
9544
9545
9546
9547
9548
9549
9550
9551
9552
9553
9554
9555
9556
9557
9558
9559
9560
9561
9562
9563
9564
9565
9566
9567
9568
9569
9570
9571
9572
9573
9574
9575
9576
9577
9578
9579
9580
9581
9582
9583
9584
9585
9586
9587
9588
9589
9590
9591
9592
9593
9594
9595
9596
9597
9598
9599
9600
9601
9602
9603
9604
9605
9606
9607
9608
9609
9610
9611
9612
9613
9614
9615
9616
9617
9618
9619
9620
9621
9622
9623
9624
9625
9626
9627
9628
9629
9630
9631
9632
9633
9634
9635
9636
9637
9638
9639
9640
9641
9642
9643
9644
9645
9646
9647
9648
9649
9650
9651
9652
9653
9654
9655
9656
9657
9658
9659
9660
9661
9662
9663
9664
9665
9666
9667
9668
9669
9670
9671
9672
9673
9674
9675
9676
9677
9678
9679
9680
9681
9682
9683
9684
9685
9686
9687
9688
9689
9690
9691
9692
9693
9694
9695
9696
9697
9698
9699
9700
9701
9702
9703
9704
9705
9706
9707
9708
9709
9710
9711
9712
9713
9714
9715
9716
9717
9718
9719
9720
9721
9722
9723
9724
9725
9726
9727
9728
9729
9730
9731
9732
9733
9734
9735
9736
9737
9738
9739
9740
9741
9742
9743
9744
9745
9746
9747
9748
9749
9750
9751
9752
9753
9754
9755
9756
9757
9758
9759
9760
9761
9762
9763
9764
9765
9766
9767
9768
9769
9770
9771
9772
9773
9774
9775
9776
9777
9778
9779
9780
9781
9782
9783
9784
9785
9786
9787
9788
9789
9790
9791
9792
9793
9794
9795
9796
9797
9798
9799
9800
9801
9802
9803
9804
9805
9806
9807
9808
9809
9810
9811
9812
9813
9814
9815
9816
9817
9818
9819
9820
9821
9822
9823
9824
9825
9826
9827
9828
9829
9830
9831
9832
9833
9834
9835
9836
9837
9838
9839
9840
9841
9842
9843
9844
9845
9846
9847
9848
9849
9850
9851
9852
9853
9854
9855
9856
9857
9858
9859
9860
9861
9862
9863
9864
9865
9866
9867
9868
9869
9870
9871
9872
9873
9874
9875
9876
9877
9878
9879
9880
9881
9882
9883
9884
9885
9886
9887
9888
9889
9890
9891
9892
9893
9894
9895
9896
9897
9898
9899
9900
9901
9902
9903
9904
9905
9906
9907
9908
9909
9910
9911
9912
9913
9914
9915
9916
9917
9918
9919
9920
9921
9922
9923
9924
9925
9926
9927
9928
9929
9930
9931
9932
9933
9934
9935
9936
9937
9938
9939
9940
9941
9942
9943
9944
9945
9946
9947
9948
9949
9950
9951
9952
9953
9954
9955
9956
9957
9958
9959
9960
9961
9962
9963
9964
9965
9966
9967
9968
9969
9970
9971
9972
9973
9974
9975
9976
9977
9978
9979
9980
9981
9982
9983
9984
9985
9986
9987
9988
9989
9990
9991
9992
9993
9994
9995
9996
9997
9998
9999
10000
10001
10002
10003
10004
10005
10006
10007
10008
10009
10010
10011
10012
10013
10014
10015
10016
10017
10018
10019
10020
10021
10022
10023
10024
10025
10026
10027
10028
10029
10030
10031
10032
10033
10034
10035
10036
10037
10038
10039
10040
10041
10042
10043
10044
10045
10046
10047
10048
10049
10050
10051
10052
10053
10054
10055
10056
10057
10058
10059
10060
10061
10062
10063
10064
10065
10066
10067
10068
10069
10070
10071
10072
10073
10074
10075
10076
10077
10078
10079
10080
10081
10082
10083
10084
10085
10086
10087
10088
10089
10090
10091
10092
10093
10094
10095
10096
10097
10098
10099
10100
10101
10102
10103
10104
10105
10106
10107
10108
10109
10110
10111
10112
10113
10114
10115
10116
10117
10118
10119
10120
10121
10122
10123
10124
10125
10126
10127
10128
10129
10130
10131
10132
10133
10134
10135
10136
10137
10138
10139
10140
10141
10142
10143
10144
10145
10146
10147
10148
10149
10150
10151
10152
10153
10154
10155
10156
10157
10158
10159
10160
10161
10162
10163
10164
10165
10166
10167
10168
10169
10170
10171
10172
10173
10174
10175
10176
10177
10178
10179
10180
10181
10182
10183
10184
10185
10186
10187
10188
10189
10190
10191
10192
10193
10194
10195
10196
10197
10198
10199
10200
10201
10202
10203
10204
10205
10206
10207
10208
10209
10210
10211
10212
10213
10214
10215
10216
10217
10218
10219
10220
10221
10222
10223
10224
10225
10226
10227
10228
10229
10230
10231
10232
10233
10234
10235
10236
10237
10238
10239
10240
10241
10242
10243
10244
10245
10246
10247
10248
10249
10250
10251
10252
10253
10254
10255
10256
10257
10258
10259
10260
10261
10262
10263
10264
10265
10266
10267
10268
10269
10270
10271
10272
10273
10274
10275
10276
10277
10278
10279
10280
10281
10282
10283
10284
10285
10286
10287
10288
10289
10290
10291
10292
10293
10294
10295
10296
10297
10298
10299
10300
10301
10302
10303
10304
10305
10306
10307
10308
10309
10310
10311
10312
10313
10314
10315
10316
10317
10318
10319
10320
10321
10322
10323
10324
10325
10326
10327
10328
10329
10330
10331
10332
10333
10334
10335
10336
10337
10338
10339
10340
10341
10342
10343
10344
10345
10346
10347
10348
10349
10350
10351
10352
10353
10354
10355
10356
10357
10358
10359
10360
10361
10362
10363
10364
10365
10366
10367
10368
10369
10370
10371
10372
10373
10374
10375
10376
10377
10378
10379
10380
10381
10382
10383
10384
10385
10386
10387
10388
10389
10390
10391
10392
10393
10394
10395
10396
10397
10398
10399
10400
10401
10402
10403
10404
10405
10406
10407
10408
10409
10410
10411
10412
10413
10414
10415
10416
10417
10418
10419
10420
10421
10422
10423
10424
10425
10426
10427
10428
10429
10430
10431
10432
10433
10434
10435
10436
10437
10438
10439
10440
10441
10442
10443
10444
10445
10446
10447
10448
10449
10450
10451
10452
10453
10454
10455
10456
10457
10458
10459
10460
10461
10462
10463
10464
10465
10466
10467
10468
10469
10470
10471
10472
10473
10474
10475
10476
10477
10478
10479
10480
10481
10482
10483
10484
10485
10486
10487
10488
10489
10490
10491
10492
10493
10494
10495
10496
10497
10498
10499
10500
10501
10502
10503
10504
10505
10506
10507
10508
10509
10510
10511
10512
10513
10514
10515
10516
10517
10518
10519
10520
10521
10522
10523
10524
10525
10526
10527
10528
10529
10530
10531
10532
10533
10534
10535
10536
10537
10538
10539
10540
10541
10542
10543
10544
10545
10546
10547
10548
10549
10550
10551
10552
10553
10554
10555
10556
10557
10558
10559
10560
10561
10562
10563
10564
10565
10566
10567
10568
10569
10570
10571
10572
10573
10574
10575
10576
10577
10578
10579
10580
10581
10582
10583
10584
10585
10586
10587
10588
10589
10590
10591
10592
10593
10594
10595
10596
10597
10598
10599
10600
10601
10602
10603
10604
10605
10606
10607
10608
10609
10610
10611
10612
10613
10614
10615
10616
10617
10618
10619
10620
10621
10622
10623
10624
10625
10626
10627
10628
10629
10630
10631
10632
10633
10634
10635
10636
10637
10638
10639
10640
10641
10642
10643
10644
10645
10646
10647
10648
10649
10650
10651
10652
10653
10654
10655
10656
10657
10658
10659
10660
10661
10662
10663
10664
10665
10666
10667
10668
10669
10670
10671
10672
10673
10674
10675
10676
10677
10678
10679
10680
10681
10682
10683
10684
10685
10686
10687
10688
10689
10690
10691
10692
10693
10694
10695
10696
10697
10698
10699
10700
10701
10702
10703
10704
10705
10706
10707
10708
10709
10710
10711
10712
10713
10714
10715
10716
10717
10718
10719
10720
10721
10722
10723
10724
10725
10726
10727
10728
10729
10730
10731
10732
10733
10734
10735
10736
10737
10738
10739
10740
10741
10742
10743
10744
10745
10746
10747
10748
10749
10750
10751
10752
10753
10754
10755
10756
10757
10758
10759
10760
10761
10762
10763
10764
10765
10766
10767
10768
10769
10770
10771
10772
10773
10774
10775
10776
10777
10778
10779
10780
10781
10782
10783
10784
10785
10786
10787
10788
10789
10790
10791
10792
10793
10794
10795
10796
10797
10798
10799
10800
10801
10802
10803
10804
10805
10806
10807
10808
10809
10810
10811
10812
10813
10814
10815
10816
10817
10818
10819
10820
10821
10822
10823
10824
10825
10826
10827
10828
10829
10830
10831
10832
10833
10834
10835
10836
10837
10838
10839
10840
10841
10842
10843
10844
10845
10846
10847
10848
10849
10850
10851
10852
10853
10854
10855
10856
10857
10858
10859
10860
10861
10862
10863
10864
10865
10866
10867
10868
10869
10870
10871
10872
10873
10874
10875
10876
10877
10878
10879
10880
10881
10882
10883
10884
10885
10886
10887
10888
10889
10890
10891
10892
10893
10894
10895
10896
10897
10898
10899
10900
10901
10902
10903
10904
10905
10906
10907
10908
10909
10910
10911
10912
10913
10914
10915
10916
10917
10918
10919
10920
10921
10922
10923
10924
10925
10926
10927
10928
10929
10930
10931
10932
10933
10934
10935
10936
10937
10938
10939
10940
10941
10942
10943
10944
10945
10946
10947
10948
10949
10950
10951
10952
10953
10954
10955
10956
10957
10958
10959
10960
10961
10962
10963
10964
10965
10966
10967
10968
10969
10970
10971
10972
10973
10974
10975
10976
10977
10978
10979
10980
10981
10982
10983
10984
10985
10986
10987
10988
10989
10990
10991
10992
10993
10994
10995
10996
10997
10998
10999
11000
11001
11002
11003
11004
11005
11006
11007
11008
11009
11010
11011
11012
11013
11014
11015
11016
11017
11018
11019
11020
11021
11022
11023
11024
11025
11026
11027
11028
11029
11030
11031
11032
11033
11034
11035
11036
11037
11038
11039
11040
11041
11042
11043
11044
11045
11046
11047
11048
11049
11050
11051
11052
11053
11054
11055
11056
11057
11058
11059
11060
11061
11062
11063
11064
11065
11066
11067
11068
11069
11070
11071
11072
11073
11074
11075
11076
11077
11078
11079
11080
11081
11082
11083
11084
11085
11086
11087
11088
11089
11090
11091
11092
11093
11094
11095
11096
11097
11098
11099
11100
11101
11102
11103
11104
11105
11106
11107
11108
11109
11110
11111
11112
11113
11114
11115
11116
11117
11118
11119
11120
11121
11122
11123
11124
11125
11126
11127
11128
11129
11130
11131
11132
11133
11134
11135
11136
11137
11138
11139
11140
11141
11142
11143
11144
11145
11146
11147
11148
11149
11150
11151
11152
11153
11154
11155
11156
11157
11158
11159
11160
11161
11162
11163
11164
11165
11166
11167
11168
11169
11170
11171
11172
11173
11174
11175
11176
11177
11178
11179
11180
11181
11182
11183
11184
11185
11186
11187
11188
11189
11190
11191
11192
11193
11194
11195
11196
11197
11198
11199
11200
11201
11202
11203
11204
11205
11206
11207
11208
11209
11210
11211
11212
11213
11214
11215
11216
11217
11218
11219
11220
11221
11222
11223
11224
11225
11226
11227
11228
11229
11230
11231
11232
11233
11234
11235
11236
11237
11238
11239
11240
11241
11242
11243
11244
11245
11246
11247
11248
11249
11250
11251
11252
11253
11254
11255
11256
11257
11258
11259
11260
11261
11262
11263
11264
11265
11266
11267
11268
11269
11270
11271
11272
11273
11274
11275
11276
11277
11278
11279
11280
11281
11282
11283
11284
11285
11286
11287
11288
11289
11290
11291
11292
11293
11294
11295
11296
11297
11298
11299
11300
11301
11302
11303
11304
11305
11306
11307
11308
11309
11310
11311
11312
11313
11314
11315
11316
11317
11318
11319
11320
11321
11322
11323
11324
11325
11326
11327
11328
11329
11330
11331
11332
11333
11334
11335
11336
11337
11338
11339
11340
11341
11342
11343
11344
11345
11346
11347
11348
11349
11350
11351
11352
11353
11354
11355
11356
11357
11358
11359
11360
11361
11362
11363
11364
11365
11366
11367
11368
11369
11370
11371
11372
11373
11374
11375
11376
11377
11378
11379
11380
11381
11382
11383
11384
11385
11386
11387
11388
11389
11390
11391
11392
11393
11394
11395
11396
11397
11398
11399
11400
11401
11402
11403
11404
11405
11406
11407
11408
11409
11410
11411
11412
11413
11414
11415
11416
11417
11418
11419
11420
11421
11422
11423
11424
11425
11426
11427
11428
11429
11430
11431
11432
11433
11434
11435
11436
11437
11438
11439
11440
11441
11442
11443
11444
11445
11446
11447
11448
11449
11450
11451
11452
11453
11454
11455
11456
11457
11458
11459
11460
11461
11462
11463
11464
11465
11466
11467
11468
11469
11470
11471
11472
11473
11474
11475
11476
11477
11478
11479
11480
11481
11482
11483
11484
11485
11486
11487
11488
11489
11490
11491
11492
11493
11494
11495
11496
11497
11498
11499
11500
11501
11502
11503
11504
11505
11506
11507
11508
11509
11510
11511
11512
11513
11514
11515
11516
11517
11518
11519
11520
11521
11522
11523
11524
11525
11526
11527
11528
11529
11530
11531
11532
11533
11534
11535
11536
11537
11538
11539
11540
11541
11542
11543
11544
11545
11546
11547
11548
11549
11550
11551
11552
11553
11554
11555
11556
11557
11558
11559
11560
11561
11562
11563
11564
11565
11566
11567
11568
11569
11570
11571
11572
11573
11574
11575
11576
11577
11578
11579
11580
11581
11582
11583
11584
11585
11586
11587
11588
11589
11590
11591
11592
11593
11594
11595
11596
11597
11598
11599
11600
11601
11602
11603
11604
11605
11606
11607
11608
11609
11610
11611
11612
11613
11614
11615
11616
11617
11618
11619
11620
11621
11622
11623
11624
11625
11626
11627
11628
11629
11630
11631
11632
11633
11634
11635
11636
11637
11638
11639
11640
11641
11642
11643
11644
11645
11646
11647
11648
11649
11650
11651
11652
11653
11654
11655
11656
11657
11658
11659
11660
11661
11662
11663
11664
11665
11666
11667
11668
11669
11670
11671
11672
11673
11674
11675
11676
11677
11678
11679
11680
11681
11682
11683
11684
11685
11686
11687
11688
11689
11690
11691
11692
11693
11694
11695
11696
11697
11698
11699
11700
11701
11702
11703
11704
11705
11706
11707
11708
11709
11710
11711
11712
11713
11714
11715
11716
11717
11718
11719
11720
11721
11722
11723
11724
11725
11726
11727
11728
11729
11730
11731
11732
11733
11734
11735
11736
11737
11738
11739
11740
11741
11742
11743
11744
11745
11746
11747
11748
11749
11750
11751
11752
11753
11754
11755
11756
11757
11758
11759
11760
11761
11762
11763
11764
11765
11766
11767
11768
11769
11770
11771
11772
11773
11774
11775
11776
11777
11778
11779
11780
11781
11782
11783
11784
11785
11786
11787
11788
11789
11790
11791
11792
11793
11794
11795
11796
11797
11798
11799
11800
11801
11802
11803
11804
11805
11806
11807
11808
11809
11810
11811
11812
11813
11814
11815
11816
11817
11818
11819
11820
11821
11822
11823
11824
11825
11826
11827
11828
11829
11830
11831
11832
11833
11834
11835
11836
11837
11838
11839
11840
11841
11842
11843
11844
11845
11846
11847
11848
11849
11850
11851
11852
11853
11854
11855
11856
11857
11858
11859
11860
11861
11862
11863
11864
11865
11866
11867
11868
11869
11870
11871
11872
11873
11874
11875
11876
11877
11878
11879
11880
11881
11882
11883
11884
11885
11886
11887
11888
11889
11890
11891
11892
11893
11894
11895
11896
11897
11898
11899
11900
11901
11902
11903
11904
11905
11906
11907
11908
11909
11910
11911
11912
11913
11914
11915
11916
11917
11918
11919
11920
11921
11922
11923
11924
11925
11926
11927
11928
11929
11930
11931
11932
11933
11934
11935
11936
11937
11938
11939
11940
11941
11942
11943
11944
11945
11946
11947
11948
11949
11950
11951
11952
11953
11954
11955
11956
11957
11958
11959
11960
11961
11962
11963
11964
11965
11966
11967
11968
11969
11970
11971
11972
11973
11974
11975
11976
11977
11978
11979
11980
11981
11982
11983
11984
11985
11986
11987
11988
11989
11990
11991
11992
11993
11994
11995
11996
11997
11998
11999
12000
12001
12002
12003
12004
12005
12006
12007
12008
12009
12010
12011
12012
12013
12014
12015
12016
12017
12018
12019
12020
12021
12022
12023
12024
12025
12026
12027
12028
12029
12030
12031
12032
12033
12034
12035
12036
12037
12038
12039
12040
12041
12042
12043
12044
12045
12046
12047
12048
12049
12050
12051
12052
12053
12054
12055
12056
12057
12058
12059
12060
12061
12062
12063
12064
12065
12066
12067
12068
12069
12070
12071
12072
12073
12074
12075
12076
12077
12078
12079
12080
12081
12082
12083
12084
12085
12086
12087
12088
12089
12090
12091
12092
12093
12094
12095
12096
12097
12098
12099
12100
12101
12102
12103
12104
12105
12106
12107
12108
12109
12110
12111
12112
12113
12114
12115
12116
12117
12118
12119
12120
12121
12122
12123
12124
12125
12126
12127
12128
12129
12130
12131
12132
12133
12134
12135
12136
12137
12138
12139
12140
12141
12142
12143
12144
12145
12146
12147
12148
12149
12150
12151
12152
12153
12154
12155
12156
12157
12158
12159
12160
12161
12162
12163
12164
12165
12166
12167
12168
12169
12170
12171
12172
12173
12174
12175
12176
12177
12178
12179
12180
12181
12182
12183
12184
12185
12186
12187
12188
12189
12190
12191
12192
12193
12194
12195
12196
12197
12198
12199
12200
12201
12202
12203
12204
12205
12206
12207
12208
12209
12210
12211
12212
12213
12214
12215
12216
12217
12218
12219
12220
12221
12222
12223
12224
12225
12226
12227
12228
12229
12230
12231
12232
12233
12234
12235
12236
12237
12238
12239
12240
12241
12242
12243
12244
12245
12246
12247
12248
12249
12250
12251
12252
12253
12254
12255
12256
12257
12258
12259
12260
12261
12262
12263
12264
12265
12266
12267
12268
12269
12270
12271
12272
12273
12274
12275
12276
12277
12278
12279
12280
12281
12282
12283
12284
12285
12286
12287
12288
12289
12290
12291
12292
12293
12294
12295
12296
12297
12298
12299
12300
12301
12302
12303
12304
12305
12306
12307
12308
12309
12310
12311
12312
12313
12314
12315
12316
12317
12318
12319
12320
12321
12322
12323
12324
12325
12326
12327
12328
12329
12330
12331
12332
12333
12334
12335
12336
12337
12338
12339
12340
12341
12342
12343
12344
12345
12346
12347
12348
12349
12350
12351
12352
12353
12354
12355
12356
12357
12358
12359
12360
12361
12362
12363
12364
12365
12366
12367
12368
12369
12370
12371
12372
12373
12374
12375
12376
12377
12378
12379
12380
12381
12382
12383
12384
12385
12386
12387
12388
12389
12390
12391
12392
12393
12394
12395
12396
12397
12398
12399
12400
12401
12402
12403
12404
12405
12406
12407
12408
12409
12410
12411
12412
12413
12414
12415
12416
12417
12418
12419
12420
12421
12422
12423
12424
12425
12426
12427
12428
12429
12430
12431
12432
12433
12434
12435
12436
12437
12438
12439
12440
12441
12442
12443
12444
12445
12446
12447
12448
12449
12450
12451
12452
12453
12454
12455
12456
12457
12458
12459
12460
12461
12462
12463
12464
12465
12466
12467
12468
12469
12470
12471
12472
12473
12474
12475
12476
12477
12478
12479
12480
12481
12482
12483
12484
12485
12486
12487
12488
12489
12490
12491
12492
12493
12494
12495
12496
12497
12498
12499
12500
12501
12502
12503
12504
12505
12506
12507
12508
12509
12510
12511
12512
12513
12514
12515
12516
12517
12518
12519
12520
12521
12522
12523
12524
12525
12526
12527
12528
12529
12530
12531
12532
12533
12534
12535
12536
12537
12538
12539
12540
12541
12542
12543
12544
12545
12546
12547
12548
12549
12550
12551
12552
12553
12554
12555
12556
12557
12558
12559
12560
12561
12562
12563
12564
12565
12566
12567
12568
12569
12570
12571
12572
12573
12574
12575
12576
12577
12578
12579
12580
12581
12582
12583
12584
12585
12586
12587
12588
12589
12590
12591
12592
12593
12594
12595
12596
12597
12598
12599
12600
12601
12602
12603
12604
12605
12606
12607
12608
12609
12610
12611
12612
12613
12614
12615
12616
12617
12618
12619
12620
12621
12622
12623
12624
12625
12626
12627
12628
12629
12630
12631
12632
12633
12634
12635
12636
12637
12638
12639
12640
12641
12642
12643
12644
12645
12646
12647
12648
12649
12650
12651
12652
12653
12654
12655
12656
12657
12658
12659
12660
12661
12662
12663
12664
12665
12666
12667
12668
12669
12670
12671
12672
12673
12674
12675
12676
12677
12678
12679
12680
12681
12682
12683
12684
12685
12686
12687
12688
12689
12690
12691
12692
12693
12694
12695
12696
12697
12698
12699
12700
12701
12702
12703
12704
12705
12706
12707
12708
12709
12710
12711
12712
12713
12714
12715
12716
12717
12718
12719
12720
12721
12722
12723
12724
12725
12726
12727
12728
12729
12730
12731
12732
12733
12734
12735
12736
12737
12738
12739
12740
12741
12742
12743
12744
12745
12746
12747
12748
12749
12750
12751
12752
12753
12754
12755
12756
12757
12758
12759
12760
12761
12762
12763
12764
12765
12766
12767
12768
12769
12770
12771
12772
12773
12774
12775
12776
12777
12778
12779
12780
12781
12782
12783
12784
12785
12786
12787
12788
12789
12790
12791
12792
12793
12794
12795
12796
12797
12798
12799
12800
12801
12802
12803
12804
12805
12806
12807
12808
12809
12810
12811
12812
12813
12814
12815
12816
12817
12818
12819
12820
12821
12822
12823
12824
12825
12826
12827
12828
12829
12830
12831
12832
12833
12834
12835
12836
12837
12838
12839
12840
12841
12842
12843
12844
12845
12846
12847
12848
12849
12850
12851
12852
12853
12854
12855
12856
12857
12858
12859
12860
12861
12862
12863
12864
12865
12866
12867
12868
12869
12870
12871
12872
12873
12874
12875
12876
12877
12878
12879
12880
12881
12882
12883
12884
12885
12886
12887
12888
12889
12890
12891
12892
12893
12894
12895
12896
12897
12898
12899
12900
12901
12902
12903
12904
12905
12906
12907
12908
12909
12910
12911
12912
12913
12914
12915
12916
12917
12918
12919
12920
12921
12922
12923
12924
12925
12926
12927
12928
12929
12930
12931
12932
12933
12934
12935
12936
12937
12938
12939
12940
12941
12942
12943
12944
12945
12946
12947
12948
12949
12950
12951
12952
12953
12954
12955
12956
12957
12958
12959
12960
12961
12962
12963
12964
12965
12966
12967
12968
12969
12970
12971
12972
12973
12974
12975
12976
12977
12978
12979
12980
12981
12982
12983
12984
12985
12986
12987
12988
12989
12990
12991
12992
12993
12994
12995
12996
12997
12998
12999
13000
13001
13002
13003
13004
13005
13006
13007
13008
13009
13010
13011
13012
13013
13014
13015
13016
13017
13018
13019
13020
13021
13022
13023
13024
13025
13026
13027
13028
13029
13030
13031
13032
13033
13034
13035
13036
13037
13038
13039
13040
13041
13042
13043
13044
13045
13046
13047
13048
13049
13050
13051
13052
13053
13054
13055
13056
13057
13058
13059
13060
13061
13062
13063
13064
13065
13066
13067
13068
13069
13070
13071
13072
13073
13074
13075
13076
13077
13078
13079
13080
13081
13082
13083
13084
13085
13086
13087
13088
13089
13090
13091
13092
13093
13094
13095
13096
13097
13098
13099
13100
13101
13102
13103
13104
13105
13106
13107
13108
13109
13110
13111
13112
13113
13114
13115
13116
13117
13118
13119
13120
13121
13122
13123
13124
13125
13126
13127
13128
13129
13130
13131
13132
13133
13134
13135
13136
13137
13138
13139
13140
13141
13142
13143
13144
13145
13146
13147
13148
13149
13150
13151
13152
13153
13154
13155
13156
13157
13158
13159
13160
13161
13162
13163
13164
13165
13166
13167
13168
13169
13170
13171
13172
13173
13174
13175
13176
13177
13178
13179
13180
13181
13182
13183
13184
13185
13186
13187
13188
13189
13190
13191
13192
13193
13194
13195
13196
13197
13198
13199
13200
13201
13202
13203
13204
13205
13206
13207
13208
13209
13210
13211
13212
13213
13214
13215
13216
13217
13218
13219
13220
13221
13222
13223
13224
13225
13226
13227
13228
13229
13230
13231
13232
13233
13234
13235
13236
13237
13238
13239
13240
13241
13242
13243
13244
13245
13246
13247
13248
13249
13250
13251
13252
13253
13254
13255
13256
13257
13258
13259
13260
13261
13262
13263
13264
13265
13266
13267
13268
13269
13270
13271
13272
13273
13274
13275
13276
13277
13278
13279
13280
13281
13282
13283
13284
13285
13286
13287
13288
13289
13290
13291
13292
13293
13294
13295
13296
13297
13298
13299
13300
13301
13302
13303
13304
13305
13306
13307
13308
13309
13310
13311
13312
13313
13314
13315
13316
13317
13318
13319
13320
13321
13322
13323
13324
13325
13326
13327
13328
13329
13330
13331
13332
13333
13334
13335
13336
13337
13338
13339
13340
13341
13342
13343
13344
13345
13346
13347
13348
13349
13350
13351
13352
13353
13354
13355
13356
13357
13358
13359
13360
13361
13362
13363
13364
13365
13366
13367
13368
13369
13370
13371
13372
13373
13374
13375
13376
13377
13378
13379
13380
13381
13382
13383
13384
13385
13386
13387
13388
13389
13390
13391
13392
13393
13394
13395
13396
13397
13398
13399
13400
13401
13402
13403
13404
13405
13406
13407
13408
13409
13410
13411
13412
13413
13414
13415
13416
13417
13418
13419
13420
13421
13422
13423
13424
13425
13426
13427
13428
13429
13430
13431
13432
13433
13434
13435
13436
13437
13438
13439
13440
13441
13442
13443
13444
13445
13446
13447
13448
13449
13450
13451
13452
13453
13454
13455
13456
13457
13458
13459
13460
13461
13462
13463
13464
13465
13466
13467
13468
13469
13470
13471
13472
13473
13474
13475
13476
13477
13478
13479
13480
13481
13482
13483
13484
13485
13486
13487
13488
13489
13490
13491
13492
13493
13494
13495
13496
13497
13498
13499
13500
13501
13502
13503
13504
13505
13506
13507
13508
13509
13510
13511
13512
13513
13514
13515
13516
13517
13518
13519
13520
13521
13522
13523
13524
13525
13526
13527
13528
13529
13530
13531
13532
13533
13534
13535
13536
13537
13538
13539
13540
13541
13542
13543
13544
13545
13546
13547
13548
13549
13550
13551
13552
13553
13554
13555
13556
13557
13558
13559
13560
13561
13562
13563
13564
13565
13566
13567
13568
13569
13570
13571
13572
13573
13574
13575
13576
13577
13578
13579
13580
13581
13582
13583
13584
13585
13586
13587
13588
13589
13590
13591
13592
13593
13594
13595
13596
13597
13598
13599
13600
13601
13602
13603
13604
13605
13606
13607
13608
13609
13610
13611
13612
13613
13614
13615
13616
13617
13618
13619
13620
13621
13622
13623
13624
13625
13626
13627
13628
13629
13630
13631
13632
13633
13634
13635
13636
13637
13638
13639
13640
13641
13642
13643
13644
13645
13646
13647
13648
13649
13650
13651
13652
13653
13654
13655
13656
13657
13658
13659
13660
13661
13662
13663
13664
13665
13666
13667
13668
13669
13670
13671
13672
13673
13674
13675
13676
13677
13678
13679
13680
13681
13682
13683
13684
13685
13686
13687
13688
13689
13690
13691
13692
13693
13694
13695
13696
13697
13698
13699
13700
13701
13702
13703
13704
13705
13706
13707
13708
13709
13710
13711
13712
13713
13714
13715
13716
13717
13718
13719
13720
13721
13722
13723
13724
13725
13726
13727
13728
13729
13730
13731
13732
13733
13734
13735
13736
13737
13738
13739
13740
13741
13742
13743
13744
13745
13746
13747
13748
13749
13750
13751
13752
13753
13754
13755
13756
13757
13758
13759
13760
13761
13762
13763
13764
13765
13766
13767
13768
13769
13770
13771
13772
13773
13774
13775
13776
13777
13778
13779
13780
13781
13782
13783
13784
13785
13786
13787
13788
13789
13790
13791
13792
13793
13794
13795
13796
13797
13798
13799
13800
13801
13802
13803
13804
13805
13806
13807
13808
13809
13810
13811
13812
13813
13814
13815
13816
13817
13818
13819
13820
13821
13822
13823
13824
13825
13826
13827
13828
13829
13830
13831
13832
13833
13834
13835
13836
13837
13838
13839
13840
13841
13842
13843
13844
13845
13846
13847
13848
13849
13850
13851
13852
13853
13854
13855
13856
13857
13858
13859
13860
13861
13862
13863
13864
13865
13866
13867
13868
13869
13870
13871
13872
13873
13874
13875
13876
13877
13878
13879
13880
13881
13882
13883
13884
13885
13886
13887
13888
13889
13890
13891
13892
13893
13894
13895
13896
13897
13898
13899
13900
13901
13902
13903
13904
13905
13906
13907
13908
13909
13910
13911
13912
13913
13914
13915
13916
13917
13918
13919
13920
13921
13922
13923
13924
13925
13926
13927
13928
13929
13930
13931
13932
13933
13934
13935
13936
13937
13938
13939
13940
13941
13942
13943
13944
13945
13946
13947
13948
13949
13950
13951
13952
13953
13954
13955
13956
13957
13958
13959
13960
13961
13962
13963
13964
13965
13966
13967
13968
13969
13970
13971
13972
13973
13974
13975
13976
13977
13978
13979
13980
13981
13982
13983
13984
13985
13986
13987
13988
13989
13990
13991
13992
13993
13994
13995
13996
13997
13998
13999
14000
14001
14002
14003
14004
14005
14006
14007
14008
14009
14010
14011
14012
14013
14014
14015
14016
14017
14018
14019
14020
14021
14022
14023
14024
14025
14026
14027
14028
14029
14030
14031
14032
14033
14034
14035
14036
14037
14038
14039
14040
14041
14042
14043
14044
14045
14046
14047
14048
14049
14050
14051
14052
14053
14054
14055
14056
14057
14058
14059
14060
14061
14062
14063
14064
14065
14066
14067
14068
14069
14070
14071
14072
14073
14074
14075
14076
14077
14078
14079
14080
14081
14082
14083
14084
14085
14086
14087
14088
14089
14090
14091
14092
14093
14094
14095
14096
14097
14098
14099
14100
14101
14102
14103
14104
14105
14106
14107
14108
14109
14110
14111
14112
14113
14114
14115
14116
14117
14118
14119
14120
14121
14122
14123
14124
14125
14126
14127
14128
14129
14130
14131
14132
14133
14134
14135
14136
14137
14138
14139
14140
14141
14142
14143
14144
14145
14146
14147
14148
14149
14150
14151
14152
14153
14154
14155
14156
14157
14158
14159
14160
14161
14162
14163
14164
14165
14166
14167
14168
14169
14170
14171
14172
14173
14174
14175
14176
14177
14178
14179
14180
14181
14182
14183
14184
14185
14186
14187
14188
14189
14190
14191
14192
14193
14194
14195
14196
14197
14198
14199
14200
14201
14202
14203
14204
14205
14206
14207
14208
14209
14210
14211
14212
14213
14214
14215
14216
14217
14218
14219
14220
14221
14222
14223
14224
14225
14226
14227
14228
14229
14230
14231
14232
14233
14234
14235
14236
14237
14238
14239
14240
14241
14242
14243
14244
14245
14246
14247
14248
14249
14250
14251
14252
14253
14254
14255
14256
14257
14258
14259
14260
14261
14262
14263
14264
14265
14266
14267
14268
14269
14270
14271
14272
14273
14274
14275
14276
14277
14278
14279
14280
14281
14282
14283
14284
14285
14286
14287
14288
14289
14290
14291
14292
14293
14294
14295
14296
14297
14298
14299
14300
14301
14302
14303
14304
14305
14306
14307
14308
14309
14310
14311
14312
14313
14314
14315
14316
14317
14318
14319
14320
14321
14322
14323
14324
14325
14326
14327
14328
14329
14330
14331
14332
14333
14334
14335
14336
14337
14338
14339
14340
14341
14342
14343
14344
14345
14346
14347
14348
14349
14350
14351
14352
14353
14354
14355
14356
14357
14358
14359
14360
14361
14362
14363
14364
14365
14366
14367
14368
14369
14370
14371
14372
14373
14374
14375
14376
14377
14378
14379
14380
14381
14382
14383
14384
14385
14386
14387
14388
14389
14390
14391
14392
14393
14394
14395
14396
14397
14398
14399
14400
14401
14402
14403
14404
14405
14406
14407
14408
14409
14410
14411
14412
14413
14414
14415
14416
14417
14418
14419
14420
14421
14422
14423
14424
14425
14426
14427
14428
14429
14430
14431
14432
14433
14434
14435
14436
14437
14438
14439
14440
14441
14442
14443
14444
14445
14446
14447
14448
14449
14450
14451
14452
14453
14454
14455
14456
14457
14458
14459
14460
14461
14462
14463
14464
14465
14466
14467
14468
14469
14470
14471
14472
14473
14474
14475
14476
14477
14478
14479
14480
14481
14482
14483
14484
14485
14486
14487
14488
14489
14490
14491
14492
14493
14494
14495
14496
14497
14498
14499
14500
14501
14502
14503
14504
14505
14506
14507
14508
14509
14510
14511
14512
14513
14514
14515
14516
14517
14518
14519
14520
14521
14522
14523
14524
14525
14526
14527
14528
14529
14530
14531
14532
14533
14534
14535
14536
14537
14538
14539
14540
14541
14542
14543
14544
14545
14546
14547
14548
14549
14550
14551
14552
14553
14554
14555
14556
14557
14558
14559
14560
14561
14562
14563
14564
14565
14566
14567
14568
14569
14570
14571
14572
14573
14574
14575
14576
14577
14578
14579
14580
14581
14582
14583
14584
14585
14586
14587
14588
14589
14590
14591
14592
14593
14594
14595
14596
14597
14598
14599
14600
14601
14602
14603
14604
14605
14606
14607
14608
14609
14610
14611
14612
14613
14614
14615
14616
14617
14618
14619
14620
14621
14622
14623
14624
14625
14626
14627
14628
14629
14630
14631
14632
14633
14634
14635
14636
14637
14638
14639
14640
14641
14642
14643
14644
14645
14646
14647
14648
14649
14650
14651
14652
14653
14654
14655
14656
14657
14658
14659
14660
14661
14662
14663
14664
14665
14666
14667
14668
14669
14670
14671
14672
14673
14674
14675
14676
14677
14678
14679
14680
14681
14682
14683
14684
14685
14686
14687
14688
14689
14690
14691
14692
14693
14694
14695
14696
14697
14698
14699
14700
14701
14702
14703
14704
14705
14706
14707
14708
14709
14710
14711
14712
14713
14714
14715
14716
14717
14718
14719
14720
14721
14722
14723
14724
14725
14726
14727
14728
14729
14730
14731
14732
14733
14734
14735
14736
14737
14738
14739
14740
14741
14742
14743
14744
14745
14746
14747
14748
14749
14750
14751
14752
14753
14754
14755
14756
14757
14758
14759
14760
14761
14762
14763
14764
14765
14766
14767
14768
14769
14770
14771
14772
14773
14774
14775
14776
14777
14778
14779
14780
14781
14782
14783
14784
14785
14786
14787
14788
14789
14790
14791
14792
14793
14794
14795
14796
14797
14798
14799
14800
14801
14802
14803
14804
14805
14806
14807
14808
14809
14810
14811
14812
14813
14814
14815
14816
14817
14818
14819
14820
14821
14822
14823
14824
14825
14826
14827
14828
14829
14830
14831
14832
14833
14834
14835
14836
14837
14838
14839
14840
14841
14842
14843
14844
14845
14846
14847
14848
14849
14850
14851
14852
14853
14854
14855
14856
14857
14858
14859
14860
14861
14862
14863
14864
14865
14866
14867
14868
14869
14870
14871
14872
14873
14874
14875
14876
14877
14878
14879
14880
14881
14882
14883
14884
14885
14886
14887
14888
14889
14890
14891
14892
14893
14894
14895
14896
14897
14898
14899
14900
14901
14902
14903
14904
14905
14906
14907
14908
14909
14910
14911
14912
14913
14914
14915
14916
14917
14918
14919
14920
14921
14922
14923
14924
14925
14926
14927
14928
14929
14930
14931
14932
14933
14934
14935
14936
14937
14938
14939
14940
14941
14942
14943
14944
14945
14946
14947
14948
14949
14950
14951
14952
14953
14954
14955
14956
14957
14958
14959
14960
14961
14962
14963
14964
14965
14966
14967
14968
14969
14970
14971
14972
14973
14974
14975
14976
14977
14978
14979
14980
14981
14982
14983
14984
14985
14986
14987
14988
14989
14990
14991
14992
14993
14994
14995
14996
14997
14998
14999
15000
15001
15002
15003
15004
15005
15006
15007
15008
15009
15010
15011
15012
15013
15014
15015
15016
15017
15018
15019
15020
15021
15022
15023
15024
15025
15026
15027
15028
15029
15030
15031
15032
15033
15034
15035
15036
15037
15038
15039
15040
15041
15042
15043
15044
15045
15046
15047
15048
15049
15050
15051
15052
15053
15054
15055
15056
15057
15058
15059
15060
15061
15062
15063
15064
15065
15066
15067
15068
15069
15070
15071
15072
15073
15074
15075
15076
15077
15078
15079
15080
15081
15082
15083
15084
15085
15086
15087
15088
15089
15090
15091
15092
15093
15094
15095
15096
15097
15098
15099
15100
15101
15102
15103
15104
15105
15106
15107
15108
15109
15110
15111
15112
15113
15114
15115
15116
15117
15118
15119
15120
15121
15122
15123
15124
15125
15126
15127
15128
15129
15130
15131
15132
15133
15134
15135
15136
15137
15138
15139
15140
15141
15142
15143
15144
15145
15146
15147
15148
15149
15150
15151
15152
15153
15154
15155
15156
15157
15158
15159
15160
15161
15162
15163
15164
15165
15166
15167
15168
15169
15170
15171
15172
15173
15174
15175
15176
15177
15178
15179
15180
15181
15182
15183
15184
15185
15186
15187
15188
15189
15190
15191
15192
15193
15194
15195
15196
15197
15198
15199
15200
15201
15202
15203
15204
15205
15206
15207
15208
15209
15210
15211
15212
15213
15214
15215
15216
15217
15218
15219
15220
15221
15222
15223
15224
15225
15226
15227
15228
15229
15230
15231
15232
15233
15234
15235
15236
15237
15238
15239
15240
15241
15242
15243
15244
15245
15246
15247
15248
15249
15250
15251
15252
15253
15254
15255
15256
15257
15258
15259
15260
15261
15262
15263
15264
15265
15266
15267
15268
15269
15270
15271
15272
15273
15274
15275
15276
15277
15278
15279
15280
15281
15282
15283
15284
15285
15286
15287
15288
15289
15290
15291
15292
15293
15294
15295
15296
15297
15298
15299
15300
15301
15302
15303
15304
15305
15306
15307
15308
15309
15310
15311
15312
15313
15314
15315
15316
15317
15318
15319
15320
15321
15322
15323
15324
15325
15326
15327
15328
15329
15330
15331
15332
15333
15334
15335
15336
15337
15338
15339
15340
15341
15342
15343
15344
15345
15346
15347
15348
15349
15350
15351
15352
15353
15354
15355
15356
15357
15358
15359
15360
15361
15362
15363
15364
15365
15366
15367
15368
15369
15370
15371
15372
15373
15374
15375
15376
15377
15378
15379
15380
15381
15382
15383
15384
15385
15386
15387
15388
15389
15390
15391
15392
15393
15394
15395
15396
15397
15398
15399
15400
15401
15402
15403
15404
15405
15406
15407
15408
15409
15410
15411
15412
15413
15414
15415
15416
15417
15418
15419
15420
15421
15422
15423
15424
15425
15426
15427
15428
15429
15430
15431
15432
15433
15434
15435
15436
15437
15438
15439
15440
15441
15442
15443
15444
15445
15446
15447
15448
15449
15450
15451
15452
15453
15454
15455
15456
15457
15458
15459
15460
15461
15462
15463
15464
15465
15466
15467
15468
15469
15470
15471
15472
15473
15474
15475
15476
15477
15478
15479
15480
15481
15482
15483
15484
15485
15486
15487
15488
15489
15490
15491
15492
15493
15494
15495
15496
15497
15498
15499
15500
15501
15502
15503
15504
15505
15506
15507
15508
15509
15510
15511
15512
15513
15514
15515
15516
15517
15518
15519
15520
15521
15522
15523
15524
15525
15526
15527
15528
15529
15530
15531
15532
15533
15534
15535
15536
15537
15538
15539
15540
15541
15542
15543
15544
15545
15546
15547
15548
15549
15550
15551
15552
15553
15554
15555
15556
15557
15558
15559
15560
15561
15562
15563
15564
15565
15566
15567
15568
15569
15570
15571
15572
15573
15574
15575
15576
15577
15578
15579
15580
15581
15582
15583
15584
15585
15586
15587
15588
15589
15590
15591
15592
15593
15594
15595
15596
15597
15598
15599
15600
15601
15602
15603
15604
15605
15606
15607
15608
15609
15610
15611
15612
15613
15614
15615
15616
15617
15618
15619
15620
15621
15622
15623
15624
15625
15626
15627
15628
15629
15630
15631
15632
15633
15634
15635
15636
15637
15638
15639
15640
15641
15642
15643
15644
15645
15646
15647
15648
15649
15650
15651
15652
15653
15654
15655
15656
15657
15658
15659
15660
15661
15662
15663
15664
15665
15666
15667
15668
15669
15670
15671
15672
15673
15674
15675
15676
15677
15678
15679
15680
15681
15682
15683
15684
15685
15686
15687
15688
15689
15690
15691
15692
15693
15694
15695
15696
15697
15698
15699
15700
15701
15702
15703
15704
15705
15706
15707
15708
15709
15710
15711
15712
15713
15714
15715
15716
15717
15718
15719
15720
15721
15722
15723
15724
15725
15726
15727
15728
15729
15730
15731
15732
15733
15734
15735
15736
15737
15738
15739
15740
15741
15742
15743
15744
15745
15746
15747
15748
15749
15750
15751
15752
15753
15754
15755
15756
15757
15758
15759
15760
15761
15762
15763
15764
15765
15766
15767
15768
15769
15770
15771
15772
15773
15774
15775
15776
15777
15778
15779
15780
15781
15782
15783
15784
15785
15786
15787
15788
15789
15790
15791
15792
15793
15794
15795
15796
15797
15798
15799
15800
15801
15802
15803
15804
15805
15806
15807
15808
15809
15810
15811
15812
15813
15814
15815
15816
15817
15818
15819
15820
15821
15822
15823
15824
15825
15826
15827
15828
15829
15830
15831
15832
15833
15834
15835
15836
15837
15838
15839
15840
15841
15842
15843
15844
15845
15846
15847
15848
15849
15850
15851
15852
15853
15854
15855
15856
15857
15858
15859
15860
15861
15862
15863
15864
15865
15866
15867
15868
15869
15870
15871
15872
15873
15874
15875
15876
15877
15878
15879
15880
15881
15882
15883
15884
15885
15886
15887
15888
15889
15890
15891
15892
15893
15894
15895
15896
15897
15898
15899
15900
15901
15902
15903
15904
15905
15906
15907
15908
15909
15910
15911
15912
15913
15914
15915
15916
15917
15918
15919
15920
15921
15922
15923
15924
15925
15926
15927
15928
15929
15930
15931
15932
15933
15934
15935
15936
15937
15938
15939
15940
15941
15942
15943
15944
15945
15946
15947
15948
15949
15950
15951
15952
15953
15954
15955
15956
15957
15958
15959
15960
15961
15962
15963
15964
15965
15966
15967
15968
15969
15970
15971
15972
15973
15974
15975
15976
15977
15978
15979
15980
15981
15982
15983
15984
15985
15986
15987
15988
15989
15990
15991
15992
15993
15994
15995
15996
15997
15998
15999
16000
16001
16002
16003
16004
16005
16006
16007
16008
16009
16010
16011
16012
16013
16014
16015
16016
16017
16018
16019
16020
16021
16022
16023
16024
16025
16026
16027
16028
16029
16030
16031
16032
16033
16034
16035
16036
16037
16038
16039
16040
16041
16042
16043
16044
16045
16046
16047
16048
16049
16050
16051
16052
16053
16054
16055
16056
16057
16058
16059
16060
16061
16062
16063
16064
16065
16066
16067
16068
16069
16070
16071
16072
16073
16074
16075
16076
16077
16078
16079
16080
16081
16082
16083
16084
16085
16086
16087
16088
16089
16090
16091
16092
16093
16094
16095
16096
16097
16098
16099
16100
16101
16102
16103
16104
16105
16106
16107
16108
16109
16110
16111
16112
16113
16114
16115
16116
16117
16118
16119
16120
16121
16122
16123
16124
16125
16126
16127
16128
16129
16130
16131
16132
16133
16134
16135
16136
16137
16138
16139
16140
16141
16142
16143
16144
16145
16146
16147
16148
16149
16150
16151
16152
16153
16154
16155
16156
16157
16158
16159
16160
16161
16162
16163
16164
16165
16166
16167
16168
16169
16170
16171
16172
16173
16174
16175
16176
16177
16178
16179
16180
16181
16182
16183
16184
16185
16186
16187
16188
16189
16190
16191
16192
16193
16194
16195
16196
16197
16198
16199
16200
16201
16202
16203
16204
16205
16206
16207
16208
16209
16210
16211
16212
16213
16214
16215
16216
16217
16218
16219
16220
16221
16222
16223
16224
16225
16226
16227
16228
16229
16230
16231
16232
16233
16234
16235
16236
16237
16238
16239
16240
16241
16242
16243
16244
16245
16246
16247
16248
16249
16250
16251
16252
16253
16254
16255
16256
16257
16258
16259
16260
16261
16262
16263
16264
16265
16266
16267
16268
16269
16270
16271
16272
16273
16274
16275
16276
16277
16278
16279
16280
16281
16282
16283
16284
16285
16286
16287
16288
16289
16290
16291
16292
16293
16294
16295
16296
16297
16298
16299
16300
16301
16302
16303
16304
16305
16306
16307
16308
16309
16310
16311
16312
16313
16314
16315
16316
16317
16318
16319
16320
16321
16322
16323
16324
16325
16326
16327
16328
16329
16330
16331
16332
16333
16334
16335
16336
16337
16338
16339
16340
16341
16342
16343
16344
16345
16346
16347
16348
16349
16350
16351
16352
16353
16354
16355
16356
16357
16358
16359
16360
16361
16362
16363
16364
16365
16366
16367
16368
16369
16370
16371
16372
16373
16374
16375
16376
16377
16378
16379
16380
16381
16382
16383
16384
16385
16386
16387
16388
16389
16390
16391
16392
16393
16394
16395
16396
16397
16398
16399
16400
16401
16402
16403
16404
16405
16406
16407
16408
16409
16410
16411
16412
16413
16414
16415
16416
16417
16418
16419
16420
16421
16422
16423
16424
16425
16426
16427
16428
16429
16430
16431
16432
16433
16434
16435
16436
16437
16438
16439
16440
16441
16442
16443
16444
16445
16446
16447
16448
16449
16450
16451
16452
16453
16454
16455
16456
16457
16458
16459
16460
16461
16462
16463
16464
16465
16466
16467
16468
16469
16470
16471
16472
16473
16474
16475
16476
16477
16478
16479
16480
16481
16482
16483
16484
16485
16486
16487
16488
16489
16490
16491
16492
16493
16494
16495
16496
16497
16498
16499
16500
16501
16502
16503
16504
16505
16506
16507
16508
16509
16510
16511
16512
16513
16514
16515
16516
16517
16518
16519
16520
16521
16522
16523
16524
16525
16526
16527
16528
16529
16530
16531
16532
16533
16534
16535
16536
16537
16538
16539
16540
16541
16542
16543
16544
16545
16546
16547
16548
16549
16550
16551
16552
16553
16554
16555
16556
16557
16558
16559
16560
16561
16562
16563
16564
16565
16566
16567
16568
16569
16570
16571
16572
16573
16574
16575
16576
16577
16578
16579
16580
16581
16582
16583
16584
16585
16586
16587
16588
16589
16590
16591
16592
16593
16594
16595
16596
16597
16598
16599
16600
16601
16602
16603
16604
16605
16606
16607
16608
16609
16610
16611
16612
16613
16614
16615
16616
16617
16618
16619
16620
16621
16622
16623
16624
16625
16626
16627
16628
16629
16630
16631
16632
16633
16634
16635
16636
16637
16638
16639
16640
16641
16642
16643
16644
16645
16646
16647
16648
16649
16650
16651
16652
16653
16654
16655
16656
16657
16658
16659
16660
16661
16662
16663
16664
16665
16666
16667
16668
16669
16670
16671
16672
16673
16674
16675
16676
16677
16678
16679
16680
16681
16682
16683
16684
16685
16686
16687
16688
16689
16690
16691
16692
16693
16694
16695
16696
16697
16698
16699
16700
16701
16702
16703
16704
16705
16706
16707
16708
16709
16710
16711
16712
16713
16714
16715
16716
16717
16718
16719
16720
16721
16722
16723
16724
16725
16726
16727
16728
16729
16730
16731
16732
16733
16734
16735
16736
16737
16738
16739
16740
16741
16742
16743
16744
16745
16746
16747
16748
16749
16750
16751
16752
16753
16754
16755
16756
16757
16758
16759
16760
16761
16762
16763
16764
16765
16766
16767
16768
16769
16770
16771
16772
16773
16774
16775
16776
16777
16778
16779
16780
16781
16782
16783
16784
16785
16786
16787
16788
16789
16790
16791
16792
16793
16794
16795
16796
16797
16798
16799
16800
16801
16802
16803
16804
16805
16806
16807
16808
16809
16810
16811
16812
16813
16814
16815
16816
16817
16818
16819
16820
16821
16822
16823
16824
16825
16826
16827
16828
16829
16830
16831
16832
16833
16834
16835
16836
16837
16838
16839
16840
16841
16842
16843
16844
16845
16846
16847
16848
16849
16850
16851
16852
16853
16854
16855
16856
16857
16858
16859
16860
16861
16862
16863
16864
16865
16866
16867
16868
16869
16870
16871
16872
16873
16874
16875
16876
16877
16878
16879
16880
16881
16882
16883
16884
16885
16886
16887
16888
16889
16890
16891
16892
16893
16894
16895
16896
16897
16898
16899
16900
16901
16902
16903
16904
16905
16906
16907
16908
16909
16910
16911
16912
16913
16914
16915
16916
16917
16918
16919
16920
16921
16922
16923
16924
16925
16926
16927
16928
16929
16930
16931
16932
16933
16934
16935
16936
16937
16938
16939
16940
16941
16942
16943
16944
16945
16946
16947
16948
16949
16950
16951
16952
16953
16954
16955
16956
16957
16958
16959
16960
16961
16962
16963
16964
16965
16966
16967
16968
16969
16970
16971
16972
16973
16974
16975
16976
16977
16978
16979
16980
16981
16982
16983
16984
16985
16986
16987
16988
16989
16990
16991
16992
16993
16994
16995
16996
16997
16998
16999
17000
17001
17002
17003
17004
17005
17006
17007
17008
17009
17010
17011
17012
17013
17014
17015
17016
17017
17018
17019
17020
17021
17022
17023
17024
17025
17026
17027
17028
17029
17030
17031
17032
17033
17034
17035
17036
17037
17038
17039
17040
17041
17042
17043
17044
17045
17046
17047
17048
17049
17050
17051
17052
17053
17054
17055
17056
17057
17058
17059
17060
17061
17062
17063
17064
17065
17066
17067
17068
17069
17070
17071
17072
17073
17074
17075
17076
17077
17078
17079
17080
17081
17082
17083
17084
17085
17086
17087
17088
17089
17090
17091
17092
17093
17094
17095
17096
17097
17098
17099
17100
17101
17102
17103
17104
17105
17106
17107
17108
17109
17110
17111
17112
17113
17114
17115
17116
17117
17118
17119
17120
17121
17122
17123
17124
17125
17126
17127
17128
17129
17130
17131
17132
17133
17134
17135
17136
17137
17138
17139
17140
17141
17142
17143
17144
17145
17146
17147
17148
17149
17150
17151
17152
17153
17154
17155
17156
17157
17158
17159
17160
17161
17162
17163
17164
17165
17166
17167
17168
17169
17170
17171
17172
17173
17174
17175
17176
17177
17178
17179
17180
17181
17182
17183
17184
17185
17186
17187
17188
17189
17190
17191
17192
17193
17194
17195
17196
17197
17198
17199
17200
17201
17202
17203
17204
17205
17206
17207
17208
17209
17210
17211
17212
17213
17214
17215
17216
17217
17218
17219
17220
17221
17222
17223
17224
17225
17226
17227
17228
17229
17230
17231
17232
17233
17234
17235
17236
17237
17238
17239
17240
17241
17242
17243
17244
17245
17246
17247
17248
17249
17250
17251
17252
17253
17254
17255
17256
17257
17258
17259
17260
17261
17262
17263
17264
17265
17266
17267
17268
17269
17270
17271
17272
17273
17274
17275
17276
17277
17278
17279
17280
17281
17282
17283
17284
17285
17286
17287
17288
17289
17290
17291
17292
17293
17294
17295
17296
17297
17298
17299
17300
17301
17302
17303
17304
17305
17306
17307
17308
17309
17310
17311
17312
17313
17314
17315
17316
17317
17318
17319
17320
17321
17322
17323
17324
17325
17326
17327
17328
17329
17330
17331
17332
17333
17334
17335
17336
17337
17338
17339
17340
17341
17342
17343
17344
17345
17346
17347
17348
17349
17350
17351
17352
17353
17354
17355
17356
17357
17358
17359
17360
17361
17362
17363
17364
17365
17366
17367
17368
17369
17370
17371
17372
17373
17374
17375
17376
17377
17378
17379
17380
17381
17382
17383
17384
17385
17386
17387
17388
17389
17390
17391
17392
17393
17394
17395
17396
17397
17398
17399
17400
17401
17402
17403
17404
17405
17406
17407
17408
17409
17410
17411
17412
17413
17414
17415
17416
17417
17418
17419
17420
17421
17422
17423
17424
17425
17426
17427
17428
17429
17430
17431
17432
17433
17434
17435
17436
17437
17438
17439
17440
17441
17442
17443
17444
17445
17446
17447
17448
17449
17450
17451
17452
17453
17454
17455
17456
17457
17458
17459
17460
17461
17462
17463
17464
17465
17466
17467
17468
17469
17470
17471
17472
17473
17474
17475
17476
17477
17478
17479
17480
17481
17482
17483
17484
17485
17486
17487
17488
17489
17490
17491
17492
17493
17494
17495
17496
17497
17498
17499
17500
17501
17502
17503
17504
17505
17506
17507
17508
17509
17510
17511
17512
17513
17514
17515
17516
17517
17518
17519
17520
17521
17522
17523
17524
17525
17526
17527
17528
17529
17530
17531
17532
17533
17534
17535
17536
17537
17538
17539
17540
17541
17542
17543
17544
17545
17546
17547
17548
17549
17550
17551
17552
17553
17554
17555
17556
17557
17558
17559
17560
17561
17562
17563
17564
17565
17566
17567
17568
17569
17570
17571
17572
17573
17574
17575
17576
17577
17578
17579
17580
17581
17582
17583
17584
17585
17586
17587
17588
17589
17590
17591
17592
17593
17594
17595
17596
17597
17598
17599
17600
17601
17602
17603
17604
17605
17606
17607
17608
17609
17610
17611
17612
17613
17614
17615
17616
17617
17618
17619
17620
17621
17622
17623
17624
17625
17626
17627
17628
17629
17630
17631
17632
17633
17634
17635
17636
17637
17638
17639
17640
17641
17642
17643
17644
17645
17646
17647
17648
17649
17650
17651
17652
17653
17654
17655
17656
17657
17658
17659
17660
17661
17662
17663
17664
17665
17666
17667
17668
17669
17670
17671
17672
17673
17674
17675
17676
17677
17678
17679
17680
17681
17682
17683
17684
17685
17686
17687
17688
17689
17690
17691
17692
17693
17694
17695
17696
17697
17698
17699
17700
17701
17702
17703
17704
17705
17706
17707
17708
17709
17710
17711
17712
17713
17714
17715
17716
17717
17718
17719
17720
17721
17722
17723
17724
17725
17726
17727
17728
17729
17730
17731
17732
17733
17734
17735
17736
17737
17738
17739
17740
17741
17742
17743
17744
17745
17746
17747
17748
17749
17750
17751
17752
17753
17754
17755
17756
17757
17758
17759
17760
17761
17762
17763
17764
17765
17766
17767
17768
17769
17770
17771
17772
17773
17774
17775
17776
17777
17778
17779
17780
17781
17782
17783
17784
17785
17786
17787
17788
17789
17790
17791
17792
17793
17794
17795
17796
17797
17798
17799
17800
17801
17802
17803
17804
17805
17806
17807
17808
17809
17810
17811
17812
17813
17814
17815
17816
17817
17818
17819
17820
17821
17822
17823
17824
17825
17826
17827
17828
17829
17830
17831
17832
17833
17834
17835
17836
17837
17838
17839
17840
17841
17842
17843
17844
17845
17846
17847
17848
17849
17850
17851
17852
17853
17854
17855
17856
17857
17858
17859
17860
17861
17862
17863
17864
17865
17866
17867
17868
17869
17870
17871
17872
17873
17874
17875
17876
17877
17878
17879
17880
17881
17882
17883
17884
17885
17886
17887
17888
17889
17890
17891
17892
17893
17894
17895
17896
17897
17898
17899
17900
17901
17902
17903
17904
17905
17906
17907
17908
17909
17910
17911
17912
17913
17914
17915
17916
17917
17918
17919
17920
17921
17922
17923
17924
17925
17926
17927
17928
17929
17930
17931
17932
17933
17934
17935
17936
17937
17938
17939
17940
17941
17942
17943
17944
17945
17946
17947
17948
17949
17950
17951
17952
17953
17954
17955
17956
17957
17958
17959
17960
17961
17962
17963
17964
17965
17966
17967
17968
17969
17970
17971
17972
17973
17974
17975
17976
17977
17978
17979
17980
17981
17982
17983
17984
17985
17986
17987
17988
17989
17990
17991
17992
17993
17994
17995
17996
17997
17998
17999
18000
18001
18002
18003
18004
18005
18006
18007
18008
18009
18010
18011
18012
18013
18014
18015
18016
18017
18018
18019
18020
18021
18022
18023
18024
18025
18026
18027
18028
18029
18030
18031
18032
18033
18034
18035
18036
18037
18038
18039
18040
18041
18042
18043
18044
18045
18046
18047
18048
18049
18050
18051
18052
18053
18054
18055
18056
18057
18058
18059
18060
18061
18062
18063
18064
18065
18066
18067
18068
18069
18070
18071
18072
18073
18074
18075
18076
18077
18078
18079
18080
18081
18082
18083
18084
18085
18086
18087
18088
18089
18090
18091
18092
18093
18094
18095
18096
18097
18098
18099
18100
18101
18102
18103
18104
18105
18106
18107
18108
18109
18110
18111
18112
18113
18114
18115
18116
18117
18118
18119
18120
18121
18122
18123
18124
18125
18126
18127
18128
18129
18130
18131
18132
18133
18134
18135
18136
18137
18138
18139
18140
18141
18142
18143
18144
18145
18146
18147
18148
18149
18150
18151
18152
18153
18154
18155
18156
18157
18158
18159
18160
18161
18162
18163
18164
18165
18166
18167
18168
18169
18170
18171
18172
18173
18174
18175
18176
18177
18178
18179
18180
18181
18182
18183
18184
18185
18186
18187
18188
18189
18190
18191
18192
18193
18194
18195
18196
18197
18198
18199
18200
18201
18202
18203
18204
18205
18206
18207
18208
18209
18210
18211
18212
18213
18214
18215
18216
18217
18218
18219
18220
18221
18222
18223
18224
18225
18226
18227
18228
18229
18230
18231
18232
18233
18234
18235
18236
18237
18238
18239
18240
18241
18242
18243
18244
18245
18246
18247
18248
18249
18250
18251
18252
18253
18254
18255
18256
18257
18258
18259
18260
18261
18262
18263
18264
18265
18266
18267
18268
18269
18270
18271
18272

<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN"
    "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd">

<html xmlns="http://www.w3.org/1999/xhtml">
  <head>
    <meta http-equiv="Content-Type" content="text/html;charset=UTF-8" />
    <title>
      The Project Gutenberg eBook of
      The Lives of the Saints, Volume II: February,
      by the Rev. S. Baring-Gould.
    </title>

    <link rel="coverpage" href="images/cover.jpg" />

 <style type="text/css">

 p {
   margin-top: .5em;
   text-indent: 1em;
   text-align: justify;
   margin-bottom: .5em;
   line-height: 120%;   /* allow room for fn anchors */
   }

 h1 {
   text-align: center;
   font-weight: normal;
   clear: both;
   line-height: 125%;
   font-size: 175%;
   margin-bottom: 2em;
   }

 h2 {
   text-align: center;
   font-weight: normal;
   clear: both;
   line-height: 125%;
   font-size: 125%;
   margin-top: 2em;
   margin-bottom: 1em;
   }

 h3 {
   text-align: center;
   font-weight: normal;
   clear: both;
   line-height: 125%;
   font-size: 100%;
   margin-top: 1.5em;
   margin-bottom: 0.5em;
   }

 body {
   margin-left: 10%;
   margin-right: 10%;
   font-size: 100%;
   }

 /* styles for Transcriber's Note */
 div.tnote {
   background-color: #EEE;
   color: inherit;
   margin: 5% 15%;
   padding: 0.5em 1em;
   border: 1px solid gray;
   font-size: small;
   }
 div.tnote p {
   text-indent: 0;
   text-align: left;
   margin-bottom: .25em;
   margin-top: .25em;
   }

 /* styles for title pages */
 div.titlepage {
   text-align: center;
   page-break-before: always;
   page-break-after: always;
   }

 div.titlepage p {
   text-align: center;
   text-indent: 0em;
   line-height: 1.5;
   margin-top: 3em;
   }

 /* styles for illustrations */
 div.figcenter {
   margin: 3em auto 1em auto;
   text-align: center;
   }
 div.caption p.title {
   text-align: center;
   text-indent: 0;
   margin-top: 0.5em;
   font-size: small;
   }
 div.caption p.date {
   text-align: right;
   font-size: x-small;
   }

 /* styles for table of contents */
 table.toc {
   margin-left: auto;
   margin-right: auto;
   }
 table.toc td.initial {
   text-align: center;
   font-size: large;
   padding-top: 0.5em;
   padding-bottom: 0.5em;
   }
 table.toc td.saint {
   text-align: right;
   }
 table.toc td.name {
   padding-right: 2em;
   padding-left: 1.5em;
   text-indent: -1em;
   }
 table.toc td.page {
   text-align: right;
   font-size: small;
   vertical-align: bottom;
   }
 table.toc .block {
   display: inline-block;
   width: 4em;
   text-align: center;
   }

 /* styles for table of illustrations */
 table.toi {
   margin-left: auto;
   margin-right: auto;
   }
 table.toi td.name {
   padding-right: 2em;
   padding-left: 1.5em;
   text-indent: -1em;
   }
 table.toi td.page {
   text-align: right;
   font-size: small;
   vertical-align: bottom;
   }
 table.toi td.attrib {
   padding-right: 0em;
   padding-bottom: 1em;
   text-align: center;
   font-size: small;
   }

 /* styles for lists */
 li { list-style-type: none; }
 ul {
   padding-left: 4em;
   text-indent: -1em;
   font-size: small;
   }

 /* styles for footnotes; fnanchor styled to fit within line height */
 .footnote {
   margin-left: 2.5%;
   margin-right: 2.5%;
   margin-top: 1em;
   margin-bottom: 1em;
   font-size: 95%;
   }
 .fnanchor {
   vertical-align: 0.25em;
   font-size: small;
   font-style: normal;
   text-decoration: none;
   }

 /* style for page numbers */
 .pagenum {
   position: absolute;
   right: 2%;
   font-size: small;
   text-align: right;
   }

 /* styles for illustrated drop-caps */
 img.drop-cap {
   float: left;
   margin: 0 0.5em 0 0;
   position: relative;
   z-index: 1;
   }
 p.drop-cap, p.drop-cap-i { text-indent: 0em; }
 p.drop-cap:first-letter, p.drop-cap-i:first-letter { padding-right: .2em; }
 p.drop-cap:first-letter { margin-left: -1.3em; }
 p.drop-cap-i:first-letter { margin-left: -0.9em; }

 /* styles for poetry */
 .poetry-center { text-align: center; }
 .poetry {
   text-align: left;
   display: inline-block;
   margin-left: 2em;
   margin-right: 2em;
   font-size: small;
   }
 .poetry .lineq {
   text-indent: -2.3em;
   padding-left: 2em;
   }
 .poetry .line {
   text-indent: -2.0em;
   padding-left: 2em;
   }

 /* font sizes */
 .xsmall  { font-size: x-small; }
 .small   { font-size: small; }
 .large   { font-size: large; }
 .xlarge  { font-size: x-large; }
 .xxlarge { font-size: xx-large; }

 /* other styles */
 .bold    { font-weight: bold; }
 .smcap   { font-variant: small-caps; }
 .nodent  { text-indent: 0; }
 .center  { text-align: center; }

 @media handheld {
  img.drop-cap {
    display: none;
    visibility: hidden;
    }
  p.drop-cap:first-letter, p.drop-cap-i:first-letter {
    padding-right: 0em;
    margin-left: 0em;
    }
    }

 </style>
  </head>
<body>
<div>*** START OF THE PROJECT GUTENBERG EBOOK 45604 ***</div>

<div class="tnote">

<p>Transcriber's Note:</p>

<p>Apparent typographical errors have been corrected. The use of hyphens
is not always consistent.</p>

<p>Illustrations on separate plates have been incorporated in the
text. Their locations, in the List of Illustrations, have been
modified accordingly.</p>

</div>

<div class="titlepage">

<p>THE<br /><span class="xlarge bold">Lives of the Saints</span></p>

<p>REV. S. BARING-GOULD</p>

<p><i>SIXTEEN VOLUMES</i><br /><span class="small">VOLUME THE SECOND</span></p>

</div>

<div class="figcenter" style="max-width: 400px">
  <a name="front" id="front">
  <img width="400" height="600" alt="" src="images/004-front.jpg" />
  </a>
  <div class="caption">
    <p class="title">THE REPOSE IN EGYPT, WITH DANCING ANGELS. After
                     Luca Cranach.</p>
    <p class="title">By the robbery of the nest in the tree, the painter
                     ingeniously points to the Massacre of the Innocents
                     as to the cause of the Flight into Egypt.</p>
    <p class="date">Feb.-Front.</p>
  </div>
</div>

<div class="titlepage">

<h1><span class="small">THE</span><br /><span class="xxlarge
bold">Lives of the Saints</span></h1>

<p><span class="small">BY THE</span><br /><span class="large">REV. S.
BARING-GOULD, M.A.</span></p>

<p>New Edition in 16 Volumes</p>

 <p>Revised with Introduction and Additional Lives of<br />
 English Martyrs, Cornish and Welsh Saints,<br />
 and a full Index to the Entire Work</p>

<p class="small"><i>ILLUSTRATED BY OVER 400 ENGRAVINGS</i></p>

<p>VOLUME THE SECOND<br /><span class="bold">February</span></p>

 <p>LONDON<br /><span class="large">JOHN C. NIMMO</span><br />14 KING
 WILLIAM STREET, STRAND<br /><span class="small">MDCCCXCVII</span></p>

 <p><i>Printed by</i> <span class="smcap">Ballantyne, Hanson &amp; Co</span><br />
 <i>At the Ballantyne Press</i></p>

</div>

<div class="figcenter">
  <img width="400" height="290" alt="" src="images/007-notitle.jpg" />
</div>

<h2>CONTENTS</h2>

<table class="toc" summary="contents">

<tr><td class="initial" colspan="3">A</td></tr>
<tr><td class="page" colspan="3"><span class="xsmall">PAGE</span></td></tr>

<tr><td class="saint">S.</td><td class="name">Abraham</td>
    <td class="page"><a href="#Page_298">298</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Adalbald</td>
    <td class="page"><a href="#Page_41">41</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Adelheid</td>
    <td class="page"><a href="#Page_140">140</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Adeloga</td>
    <td class="page"><a href="#Page_42">42</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Æmilian</td>
    <td class="page"><a href="#Page_212">212</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Agatha</td>
    <td class="page"><a href="#Page_136">136</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Aldetrudis</td>
    <td class="page"><a href="#Page_413">413</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Alexander</td>
    <td class="page"><a href="#Page_433">433</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Alnoth</td>
    <td class="page"><a href="#Page_448">448</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Amandus</td>
    <td class="page"><a href="#Page_182">182</a></td></tr>
<tr><td class="saint">SS.</td><td class="name">Ananias and comp.</td>
    <td class="page"><a href="#Page_412">412</a></td></tr>
<tr><td class="saint">S.</td><td class="name">Andrew Corsini</td>
    <td class="page"><a href="#Page_105">105</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Angilbert</td>
    <td class="page"><a href="#Page_337">337</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Ansbert</td>
    <td class="page"><a href="#Page_246">246</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Anskar</td>
    <td class="page"><a href="#Page_56">56</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Apollonia</td>
    <td class="page"><a href="#Page_231">231</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Aristion</td>
    <td class="page"><a href="#Page_366">366</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Athracta</td>
    <td class="page"><a href="#Page_236">236</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Augulus</td>
    <td class="page"><a href="#Page_190">190</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Auxentius</td>
    <td class="page"><a href="#Page_299">299</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Auxibius</td>
    <td class="page"><a href="#Page_339">339</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Aventine of Chateaudun</td>
    <td class="page"><a href="#Page_86">86</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Aventine of Troyes</td>
    <td class="page"><a href="#Page_84">84</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Avitus</td>
    <td class="page"><a href="#Page_138">138</a></td></tr>

<tr><td class="initial" colspan="3">B</td></tr>

<tr><td class="saint">S.</td><td class="name">Baldomer</td>
    <td class="page"><a href="#Page_447">447</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Baradatus</td>
    <td class="page"><a href="#Page_368">368</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Barbatus</td>
    <td class="page"><a href="#Page_342">342</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Belina</td>
    <td class="page"><a href="#Page_344">344</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Benedict of Aniane</td>
    <td class="page"><a href="#Page_284">284</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Berach</td>
    <td class="page"><a href="#Page_307">307</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Berlinda</td>
    <td class="page"><a href="#Page_50">50</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Bertulf</td>
    <td class="page"><a href="#Page_139">139</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Besas</td>
    <td class="page"><a href="#Page_442">442</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Blaise</td>
    <td class="page"><a href="#Page_47">47</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Boniface, Lausanne</td>
    <td class="page"><a href="#Page_343">343</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Bridget</td>
    <td class="page"><a href="#Page_14">14</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Bruno</td>
    <td class="page"><a href="#Page_304">304</a></td></tr>

<tr><td class="initial" colspan="3">C</td></tr>

<tr><td class="saint">S.</td><td class="name">Cæsarius</td>
    <td class="page"><a href="#Page_412">412</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Castor</td>
    <td class="page"><a href="#Page_289">289</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Catharine de Ricci</td>
    <td class="page"><a href="#Page_295">295</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Ceadmon</td>
    <td class="page"><a href="#Page_272">272</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Celerina</td>
    <td class="page"><a href="#Page_46">46</a></td></tr>
<tr><td class="saint">SS.</td><td class="name">Celerinus and comp.</td>
    <td class="page"><a href="#Page_46">46</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Charalampius and comp.</td>
    <td class="page"><a href="#Page_248">248</a></td></tr>
<tr><td class="saint">S.</td><td class="name">Chronion</td>
    <td class="page"><a href="#Page_442">442</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Chrysolius</td>
    <td class="page"><a href="#Page_189">189</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Clara of Rimini</td>
    <td class="page"><a href="#Page_256">256</a></td></tr>
<tr><td class="saint">SS.</td><td class="name">Claudius and comp.</td>
    <td class="page"><a href="#Page_329">329</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Constantia and comp.</td>
    <td class="page"><a href="#Page_330">330</a></td></tr>
<tr><td class="saint">S.</td><td class="name">Cornelius of Rome.</td>
    <td class="page"><a href="#Page_314">314</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Cornelius the Cent.</td>
    <td class="page"><a href="#Page_38">38</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Cuthman</td>
    <td class="page"><a href="#Page_220">220</a></td></tr>

<tr><td class="initial" colspan="3">D</td></tr>

<tr><td class="saint">S.</td><td class="name">Damian</td>
    <td class="page"><a href="#Page_376">376</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Darlugdach</td>
    <td class="page"><a href="#Page_22">22</a></td></tr>
<tr><td class="saint">SS.</td><td class="name">Dionysius and others</td>
    <td class="page"><a href="#Page_212">212</a></td></tr>
<tr><td class="saint">S.</td><td class="name">Dionysius (Augsburg)</td>
    <td class="page"><a href="#Page_432">432</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Dorothy</td>
    <td class="page"><a href="#Page_176">176</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Dositheus</td>
    <td class="page"><a href="#Page_378">378</a></td></tr>

<tr><td class="initial" colspan="3">E</td></tr>

<tr><td class="saint">S.</td><td class="name">Earcongotha</td>
    <td class="page"><a href="#Page_382">382</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Eleutherius</td>
    <td class="page"><a href="#Page_350">350</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Elfleda</td>
    <td class="page"><a href="#Page_214">214</a></td></tr>
<tr><td class="saint">SS.</td><td class="name">Elias and others</td>
    <td class="page"><a href="#Page_314">314</a></td></tr>
<tr><td class="saint">S.</td><td class="name">Ephraem, Syrian</td>
    <td class="page"><a href="#Page_7">7</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Ermenilda</td>
    <td class="page"><a href="#Page_292">292</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Ethelbert</td>
    <td class="page"><a href="#Page_406">406</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Ethelwold</td>
    <td class="page"><a href="#Page_283">283</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Eubulus</td>
    <td class="page"><a href="#Page_449">449</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Eucher</td>
    <td class="page"><a href="#Page_355">355</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Eulalia</td>
    <td class="page"><a href="#Page_276">276</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Euphrosyne</td>
    <td class="page"><a href="#Page_264">264</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Eusebius</td>
    <td class="page"><a href="#Page_306">306</a></td></tr>

<tr><td class="initial" colspan="3">F</td></tr>

<tr><td class="saint">SS.</td><td class="name">Faustinus and Jovita</td>
    <td class="page"><a href="#Page_305">305</a></td></tr>
<tr><td class="saint">S.</td><td class="name">Finan</td>
    <td class="page"><a href="#Page_325">325</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Fintan</td>
    <td class="page"><a href="#Page_324">324</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Flavian</td>
    <td class="page"><a href="#Page_331">331</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Fortchern</td>
    <td class="page"><a href="#Page_321">321</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Fortunatus</td>
    <td class="page"><a href="#Page_47">47</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Fulcran</td>
    <td class="page"><a href="#Page_294">294</a></td></tr>
<tr><td class="saint">SS.</td><td class="name">Fusca and Maura</td>
    <td class="page"><a href="#Page_286">286</a></td></tr>

<tr><td class="initial" colspan="3">G</td></tr>

<tr><td class="saint">S.</td><td class="name">Gabinius</td>
    <td class="page"><a href="#Page_340">340</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Gelasius, Boy</td>
    <td class="page"><a href="#Page_83">83</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Gelasius, Actor at Heliopolis</td>
    <td class="page"><a href="#Page_443">443</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">George of Amastris</td>
    <td class="page"><a href="#Page_363">363</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Georgia</td>
    <td class="page"><a href="#Page_306">306</a></td></tr>
<tr><td class="saint">SS.</td><td class="name">German and Randoald</td>
    <td class="page"><a href="#Page_361">361</a></td></tr>
<tr><td class="saint">S.</td><td class="name">Gilbert</td>
    <td class="page"><a href="#Page_99">99</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Gregory II. (Pope)</td>
    <td class="page"><a href="#Page_293">293</a></td></tr>

<tr><td class="initial" colspan="3">H</td></tr>

<tr><td class="saint">S.</td><td class="name">Hadelin</td>
    <td class="page"><a href="#Page_49">49</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Honestus</td>
    <td class="page"><a href="#Page_313">313</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Honorina</td>
    <td class="page"><a href="#Page_444">444</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Hrabanus Maurus</td>
    <td class="page"><a href="#Page_91">91</a></td></tr>

<tr><td class="initial" colspan="3">I</td></tr>

<tr><td class="saint">S.</td><td class="name">Ignatius, Antioch</td>
    <td class="page"><a href="#Page_1">1</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Ignatius, Africa</td>
    <td class="page"><a href="#Page_46">46</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Ina</td>
    <td class="page"><a href="#Page_186">186</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Indract and comp.</td>
    <td class="page"><a href="#Page_140">140</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Isaias</td>
    <td class="page"><a href="#Page_314">314</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Isidore</td>
    <td class="page"><a href="#Page_84">84</a></td></tr>

<tr><td class="initial" colspan="3">J</td></tr>

<tr><td class="saint">S.</td><td class="name">Jeremias</td>
    <td class="page"><a href="#Page_314">314</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Joan of Valois</td>
    <td class="page"><a href="#Page_109">109</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">John de Britto</td>
    <td class="page"><a href="#Page_112">112</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">John of the Grate</td>
    <td class="page"><a href="#Page_26">26</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">John of Matha</td>
    <td class="page"><a href="#Page_226">226</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">John William</td>
    <td class="page"><a href="#Page_255">255</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Jonas the Gardener</td>
    <td class="page"><a href="#Page_263">263</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Joseph of Leonissa</td>
    <td class="page"><a href="#Page_111">111</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Jovita</td>
    <td class="page"><a href="#Page_305">305</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Julian of Cæsarea</td>
    <td class="page"><a href="#Page_320">320</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Julian in Africa</td>
    <td class="page"><a href="#Page_395">395</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Julian, Alexandria</td>
    <td class="page"><a href="#Page_442">442</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Juliana</td>
    <td class="page"><a href="#Page_316">316</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Juventius</td>
    <td class="page"><a href="#Page_211">211</a></td></tr>

<tr><td class="initial" colspan="3">L</td></tr>

<tr><td class="saint">S.</td><td class="name">Laurence, Cant.</td>
    <td class="page"><a href="#Page_39">39</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Laurence, the Illuminator</td>
    <td class="page"><a href="#Page_49">49</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Laurentinus</td>
    <td class="page"><a href="#Page_46">46</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Lazarus, B. Milan</td>
    <td class="page"><a href="#Page_264">264</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Lazarus, Constantinople</td>
    <td class="page"><a href="#Page_386">386</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Leander</td>
    <td class="page"><a href="#Page_445">445</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Licinius</td>
    <td class="page"><a href="#Page_292">292</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Limnæus</td>
    <td class="page"><a href="#Page_367">367</a></td></tr>
<tr><td class="saint">SS.</td><td class="name">Loman and Fortchern</td>
    <td class="page"><a href="#Page_321">321</a></td></tr>
<tr><td class="saint">S.</td><td class="name">Lucius</td>
    <td class="page"><a href="#Page_395">395</a></td></tr>

<tr><td class="initial" colspan="3">M</td></tr>

<tr><td class="saint">SS.</td><td class="name">Mael and others</td>
    <td class="page"><a href="#Page_178">178</a></td></tr>
<tr><td class="saint">S.</td><td class="name">Mansuetus</td>
    <td class="page"><a href="#Page_341">341</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Margaret of Cortona</td>
    <td class="page"><a href="#Page_371">371</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Mariamne</td>
    <td class="page"><a href="#Page_318">318</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Martha</td>
    <td class="page"><a href="#Page_373">373</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Martian</td>
    <td class="page"><a href="#Page_289">289</a></td></tr>
<tr><td colspan="2" class="name">Martyrs at Alexandria</td>
    <td class="page"><a href="#Page_449">449</a></td></tr>
<tr><td colspan="2" class="name"><span class="block">"</span>in Arabia</td>
    <td class="page"><a href="#Page_367">367</a></td></tr>
<tr><td colspan="2" class="name"><span class="block">"</span>of Japan</td>
    <td class="page"><a href="#Page_141">141</a></td></tr>
<tr><td colspan="2" class="name"><span class="block">"</span>of Ebbecksdorf</td>
    <td class="page"><a href="#Page_45">45</a></td></tr>
<tr><td class="saint">S.</td><td class="name">Matthias, Ap.</td>
    <td class="page"><a href="#Page_393">393</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Maura</td>
    <td class="page"><a href="#Page_286">286</a></td></tr>
<tr><td class="saint">SS.</td><td class="name">Maurice and comp.</td>
    <td class="page"><a href="#Page_358">358</a></td></tr>
<tr><td class="saint">S.</td><td class="name">Maximian</td>
    <td class="page"><a href="#Page_369">369</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Maximus</td>
    <td class="page"><a href="#Page_329">329</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Mary, B. V., Purification of</td>
    <td class="page"><a href="#Page_34">34</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Melchu</td>
    <td class="page"><a href="#Page_178">178</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Meldan</td>
    <td class="page"><a href="#Page_193">193</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Meletius</td>
    <td class="page"><a href="#Page_278">278</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Mengold</td>
    <td class="page"><a href="#Page_220">220</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Milburgh</td>
    <td class="page"><a href="#Page_382">382</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Mildred</td>
    <td class="page"><a href="#Page_354">354</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Modan</td>
    <td class="page"><a href="#Page_91">91</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Modomnoc</td>
    <td class="page"><a href="#Page_291">291</a></td></tr>
<tr><td class="saint">SS.</td><td class="name">Montanus and comp.</td>
    <td class="page"><a href="#Page_395">395</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Moses and others</td>
    <td class="page"><a href="#Page_192">192</a></td></tr>
<tr><td class="saint">S.</td><td class="name">Moses of Syria</td>
    <td class="page"><a href="#Page_376">376</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Mun</td>
    <td class="page"><a href="#Page_178">178</a></td></tr>

<tr><td class="initial" colspan="3">N</td></tr>

<tr><td class="saint">S.</td><td class="name">Nestor</td>
    <td class="page"><a href="#Page_430">430</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Nicephorus</td>
    <td class="page"><a href="#Page_233">233</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Nicolas</td>
    <td class="page"><a href="#Page_92">92</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Nithard</td>
    <td class="page"><a href="#Page_56">56</a></td></tr>
<tr><td class="saint">SS.</td><td class="name">Nymphas and Eubulus</td>
    <td class="page"><a href="#Page_449">449</a></td></tr>

<tr><td class="initial" colspan="3">O</td></tr>

<tr><td class="saint">S.</td><td class="name">Odran</td>
    <td class="page"><a href="#Page_341">341</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Olcan</td>
    <td class="page"><a href="#Page_349">349</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Onesimus</td>
    <td class="page"><a href="#Page_312">312</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Oswald, York</td>
    <td class="page"><a href="#Page_455">455</a></td></tr>

<tr><td class="initial" colspan="3">P</td></tr>

<tr><td class="saint">S.</td><td class="name">Papias</td>
    <td class="page"><a href="#Page_366">366</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Parthenius</td>
    <td class="page"><a href="#Page_191">191</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Paula</td>
    <td class="page"><a href="#Page_348">348</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Paul of Verdun</td>
    <td class="page"><a href="#Page_213">213</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Pepin</td>
    <td class="page"><a href="#Page_360">360</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Peter Cambian</td>
    <td class="page"><a href="#Page_45">45</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Peter Damiani</td>
    <td class="page"><a href="#Page_387">387</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Peter's Chair at Antioch</td>
    <td class="page"><a href="#Page_365">365</a></td></tr>
<tr><td class="saint">SS.</td><td class="name">Phileas and others</td>
    <td class="page"><a href="#Page_80">80</a></td></tr>
<tr><td class="saint">S.</td><td class="name">Photinus</td>
    <td class="page"><a href="#Page_358">358</a></td></tr>
<tr><td class="saint">SS.</td><td class="name">Pionius and comp.</td>
    <td class="page"><a href="#Page_5">5</a></td></tr>
<tr><td class="saint">S.</td><td class="name">Polychronius, B. M.</td>
    <td class="page"><a href="#Page_319">319</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Polychronius, H.</td>
    <td class="page"><a href="#Page_376">376</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Polyeuctus</td>
    <td class="page"><a href="#Page_287">287</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Porphyrius</td>
    <td class="page"><a href="#Page_434">434</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Prætextatus</td>
    <td class="page"><a href="#Page_402">402</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Priamianus</td>
    <td class="page"><a href="#Page_376">376</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Proterius</td>
    <td class="page"><a href="#Page_451">451</a></td></tr>
<tr><td colspan="2" class="name">Purification of B. V. Mary</td>
    <td class="page"><a href="#Page_34">34</a></td></tr>

<tr><td class="initial" colspan="3">R</td></tr>

<tr><td class="saint">S.</td><td class="name">Randoald</td>
    <td class="page"><a href="#Page_361">361</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Raymond of Fitero</td>
    <td class="page"><a href="#Page_29">29</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Rembert</td>
    <td class="page"><a href="#Page_98">98</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Richard</td>
    <td class="page"><a href="#Page_194">194</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Rioch</td>
    <td class="page"><a href="#Page_178">178</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Robert of Arbrissel</td>
    <td class="page"><a href="#Page_426">426</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Romanus</td>
    <td class="page"><a href="#Page_452">452</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Romuald</td>
    <td class="page"><a href="#Page_194">194</a></td></tr>

<tr><td class="initial" colspan="3">S</td></tr>

<tr><td class="saint">S.</td><td class="name">Sabine</td>
    <td class="page"><a href="#Page_241">241</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Saturninus</td>
    <td class="page"><a href="#Page_259">259</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Scholastica</td>
    <td class="page"><a href="#Page_250">250</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Sebastian</td>
    <td class="page"><a href="#Page_212">212</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Serenus</td>
    <td class="page"><a href="#Page_374">374</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Sergius</td>
    <td class="page"><a href="#Page_402">402</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Severus (Avranches)</td>
    <td class="page"><a href="#Page_23">23</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Severus (Ravenna)</td>
    <td class="page"><a href="#Page_12">12</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Severus (Valeria)</td>
    <td class="page"><a href="#Page_306">306</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Sigebert</td>
    <td class="page"><a href="#Page_24">24</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Sigfried</td>
    <td class="page"><a href="#Page_310">310</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Simeon</td>
    <td class="page"><a href="#Page_328">328</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Soteris</td>
    <td class="page"><a href="#Page_248">248</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Stephen of Grandmont</td>
    <td class="page"><a href="#Page_224">224</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Sura</td>
    <td class="page"><a href="#Page_252">252</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Susanna</td>
    <td class="page"><a href="#Page_246">246</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Symphorian</td>
    <td class="page"><a href="#Page_451">451</a></td></tr>

<tr><td class="initial" colspan="3">T</td></tr>

<tr><td class="saint">S.</td><td class="name">Tanco</td>
    <td class="page"><a href="#Page_317">317</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Taraghta</td>
    <td class="page"><a href="#Page_236">236</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Tarasius</td>
    <td class="page"><a href="#Page_416">416</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Teilo</td>
    <td class="page"><a href="#Page_238">238</a></td></tr>
<tr><td class="saint">SS.</td><td class="name">Thalassius and Limnæus</td>
    <td class="page"><a href="#Page_367">367</a></td></tr>
<tr><td class="saint">S.</td><td class="name">Thalelæus</td>
    <td class="page"><a href="#Page_444">444</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Theodora, Empress</td>
    <td class="page"><a href="#Page_275">275</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Theodore of Apamea</td>
    <td class="page"><a href="#Page_358">358</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Theodore of Heraclea</td>
    <td class="page"><a href="#Page_190">190</a></td></tr>
<tr><td class="saint">SS.</td><td class="name">Theodulus and Julian</td>
    <td class="page"><a href="#Page_320">320</a></td></tr>
<tr><td class="saint">S.</td><td class="name">Theophilus, Penitent</td>
    <td class="page"><a href="#Page_88">88</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Tresan</td>
    <td class="page"><a href="#Page_192">192</a></td></tr>
<tr><td class="saint">SS.</td><td class="name">Tyrannio and comp.</td>
    <td class="page"><a href="#Page_346">346</a></td></tr>

<tr><td class="initial" colspan="3">V</td></tr>

<tr><td class="saint">S.</td><td class="name">Valentine</td>
    <td class="page"><a href="#Page_296">296</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Vedast</td>
    <td class="page"><a href="#Page_179">179</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Verdiana</td>
    <td class="page"><a href="#Page_31">31</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Veronica</td>
    <td class="page"><a href="#Page_73">73</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Victor</td>
    <td class="page"><a href="#Page_410">410</a></td></tr>
<tr><td class="saint">SS.</td><td class="name">Victor and Susanna</td>
    <td class="page"><a href="#Page_246">246</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Victorinus and comp. in Egypt</td>
    <td class="page"><a href="#Page_410">410</a></td></tr>
<tr><td class="saint">S.</td><td class="name">Vitalina</td>
    <td class="page"><a href="#Page_359">359</a></td></tr>

<tr><td class="initial" colspan="3">W</td></tr>

<tr><td class="saint">S.</td><td class="name">Walburga</td>
    <td class="page"><a href="#Page_414">414</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Walfrid</td>
    <td class="page"><a href="#Page_309">309</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Werburga</td>
    <td class="page"><a href="#Page_52">52</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">William of Maleval</td>
    <td class="page"><a href="#Page_253">253</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Wulfric</td>
    <td class="page"><a href="#Page_356">356</a></td></tr>

<tr><td class="initial" colspan="3">Z</td></tr>

<tr><td class="saint">S.</td><td class="name">Zabdas</td>
    <td class="page"><a href="#Page_341">341</a></td></tr>
<tr><td class="saint">"&nbsp;</td><td class="name">Zacharias (Jerusalem)</td>
    <td class="page"><a href="#Page_359">359</a></td></tr>
<tr><td class="saint">SS.</td><td class="name">Zebinus and others</td>
    <td class="page"><a href="#Page_376">376</a></td></tr>
<tr><td class="saint">S.</td><td class="name">Zeno</td>
    <td class="page"><a href="#Page_249">249</a></td></tr>

</table>

<h2>LIST OF ILLUSTRATIONS</h2>

<table class="toi" summary="illustrations">

<tr><td class="name"><span class="smcap">The Repose in Egypt, with Dancing Angels</span></td>
    <td class="page"><a href="#front"><i>Frontispiece</i></a></td></tr>
<tr><td class="attrib"><i>After</i> <span class="smcap">Luca Cranach</span>.</td><td></td></tr>

<tr><td class="page" colspan="2"><span class="xsmall">PAGE</span></td></tr>

<tr><td class="name"><span class="smcap">Martyrdom of S. Ignatius</span></td>
    <td class="page"><a href="#ignatius">3</a></td></tr>
<tr><td class="attrib"><i>From the "Menologium Græcorum."</i></td><td></td></tr>

<tr><td class="name"><span class="smcap">S. Ephraem</span></td>
    <td class="page"><a href="#ephraem">9</a></td></tr>
<tr><td class="attrib"><i>After</i> <span class="smcap">Cahier</span>.</td><td></td></tr>

<tr><td class="name"><span class="smcap">S. Bridget</span></td>
    <td class="page"><a href="#bridget">17</a></td></tr>
<tr><td class="attrib"><i>After</i> <span class="smcap">Cahier</span>.</td><td></td></tr>

<tr><td class="name"><span class="smcap">Tomb of Joshua</span></td>
    <td class="page"><a href="#joshua">33</a></td></tr>
<tr><td class="attrib"><i>The Greek Menology</i>.</td><td></td></tr>

<tr><td class="name"><span class="smcap">Purification of S. Mary the Virgin</span></td>
    <td class="page"><a href="#purification">35</a></td></tr>
<tr><td class="attrib"><i>From the Great Vienna Missal.</i></td><td></td></tr>

<tr><td class="name"><span class="smcap">The Flight into Egypt</span></td>
    <td class="page"><a href="#flight">37</a></td></tr>
<tr><td class="attrib"><i>After</i> <span class="smcap">Fra Angelico</span>.</td><td></td></tr>

<tr><td class="name"><span class="smcap">S. Blaise</span></td>
    <td class="page"><a href="#blaise">49</a></td></tr>
<tr><td class="attrib"><i>From</i> <span class="smcap">Cahier</span>.</td><td></td></tr>

<tr><td class="name"><span class="smcap">S. Werburga</span></td>
    <td class="page"><a href="#werburga">53</a></td></tr>
<tr><td class="attrib"><i>From</i> <span class="smcap">Cahier</span>.</td><td></td></tr>

<tr><td class="name"><span class="smcap">S. Gilbert, Prior of Sempringham</span></td>
    <td class="page"><a href="#gilbert">105</a></td></tr>
<tr><td class="attrib"><i>From a Drawing by</i> <span class="smcap">A. Welby Pugin</span>.</td><td></td></tr>

<tr><td class="name"><span class="smcap">S. Veronica</span> (<i>see p.</i> <a href="#Page_73">73</a>)</td>
    <td class="page"><a href="#veronica">135</a></td></tr>
<tr><td class="attrib"></td><td></td></tr>

<tr><td class="name"><span class="smcap">SS. Agnes, Cecilia, and Dorothy</span></td>
    <td class="page"><a href="#agnes">176</a></td></tr>
<tr><td class="attrib"><i>After</i> <span class="smcap">Angelica de Fiesole</span>.</td><td></td></tr>

<tr><td class="name"><span class="smcap">S. Amandus</span> (<i>see p.</i> <a href="#Page_184">184</a>)</td>
    <td class="page"><a href="#amandus">188</a></td></tr>
<tr><td class="attrib"></td><td></td></tr>

<tr><td class="name"><span class="smcap">S. Richard the Saxon and his Sons</span></td>
    <td class="page"><a href="#richard">194</a></td></tr>
<tr><td class="attrib"><i>From</i> <span class="smcap">Cahier</span>.</td><td></td></tr>

<tr><td class="name"><span class="smcap">Family of S. Richard the Saxon</span></td>
    <td class="page"><a href="#richard-family">194</a></td></tr>
<tr><td class="attrib"><i>From a Drawing by</i> <span class="smcap">A. Welby Pugin</span>.</td><td></td></tr>

<tr><td class="name"><span class="smcap">A Learned Doctor and Church Historian</span></td>
    <td class="page"><a href="#doctor">210</a></td></tr>
<tr><td class="attrib"></td><td></td></tr>

<tr><td class="name"><span class="smcap">An Enthusiastic Collector of Saintly Legends</span></td>
    <td class="page"><a href="#collector">230</a></td></tr>
<tr><td class="attrib"></td><td></td></tr>

<tr><td class="name"><span class="smcap">S. Euphrosyne, finding herself at Death's Door,<br />
    makes herself known to her Father</span></td>
    <td class="page"><a href="#euphrosyne">271</a></td></tr>
<tr><td class="attrib"><i>From the "Menologium Græcorum" of</i> <span class="smcap">Cardinal Albani</span>.
</td><td></td></tr>

<tr><td class="name"><span class="smcap">The Papermaker</span></td>
    <td class="page"><a href="#papermaker">285</a></td></tr>
<tr><td class="attrib"></td><td></td></tr>

<tr><td class="name"><span class="smcap">An Early Reliquary</span></td>
    <td class="page"><a href="#reliquary">318</a></td></tr>
<tr><td class="attrib"></td><td></td></tr>

<tr><td class="name"><span class="smcap">S. Agatha</span> (<i>see p.</i> <a href="#Page_136">136</a>)</td>
    <td class="page"><a href="#agatha">338</a></td></tr>
<tr><td class="attrib"></td><td></td></tr>

<tr><td class="name"><span class="smcap">The Printer</span></td>
    <td class="page"><a href="#printer">357</a></td></tr>
<tr><td class="attrib"></td><td></td></tr>

<tr><td class="name"><span class="smcap">S. Margaret Cortona</span></td>
    <td class="page"><a href="#margaret">370</a></td></tr>
<tr><td class="attrib"><i>From</i> <span class="smcap">Cahier</span>.</td><td></td></tr>

<tr><td class="name"><span class="smcap">The Bookbinder</span></td>
    <td class="page"><a href="#bookbinder">372</a></td></tr>
<tr><td class="attrib"></td><td></td></tr>

<tr><td class="name"><span class="smcap">S. Milburgh</span></td>
    <td class="page"><a href="#milburgh">385</a></td></tr>
<tr><td class="attrib"><i>After</i> <span class="smcap">Cahier</span>.</td><td></td></tr>

<tr><td class="name"><span class="smcap">Beheading of S. Matthias</span></td>
    <td class="page"><a href="#matthias">395</a></td></tr>
<tr><td class="attrib"><i>From</i> <span class="smcap">Cahier</span>.</td><td></td></tr>

<tr><td class="name"><span class="smcap">Enamelled Chest which contained the<br />
    Remains of King Ethelbert</span></td>
    <td class="page"><a href="#chest">409</a></td></tr>
<tr><td class="attrib"></td><td></td></tr>

<tr><td class="name"><span class="smcap">Window in the Cathedral at Tours<br />
    (Virgin with Angels)</span></td>
    <td class="page"><a href="#chest">409</a></td></tr>
<tr><td class="attrib"></td><td></td></tr>

<tr><td class="name"><span class="smcap">S. Walburga</span></td>
    <td class="page"><a href="#walburga">415</a></td></tr>
<tr><td class="attrib"><i>From</i> <span class="smcap">Cahier</span>.</td><td></td></tr>

</table>

<div class="figcenter">
  <img width="200" height="200" alt="" src="images/013-notitle.jpg" />
</div>

<div class="titlepage">
<div class="figcenter">
  <img width="196" height="200" alt="" src="images/014-notitle.jpg" />
</div>
</div>

<p><span class="pagenum"><a name="Page_1" id="Page_1">{1}</a></span></p>

<h2>February 1.</h2>

<ul>
 <li><span class="smcap">SS. Cæcilius</span>, <i>B. of Elvira</i>, <span
     class="smcap">and Companions</span>, <i>MM. in Spain, 1st cent.</i></li>
 <li><span class="smcap">S. Ignatius</span>, <i>B. of Antioch, M. at Rome</i>, <span
     class="smcap">a.d.</span> 107.</li>
 <li><span class="smcap">SS. Pionius and Companions</span>, <i>MM. at Smyrna</i>, <span
     class="smcap">a.d.</span> 251.</li>
 <li><span class="smcap">S. Eubert</span>, <i>B. of Lisle, 4th cent.</i></li>
 <li><span class="smcap">S. Ephraem Syrus</span>, <i>D. C. at Edessa</i>, <span
     class="smcap">a.d.</span> 378.</li>
 <li><span class="smcap">SS. Severus</span>, <i>B.</i>, <span
     class="smcap">Vincentia</span> <i>his wife, and</i> <span
     class="smcap">Innocentia</span>, <i>V., their daughter, at
     Ravenna, end of 4th cent.</i></li>
 <li><span class="smcap">S. Paul</span>, <i>B. of Trois-Chateaux in
     France, beginning of 5th cent.</i></li>
 <li><span class="smcap">S. Peter the Galatian</span>, <i>M. at Antioch in Syria, 5th cent.</i></li>
 <li><span class="smcap">S. Kinnea</span>, <i>V. in Ireland, 5th cent.</i></li>
 <li><span class="smcap">S. Bridget</span>, <i>V. Abs. at Kildare</i>, <span
     class="smcap">a.d.</span> 525.</li>
 <li><span class="smcap">S. Darlugdach</span>, <i>V. at Kildare</i>, <span
     class="smcap">a.d.</span> 526.</li>
 <li><span class="smcap">S. Severus</span>, <i>B. of Avranches, 6th cent.</i></li>
 <li><span class="smcap">S. Præcordius</span>, <i>P. at Corbie, 6th cent.</i></li>
 <li><span class="smcap">S. Sorus</span>, <i>H. at Perigeux, 6th cent.</i></li>
 <li><span class="smcap">SS. Agripanus</span>, <i>B.</i>, <span
     class="smcap">and Ursicinus</span>, <i>MM. at Le Puy, after</i>
     <span class="smcap">a.d.</span> 650.</li>
 <li><span class="smcap">S. Sigebert III.</span>, <i>K. C. at Metz</i>, <span
     class="smcap">a.d.</span> 656.</li>
 <li><span class="smcap">B. Wolfhold</span>, <i>P. at Hohenwast in Bavaria,
     after</i> <span class="smcap">a.d.</span> 1100.</li>
 <li><span class="smcap">S. John of the Grate</span>, <i>B. of S. Malo</i>,
     <span class="smcap">a.d.</span> 1163.</li>
 <li><span class="smcap">S. Raymond</span>, <i>of Fitero, A.C.,
     Founder of the Order of Calatrava</i>, <span
     class="smcap">a.d.</span> 1163.</li>
 <li><span class="smcap">S. Verdiana</span>, <i>V. R. at Castel Fiorentino,
     in Tuscany</i>, <span class="smcap">a.d.</span> 1242.</li>
</ul>

<h3>S. IGNATIUS, B. M.<br />
(<small>A.D.</small> 107.)</h3>

  <p class="small">[S. Ignatius is commemorated variously, on June 10th, Oct.&nbsp;8th, Nov.
  24th, Dec.&nbsp;14th or 19th; but by the Roman Martyrology his festival
  is fixed for Feb.&nbsp;1st. In the Bruges and Treves Martyrologies, his
  commemoration was placed on Jan.&nbsp;31st, so as not to interfere with
  that of S. Bridget on this day. The authorities for his life and
  passion are his own genuine Epistles, the Acts of his martyrdom,
  Eusebius, and S. Chrysostom's Homily on S. Ignatius.]</p>

<div>
  <img class="drop-cap" src="images/drop-s1.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">SAINT IGNATIUS was a convert and disciple of
S. John the Evangelist. He was appointed by
S. Peter to succeed Evodius in the see of Antioch,
and he continued in his bishopric full forty years.
He received the name of Theophorus, or one who carries
God with him. In his Acts, Trajan is said to have asked
<span class="pagenum"><a name="Page_2" id="Page_2">{2}</a></span>
him why he had the surname of God-bearing, and he
answered, because he bore Christ in his heart.<span
class="fnanchor"><a name="Ref_1" id="Ref_1" href="#Foot_1">[1]</a></span></p>

<p>Socrates, in his "Ecclesiastical History," says, "We must
make some allusion to the origin of the custom in the
Church of singing hymns antiphonally. Ignatius, third
bishop of Antioch in Syria from the apostle Peter, who
also had conversed familiarly with the apostles themselves,
saw a vision of angels, hymning in alternate chants the Holy
Trinity; after which he introduced this mode of singing into
the Antiochian Church, whence it was transmitted by tradition
to all the other churches."<span
class="fnanchor"><a name="Ref_2" id="Ref_2" href="#Foot_2">[2]</a></span></p>

<p>It seems probable that Evodius vacated the see of Antioch
about the year 70. There are traditions that represent
Evodius to have been martyred; and Josephus speaks of a
disturbance in Antioch about that period, which was the
cause of many Jews being put to death.<span
class="fnanchor"><a name="Ref_3" id="Ref_3" href="#Foot_3">[3]</a></span>
There is a difficulty in supposing S. Peter to have appointed Ignatius
bishop of Antioch, if he did not succeed Evodius till the
year 70. But it is probable, that later writers have confounded
the appointment of Ignatius to the see of Antioch,
with his consecration to the episcopal office; and it is highly
probable that he received this from the hands of the Prince
of the Apostles.</p>

<p>The date of the martyrdom of Ignatius can be fixed with
tolerable certainty as occurring in the year 107. The Acts
expressly state that Trajan was then at Antioch, and that
Sura and Senecio were consuls: two events, which will be
found to meet only in the year 107.</p>

<p>Trajan made his entry into Antioch in January; his first
concern was to examine into the state of religion there, and
<span class="pagenum"><a name="Page_3" id="Page_3">{3}</a></span>
the Christians were denounced to him as bringers-in of
strange gods. Ignatius was brought before him, and boldly
confessed Christ to be God. "Dost thou mean Him who was
crucified?" asked the emperor, scornfully. Ignatius answered,
"The very same, Who by His death overcame sin, and
enabled those who bear Him in their hearts to trample under
foot all the power of the devils."</p>

<div class="figcenter" style="max-width: 400px">
  <a name="ignatius" id="ignatius">
  <img width="400" height="275" alt="" src="images/017-ignatius.jpg" />
  </a>
  <div class="caption">
    <p class="title">MARTYRDOM OF S. IGNATIUS.</p>
    <p class="title">From the "Menologium Græcorum."</p>
    <p class="date">Feb. 1.</p>
  </div>
</div>

<p>Then Trajan ordered him to be taken to Rome, and
exposed to wild beasts in the amphitheatre. It was generally
a distinction reserved for Roman citizens, that if they
had committed an offence in the provinces, they were sent
for punishment to the capital. This, however, does not
appear to have been the reason in the case of Ignatius.
The punishment to which he was condemned was generally
reserved for culprits of the lowest condition; and the Christians
were perhaps viewed in this light by the heathen.
Ecclesiastical history has scarcely preserved a more interesting
and affecting narrative, than that of the journey of
Ignatius from Antioch to Rome. In tracing the procession
of the martyr to his final triumph, we forget that we are
reading of a prisoner who was dragged to his death in chains.
He was committed to a guard of ten soldiers, who appear to
have treated him with severity; and, after taking ship at
Seleucia, they landed for a time at Smyrna. He had here
the gratification of meeting with Polycarp, who was bishop
of that see, and who, like himself, had enjoyed a personal
acquaintance with S. John. His arrival also excited a sensation
through the whole of Asia Minor. Onesimus, bishop of
Ephesus; Polybius, bishop of Tralles; and Demas, bishop
of Magnesia, came from their respective cities, with a deputation
of their clergy, to visit the venerable martyr. Ignatius
took the opportunity of writing from Smyrna to the Churches
over which these bishops presided; and his epistles to the
Ephesians, Trallians, and Magnesians, are still extant.
<span class="pagenum"><a name="Page_4" id="Page_4">{4}</a></span>
Hearing also of some Ephesians, who were going to Rome,
and who were likely to arrive there more expeditiously than
himself, he addressed a letter to the Church in that city. His
principal object in writing was to prevent any attempt which
the Roman Christians might have made to procure a reprieve
from the death which was awaiting him. He expresses
himself not only willing, but anxious, to meet the wild beasts
in the amphitheatre; and there never, perhaps, was a more
perfect pattern of resignation than that which we find in this
letter.</p>

<p>From Smyrna he proceeded to Troas, where he was met
by some of the neighbouring bishops, and the bishop of
Philadelphia became the bearer of a letter which he wrote to
the Christians in that city. He also wrote from the same
place to the Church of Smyrna; and the personal regard
which he had for Polycarp, the bishop of that see, will explain
why he also wrote to him, and made it his dying request
that he would attend to the Church of Antioch. These
seven epistles, which were written by Ignatius from Smyrna
and Troas, are still extant.</p>

<p>It appears that Ignatius had intended to write letters to
some other Churches, from Troas; but his guards were impatient
to proceed, and once more setting sail, they followed
the course which S. Paul had taken upon his first journey
into Greece, and landed at Neapolis. Hurrying through
Macedonia, he embarked once more on the western coast of
Epirus, and crossing the Adriatic, arrived at Rome. There
was now an exhibition of games, which lasted some days;
and it seems to have been intended that the death of Ignatius
should form part of the spectacle. The voyage had been
hurried on this account; and on the last day of the games,
which was the 19th December, the holy martyr was led into
the amphitheatre, and his death seems to have been the work
of a moment. In his letter to the Roman Church, he had
<span class="pagenum"><a name="Page_5" id="Page_5">{5}</a></span>
prayed that the wild beasts might despatch him speedily, and
not refuse to touch him, as had sometimes been the case.
His prayer was heard; and the Christians of Rome, who had
thought themselves blessed to have even seen the apostolic
bishop of Antioch among them, had now to pick up a few of
the larger and harder bones, which was all that the wild
beasts had spared. These were carried to Antioch, and it is
evidence of the great reverence at that early age shown to
the relics of the saints, that the same honours were paid to
the sacred relics as had been paid to the holy martyr himself,
when he touched at the different cities. The friends of
Ignatius speak of his remains as "an invaluable treasure;"
and as such they were deposited near one of the gates in the
suburbs of Antioch.</p>

<p>The relics of S. Ignatius were retranslated to Rome, and
are dispersed among several of the churches of the city.
The head, however, is in the possession of the Jesuits of
Prague.</p>

<h3>SS. PIONIUS, P. AND COMPANIONS, MM.<br />
(<small>A.D.</small> 251.)</h3>

  <p class="small">[Roman and many ancient Martyrologies on this day. The Greeks on
  March 11th; the Martyrology attributed to S. Jerome, on March 12th.
  Authorities:&mdash;The genuine Acts of these martyrs, and the brief
  account in Eusebius, lib. iv. c.&nbsp;15.]</p>

<p><span class="smcap">In</span> the persecution of Decius, S. Pionius, a priest of
Smyrna, was apprehended; together with Sabina, Macedonia,
Asclepiades, and Linus a priest, whilst they were celebrating
the festival of S. Polycarp, on February 23. Pionius having
fasted on the vigil, was forewarned of his coming passion in
a vision. On the morning, which was the Sabbath, or Saturday,
they took holy bread (the Eulogies) and water, and
<span class="pagenum"><a name="Page_6" id="Page_6">{6}</a></span>
were then surprised and taken by Polemon, the chief priest
of the idol temple in Smyrna, and his satellites. Polemon in
vain urged them to conform to the imperial edicts, and
sacrifice to the gods; but they set their faces as flint against
his solicitations, and were led into the forum, where Pionius
took the opportunity of haranguing the crowds who hurried
up to be present at their trial.</p>

<p>The Smyrnian Church was then suffering the shame of
having seen its bishop, Eudæmon, apostatize, and his example
had been followed by many timorous Christians.</p>

<p>The interrogatory was conducted by Polemon, and is
dryly recorded by the notary who wrote the acts:&mdash;The
Idol priest said, "Pionius! sacrifice." But he answered, "I
am a Christian." "Whom," said Polemon, "dost thou
worship?" "The Almighty God," answered Pionius, "who
made heaven and earth, and all things in heaven and earth,
and us men; who giveth to all men liberally, as they need;
whom we know through His Word, Christ." Polemon said,
"Sacrifice then, only to the Emperor." Pionius said, "I
cannot sacrifice to any man. I am a Christian."</p>

<p>Then&mdash;the notary writing all down&mdash;Polemon asked,
"What is thy name?" He answered, "Pionius." Polemon
said, "Thou art a Christian?" He answered, "Certainly I
am." "To what Church dost thou belong?" asked Polemon.
"I belong to the Catholic Church," answered Pionius.
"There is none other with Christ."</p>

<p>Then he went to Sabina, and put to her the same questions,
which she answered almost in the same words. Next he
turned to Asclepiades, and asked, "What is thy name?"
"Asclepiades." "Art thou a Christian?" "I am." Then
said Polemon, "Whom dost thou worship?" Asclepiades
answered, "I worship Jesus Christ." "What!" asked Polemon,
"Is that another God?" "No," answered Asclepiades,
"He is the same God of whom the others spake."</p>

<p><span class="pagenum"><a name="Page_7" id="Page_7">{7}</a></span>
After this the martyrs were taken to prison, followed by a
crowd jeering and insulting them. On the morrow they
were led forth again to trial, and the idol priest endeavoured
to force them to enter the temple, and by violence to
compel them to sacrifice. Pionius tore from his head the
sacrificial garlands that the priest had placed upon him.
Polemon, unable to bend the holy martyrs to submission,
delivered them over to Quintilian, the pro-consul, on his
arrival at Smyrna, and he sentenced Pionius to be hung on
a rack, and his body to be torn with hooks of iron, and
afterwards to be nailed to a post, and burnt alive. Metrodorus,
a Marcionite priest, underwent the same punishment
with him.</p>

<h3>S. EPHRAEM THE SYRIAN, D. C.<br />
(<small>A.D.</small> 378.)</h3>

  <p class="small">[Roman and all Latin Martyrologies, except that of Bede, which gives
  July 9th. Commemorated by the Greeks on Jan.&nbsp;28th. His death took
  place in summer or autumn. Authorities:&mdash;His own narration to his
  monks of his conversion, his confession and testament; also the
  oration upon him by S. Gregory Nyssen; an account of him in the Life
  of S. Basil, attributed to S. Amphilochius, Sozomen, etc.]</p>

<p><span class="smcap">Saint Ephraem</span> was the son of poor parents of Nisibis,
who had confessed Christ before the persecutors, under
Diocletian or his successors. In his narrative of his conversion,
S. Ephraem laments some of the faults of his youth.
"When I was a boy," says he, "I was rather wild. One day
my parents sent me out of the town, and I found a cow that
was in calf feeding in the road leading to the wood. This
cow belonged to very poor people. I took up stones, and
began pelting the cow, and driving it before me into the
wood, and I drove the beast on till in the evening, it fell down
<span class="pagenum"><a name="Page_8" id="Page_8">{8}</a></span>
dead, and during the night wild beasts ate it. On my way
back I met the poor man who owned it, and he asked me,
'My son, have you been driving away my cow?' Then I
not only denied, but heaped abuse and insult upon him."
Some few days after he was sent out of the town by his
parents again, and he wandered in the wood, idling with some
shepherds, till night fell. Then, as it was too late to return,
he remained the night with the shepherds. That night the
fold was broken into, and some of the sheep were carried
off. Then the shepherds, thinking the boy had been in
league with the robbers, dragged him before the magistrate,
and he was cast into prison, where he found two men in
chains, charged, one with homicide, the other with adultery,
though they protested their innocence. In a dream an angel
appeared to Ephraem, and asked him why he was there.
The boy began at once to declare himself guiltless. "Yes,"
said the angel, "guiltless thou art of the crime imputed to
you, but hast thou forgotten the poor man's cow? Listen to
the conversation of the men who are with thee, and thou wilt
learn that none suffer without cause."</p>

<p>In the morning, the two men began to speak, and one
said, "The other day, as I was going over a bridge, I saw
two fellows quarrelling, and one flung the other over into
the water; and I did not put forth my hand to save him, as
I might have done, and so he was drowned."</p>

<p>Presently the other man said, "I am not guilty of this
adultery of which I am charged, but nevertheless I have
done a very wicked thing. Two brothers and a sister were
left an inheritance by their father, and the two young men
wished to deprive their sister of what was her due, and they
bribed me to give false evidence whereby the will was upset,
and the property divided between them, to the exclusion of
the poor girl."</p>

<p>After an imprisonment of forty days, Ephraem was
<span class="pagenum"><a name="Page_9" id="Page_9">{9}</a></span>
brought before the magistrate along with his fellow prisoners.
He says, that when he saw the two men stripped, and
stretched on the rack, "An awful terror came over me, and
I trembled, thinking I was sure to be subjected to the
same treatment as they. Therefore I cried, and shivered,
and my heart altogether failed me. Then the people and
the apparitors began to laugh at my tears and fright, and
asked me what I was crying for? 'You ought to have considered
this before, boy! but now tears are of no avail.
You shall soon have a taste of the rack too, never doubt
it.' Then, at these words, my soul melted clean away."</p>

<div class="figcenter" style="max-width: 253px">
  <a name="ephraem" id="ephraem">
  <img width="253" height="600" alt="" src="images/025-ephraem.jpg" />
  </a>
  <div class="caption">
    <p class="title">S. EPHRAEM SYRUS. After Cahier.</p>
    <p class="date">Feb. 1.</p>
  </div>
</div>

<p>However, he was spared this time, and the innocence of
his companions having been proved, they were set free.
Ephraem was taken back to prison, where he spent forty
more days; and whilst he was there, the two men who had
defrauded their sister of her inheritance, and the man who
had flung his adversary into the river, were caught and
chained in the dungeon with him. These men and Ephraem
were brought forth to trial together, and the men were
sentenced, after they had been racked, and had confessed
their crime, to lose their right hands. Ephraem, in another
paroxysm of fear, made a vow that he would become a
monk, if God would spare him the suffering of the rack.
To his extreme terror the magistrate ordered him to be
stripped, and the question to be applied. Then Ephraem
stood naked and trembling beside the rack, when fortunately
the servant came up to the magistrate to tell him that
dinner was ready. "Very well," said the magistrate, "then
I will examine this boy another day." And he ordered him
back to prison. On his next appearance, the magistrate,
thinking Ephraem had been punished enough, dismissed
him, and he ran off instantly to the mountains, to an old
hermit, and asked him to make of him a monk.<span
class="fnanchor"><a name="Ref_4" id="Ref_4" href="#Foot_4">[4]</a></span></p>

<p><span class="pagenum"><a name="Page_10" id="Page_10">{10}</a></span>
He was eighteen years old when he was baptized, and
immediately after he had received the Sacrament of Regeneration,
he began to discipline his body and soul with
great severity. He lay on the bare ground, often fasted
whole days, and spent a considerable part of the night in
prayer. He exercised the handicraft of a sail-maker. He
was naturally a very passionate man, but he learned so
completely to subdue his temper, that the opposite virtue of
meekness became conspicuous, so that he received the title
of the "Peaceable man of God." Sozomen relates that
once, after Ephraem had fasted several days, the brother,
who was bringing him a mess of pottage, let the dish fall
and broke it, and strewed the food upon the floor. The
saint seeing his confusion, said cheerfully, "Never mind, if
the supper won't come to me, I will go to the supper."
Then, sitting down on the ground by the broken dish, he
picked up the pottage as well as he could.</p>

<p>"He devoted his life to monastic philosophy," says
Sozomen; "and although he had received no education, he
became, contrary to all expectation, so proficient in the
learning and language of the Syrians, that he comprehended
with ease the most abstruse problems of philosophy. His
style of writing was so full of glowing oratory and sublimity
of thought, that he surpassed all the writers of Greece. The
productions of Ephraem were translated into Greek during
his life, and translations are even now being made, and yet
they preserve much of their original force, so that his works
are not less admired in Greek than in Syriac. Basil, who
was subsequently bishop of the metropolis of Cappadocia,
was a great admirer of Ephraem, and was astonished at his
condition. The opinion of Basil, who was the most learned
and eloquent man of his age, is a stronger testimony I
<span class="pagenum"><a name="Page_11" id="Page_11">{11}</a></span>
think, to the merit of Ephraem, than anything that could be
indicted in his praise."<span
class="fnanchor"><a name="Ref_5" id="Ref_5" href="#Foot_5">[5]</a></span></p>

<p>S. Gregory Nyssen gives the following testimony to the
eloquence of S. Ephraem: "Who that is proud would not
become the humblest of men, reading his discourse on
Humility? Who would not be inflamed with a divine fire,
reading his treatise on Charity? Who would not wish to
be chaste in heart and soul, by reading the praises he has
lavished on Virginity? Who would not be frightened by
hearing his discourse on the Last Judgment, wherein he has
depicted it so vividly, that nothing can be added thereto?
God gave him so profound a wisdom, that, though he had a
wonderful facility of speech, yet he could not find expression
for the multitude of thoughts which poured from his mind."
At Edessa, S. Ephraem was ordained deacon; it has been
asserted that he afterwards received the priesthood from the
hands of S. Basil, but this is contradicted by most ancient
writers, who affirm that he died a deacon. He was elected
bishop of one town, but hearing it, he comported himself so
strangely, that the people and clergy, supposing him to have
lost his mind, chose another in his place; and he maintained
the same appearance of derangement till the other
candidate was consecrated. The city of Edessa having been
severely visited by famine, he quitted the solitary cell in
which he dwelt, and entering the city, rebuked the rich for
permitting the poor to die around them, instead of imparting
to them of their superfluities; and he represented to them
that the wealth which they were treasuring up so carefully
would turn to their own condemnation, and to the ruin of
their souls, which were of more value than all the wealth of
earth. The rich men replied, "We are not intent on hoarding
our wealth, but we know of no one whom we may trust to
<span class="pagenum"><a name="Page_12" id="Page_12">{12}</a></span>
distribute our goods with equity." "Then," said Ephraem,
"entrust me with that office."</p>

<p>As soon as he had received their money, he fitted up
three hundred beds in the public galleries, and there tended
those who were suffering from the effects of the famine. On
the cessation of the scarcity, he returned to his cell; and
after the lapse of a few days expired.</p>

<p>S. Ephraem was a valiant champion of the orthodox faith.
Finding that the Syrians were fond of singing the heretical
hymns of Bardasanes, he composed a great number of
orthodox poems which he set to the same tunes, and by
introducing these, gradually displaced those which were obnoxious.
One instance of his zeal against heresy is curious,
though hardly to be commended. The heretic Apollinarius
had composed two reference books of quotations from
Scripture, and arguments he intended to use in favour of his
doctrines, at a public conference with a Catholic, and these
books he lent to a lady. Ephraem borrowed the books, and
glued the pages together, and then returned them. Apollinarius,
nothing doubting, took his volumes to the discussion,
but when he tried to use them, found the pages fast, and
retired from the conference in confusion.</p>

<h3>S. SEVERUS, B. C., OF RAVENNA.<br />
(<small>ABOUT A.D.</small> 390.)</h3>

  <p class="small">[S. Severus, B. M., of Ravenna, is commemorated on Jan.&nbsp;1; S.
  Severus, B. C., of Ravenna, on Feb.&nbsp;1st. Authorities:&mdash;Three ancient
  lives, with which agree the accounts in the Martyrologies.]</p>

<p><span class="smcap">S. Severus</span> was a poor weaver in Ravenna. Upon the
see becoming vacant, the cathedral was filled with electors
to choose a new bishop. Severus said to his wife Vincentia,
"I will visit the minster and see what is going on." "You
<span class="pagenum"><a name="Page_13" id="Page_13">{13}</a></span>
had much better remain at home, and not show yourself in
your working clothes among the nobles and well-dressed
citizens," said she. "Wife! what harm is there in my
going?" "You have work to do here, for your daughter
and me, instead of gadding about, sight seeing." And when
Severus persisted in desiring to go, "Very well," said Vincentia,
"go, and may you come back with a good box on
your ear." And when she saw that he was bent on going,
she said, mocking, "Go then, and get elected bishop."</p>

<p>So he went, and entering the cathedral, stood behind the
doors, as he was ashamed of his common dress covered
with flocks of wool. Then when the Holy Spirit had been
invoked to direct the choice of the people, suddenly there
appeared in the cathedral a beautiful white dove, fluttering
at the ear of the poor spinner. And he beat it off, but the
bird returned, and rested on his head. Then the people
regarded this as a heavenly sign, and he was unanimously
chosen to be their bishop. Now Vincentia was at home,
and one came running, and told her that her husband was
elected bishop of Ravenna. Then she laughed, and would
not believe it, but when the news was repeated, she said,
"This is likely enough, that a man who tosses a shuttle
should make a suitable prelate!" But when she was convinced,
by the story being confirmed by other witnesses, her
amazement rendered her speechless.</p>

<p>After his consecration, Severus lived with her as with a
sister, till she died, and was followed shortly after by her
daughter, Innocentia. Then he laid them both in a tomb,
in the church, which had been prepared for himself. And
after many years he knew that he was to die. So he sang
High Mass before all the people, and when the service was
over, he bade all the congregation depart, save only one
server. And when they were gone, he bade the boy close
the doors of the cathedral. Then the bishop went, vested
<span class="pagenum"><a name="Page_14" id="Page_14">{14}</a></span>
in his pontifical robes, to the sepulchre of his wife and
daughter, and he and the boy raised the stone, and Severus
stood, and looking towards the bodies of his wife and
daughter, he said, "My dear ones, with whom I lived in
love so long, make room for me, for this is my grave, and
in death we shall not be divided." Having said this, he
descended into the grave, and laid himself down between
his wife and daughter, and crossed his hands on his breast,
and looked up to heaven and prayed, and then closing his
eyes, gave one sigh, and fell asleep. The relics were translated
to Mayence, in 836, and Oct.&nbsp;22nd is observed as the
feast of this translation. In art, Severus is represented as a
bishop with a shuttle at his side.</p>

<h3>S. BRIDGET, V. ABSS.<br />
(<small>A.D.</small> 525.)</h3>

  <p class="small">[S. Bridget, or Bride as she is called in England, is the Patroness
  of Ireland, and was famous throughout northern Europe. Leslie says,
  "She is held in so great honour by Picts, Britons, Angles, and
  Irish, that more churches are dedicated to God in her memory, than
  to any other of the saints;" and Hector Boece says, that she was
  regarded by Scots, Picts, and Irish as only second to the B. Virgin
  Mary. Unfortunately, little authentic is known of her. The lives
  extant are for the most part of late composition, and are collected
  from oral traditions of various value. One life is attributed,
  however, to Bishop Ultan Mac Concubar, d. circ.&nbsp;662; another, a
  metrical one, is by the monk Chilian, circ.&nbsp;740; another by one
  Cogitosus, is of uncertain date; another is by Laurence, prior of
  Durham, d.&nbsp;1154; and there is another, considered ancient, by an
  anonymous author.]</p>

<p><span class="smcap">Ireland</span> was, of old, called the Isle of Saints, because of
the great number of holy ones of both sexes who flourished
there in former ages; or, who, coming thence, propagated
the faith amongst other nations. Of this great number of
saints the three most eminent, and who have therefore been
<span class="pagenum"><a name="Page_15" id="Page_15">{15}</a></span>
honoured as the special patrons of the island, were S. Patrick
their apostle, S. Columba, who converted the Picts, and
S. Bridget, the virgin of Kildare, whose festival is marked in
all the Martyrologies on the 1st day of February.</p>

<p>This holy virgin was born about the middle of the fifth
century, in the village of Fochard, in the diocese of Armagh.
Her father was a nobleman, called Dubtach, descended from
Eschaid, the brother of King Constantine of the Hundred
Battles, as he is surnamed by the Irish historians. The
legend of her origin is as follows, but it is not to be relied
upon, as it is not given by Ultan, Cogitosus, or Chilian of Inis-Keltra.<span
class="fnanchor"><a name="Ref_6" id="Ref_6" href="#Foot_6">[6]</a></span>
Dubtach had a young and beautiful slave-girl,
whom he dearly loved, and she became pregnant by
him, whereat his wife, in great jealousy and rage, gave
him no peace till he had sold her to a bard, but Dubtach,
though he sold the slave-girl, stipulated with the purchaser
that the child should not go with the mother, but should be
returned to him when he claimed it.</p>

<p>Now one day, the king and queen visited the bard to ask
an augury as to the child they expected shortly, and to be
advised as to the place where the queen should be confined.
Then the bard said, "Happy is the child that is born
neither in the house nor out of the house!" Now it fell
out that Brotseach, the slave-girl, was shortly after returning
to the house with a pitcher of fresh warm milk from the
cow, when she was seized with labour, and sank down on
the threshold, and was delivered neither in the house nor
out of the house, and the pitcher of warm sweet milk,
falling, was poured over the little child.</p>

<p>When Bridget grew up, her father reclaimed her, and
treated her with the same tenderness that he showed to his
legitimate children. She had a most compassionate heart,
<span class="pagenum"><a name="Page_16" id="Page_16">{16}</a></span>
and gave to every beggar what he asked, whether it were
hers or not. This rather annoyed her father, who took her
one day with him to the king's court, and leaving her outside,
in the chariot, went within to the king, and asked his
majesty to buy his daughter, as she was too expensive for
him to keep, owing to her excessive charity. The king
asked to see the girl, and they went together to the door.
In the meantime, a beggar had approached Bridget, and
unable to resist his importunities, she had given him the
only thing she could find, her father's sword, which was a
present that had been made him by the king. When Dubtach
discovered this, he burst forth into angry abuse, and
the king asked, "Why didst thou give away the royal
sword, child?" "If beggars assailed me," answered Bridget
calmly, "and asked for my king and my father, I would
give them both away also." "Ah!" said the king, "I cannot
buy a girl who holds us so cheap."</p>

<p>Her great beauty caused her to be sought in marriage by
a young noble of the neighbourhood, but as she had already
consecrated herself by vow to Jesus, the Spouse of virgins,
she would not hear of this match. To rid herself of the importunity
of her suitor, she prayed to God, that He would
render her so deformed that no one might regard her. Her
prayer was heard, and a distemper fell on one of her eyes,
by which she lost that eye, and became so disagreeable to
the sight, that no one thought of giving her any further molestation.<span
class="fnanchor"><a name="Ref_7" id="Ref_7" href="#Foot_7">[7]</a></span>
Thus she easily gained her father's consent
that she should consecrate her virginity to God, and become
a nun. She took with her three other virgins of that country,
and bidding farewell to her friends, went in 469 to the holy
bishop Maccail, then at Usny hill, Westmeath; who gave
the sacred veil to her and her companions, and received
<span class="pagenum"><a name="Page_17" id="Page_17">{17}</a></span>
their profession of perpetual virginity. S. Bridget was then
only fourteen years old, as some authors assert. The Almighty
was pleased on this occasion to declare how acceptable
this sacrifice was, by restoring to Bridget the use of her
eye, and her former beauty, and, what is still more remarkable,
and is particularly celebrated, as well in the Roman,
as in other ancient Martyrologies, was, that when the holy
virgin, bowing her head, kissed the dry wood of the feet of
the altar, it immediately grew green, in token of her purity
and sanctity. The story is told of her, that when she was a
little child, playing at holy things, she got a smooth slab of
stone which she tried to set up as a little altar; then a
beautiful angel joined in her play, and made wooden legs to
the altar, and bored four holes in the stone, into which the
legs might be driven, so as to make it stand.</p>

<div class="figcenter" style="max-width: 384px">
  <a name="bridget" id="bridget">
  <img width="384" height="600" alt="" src="images/035-bridget.jpg" />
  </a>
  <div class="caption">
    <p class="title">S. BRIDGET. After Cahier.</p>
    <p class="date">Feb. 1.</p>
  </div>
</div>

<p>S. Bridget having consecrated herself to God, built a cell
for her abode, under a goodly oak, thence called Kil-dare
or the Cell of the Oak; and this foundation grew into a
large community, for a great number of virgins resorted to
her, attracted by her sanctity, and put themselves under her
direction. And so great was the reputation of her virtues,
and the place of her abode was so renowned and frequented
on her account, that the many buildings erected in the
neighbourhood during her lifetime formed a large town,
which was soon made the seat of a bishop, and in process
of time, the metropolitan see of the whole province.</p>

<p>What the rule embraced by S. Bridget was, is not known,
but it appears from her history, that the habit which she
received at her profession from S. Maccail was white.
Afterwards, she herself gave a rule to her nuns; so that
she is justly numbered among the founders of religious
Orders. This rule was followed for a long time by the
greatest part of the monasteries of sacred virgins in Ireland;
all acknowledging our Saint as their mother and mistress, and
<span class="pagenum"><a name="Page_18" id="Page_18">{18}</a></span>
the monastery of Kildare as the headquarters of their Order.
Moreover, Cogitosus informs us, in his prologue to her life,
that not only did she rule nuns, but also a large community
of men, who lived in a separate monastery. This obliged
the Saint to call to her aid out of his solitude, the holy
bishop S. Conlaeth, to be the director and father to her
monks; and at the same time to be the bishop of the city.
The church of Kildare, to suit the requirements of the
double monastery and the laity, was divided by partitions
into three parts, Cogitosus says, one for the monks, one for
the nuns, and the third for the lay people.</p>

<p>As S. Bridget was obliged to go long journeys, the bishop
ordained her coachman priest, and the story is told that one
day as she and a favourite nun sat in the chariot, the coachman
preached to them the Word of God, turning his head
over his shoulder. Then said the abbess, "Turn round,
that we may hear better, and throw down the reins." So
he cast the reins over the front of the chariot, and addressed
his discourse to them with his back to the horses. Then one
of the horses slipped its neck from the yoke, and ran free;
and so engrossed were Bridget and her companion in the
sermon of the priestly charioteer, that they did not observe
that the horse was loose, and the carriage running all on
one side. On another occasion she was being driven over
a common near the Liffey, when they came to a long hedge,
for a man had enclosed a portion of the common. Then
the man shouted to them to go round, and Bridget bade
her charioteer so do. But he, thinking that they had a right
of way across the newly made field, drove straight at the
hedge; then the proprietor of the field ran forward, and the
horses started, and the jolt of the chariot threw S. Bridget
and the coachman out of the vehicle, and severely bruised
them both. Then the abbess, picking herself up said, "Better
to have gone round; short cuts bring broken bones."</p>

<p><span class="pagenum"><a name="Page_19" id="Page_19">{19}</a></span>
Once a family came to Kildare, leaving their house and
cattle unguarded, that they might attend a festival in the
church, and receive advice from S. Bridget. Whilst they
were absent, some thieves stole their cows, and drove them
away.</p>

<p>They had to pass the Liffey, which was much swollen,
consequently the thieves stripped, and tied their clothes
to the horns of the cattle, intending to drive the cows into
the river, and swim after them. But the cows ran away,
carrying off with them the clothes of the robbers attached
to their horns, and they did not stop till they reached the
gates of the convent of S. Bridget, the nude thieves racing
after them. The holy abbess restored to them their garments,
and severely reprimanded them for their attempted
robbery.</p>

<p>Other strange miracles are attributed to her, of which it
is impossible to relate a tithe. She is said, after a shower of
rain, to have come hastily into a chamber, and cast her wet
cloak over a sunbeam, mistaking it, in her hurry, for a beam
of wood. And the cloak remained there, and the ray of
sun did not move, till late at night one of her maidens ran
to her, to tell her that the sunbeam waited its release, so
she hasted, and removed her cloak, and the ray retired after
the long departed sun.</p>

<p>Once a rustic, seeing a wolf run about in proximity to
the palace, killed it; not knowing that it was the tame
creature of the king; and he brought the dead beast to
the king, expecting a reward. Then the prince in anger
ordered the man to be cast into prison and executed. Now
when Bridget heard this, her spirit was stirred within her,
and mounting her chariot, she drove to the court, to intercede
for the life of the poor countryman. And on the
way, there came a wolf over the bog racing towards her,
and it leaped into the chariot, and allowed her to caress it.
<span class="pagenum"><a name="Page_20" id="Page_20">{20}</a></span>
Then, when she reached the palace, she went before the
king, with the wolf at her side, and said, "Sire! I have
brought thee a better wolf than that thou hast lost, spare
therefore the life of the poor man who unwittingly slew thy
beast." Then the king accepted her present with great joy,
and ordered the prisoner to be released.</p>

<p>One evening she sat with sister Dara, a holy nun, who
was blind, as the sun went down; and they talked of the
love of Jesus Christ, and the joys of Paradise. Now their
hearts were so full, that the night fled away whilst they
spoke together, and neither knew that so many hours had
sped. Then the sun came up from behind Wicklow mountains,
and the pure white light made the face of earth bright
and gay. Then Bridget sighed, when she saw how lovely
were earth and sky, and knew that Dara's eyes were closed
to all this beauty. So she bowed her head and prayed, and
extended her hand and signed the dark orbs of the gentle
sister. Then the darkness passed away from them, and
Dara saw the golden ball in the east, and all the trees and
flowers glittering with dew in the morning light. She
looked a little while, and then, turning to the abbess, said,
"Close my eyes again, dear mother, for when the world is
so visible to the eyes, God is seen less clearly to the soul."
So Bridget prayed once more, and Dara's eyes grew dark
again.</p>

<p>A madman, who troubled all the neighbourhood, came
one day across the path of the holy abbess. Bridget arrested
him, and said, "Preach to me the Word of God, and
go thy way." Then he stood still and said, "O Bridget,
I obey thee. Love God, and all will love thee. Honour
God, and all will honour thee. Fear God, and all will fear
thee." Then with a howl he ran away. Was there ever a
better sermon preached in fewer words.</p>

<p>A very remarkable prophesy of the heresies and false
<span class="pagenum"><a name="Page_21" id="Page_21">{21}</a></span>
doctrines of later years must not be omitted. One day
Bridget fell asleep whilst a sermon was being preached by
S. Patrick, and when the sermon was over, she awoke.
Then the preacher asked her, "O Bridget, why didst thou
sleep, when the Word of Christ was spoken?" She fell on
her knees and asked pardon, saying, "Spare me, spare me,
my father, for I have had a dream." Then said Patrick,
"Relate thy vision to me." And Bridget said, "Thy
hand-maiden saw, and behold the land was ploughed far
and wide, and sowers went forth in white raiment, and
sowed good seed. And it sprang up a white and goodly
harvest. Then came other ploughers in black, and sowers
in black, and they hacked, and tore up, and destroyed that
beauteous harvest, and strewed tares far and wide. And
after that, I looked, and behold, the island was full of sheep
and swine, and dogs and wolves, striving with one another
and rending one another." Then said S. Patrick, "Alas,
my daughter! in the latter days will come false teachers
having false doctrine; who shall lead away many, and the
good harvest which has sprung up from the Gospel seed we
have sown will be trodden under foot; and there shall be
controversies in the faith between the faithful and the
bringers-in of strange doctrine."</p>

<p>Now when the time of her departure drew nigh, Bridget
called to her a dear pupil, named Darlugdach and foretold
the day on which she should die. Then Darlugdach wept
bitterly, and besought her mother to suffer her to die with
her. But the blessed Bridget said, "Nay, my daughter,
thou shalt live a whole year after my departure; and then
shalt thou follow me." And so it came to pass. Having
received the sacred viaticum from the hands of S. Nennidh,
the bishop, the holy abbess exchanged her mortal life for
a happy immortality, on February 1st, 525.<span
class="fnanchor"><a name="Ref_8" id="Ref_8" href="#Foot_8">[8]</a></span>
Her body was
<span class="pagenum"><a name="Page_22" id="Page_22">{22}</a></span>
interred in the church of Kildare; where her nuns for some
ages, to honour her memory, kept a fire always burning;
from which that convent was called the House of Fire, till
Henry of London, Archbishop of Dublin, to take away all
occasion of superstition, in 1220, ordered it to be extinguished.</p>

<p>The body of the Saint was afterwards translated to Down-Patrick,
where it was found in a triple vault, together with
the bodies of S. Patrick and S. Columba, in the year 1185.
These bodies were, with great solemnity, translated the following
year by the Pope's legate, accompanied by fifteen
bishops, in presence of an immense number of the clergy,
nobility, and people, to a more honourable place of the
cathedral of Down; where they were kept, with due honour,
till the time of Henry VIII., when the monument was
destroyed by Leonard, Lord Grey, Lord Lieutenant of
Ireland. S. Bridget's head was saved by some of the clergy,
who carried it to Neustadt, in Austria; and from thence, in
1587, it was taken to the church of the Jesuits at Lisbon,
to whom the Emperor Rudolf II. gave it.</p>

<p>In art, S. Bridget is usually represented with her perpetual
flame as a symbol; sometimes with a column of fire,
said to have been seen above her head when she took the
veil.</p>

<h3>S. DARLUGDACH, V.<br />
(<small>A.D.</small> 526.)</h3>

  <p class="small center">[Authorities:&mdash;The lives of S. Bridget.]</p>

<p><span class="smcap">Amongst</span> the nuns of S. Bridget's monastery of Kildare,
there was one named Darlugdach. When young, she followed
S. Bridget, and being very dear to her, slept with the
abbess.</p>

<p>Darlugdach, not guarding her eyes with sufficient strictness,
<span class="pagenum"><a name="Page_23" id="Page_23">{23}</a></span>
saw, and fell in love with a man, who also became
enamoured of her, and their ardent glances revealed their
mutual passion. A plan was formed that she should elope
with him, on a certain night; and she laid herself in the
bosom of the sleeping abbess with beating heart, troubled
by a conflict between duty and passion. At last she rose,
and in an agony of uncertainty, cast herself on her knees,
and besought God to give her strength to master her love,
and then, in the vehemence of her resolve, she thrust her
naked feet into the red coals that glowed on the hearth,
and held them there till the pain had conquered the passion.
After that, she softly stole into bed again, and crept into
the bosom of her holy mother. When morning broke,
Bridget rose, and looked at the blistered and scorched
soles, and touching them, said gently, "I slept not, dear
child, but was awake, and saw thy struggle, and now, because
thou hast fought valiantly, and hast conquered, the flame of
lust shall no more hurt thee." And she healed her feet.</p>

<p>Darlugdach, as has been related in the life of S. Bridget,
besought her spiritual mother to let her die with her, but
S. Bridget promised that she should follow on the anniversary
of her departure, after the expiration of a year. And so
it was.</p>

<h3>S. SEVERUS, B. OF AVRANCHES.<br />
(6<small>TH CENT.</small>)</h3>

  <p class="small">[French Martyrologies. Authority:&mdash;A life by an anonymous author of
  uncertain date, but apparently trustworthy.]</p>

<p><span class="smcap">S. Severus</span> was the child of very poor Christian parents,
who hired him to a nobleman named Corbecan, a heathen,
who employed him in tending his herd of mares. The boy
loved to pasture the horses in the neighbourhood of a little
<span class="pagenum"><a name="Page_24" id="Page_24">{24}</a></span>
church dedicated to S. Martin, on the excuse that the herbage
there was richer than elsewhere, but really out of love
for the House of God. Unable to bear the sight of the
misery of the poor, during a cold winter, the boy gave them
the clothes off his back, and returned one day through the
snow to his master's castle, stripped of everything save his
breeches. Corbecan, in a rage, drove him out of the house,
and forbade him to shelter in it that night. The lad went
to the horses, and crouched among them, taking warmth
from their breath. His gentleness and piety, in the end,
produced such an impression on Corbecan, that he placed
himself under instruction in the faith, and was baptized, he
and his whole house. Severus afterwards retired into a
solitary place, and lived as an hermit, till a number of disciples
gathering round him, he was ordained priest. Against
his will he was dragged from his beloved retreat to be consecrated
bishop of Avranches. He ruled that see for several
years with great zeal and discretion, till the burden became
intolerable, and he besought the people to elect a successor.
Then he laid down his staff, and retired once more to his
forest cell, where he became the master of the blessed Giles.
The day of his death is uncertain. His body was translated
to the cathedral of Rouen.</p>

<p>In art he is represented with the mares of his master.</p>

<h3>S. SIGEBERT, K. C.<br />
(<small>A.D.</small> 656.)</h3>

  <p class="small">[French Martyrology. Authorities:&mdash;His life by Sigebert of
  Gemblours, d.&nbsp;1112, and mention by Gregory of Tours, and
  Flodoard.]</p>

<p><span class="smcap">This</span> royal saint was the son of Dagobert I., King of
France. The father for a long time refused to have his son
baptized, but at length by the advice of S. Ouen and
<span class="pagenum"><a name="Page_25" id="Page_25">{25}</a></span>
S. Eligius, then laymen in his court, he recalled S. Amand,
bishop of Maestricht, whom he had banished for reproving
his vices, and bade him baptize his son Sigebert. The young
prince's education was entrusted to Pepin, mayor of the
palace, who carried his charge into Aquitain, to his estates.
But at the age of three, Sigebert was invested by his father
with the kingdom of Austrasia, or Eastern France, including
Provence, Switzerland, Bavaria, Swabia, Thuringia, Franconia,
the Rhenish Palatinate, Alsace, Trèves, Lorraine,
Champagne, Upper Picardy, and Auvergne.</p>

<p>Dagobert died in 638, and was succeeded by Clovis II.,
in the kingdom of Western France. Pepin of Landen, was
mayor of the palace to Sigebert, and strove to train the young
king in godliness and Christian virtues. By his justice and
temperance, S. Sigebert rendered himself in his youth greatly
beloved and respected by his subjects.</p>

<p>Pepin dying in 640, the king appointed Grimoald, mayor
of the palace, in his father's room. The Thuringians revolting,
Sigebert reduced them to their duty; and this is the
only war in which he was engaged. His munificence in
founding churches and monasteries, his justice in ruling, and
the private virtues of his spotless life, made him to be regarded
as a model of a saintly king. After a reign of
eighteen years from the date of his father's death, he died at
the age of twenty-five, and was buried in the abbey of
S. Martin, near Metz, which he had built. His body was
found incorrupt in 1063, and in 1170 it was enshrined in a
silver case. When Charles V. laid siege to Metz, Francis of
Lorraine, Duke of Guise, demolished all the monasteries
and other buildings in the suburbs which could give harbour
to the enemy, amongst others that of S. Martin. The relics
of the saintly king were then removed to the collegiate church
of Our Lady, at Nancy, where they repose in a magnificent
shrine.</p>

<p><span class="pagenum"><a name="Page_26" id="Page_26">{26}</a></span></p>

<h3>S. JOHN OF THE GRATE, B. C.<br />
(<small>A.D.</small> 1163.)</h3>

  <p class="small">[His festival is observed as a double by the Church of S. Malo, in
  Brittany. His name is inserted in Saussaye's supplement to the
  Gallican Martyrology. Authorities:&mdash;The letters of S. Bernard and
  Nicolas of Clairvaux.]</p>

<p><span class="smcap">The</span> illustrious prelate S. John, commonly called "Of
the Grate," because of an iron grating which surrounded his
sepulchre, was a Breton, the son of parents in a middle
class of life. He was born about the year 1098; and from
an early age gave indications of piety. In the schools to
which he was sent, in a short time he made rapid progress.
Peter, abbot of Celle, speaking of him, calls him "the holy
bishop, faithful servant of God, a man of courage, loving
poverty, a brilliant light, dissipating the densest darkness."
His life, as a bishop, was spent in a series of lawsuits with
the monks of Marmoutiers. His episcopal seat was at Aleth
on the main land, but he desired to transfer it to the island
of Aaron, now called S. Malo, on account of the peril to
which Aleth was exposed through pirates, and the intestine
wars which devastated Brittany. He claimed the island as
belonging to the episcopal property of Aleth, but was opposed
by the monks of Marmoutiers, who claimed the Church of
S. Malo. The case was referred to the Pope, who ordered
a commission of French bishops to try the case, and they
decided against John. He considered that his cause had
been prejudged by them, and visited Rome to carry his appeal
in person to the Pope. But Lucius II. would not listen to
him, and he was condemned to lose his see. He then retired
under the protection of S. Bernard, to Clairvaux, till, on
the decease of Lucius II., a monk of Clairvaux was elevated
to the papal throne, under the title of Eugenius III. John
<span class="pagenum"><a name="Page_27" id="Page_27">{27}</a></span>
at once appealed again, and was heard; a fresh commission
was appointed, and he was restored to all his rights, and the
monks of Marmoutiers were obliged to cede the Church of
S. Malo to the bishop. John obtained decisions conformable
to that of Eugenius III., from his successors, Anastasius
IV. and Adrian IV. That the claim of John was
reasonable appears certain. Only three years before he
made it, the inhabitants of Aleth had been obliged to take
refuge in the island of Aaron to escape the ravages of the
Normans, who had already twice pillaged and burnt the city;
and it is certain that several of the predecessors of John of
the Grate had borne the title of bishop of S. Malo, as well as
of Aleth.</p>

<p>During his reign a strange heresy broke out. Eon de
l'Etoile, a fanatic, took to himself the title of "Judge of the
quick and dead," and armed with a forked stick, shared with
God the empire of the universe. When he turned upwards
the two prongs of his stick, he gave to the Almighty the
government of two-thirds of the world, and when he turned
the prongs downwards, he assumed them as his own. This
poor visionary was followed by a number of peasants who
pillaged churches, and committed all sorts of disorders.
They were condemned, in 1148, by the Council of Rheims,
and were reduced to submission by the temporal power.
John exerted himself, by persuasion and instruction, to disabuse
of their heresy such of the fanatics as over-ran his
diocese, and succeeded in converting many of his wandering
sheep.</p>

<p>He died in the odour of sanctity on Feb.&nbsp;1st, 1163, and
was buried on the Gospel side of the altar in the Church of
S. Malo. His reputation for virtue was so well established,
that almost immediately he received popular reverence as a
Saint. Numerous miracles augmented the devotion of the
people. In 1517, one of his successors, Denis Brigonnet,
<span class="pagenum"><a name="Page_28" id="Page_28">{28}</a></span>
ambassador of the king to Rome, obtained from Pope
Leo X. permission for him to be commemorated in a solemn
office, as a confessor bishop. This was the year in which
began the schism of Luther.</p>

<p>On the 15th October, 1784, Mgr. Antoine-Joseph des
Laurents, last bishop of S. Malo but one, examined the
relics of the blessed one. He found the bones of S. John
enveloped in his pontifical vestments, his pastoral staff at
his side, and ring on his finger. During the Revolution the
relics of the Saint were ordered to be cast into the sea, but
the order was countermanded, and the sexton was required
to bury them on the common fosse in the cemetery. The
grave-digger, whose name was Jean Coquelin, being a good
Catholic, disobeyed the order so far as to lay the bones
apart in a portion of the new cemetery as yet occupied by
no other bodies. In November, 1799, he announced the
secret to M. Manet, a priest who had remained through the
Reign of Terror, in S. Malo; and this venerable ecclesiastic
assisted by another priest and some religious, verified the
relics. A sealed box received the precious deposit, and it
was restored to its ancient shrine on 7th March, 1823.
Unfortunately the loss of a document which supplied one
necessary link in the chain of evidence authenticating the
relics was missing, consequently they could not be exposed
to the veneration of the faithful. By a strange accident this
document was recovered later; whereupon the bishop wrote
to Rome to state the proofs which were now complete. The
necessary sanction having been received, the sacred relics
were enshrined on the 16th November, 1839, with great ceremony;
and are now preserved in the Church of S. Malo.</p>

<p>In French, S. John is called S. Jean de la Grille; in Latin,
S. Joannes de Craticula.</p>

<p><span class="pagenum"><a name="Page_29" id="Page_29">{29}</a></span></p>

<h3>B. RAYMOND OF FITERO, AB. C.<br />
(<small>A.D.</small> 1163.)</h3>

  <p class="small">[Cistercian Breviary. Authority:&mdash;Radez, Chronic de las ordines y
  Cavall. de Santiago, Calatrava, y Alcantara.]</p>

<p><span class="smcap">In</span> the year <span class="smcap">a.d.</span> 714, the Moors, having conquered King
Roderick, took possession of Andalusia, and fortified the
city of Oreto, to which they gave the name of Calatrava;
of which they remained masters for nearly four hundred
years, till Alfonso the Warlike took possession of it, in the
year 1147, and gave it to the Templars, to guard against
the irruption of the infidels. But they held it for only eight
years. The forces which the Moors assembled to recover
Calatrava so discouraged them, that they gave up the city
into the hands of Don Sancho, who had succeeded to the
kingdom of Castille, on the death of Alfonso, and withdrew
from it. This prince announced to his court that if
any nobleman would undertake the defence of the place,
he should have and hold it, in perpetuity, as his own
property. But no one offered; the host of the Moors
which had so alarmed the Templars, caused equal dismay
in the minds of the nobles at court. A monk of the order
of Citeaux alone had courage to undertake the defence of
the town. This was Don Didacus Velasquez, monk of the
abbey of Our Lady of Fitero, in the kingdom of Navarre.
He had borne arms before he assumed the white habit of
Citeaux, and was well known to King Sancho, and this
perhaps was the reason why his abbot, Don Raymond, had
taken him with him on a visit to the king, about some
matter concerning his monastery, at this very time. He
entreated the abbot to allow him to ask permission of
Sancho to undertake the defence of Calatrava. Raymond,
at first, rejected the proposal, but at length, gained by the
<span class="pagenum"><a name="Page_30" id="Page_30">{30}</a></span>
zeal and confidence of Didacus, he boldly asked the city
of the prince. He was regarded as mad, but Sancho was
prevailed upon by the evident assurance of the two monks
to give the town of Calatrava to the Cistercian Order, and
especially to the abbey of Fitero, on condition that the
monks held it against the infidels. This was in 1158.</p>

<p>The abbot Raymond and his companion Velasquez then
proposed to the king to found a military Order of Calatrava,
and after having obtained his consent, they communicated
their design to the bishop of Toledo, who not only approved
it, but gave them a large sum of money for the fortification
of the town, and accorded indulgences to all such as should
take arms in its defence, or contribute arms or money for
the purpose. Several persons joined the two monks, and
in a short while an army was raised, at the head of which
they entered Calatrava, and took possession of it. The
walls were repaired and completed with such expedition
and strength, that the Moors abandoned their purpose of
attacking it, and withdrew.</p>

<p>The abbot Raymond, having nothing further to fear from
the infidels, applied himself to organise the new military
Order, which took its name from this town. The general
chapter of Citeaux prescribed the manner of life and habit
of these warrior monks, but historians are not agreed as to
the colour or shape of the original habit.</p>

<p>As the territory of Calatrava was almost devoid of inhabitants,
the abbot Raymond returned to Fitero, where he
left only the aged and infirm monks, bringing all who were
active and young to Calatrava, together with a great number
of cattle, and twenty thousand peasants, that he might
settle them in the newly acquired territory. He governed
the order six years, and died at Cirvelos, in the year 1163.
After his death, the knights of Calatrava, although they
were novices of Citeaux into whose hands he had put arms,
<span class="pagenum"><a name="Page_31" id="Page_31">{31}</a></span>
refused to be governed by an abbot, and to have monks
among them. They elected as their Grand Master one of
their number, Don Garcias; and the monks, who had
chosen their new abbot, Don Rudolf, retired with him to
Cirvelos, where they began an action against the knights, to
eject them, that they might recover possession of Calatrava,
which the king had given to their order, and especially to
their house of Fitero. But a reconciliation was effected,
probably through fear of the Moors, and the knights ceded
to them a house at S. Petro de Gurniel, in the diocese of
Osma, with all its dependencies, and there they built a
monastery, leaving Calatrava in the hands of the knights.</p>

<p>In the year 1540, the knights were allowed to marry, and
took only the vows of poverty, obedience, and conjugal
fidelity; since the year 1652, they have added a fourth; to
defend and maintain the Immaculate Conception of the
blessed Virgin.</p>

<h3>S. VERDIANA, V. R.<br />
(<small>A.D.</small> 1242.)</h3>

  <p class="small">[Roman and Benedictine Martyrology, those of Menardus, Ferrarius,
  &amp;c. Authority:&mdash;An old contemporary life, falsely attributed to
  Atto, B. of Pistoria.]</p>

<p><span class="smcap">Verdiana</span> was the child of poor, though well-born
parents; and her knowledge of the sufferings of the poor
from her own experience in early years made her ever full
of pity for those in need. At twelve years old she was
noted for her beautiful and modest countenance, and
humble deportment. A wealthy relation, a count, took her
into his house, and made her wait upon his wife. Her
strict probity and scrupulous discharge of her duties so
gained the confidence of her master and mistress, that they
entrusted to her the entire management of their house.
<span class="pagenum"><a name="Page_32" id="Page_32">{32}</a></span>
One day that there was a famine raging in the diocese of
Florence, and the poor were in extreme distress, the girl saw
some miserable wretches dying from exhaustion at the door.
Her master had a vessel of beans, and she hastily emptied
the box, and fed the starving wretches with them. This
would have been an act of questionable morality, were it
not for the extremity of the case, when, to save life, an act
is justified which would have been unjust were there no such
an imperious necessity. Her master had, in the meantime,
sold the beans, and he shortly after returned with the
money. He went to the vessel, to send it to the purchaser,
but found it empty. "Then," says the contemporary writer,
"he began to shout and storm against the servants, and
make such a to-do as to cause great scandal in the house
and among the neighbours. Now when all the house was
turned topsy-turvy about these beans, and was in an
uproar, the lord's hand-maiden, with great confidence, betook
herself to prayer, and spent the night in supplication.
And on the morrow, the vessel was found full of beans as
before. Then the master was called, and she bade him
abstain for the future from such violence, for Christ who
had received the beans had returned them."</p>

<p>By the kindness of the Count, her relative, she was
enabled to make a pilgrimage to S. James, of Compostella,
in company with a pious lady. On her return, she resolved
to adopt the life of a recluse, and after long preparation, and
a visit to Rome, where she spent three years, she obtained
the desire of her heart, and received the veil from the hands
of a canon of the Church of Castel Fiorentino, her native
place, and bearing the Cross, preceded and followed by all
the clergy and people, she was conducted to her cell, and,
having been admitted into it, the door was walled up. In
this cell she spent many years, conversing with those who
visited her, and receiving her food through a window,
<span class="pagenum"><a name="Page_33" id="Page_33">{33}</a></span>
through which, also, the priest communicated her. Two
large snakes crept in at this window, one day, and thenceforth
took up their abode with her. She received these
fellow-comrades with great repugnance, but overcame it,
and fed them from her own store of provisions. They
would glide forth when no one was near, but never failed
to return for the night, and when she took her meals.
On one occasion they were injured by some peasants who
pursued them with sticks and stones. Verdiana healed
them, nevertheless the rustics attacked them again, killed
one, and drove the other away, so that it never returned to
the cell of the recluse.</p>

<p>When the holy woman felt that the hour of her release
approached, she made her last confession and received the
Blessed Sacrament through her window, and then closing
it opened her psalter, and began to recite the penitential
psalms. Next morning the people finding the window
closed, and receiving no answer to their taps, broke into the
cell, and found her dead, kneeling with eyes and hands
upraised to heaven, and the psalter before her open at the
psalm <i>Miserere mihi</i>, "Have mercy upon me, O God!
after Thy great goodness; and according to the multitude
of Thy mercies, do away mine offences."</p>

<div class="footnote">

<p class="nodent"><a name="Foot_1" id="Foot_1" href="#Ref_1">[1]</a>&nbsp;&nbsp;
Vincent of Beauvais, and other late writers, say that the name of God was
found after his death written in gold letters on his heart; but this is only one
instance of the way in which legends have been coined to explain titles, the
spiritual significance of which was not considered sufficiently wondrous for the
vulgar.</p>

<p class="nodent"><a name="Foot_2" id="Foot_2" href="#Ref_2">[2]</a>&nbsp;&nbsp;
Lib. vi. c.&nbsp;8.</p>

<p class="nodent"><a name="Foot_3" id="Foot_3" href="#Ref_3">[3]</a>&nbsp;&nbsp;
De Bel. Jud. vii.&nbsp;3.</p>

<p class="nodent"><a name="Foot_4" id="Foot_4" href="#Ref_4">[4]</a>&nbsp;&nbsp;
As S. Ephraem related the incident several times to his monks, and they wrote
it down from what he had related, there exist several versions of the story slightly
differing from one another.</p>

<p class="nodent"><a name="Foot_5" id="Foot_5" href="#Ref_5">[5]</a>&nbsp;&nbsp;
Hist. Eccl. lib. iii. c. 16.</p>

<p class="nodent"><a name="Foot_6" id="Foot_6" href="#Ref_6">[6]</a>&nbsp;&nbsp;
Moreover it contradicts the positive statements of more reliable authors, that
Bridget was the legitimate daughter of Brotseach, the wife of Dubtach.</p>

<p class="nodent"><a name="Foot_7" id="Foot_7" href="#Ref_7">[7]</a>&nbsp;&nbsp;
But this legend is given very differently in another Life, and Cogitosus and the
first and fourth Lives do not say anything about it.</p>

<p class="nodent"><a name="Foot_8" id="Foot_8" href="#Ref_8">[8]</a>&nbsp;&nbsp;
As near as can be ascertained; see Lanigan, Eccl. Hist. of Ireland, vol.&nbsp;1, p.&nbsp;455.</p>

</div>

<div class="figcenter" style="max-width: 400px">
  <a name="joshua" id="joshua">
  <img width="400" height="211" alt="" src="images/053-joshua.jpg" />
  </a>
  <div class="caption">
    <p class="title">Tomb of Joshua. <i>From the Greek Menology.</i></p>
  </div>
</div>

<p><span class="pagenum"><a name="Page_34" id="Page_34">{34}</a></span></p>

<h2>February 2.</h2>

<p class="center bold">The Purification of S. Mary.</p>

<ul>
 <li><span class="smcap">S. Cornelius</span>, <i>the Centurion, B. of
 Cæsarea, 1st cent.</i></li>
 <li><span class="smcap">S. Flosculus</span>, <i>B. of Orleans,
 circ.</i> <span class="smcap">a.d.</span> 500.</li>
 <li><span class="smcap">S. Laurence</span>, <i>Abp. of
 Canterbury</i>, <span class="smcap">a.d.</span> 619.</li>
 <li><span class="smcap">S. Adalbald</span>, <i>C. in Belgium and
 Aquitaine</i>, <span class="smcap">a.d.</span> 652.</li>
 <li><span class="smcap">S. Adeloga</span>, <i>V. Abss. at Kitzingen,
 8th cent.</i></li>
 <li><span class="smcap">SS. Martyrs</span>, <i>of Ebbecksdorf</i>,
 <span class="smcap">a.d.</span> 880.</li>
 <li><span class="smcap">B. Peter Cambian</span>, <i>O. S.D., M. in
 Piedmont</i>, <span class="smcap">a.d.</span> 1365.</li>
</ul>

<h3>THE PURIFICATION OF S. MARY, OR THE<br />
PRESENTATION OF CHRIST IN THE TEMPLE.</h3>

<div>
  <img class="drop-cap" src="images/drop-t1.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">THE PURIFICATION is a double feast, partly
in memory of the B. Virgin's purification, this
being the fortieth day after the birth of her Son,
which she observed according to the Law
(Leviticus xii.&nbsp;4), though there was no need for such a
ceremony, she having contracted no defilement through
her childbearing. Partly also in memory of Our Lord's
presentation in the temple, which the Gospel for the day
commemorates.</p>

<p>The Old Law commanded, that a woman having conceived
by a man, if she brought forth a male child, should
remain forty days retired in her house, as unclean; at the
end of which she should go to the temple to be purified,
and offer a lamb and a turtle dove; but, if she were poor,
a pair of turtle doves or pigeons, desiring the priest to
pray to God for her. This law the Blessed Virgin accomplished
(Luke ii.&nbsp;12) with the exercise of admirable virtues;
especially did she exhibit her obedience, although she knew
<span class="pagenum"><a name="Page_35" id="Page_35">{35}</a></span>
that she was not obliged to keep the law, yet, inasmuch as
her Son had consented to be circumcised, though He needed
it not, so did she stoop to fulfil the law, lest she should
offend others. She also exhibited her humility, in being
willing to be treated as one unclean, and as one that stood
in need of being purified, as if she had not been immaculate.
Among the Greeks, the festival goes by the name of <i>Hypapante</i>,
which denotes the meeting of our Lord by Symeon
and Anna, in the temple; in commemoration of which
occurrence it was first made a festival in the Church by
the emperor Justinian I., <span class="smcap">a.d.</span> 542. The emperor is said to
have instituted it on occasion of an earthquake, which
destroyed half the city of Pompeiopolis, and of other
calamities. It was considered in the Greek Church as one
of the feasts belonging to her Lord (Despotikaì Heortaì).
The name of the Purification was given to it in the 9th
century by the Roman pontiffs. In the Greek Church the
prelude of this festival, which retains its first name, Hypapante,
is "My soul doth magnify the Lord, for He hath
regarded the lowliness of his hand-maiden;" and a festival
of Symeon and Anna is observed on the following day.</p>

<div class="figcenter" style="max-width: 400px">
  <a name="purification" id="purification">
  <img width="400" height="564" alt="" src="images/055-purification.jpg" />
  </a>
  <div class="caption">
    <p class="title">PURIFICATION OF S. MARY THE VIRGIN.</p>
    <p class="title">From the Great Missal.</p>
    <p class="date">Feb. 2.</p>
  </div>
</div>

<p>In the Western Church it has usually been called "Candlemas
Day," from the custom of lighting up churches with
tapers and lamps in remembrance of our Saviour having
been this day declared by Symeon to be "a light to lighten
the Gentiles." Processions were used with a similar object,
of which S. Bernard gives the following description:&mdash;"We
go in procession, two by two, carrying candles in our hands,
which are lighted not at a common fire, but a fire first
blessed in the church by a bishop. They that go out first
return last; and in the way we sing, 'Great is the glory
of the Lord.' We go two by two in commendation of
charity and a social life; for so our Saviour sent out his
disciples. We carry light in our hands: first, to signify
<span class="pagenum"><a name="Page_36" id="Page_36">{36}</a></span>
that our light should shine before men; secondly, this we
do on this day, especially, in memory of the Wise Virgins (of
whom this blessed Virgin is the chief) that went to meet
their Lord with their lamps lit and burning. And from this
usage and the many lights set up in the church this day, it
is called Candelaria, or Candlemas. Because our works
should be all done in the holy fire of charity, therefore the
candles are lit with holy fire. They that go out first return
last, to teach humility, 'in humility preferring one another.'
Because God loveth a cheerful giver, therefore we sing in
the way. The procession itself is to teach us that we
should not stand idle in the way of life, but proceed from
virtue to virtue, not looking back to that which is behind,
but reaching forward to that which is before."</p>

<p>The Purification is a common subject of representation
in Christian art, both Eastern and Western. From the
evident unsuitableness of the mystery of the Circumcision
to actual representation, it is not usually depicted in works
of art, and the Presentation in the Temple has been generally
selected, with better taste, for this purpose. The
prophecy of Symeon, "Yea, a sword shall pierce through
Thine own soul also," made to the blessed Virgin, is the
first of her seven sorrows.</p>

<p>The Christian rite of "The Churching of Women" is a
perpetuation of the ancient ceremony required by the Mosaic
Law. How long a particular office has been used in the
Christian Church, for the thanksgiving and benediction of
woman after child-birth, it would be difficult to say; but it
is probably most ancient, since we find that all the Western
rituals, and those of the patriarchate of Constantinople,
contain such an office. The Greeks appoint three prayers
for the mother on the first day of the child's birth. On the
eighth day, the nurse brings the child to church, and prayer
is made for him before the entrance to the nave. On the
<span class="pagenum"><a name="Page_37" id="Page_37">{37}</a></span>
fortieth day, the mother and the future sponsor at the child's
baptism bring the child. After an introductory service of
the usual kind, the mother, holding the child, bows her
head; the priest crosses the child, and touching his head,
says, "Let us pray unto the Lord; O Lord God Almighty,
the Father of our Lord Jesus Christ, who didst create by
Thy word all creatures, rational and irrational, who didst
bring into being all things out of nothing; we beseech and
entreat Thee, purify from all sin and pollution this Thy
handmaid, whom by Thy will, Thou hast preserved and
permitted to enter into Thy holy Church; that she may be
deemed worthy to partake, without condemnation, of Thy
holy mysteries." (If the child has not survived, the prayer
ends here; if it be alive, the priest continues), "And bless
the child born of her. Increase, sanctify, direct, teach, guide
him; for Thou hast brought him to the birth and hast
shown him the light of this world; that so he may be
deemed worthy of the mental light at the time that Thou
hast ordained, and be numbered among Thy holy flock:
through Thy only begotten Son, with whom Thou art
blessed, together with Thy all-holy, good, life-giving Spirit,
now, always, and for ever and ever."</p>

<p>Other prayers referring to the mother of the child follow.
Allusion is made to the presentation of Christ, in the
Temple. The child is taken in the priest's arms to various
parts of the church as an introduction to the sanctuary. A
boy is taken to the altar; a girl only to the central door
of the screen. There is a separate form in case of miscarriage.</p>

<div class="figcenter" style="max-width: 400px">
  <a name="flight" id="flight">
  <img width="400" height="477" alt="" src="images/059-flight.jpg" />
  </a>
  <div class="caption">
    <p class="title">THE FLIGHT INTO EGYPT. After Fra Angelico.</p>
    <p class="date">Feb. 2.</p>
  </div>
</div>

<p><span class="pagenum"><a name="Page_38" id="Page_38">{38}</a></span></p>

<h3>S. CORNELIUS THE CENTURION, B.<br />
(1<small>ST CENT.</small>)</h3>

  <p class="small">[Roman and other Western Martyrologies. Commemorated by the Greeks
  on Sept.&nbsp;13th. Authorities:&mdash;The Acts of the Holy Apostles, c.&nbsp;10,
  the notices in the Martyrologies, and allusions in the Epistles of
  S. Jerome. The Acts given by Metaphrastes are not deserving of much
  attention.]</p>

<p><span class="smcap">Cornelius,</span> the centurion, was officer of the Italian band
at Cæsarea. He was a devout proselyte, who feared God,
with all his household, and gave much alms to the poor and
prayed often and earnestly to God. He saw in a vision an
angel, who told him that his prayers and alms had come up
for a memorial before God, and that he was now to hear
the words of Salvation, and to be instructed in the fulness
of divine truth. He was to send to Joppa, to the house of
one Simon, a tanner, for S. Peter, the prince of the Apostles,
who would instruct and baptize him.</p>

<p>This he accordingly did, and S. Peter, hastening to
Cæsarea, baptized him and all his house. And the Holy
Ghost fell upon them.</p>

<p>Cornelius was afterwards, by S. Peter, ordained bishop of
Cæsarea, where he strove mightily to advance the kingdom
of Christ, and witnessed a good confession before the chief
magistrate. He died at a ripe old age, and was buried
secretly in a tomb belonging to a friend, a Christian of
wealth. And, it is said, that a bramble grew over the spot
and laced the entrance over with its thorny arms, so that
none could enter in till S. Silvanus, bishop of Philippopolis,
in Thrace, in the beginning of the 5th century, hacked
away the bramble, and discovered, and translated the sacred
relics.</p>

<p><span class="pagenum"><a name="Page_39" id="Page_39">{39}</a></span></p>

<h3>S. LAURENCE, ABP. OF CANTERBURY.<br />
(<small>A.D.</small> 619.)</h3>

  <p class="small">[Roman and other Western Martyrologies. Authorities:&mdash;Bede, Hist.
  Eccl. lib. ii. c.&nbsp;4, 6, 7. Malmesbury lib. de Gest. Pontif. Angl.]</p>

<p><span class="smcap">Laurence</span> was one of the first missionaries to the Saxons,
who came over with S. Augustine; and he succeeded the
Apostle of England in the see of Canterbury, in 608, in
which he sat eleven years. Bede says, "Laurence succeeded
Augustine in the bishopric, having been ordained
thereto by the latter, in his lifetime, lest, upon his death,
the state of the Church, as yet unsettled, might begin to
falter, if it were destitute of a pastor, though but for one
hour. Wherein he followed the example of the first pastor
of the Church, Peter, who, having founded the Church of
Christ at Rome, is said to have consecrated Clement his
assistant in preaching the Gospel, and at the same time,
his successor. Laurence, being advanced to the degree of
archbishop, laboured indefatigably, both by frequent exhortations
and examples of piety, to raise to perfection the
foundation of the Church, which had been so nobly laid.
In short, he not only took care of the new Church formed
among the English, but endeavoured also to employ his
pastoral solicitude among the ancient inhabitants of Britain,
as also among the Scots, who inhabited the island of Ireland.
For when he understood that the course of life and profession
of the Scots, as well as that of the Britons, was not
truly ecclesiastical, especially that they did not celebrate
Easter at the correct time, he wrote jointly with his fellow-bishops,
an exhortatory epistle, entreating and conjuring
them to observe unity of peace, and conformity with the
Church of Christ spread throughout the world."</p>

<p><span class="pagenum"><a name="Page_40" id="Page_40">{40}</a></span>
But soon troubles arose which obliged Archbishop
Laurence to withdraw his attention from the British bishops
to the condition of his own Kentish diocese. The pious
King Ethelbert died, and his son Eadbald, instead of following
his father's example, opposed Christianity, and caused
great scandal by taking to him his step-mother to wife, his own
mother, the saintly Bertha, having died some years before.
The condition of Christianity became so hopeless in Kent,
that Laurence resolved to desert his see, and he was confirmed
in his determination by Mellitus, bishop of London,
and Justus, bishop of Rochester, who fled from the violence
of the sons and successors of the Christian Sebert, king of
the East Saxons. Bede says, "Laurence, being about to
follow Mellitus and Justus, and to quit Britain, ordered his
bed to be laid, the night before, in the church of the blessed
Apostles, Peter and Paul; wherein, having laid himself to
take some rest, after he had poured out many prayers and
tears to God for the state of the Church, he fell asleep. In
the dead of the night, the blessed prince of the apostles
appeared to him, and scourging him a long time with
apostolic severity, asked of him, 'Why he would forsake
the flock which he had committed to him? or to what
shepherds he would commit Christ's sheep that were in the
midst of wolves? Have you,' said he, 'forgotten my example,
who, for the sake of those little ones, whom Christ
recommended to me in token of His affection, underwent at
the hands of the infidels and enemies of Christ, bonds,
stripes, imprisonment, afflictions, and lastly, the death of
the cross, that I might be crowned with Him?' Laurence
being excited by these words and stripes, the very next
morning repaired to the king, and taking off his garment,
showed the scars of the stripes he had received. The king
astonished, asked, 'Who had presumed to give such blows
to so great a man?' and was much frightened when he
<span class="pagenum"><a name="Page_41" id="Page_41">{41}</a></span>
heard that the bishop had suffered so much at the hands of
the apostle of Christ for his salvation. Then, abjuring the
worship of idols, and renouncing his unlawful marriage,
he embraced the faith of Christ, and being baptized,
promoted the affairs of the Church to the utmost of his
power."</p>

<p>In the reign of this same king, Archbishop Laurence
died, and was buried in the Church of S. Peter, close
beside his predecessor Augustine, and was succeeded by
Mellitus.</p>

<h3>S. ADALBALD, C.<br />
(<small>ABOUT A.D.</small> 652.)</h3>

  <p class="small">[Belgian Martyrologies, and in Saussaye's supplement to the Gallican
  Martyrology. Authorities:&mdash;Mention of him in the life of his wife S.
  Richtrudis, by Hucbald the monk, <span class="smcap">a.d.</span> 907; and in the life
  of his daughter, S. Eusebia. In some Martyrologies he is styled
  Martyr, but generally Duke.]</p>

<p><span class="smcap">Duke Adalbald</span> was a grandson of S. Gertrude of
Hamage. His mother's name was Gerberta. From his
earliest youth he was a model of virtue, even in the court of
the king. He married S. Richtrudis, by whom he had S.
Maurontus, his eldest son, who became afterwards abbot;
and three virgin saintly daughters, Clotsendis, Eusebia, and
Andalsendis. S. Amandus baptized Clotsendis, and Queen
Nanthild, wife of King Dagobert, was sponsor to Eusebia.
On his way to Gascony for some purpose, he was waylaid
and murdered, by certain persons who were displeased at
his marriage with Richtrudis. It seems probable, therefore,
that the crime was committed on account of some property,
but nothing for certain is known of the motive actuating
the murderers. Relics at S. Amand, in Flanders.</p>

<p><span class="pagenum"><a name="Page_42" id="Page_42">{42}</a></span></p>

<h3>S. ADELOGA, V. ABSS.<br />
(8<small>TH CENT.</small>)</h3>

  <p class="small">[Benedictine Martyrology and those of Menardus, Ferrarius, &amp;c.
  Authority:&mdash;An ancient, apparently authentic, life by an anonymous
  writer, published by Bollandus.]</p>

<p><span class="smcap">The</span> blessed Adeloga was a daughter of Charles Martel,
son of Pepin l'Heristal, by Kunehilda, whether his wife or
concubine is uncertain. Adeloga was of singular beauty, so
that she was greatly sought in marriage, but she constantly
refused all offers, having given her heart wholly to her
heavenly Spouse. Her father, greatly exasperated against
her, on this account, treated her with studied brutality,
subjecting her to public insult; and observing that the
bruised spirit of his child sought refuge and comfort in the
advice of her director, his private chaplain, he was filled
with bitterness, and said, "Hearken, my daughter, you
have refused kings, dukes, and peers to anger me, that you
might wanton with a curate." Then calling to him one of
his knights, who stood by, as he thus insulted his daughter,
he bade him "Go and tell the chaplain to be off, he and
his woman here, or they shall both be driven forth with contumely,
to-morrow morning."</p>

<p>Hearing this, the priest groaned in spirit, and said, "O
God of heaven and earth, who searchest the secrets of all
hearts, and every thought of man, Thou knowest my innocence
in this matter. But, although my lord has exercised
his anger upon me, I will not desert my lady and mistress,
but for Christ's sake will wait upon her with all reverence."</p>

<p>Then Adeloga went forth, and the priest with her, and
they journeyed till they came to a wild and desert place,
and there they built a convent. The name of the place was
Kitzingen.</p>

<p><span class="pagenum"><a name="Page_43" id="Page_43">{43}</a></span>
To her came many virgins, and the priest gave her the
veil, and made her abbess, enjoining her to adopt the rule
of SS. Benedict and Scholastica. He, himself, attended to
the temporal affairs of the convent, till he was summoned
to his rest.</p>

<p>The story is told that after his death, a young nun, having
fallen in love with a youth, resolved to fly the convent.
She waited till night, and then, when all were asleep, stole
to the gates, but there she saw the form of the white-haired
chaplain beckoning her back, and with a gentle voice addressing
her, "Go back, dear virgin! A heavenly Spouse
calleth thee, and no earthly lover! Return to him, my child.
I watch without over this sacred house, and the abbess
keeps ward within." And not many days after, the girl
sickened and died.</p>

<p>There was another nun who was also smitten with passion
for a young noble, and harboured in her mind the thought
of escaping from her monastery, and flying to his arms. But
in the night, as she slept, she saw the holy abbess, Adeloga,
pass before her with a lamp in her hand, who turned and
looked on her and said, "Lo, Christ cometh, prepare to
meet Him. Awake, the Bridegroom cometh, go forth and
trim thy light." Then she started from sleep, and was
moved with compunction, and never after yielded to sensual
thoughts.</p>

<p>Now it fell out that in after years Charles Martel was reconciled
to his daughter, and endowed her monastery with
lands, and visited her. Then, in the night, there stood
before him, in vision, the old chaplain, who said to him,
"The Eternal King hath sent me unto thee, to declare to
thee my innocence in that thing whereof thou didst once
accuse me. And if thou believest me not now, then will I
cite thee to appear, and hear me plead my cause, before the
just judgment seat of God." And when Charles awoke, he
<span class="pagenum"><a name="Page_44" id="Page_44">{44}</a></span>
called to him his daughter, and said, "Pray for me, my
dearest child, that the Lord lay not this sin to my charge,
that once in wrath I spoke falsely against thee and my
chaplain, thy director."</p>

<p>It is related that among the retainers of the abbey was a
noble youth very fond of dogs, and above all, he loved one
hound, which was with him in the field and forest by day,
and slept at the foot of his bed at night. One day that he
was in the wood, a couple of ruffians fell upon him, and
murdered him for the sake of his clothes and purse, and
left the body naked under the trees. For three days the
faithful hound kept guard, and then it sought the abbey,
and whined at the door of the lady Adeloga, and when she
came forth, plucked at her dress, as though to lead her into
the forest. Suspecting something was amiss, she called to
her some servants, and they followed the dog to where his
master lay slain. The abbess was determined to discover
who were the murderers. She therefore summoned before
her all the retainers and serfs on the land, and questioned
them closely, but could obtain no confession. Then she
solemnly warned the culprits to beware how they left the
matter to the judgment of God, and she bade them, for the
last time, confess. When all were silent, the hound of the
murdered man was introduced, and it flew at the throats of
the culprits and tore them so fearfully that one died.</p>

<p>The historian of the life of S. Adeloga, concludes with
the following prayer. "We pray thee, most holy and gentle
mother, that, as thou hast encouraged us in this life with
thy good example and virtuous acts, so mayest thou deign
to assist us with God in life eternal; that as we rejoice in
thy commemoration on earth, so may we merit to be
strengthened by thy intercession in heaven; for the sake of
Christ Jesus, our Lord, who of all Saints is the reward, the
glory, joy, and crown, through ages of ages, Amen."</p>

<p><span class="pagenum"><a name="Page_45" id="Page_45">{45}</a></span></p>

<h3>THE HOLY MARTYRS OF EBBECKSDORF.<br />
(<small>A.D.</small> 880.)</h3>

  <p class="small">[Authority:&mdash;The contemporary Fulda Annals of the Franks. See also
  the Legend in Langebek, Script. Rer. Danicarum II., pp.&nbsp;57-71.]</p>

<p><span class="smcap">These</span> martyrs were Duke Bruno of Saxony, Theodoric,
bishop of Minden, Marquard, bishop of Hildesheim, Erlulf
of Fulda, Gosbert, bishop of Osnabrück, and many others;
massacred by the Northmen.</p>

<h3>B. PETER CAMBIAN, O. S.D., M.<br />
(<small>A.D.</small> 1365.)</h3>

  <p class="small">[Roman Martyrology.]</p>

<p><span class="smcap">This</span> Saint was sent by the Sovereign pontiff, into the
vallies inhabited by the Waldensian heretics, as Inquisitor-general
in Piedmont, in 1351, and was murdered by the
heretics in the Franciscan convent of Susa. The person who
did the deed stabbed him in the cloister, on the feast of the
Purification of Our Lady, in 1365. His tomb was opened
in 1854, and the relics were elevated to the altars of several
churches to which they were given. Pius IX. confirmed the
devotion of the Catholics towards this martyr.</p>

<div class="figcenter">
  <img width="400" height="228" alt="" src="images/069-notitle.jpg" />
</div>

<p><span class="pagenum"><a name="Page_46" id="Page_46">{46}</a></span></p>

<h2>February 3.</h2>

<ul>
 <li><span class="smcap">SS. Celerinus</span>, <i>D. C.</i>, <span class="smcap">Celerina,
   Ignatius, and Laurence</span>, <i>MM. in Africa, 3rd cent.</i></li>
 <li><span class="smcap">S. Fortunatus,</span> <i>M. at Rome</i>.</li>
 <li><span class="smcap">S. Candidus</span>, <i>M. at Volaterra</i>.</li>
 <li><span class="smcap">SS. Tigris and Remedius</span>, <i>BB., MM. at Gap, 4th cent.</i></li>
 <li><span class="smcap">S. Blaise</span>, <i>B. M.</i>, <span class="smcap">and
   Companions</span>, <i>at Sebaste, circ.</i> <span class="smcap">a.d.</span> 316.</li>
 <li><span class="smcap">S. Simplicius</span>, <i>B. of Vienne; beginning of 5th cent.</i></li>
 <li><span class="smcap">S. Anatolius</span>, <i>B. of Adana, in Cilicia; beginning of 5th cent.</i></li>
 <li><span class="smcap">S. Laurence the Illuminator</span>, <i>B. of Spoleto,
   circ.</i> <span class="smcap">a.d.</span> 576.</li>
 <li><span class="smcap">S. Philip</span>, <i>B. of Vienne, circ.</i> <span class="smcap">a.d.</span> 578.</li>
 <li><span class="smcap">S. Evantius</span>, <i>B. of Vienne</i>, <span class="smcap">a.d.</span> 586.</li>
 <li><span class="smcap">S. Hadelin</span>, <i>P. at Celles in Belgium, circ.</i> <span class="smcap">a.d.</span> 690.</li>
 <li><span class="smcap">S. Berlinda</span>, <i>V. at Meerbeeke in Belgium, circ.</i> <span class="smcap">a.d.</span> 698.</li>
 <li><span class="smcap">S. Werburga</span>, <i>V. Patroness of Chester; beginning of 8th cent.</i></li>
 <li><span class="smcap">S. Nithard</span>, <i>P. M. in Sweden, circ.</i> <span class="smcap">a.d.</span> 840.</li>
 <li><span class="smcap">S. Anskar</span>, <i>B. of Hamburg, Apostle of Sweden
   and Denmark</i>, <span class="smcap">a.d.</span> 865.</li>
 <li><span class="smcap">S. Liafdag</span>, <i>B. M. at Ripe in Denmark, circ.</i> <span class="smcap">a.d.</span> 980.</li>
 <li><span class="smcap">S. Elinand</span>, <i>Monk of Froidmont, near Beauvais</i>, <span class="smcap">a.d.</span> 1237.</li>
</ul>

<h3>SS. CELERINUS, D. C., CELERINA, IGNATIUS,<br />
AND LAURENTINUS, MM.<br />
(3<small>RD CENT.</small>)</h3>

  <p class="small">[Roman and other Latin Martyrologies. Authorities:&mdash;The letters of
  S. Cyprian of Carthage, and S. Cornelius of Rome. A letter of S.
  Celerinus to the Confessor Lucian is inserted in some editions of
  the works of S. Cyprian.]</p>

<div>
  <img class="drop-cap" src="images/drop-o1.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">OF CELERINA, Ignatius, and Laurence nothing,
except their names, is known, and even these
would not have come down to us, but for their
being mentioned as glorious martyrs by S.
Cyprian, in a letter to their nephew, S. Celerinus. This
Celerinus was first Reader, and then Deacon, in the Church
of Carthage, and received orders from S. Cyprian. He was
in Rome in the year 250, and confessed Christ there in the
Decian persecution, spending nineteen days in chains; but
<span class="pagenum"><a name="Page_47" id="Page_47">{47}</a></span>
to his great sorrow, his sister yielded to her fears, and was
numbered among the lapsed. Afterwards Celerinus was
unfortunately drawn away by Novatian into schism, but
when he perceived that the schismatic sought his own advancement
rather than the glory of God, he acknowledged
his error, and returned to the communion of the Catholic
Church.</p>

<h3>S. FORTUNATUS, M.</h3>

<p><span class="smcap">S. Fortunatus</span> is mentioned, together with many other
martyrs, in the Roman and other Martyrologies on Feb.&nbsp;2nd,
as having suffered at Rome; but their Acts have not been
preserved. The body of S. Fortunatus was found in 1606,
in the cemetery of S. Callixtus, and was given by Pope
Paul V. to the Rev. Jacobus Tirinus, S.J., for the new and
beautiful Jesuit church he had built in Antwerp, in the year
1622. On account of Feb.&nbsp;2nd being the Feast of the
Purification, the commemoration of S. Fortunatus has been
postponed in that church till Feb.&nbsp;3rd.</p>

<h3>S. BLAISE, B. M.<br />
(<small>A.D.</small>316.)</h3>

  <p class="small">[Roman and Western Martyrologies. Commemorated by the Greeks on
  Feb.&nbsp;11th, in some ancient Martyrologies, on Feb.&nbsp;15th. The Greek
  Acts, of which there are four versions, are modern, and deserve
  little regard.]</p>

<p><span class="smcap">Blasius,</span> Blase, Blayse, Blays, or Blaise, was bishop of
Sebaste, a city of Cappadocia, in the Lesser Asia. He
spent a great part of his time in retirement on a hill not far
from the city, whither he withdrew, after the duties of his
office were finished, to be alone with God. During the
persecution of the Christians in the reign of Diocletian, he
<span class="pagenum"><a name="Page_48" id="Page_48">{48}</a></span>
lay concealed for some time in this retreat; but was at last
taken and brought before Agricolaus, the governor of the
province, and confessing himself a Christian, was thrown
into prison. After enduring many tortures, he received the
crown of martyrdom in the beginning of the fourth century.
Some historians refer this event to the year 316, under the
reign of Licinius. Seven holy women and two young
children suffered at the same time. The Acts of his martyrdom
are so untrustworthy that it is not possible to state any
further particulars which are authentic. The Council of Oxford,
<span class="smcap">a.d.</span> 1222, prohibited servile labour on this day. Its
observance in England was marked by several curious ceremonies.
Among others a taper used to be offered at High
Mass; and it was lately the custom in many parts of
England to light bonfires on the hills on S. Blaise's night.
Some have affirmed that these usages arose from an absurd
pun on the Saint's name (sc. "blaze"); but this seems
clearly erroneous, as they are not peculiar to England. In
some parts of Germany, S. Blaise's Day is called "Little
Candlemas Day," because of the bonfires that it was usual
(for an uncertain reason) to kindle on that night. At Bradford,
Yorkshire, a festival is holden every five years in
memory of S. Blaise.</p>

<p>In the Greek paintings, S. Blaise is depicted as an old
man with a pointed beard. In Western art he appears
in the vestments of a bishop; his peculiar emblem is an
iron comb, such as is used by wool-combers, which is said
to have been an instrument of his torture. Owing, probably,
to this reason, he has been esteemed the patron of
manufacturers of wool, and that trade in the city of
Norwich still observes his day, or did so until lately.
S. Blaise is also frequently represented as surrounded by
wild beasts, or birds are bringing him food; the text,
Job v.&nbsp;23, which occasionally accompanies these emblems,
<span class="pagenum"><a name="Page_49" id="Page_49">{49}</a></span>
indicates that, in his case as in that of other saints,
by long continuance in a solitary course of life, the denizens
of the wood had become accustomed to the Saint's
presence. Sometimes again, S. Blaise has a swine's head at
his feet, typical of his victory over the sensual desires of the
flesh. Finally, he occasionally holds in one hand, or has
borne before him by a chorister, a lighted taper, typical of
his being "a burning and a shining light."</p>

<div class="figcenter" style="max-width: 252px">
  <a name="blaise" id="blaise">
  <img width="252" height="600" alt="" src="images/073-blaise.jpg" />
  </a>
  <div class="caption">
    <p class="title">S. BLAISE. From Cahier.</p>
    <p class="date">Feb. 3.</p>
  </div>
</div>

<h3>S. LAURENCE THE ILLUMINATOR, B.<br />
(<small>ABOUT A.D.</small> 576.)</h3>

  <p class="small">[The learned Bollandus, S.J., pithily remarks: "Magnas Umbria circa
  veterum suorum Sanctorum res gestas ortum ætatem, contraxit umbras,
  si non tenebras." Little is known of this Saint.]</p>

<p><span class="smcap">S. Laurence</span> the Illuminator, is said to have come
from Syria with many other illustrious bishops and confessors,
to Italy, in the reign of Diocletian. He was elected
by the clergy bishop of Spoleto; and illumined his diocese
with his teaching and miracles.</p>

<h3>S. HADELIN, P. C.<br />
(<small>ABOUT A.D.</small> 690.)</h3>

  <p class="small">[Martyrologies of Ado, of Wyon, Menardus, those of Liége, Cologne,
  &amp;c. Authorities:&mdash;Two ancient lives, one by Notker, B. of Liége
  (971-1007).]</p>

<p><span class="smcap">S. Hadelin</span> was one of the disciples of S. Remacle, and
when that Saint resigned his bishopric of Tongres, that he
might retire from the world into the peaceful monastery of
Staveloo, lately founded by S. Sigebert, King of Austrasia,
he took with him the pious and humble Hadelin. On their
<span class="pagenum"><a name="Page_50" id="Page_50">{50}</a></span>
way they rested on a bare plain, under a glaring sun, for
their afternoon repose. S. Remacle remained awake, whilst
his companion slept, and saw an angel bending over Hadelin,
shading him with his wings from the burning heat.
Remacle sent Hadelin into the neighbourhood of Dinant,
on the Meuse, in 669, and finding a quiet retreat at Celles,
on the Lesse, he dwelt there in a cave, and built a little
chapel, on the site of which rose in after years a collegiate
church. S. Hadelin is the patron of five churches in the
diocese of Liége and Namur. His hermitage still exists,
and from his time has never been without a pious successor.
The body of the Saint was buried there, but was translated
to Vise in the diocese of Liége, in 1338. His translation is
commemorated on October 11th.</p>

<h3>S. BERLINDA.<br />
(<small>ABOUT A.D.</small> 698.)</h3>

  <p class="small">[Molanus in his addition to Usuardus, Wyon, Menardus, and Ferrarius.
  Authority:&mdash;An ancient life by an anonymous writer, published by
  Bollandus.]</p>

<p><span class="smcap">Berlinda</span> was the daughter of a nobleman named Odelard,
who resided at Meerbeeke, near Ninove, in Brabant,
in the reign of King Dagobert, and of Nona, his wife, the
sister of S. Amandus. To a rare beauty, Berlinda joined
all the gifts of intellect, but she had the misfortune to incur
the anger of her father. After the death of his wife and
only son, Odelard was attacked by leprosy, and lived a
miserable languishing life, ministered to by his daughter.</p>

<p>One day that he asked her for something to drink, she
filled a bowl with water, and took it to him, and then, being
herself thirsty, she rinsed out the vessel, and filled it again.
The father, highly offended at her doing this, drove off at
<span class="pagenum"><a name="Page_51" id="Page_51">{51}</a></span>
once to Nivelles and offered all his lands to S. Gertrude,
by the symbolic gift of a white glove and a reaping-hook
and a branch of foliage. Before accomplishing his donation,
he supplicated the Saint to accept his offering with her
own hands. Then the reliquary, in which the holy abbess
reposed, opened, and the lifeless hands of S. Gertrude were
extended to receive the glove, the branch, and the sickle.
Then it closed upon them.</p>

<p>Berlinda, being disinherited, retired to the monastery of
Moorsel, near Alost, where she lived in penitence and
prayer. One night she heard a choir of angels singing, as
they sailed across the dark starlit sky, bearing the soul of
her father to Paradise. She at once besought of the
superior permission to return to Meerbeeke for a while.
Her request was complied with, and she flew to her father's
castle. He was dead, so Berlinda buried him in the little
church he had erected there to the honour of S. Peter.</p>

<p>Retained by force in her paternal dwelling by the servants
and tenants, Berlinda remained at Meerbeeke, where she
continued her life of austerities and prayer, and died about
690, on the 3rd of February.</p>

<p>As no stone sarcophagus could be found in which she
might be laid, a large oak was cut down and scooped out to
serve as a coffin, and her body was placed in it. Numerous
miracles were wrought at her tomb, so that at the end of
seven years the coffin was opened, and the wood was found
to have become petrified. On this occasion a church was
built in her honour and that of the Blessed Virgin, and
thirty years later, her relics were solemnly enshrined on May
2nd, 728. S. Berlinda has remained in great honour at
Meerbeeke. She is invoked against cattle diseases; and in
accordance with an ancient custom, pilgrims pray before a
wooden image of the saint represented beside a cow, and
touch the udder of the cow, which has become black
<span class="pagenum"><a name="Page_52" id="Page_52">{52}</a></span>
through the innumerable touchings to which it has become
subjected. According to a popular saying S. Berlinda
protects trees transplanted on her festival.</p>

<h3>S. WERBURGA, V. ABSS.<br />
(<small>BEGINNING OF</small> 8<small>TH CENTURY.</small>)</h3>

  <p class="small">[English Martyrology. Authorities:&mdash;Life of Goscelin, the monk (fl.
  1100), and mention in Bede, John of Brompton, Florence of Worcester,
  Hyden, Langherne, Simeon of Durham.]</p>

<p><span class="smcap">Werburga,</span> patroness of Chester, was born at Stone, in
Staffordshire, and was the daughter of Wulfhere, King of
Mercia, or the Midland English. From the lips of her
sainted mother, Ermingilde, she received those first lessons
of Christian truth which afterwards produced such beautiful
fruit in her life.</p>

<p>Being one of four children, all trained under the same
godly discipline, she is said to have excelled them all in
virtue and discretion. Her mind was open to receive good
impressions, and she listened with earnest attention to every
word of instruction and advice. Thus, she "daily grew in
grace, and in the knowledge of our Lord and Saviour Jesus
Christ:" her mind continually expanding under the influence
of holy thoughts and pure desires. At an age when most
persons of her exalted position would have been found
joining in the giddy whirl of pleasure, she found truest joy
in contemplation of heavenly things, and holiest bliss, arising
from a pure conscience chastened by fasting and sanctified
by prayer. She daily assisted her mother in the performance
of the whole Church Offices, and spent much time on
her knees in the exercise of private devotions.</p>

<p>Having early resolved to devote herself to a life of virginal
purity, she sought every opportunity to prepare her mind
<span class="pagenum"><a name="Page_53" id="Page_53">{53}</a></span>
for that holy state. But she was not to overcome the world
without a struggle. Temptations began to gather around
her. The beauty of her person attracted a crowd of
admirers, who eagerly sought her hand in marriage.
Foremost among these was a prince of the West Saxons,
who offered her rich gifts and made flattering proposals.
She refused to accept his gifts; and to his proposals
answered that she had resolved to become the bride of
Christ, and wished no earthly spouse.</p>

<div class="figcenter" style="max-width: 317px">
  <a name="werburga" id="werburga">
  <img width="317" height="600" alt="" src="images/079-werburga.jpg" />
  </a>
  <div class="caption">
    <p class="title">S. WERBURGA. From Cahier.</p>
    <p class="date">Feb. 3.</p>
  </div>
</div>

<p>Another, and more violent temptation soon presented
itself. Werbode, a powerful knight of her father's court,
backed by the influence of her father, entreated Werburga
to become his wife; but to his entreaties she turned a deaf
ear. Imagining that to this refusal she was influenced by
her two brothers, who were then under the instruction of
S. Chad, and resolving by fair or foul means to compass his
designs, Werbode sought an opportunity to murder the two
brothers, and thus remove them from his path. In the
accomplishment of this diabolical design, he was, to a
certain extent, assisted by the father, whom he had incensed
against his sons. Werbode soon after died a
miserable death. The king, stung by remorse, saw reflected,
as in a mirror, all the deeds of his past life, and
remembered how he had promised to extirpate idolatry from
his dominions, but had failed to perform his vow. With
earnestness he began to atone for his faults; destroyed the
idols and converted their temples into churches, built the
great abbey of Peterborough, founded the priory of Stone,
and in every way endeavoured to propagate the true faith
among his people.</p>

<p>Seeing this happy change in his disposition, Werburga
revealed to her father the earnest desire of her heart, and
earnestly entreated his permission to consecrate herself
wholly to God. At first he appeared to be very grieved,
<span class="pagenum"><a name="Page_54" id="Page_54">{54}</a></span>
but yielding at length to her passionate entreaties, Wulfhere,
attended by his whole court, conducted her with great state
to the convent of Ely. Here they were met at the gates by
a long procession of nuns, singing hymns of praise and
thanksgiving to God. Werburga, falling on her knees,
begged of the royal abbess, S. Etheldreda, that she might be
received as a postulant. Having obtained her request, the
voice of praise again ascended to heaven, the virgins chanting
the <i>Te Deum</i>, as they returned to the convent. Now
followed the usual trials; Werburga was first stripped of her
costly apparel, her rich coronet was exchanged for a poor
veil, purple and silks and gold were replaced by a rough
coarse habit, and she resigned herself into the hands of her
superior, henceforward to live only to Christ.</p>

<p>The virgin, with great fervour, now devoted herself to
God. Her affections being weaned from earthly things,
were fixed more firmly upon those things which are above.
By prayer and fasting, by self-sacrifice and mortification, by
obedience and penance, she sought to sanctify her soul and
body, that she might present them, a holy and acceptable
sacrifice, unto God.</p>

<p>After many years she was chosen, at the request of her
uncle King Ethelred, to superintend all the religious houses
for women in his kingdom. When she entered upon this
larger sphere of duty, she laboured with earnest diligence to
make all the houses under her care models of exact monastic
discipline. Through the liberality of her uncle, she
was enabled to found new convents at Trentham, in Gloucestershire;
Hanbury, in Staffordshire; and Weedon, in
Northamptonshire. These remained for several centuries
as evidences of her godly zeal. The king also, at her
request, founded the collegiate church of S. John the Baptist,
in the suburbs of West Chester, and gave to S. Egwin the
ground for the great abbey of Evesham.</p>

<p><span class="pagenum"><a name="Page_55" id="Page_55">{55}</a></span>
S. Werburga, both by precept and example, sought to
develope the religious life in those committed to her charge,
and many through her influence were won from a life of
dissipation and vice to a life of holiness and love.</p>

<p>God, in answer to continual prayers, had crowned her
with many spiritual and celestial blessings. The old
chroniclers say that she became the most perfect pattern of
meekness, humility, patience, and purity. Her fastings and
mortifications were almost incredible. She never took more
than one meal during the day, and that of the coarsest food:
seeking in this to emulate the lives of those fathers of the
desert who shed such radiance over the Eastern and African
Church. Beside the usual monastic offices, she was in the
habit of reciting, upon her knees, the whole of the Psalter
daily. She often remained in the church all night, bathed
in tears and prostrate in prayer.</p>

<p>In the exercise of these holy devotions she lived to a
ripe old age. Receiving at last some premonitions of her
approaching departure, she made a farewell visit to all the
houses under her care, and exhorted the inmates to prepare
for the coming of the heavenly Bridegroom. Then retiring
to the convent at Trentham, she quietly waited her departure.
The messenger soon came, and found the bride
ready, and so with quiet faith and perfect trust she went
to the home of her Spouse, on the 3rd of February, 699.</p>

<p>Her corpse, in accordance with her own directions, was
conveyed to the monastery at Hanbury. It was interred
with great honour, and there remained until the year 708.
Then it was disinterred in presence of King Ceolred and
many bishops, and transferred to a costly shrine. The old
chroniclers say that it was found incorrupt, and remained so
until <span class="smcap">a.d.</span> 875, when, for fear of the Danes, who were invading
the country, the shrine was carried to Chester. The
body, however, fell to dust soon after its translation. In
<span class="pagenum"><a name="Page_56" id="Page_56">{56}</a></span>
course of time a stately church was erected over the
relics; this became the cathedral, and as such exists to
this day.</p>

<p>During the reign of Henry VIII., the shrine was desecrated,
and the holy relics of S. Werburga scattered
abroad. What remained of the costly shrine was afterwards
converted into an episcopal throne, and may still be
seen, carved with the curious images of kings of Mercia,
ancestors of S. Werburga, who flourished eleven centuries
ago. To this day it is used as the throne of the bishops
of Chester.</p>

<h3>S. NITHARD, P. M.<br />
(<small>A.D.</small> 840.)</h3>

  <p class="small">[From the Life of S. Anskar, c. 6; Adam of Bremen, Hist. Eccl. lib. i.]</p>

<p><span class="smcap">Nithard,</span> nephew of Bishop Gauzbert, accompanied him
in his mission to the Swedes; at first he was heard with
patience, but the wild pagans, enraged at his denunciation
of their worship of Thorr and Odin, burst into the house
where he was, and killed him.</p>

<h3>S. ANSKAR, B.; AP. OF SWEDEN.<br />
(<small>A.D.</small> 865.)</h3>

  <p class="small">[German, Scandinavian, and Belgian martyrologies. Authorities:&mdash;His
  life by his successor, S. Rembert, who was personally acquainted
  with him, and had shared in his mission. The following outline of
  the life of this illustrious saint is from the pen of the Rev. G. F.
  Maclear, B.D., and is extracted from his "Apostles of Mediæval
  Europe," somewhat curtailed, and with some modifications.]</p>

<p><span class="smcap">Charlemagne</span> was once, we are told,<span
class="fnanchor"><a name="Ref_9" id="Ref_9" href="#Foot_9">[9]</a></span>
at Narbonne, when, in the midst of the banquet, some swift barks were
seen putting into the harbour. The company started up,
<span class="pagenum"><a name="Page_57" id="Page_57">{57}</a></span>
while some pronounced the crew to be Jewish, others
African, others British traders, the keen eye of the
great emperor discerned that they were bound on no
peaceful errand. "It is not with merchandise," said he,
"that yonder barks are laden; they are manned by most
terrible enemies." And then he advanced to the window,
and stood there a long while in tears. No one dared to
ask him the cause of his grief, but at length he explained it
himself. "It is not for myself," said he, "that I am weeping,
or for any harm that yon barks can do to me. But
truly I am pained to think that even while I am yet alive
they have dared to approach this shore; and still greater is
my grief when I reflect on the evils they will bring on my
successors."</p>

<p>His words were only too truly fulfilled. The sight of
those piratical banners told its own tale. The fleets he had
built, the strong forts and towns he had erected at the
mouths of the various rivers throughout his empire, were
neglected by his successors, and what he foresaw came to
pass. Year after year, during the ninth century, the children
of the North burst forth from their pine forests, their
creeks, their fiords, and icebound lakes, and prowled along
the defenceless shores of Germany, France, and England.
They laughed at the fiercest storms, landed on the most
inaccessible coasts, and pushed up the shallowest rivers,
while Charlemagne's degenerate successors tamely beheld
the fairest towns in their dominions sacked and burnt by
the terrible crews of those terrible barks.</p>

<p>"Take a map," writes Sir Francis Palgrave, "and colour
with vermilion the provinces, districts, and shores which the
Northmen visited, as the record of each invasion. The
colouring will have to be repeated more than ninety times
successively before you arrive at the conclusion of the
Carlovingian dynasty. Furthermore, mark by the usual
<span class="pagenum"><a name="Page_58" id="Page_58">{58}</a></span>
symbol of war, two crossed swords, the localities where
battles were fought by or against the pirates; where they
were defeated or triumphant, or where they pillaged, burned,
destroyed; and the valleys and banks of the Elbe, Rhine,
and Moselle, Scheldt, Meuse, Somme, and Seine, Loire,
Garonne, and Adour, the inland Allier, and all the coasts
and coastlands between estuary and estuary, and the
countries between the river-streams, will appear bristling as
with <i>cheveux-de-frise</i>. The strongly-fenced Roman cities,
the venerated abbeys, and their dependent <i>bourgades</i>, often
more flourishing and extensive than the ancient seats of
government, the opulent sea-ports and trading-towns, were
all equally exposed to the Danish attacks, stunned by the
Northmen's approach, subjugated by their fury."<span
class="fnanchor"><a name="Ref_10" id="Ref_10" href="#Foot_10">[10]</a></span></p>

<p>But while the mind faintly strives to conceive the misery
and desolation thus inflicted, on well-nigh every town and
village of Germany and France, it finds satisfaction in the
thought that even now missionary zeal did not falter; that
while every estuary and river darkened under the sails of
the Northmen's barks, there were not lacking those who had
the Christian bravery to penetrate into the dreary regions
whence they issued forth, to seek them out amidst their
pine forests and icebound lakes, and to plant amongst them
the first germs of Christian civilization.</p>

<p>The first mission in Denmark was organized in the year
<span class="smcap">a.d.</span> 826, when Harold, king of Jutland, his queen, and a
large retinue of Danes, were baptized with great pomp in
the vast Dom of Mayence. On this occasion, Harold
solemnly did homage to Louis the Pious, and agreed
to hold the Danish kingdom as a feudatory of the Carlovingian
crown. On this occasion also, Ebbo, the primate
of France, determined to seek out a monk who would be
willing to accompany the newly-baptized king on his return
<span class="pagenum"><a name="Page_59" id="Page_59">{59}</a></span>
to Denmark, and remain at his court as a priest and teacher.
But the well-known ferocity of the Northmen long deterred
any one from offering himself for such a duty. At length
the abbot of Corbey, near Amiens, announced that one of
his monks was not unwilling to undertake the arduous
task.</p>

<p>The intrepid volunteer was Anskar, a native of a village
not far from Corbey. Born in the year <span class="smcap">a.d.</span> 801, and early
devoted by his parents to the monastic life, he had always
evinced the deepest religious enthusiasm, and his ardent
imagination taught him to believe that he often saw visions
and heard voices from another world. When he was only
five years of age, he lost his mother: and a dream, in which
he saw her surrounded by a majestic choir of virgins, the
fairest of whom bade him, if he would join his mother in
bliss, flee the pomps and vanities of the world, exerted a
profound impression upon him, and induced him to devote
himself more than ever to prayer and meditation.</p>

<p>But when he was thirteen years of age, <span class="smcap">a.d.</span> 814, an event
occurred which exercised a still deeper influence over his
susceptible mind. News reached the monastery that Charlemagne
was dead. The greatest of great emperors had
passed away, and now, in the sepulchre which he had made
for himself, "he was sitting on his curule chair, clad in his
silken robes, ponderous with broidery, pearls, and orfray,
the imperial diadem on his head, his closed eyelids
covered, his face swathed in the dead-clothes, girt with his
baldric, the ivory horn slung in his scarf, his good sword
'Joyeuse' by his side, the Gospel-book open on his lap,
musk and amber and sweet spices poured around."<span
class="fnanchor"><a name="Ref_11" id="Ref_11" href="#Foot_11">[11]</a></span></p>

<p>Anskar at this time had relaxed somewhat of his usual
austerities, and now the thought that even that mighty
prince, whom he himself had seen in all the plenitude of
<span class="pagenum"><a name="Page_60" id="Page_60">{60}</a></span>
his power could not escape the hand of death, filled him
with awe, and he gave himself up more unreservedly than
ever to the severest discipline. Meanwhile his talents had
brought him into general notice, and when his abbot
founded another monastic outpost in Westphalia, in a
beautiful valley on the west bank of the Weser, and called
it New Corbey, Anskar was removed to the new foundation,
and at the age of twenty-five was elected, with the common
consent of all, to superintend its conventual school, and to
preach to the neighbouring population.</p>

<p>He was on a visit to Old Corbey, when the news arrived
that a monk was much needed to accompany the Danish
Harold to his native land, and that the abbot Wala had
nominated him to the emperor as a fit person to be entrusted
with the arduous mission. Summoned to the court,
Anskar calmly but resolutely announced his willingness to
go. In dreams and visions, he said, he had heard the voice
of Christ himself bidding him preach the word to the
heathen tribes: and nothing could induce him to shrink
from the plain path of duty. In vain, therefore, on his
return to the monastery, the brethren learning that he was
about to resign all his hopes and prospects to preach
amongst heathens and barbarians, warned, protested, and
even mocked at him for his madness. Immoveable in his
resolution to brave all risks, he began to prepare himself
for his great enterprise by prayer and study of the Scriptures;
and so deep was the impression made by his evident
sincerity and self-devotion, that Autbert, steward of the
monastery, and a man of noble birth, when every one else
hung back, declared that he could not find it in his heart to
desert his friend, and was resolved to become his companion.</p>

<p>A foretaste of the difficulties that awaited them was
experienced at the very outset. No one could possibly be
<span class="pagenum"><a name="Page_61" id="Page_61">{61}</a></span>
prevailed on to accompany them as an attendant. The
abbot himself shrank from interposing his authority, and
they were fain to set out alone. Before starting, they had
an interview with Louis, and received from him everything
they were likely to need for their undertaking, in the shape
of church vessels, tents, and books. From Harold, however,
they met with but little encouragement, and neither he
nor his nobles cared much for their company.</p>

<p>On their arrival at Cologne, whence they were to sail up
the Rhine to Holland, and so to Denmark, Bishop Hadebold
bestowed upon them a ship with two cabins. The
better accommodation promised in such a vessel induced
Harold to share it with Anskar; and the engaging manners
of the missionary gradually won his respect, and inspired
him with an interest in his undertaking.</p>

<p>On landing, Anskar fixed his head-quarters at Schleswig,
and commenced the foundation of a school, purchasing, or
receiving, from Harold, Danish boys, whom he tried to
train, so as to form the nucleus of a native ministry. Two
years thus passed away, and some impression seemed to
have been made upon the people, when Autbert sickened,
and was obliged to return to Corbey, where he died.
Meanwhile the baptism of Harold, and still more his
destruction of the native temples, was bitterly resented by
his subjects. Before long a rebellion broke out, and the
king was obliged to fly for refuge to a spot within the
ancient Frisian territory, while Anskar finding it necessary
to leave Schleswig, was consoled by an unexpected opportunity
of commencing a similar work in Sweden.</p>

<p>In the year <span class="smcap">a.d.</span> 829, ambassadors from Sweden presented
themselves at the court of Louis, and after arranging
the political object of their mission, announced that many
of their countrymen were favourably disposed towards
Christianity. The commerce carried on at this period
<span class="pagenum"><a name="Page_62" id="Page_62">{62}</a></span>
between Sweden and the port of Doerstadt, combined with
the teaching of some Christian captives, whom the Swedes
had carried off in their piratical excursions, had predisposed
not a few towards lending a favourable ear to Christian
teachers. The emperor gladly embraced the opportunity
thus afforded, and summoned Anskar to the palace, who,
after an interview, declared his entire willingness to undertake
the enterprise.</p>

<p>A monk named Gislema was therefore left with Harold,
and Anaskar having found a new companion in Witmar, a
brother monk of Corbey, set out in the year <span class="smcap">a.d.</span> 831 with
presents from Louis to the King of Sweden.</p>

<p>But the voyage was most disastrous. The missionaries
had not proceeded far when they were attacked by pirates.
A fierce battle ensued, and their crew, though first victorious,
were overpowered in a second engagement, and barely
escaped to land. The pirates plundered them of everything,
the presents for the king, their sacred books, and all
their ecclesiastical vestments. In this forlorn and destitute
condition they reached Birka, a haven and village on the
Mälar lake, not far from the ancient capital Sigtuna, the
residence of rich merchants, and the centre of the northern
trade. Here they were hospitably welcomed by the king,
Biorn "of the Hill," and received full permission to preach
and baptize. The nucleus of a church was found already
existing in the persons of many Christian captives, who had
long been deprived of the consolation of Christian ordinances.
The work, therefore, of the missionaries commenced
under fair auspices, and before long Herigar, the
king's counsellor, announced himself a convert, and erected
a church on his estate.</p>

<p>A year and a half was thus employed, and then Anskar
returned to the court of Louis with a letter from the King
of Sweden, and an account of all that had befallen him.
<span class="pagenum"><a name="Page_63" id="Page_63">{63}</a></span>
Thereupon Louis resolved, without delay, to give effect to
the ecclesiastical plans of his father, and to make Hamburg
an archiepiscopal see, and the centre of operations for the
northern missions. Accordingly, Anskar was elevated to
the archiepiscopal dignity, and was consecrated at Ingleheim
by Drogo, Archbishop of Mayence, and other prelates.
At the same time, because of the poverty of the diocese,
and the dangers to which the mission would be inevitably
exposed, the monastery of Thourout in Flanders, between
Bruges and Ypres, was assigned to him as a place of refuge,
and a source of revenue. Then he was directed to repair
to Rome, where he received the pall from Gregory IV., and
was regularly authorized to preach the Gospel to the nations
of the North.</p>

<p>These arrangements made, Anskar returned from Rome.
Ebbo, who had been associated with him in the commission
to evangelize the northern tribes, deputed his missionary
duties to his nephew Gauzbert, who was raised to the
episcopal dignity, and entrusted with the special care of the
Swedish mission. Thither, accordingly, Gauzbert set out,
received a hearty welcome from Biorn and his people, and
laid the foundation of a church at Sigtuna. Meanwhile
Anskar had proceeded to Hamburg, and, in pursuance of
his former plan, bought or redeemed from slavery a number
of Danish youths, whom he either instructed himself, or
sent for that purpose to the monastery of Thourout.</p>

<p>But the times were hardly ripe for successful operations.
Three years had barely elapsed, when an enormous army of
Northmen, led by Eric, king of Jutland, attacked Hamburg,
and before relief could arrive, sacked and burnt it, together
with the church and monastery which Anskar had erected
with great trouble. He himself had barely time to save
the sacred vessels, and, before the sun went down, every
external memorial of his mission was reduced to ashes.
<span class="pagenum"><a name="Page_64" id="Page_64">{64}</a></span>
"The Lord gave, and the Lord hath taken away; blessed
be the name of the Lord," was the exclamation of the
archbishop, as he surveyed the scene. Driven from
Hamburg, he now wandered for a long time over his
devastated diocese, followed by a few of his clergy and
scholars, and at length sought refuge at Bremen. But
the envious Bishop Leutbert refusing to receive him, he
was fain to avail himself of the hospitality of a noble lady
in the district of Holstein. And, as if this was not enough,
he now received intelligence that, owing to similar risings of
Northmen, the hopes of the Swedish missions were utterly
crushed.</p>

<p>The pagan party had conspired against Bishop Gauzbert,
expelled him from the country, and murdered his nephew
Nithard. But divine vengeance did not fail to pursue the
conspirators. One of them had carried home some of the
property of the missionaries. Before long he died, together
with his mother and sister, and his father found his own
property wasting from day to day. Alarmed at this sudden
reverse of fortune, he began to consider what God he could
have offended, to bring all these troubles on his house.
Unable to solve the difficulty himself, he had recourse to a
soothsayer. The lots were cast, and it was found that none
of the native deities bore him any ill will. At length the
soothsayer explained the cause. "It is the God of the
Christians," said he, "who is the author of thy ruin. There
is something dedicated to Him concealed in thy house, and
therefore all these evils have come upon thee, nor canst
thou hope to prosper till the sacred thing is restored."</p>

<p>After vainly trying, for some time, to comprehend what
this could mean, he suddenly recollected the day when his
son had brought home one of the sacred books from the
spoil of the missionaries' dwellings. Stricken with alarm,
he immediately called together the inhabitants of the place,
<span class="pagenum"><a name="Page_65" id="Page_65">{65}</a></span>
told them all that had occurred, and prayed their advice in
the emergency. Every one declined to receive the terrible
relic, and at last, fearful of further vengeance if he retained
it any longer in his house, the man covered it carefully, and
then fastened it to a stake on the public road, with a notice
that any one who wished might take it down, and that for
the crime he had unwittingly been guilty of against the
Christians' God he was ready to offer any satisfaction that
might be required. One of the native Christians took it
down, and the man's terrors were appeased.</p>

<p>Anskar meanwhile was still wandering over his desolated
diocese. Even the monastery of Thourout, which Louis
had bestowed upon him for the very purpose of being a
covert from such storms as these, was closed against him,
having been bestowed upon a layman by Charles the Bald.
Under such accumulated misfortunes most men would have
sunk, but Anskar waited patiently in the hope of some
change, and comforted himself with the words addressed to
him by Archbishop Ebbo before his death: "Be assured,
my dear brother, that what we have striven to accomplish
for the glory of Christ will yet, by God's help, bring forth
fruit. For it is my firm and settled belief, nay, I know of a
surety, that though the work we have undertaken among
these nations is for a time subject to obstacles and difficulties
on account of our sins, yet it will not be lost or
perish altogether, but will, by God's grace, thrive and
prosper, until the Name of the Lord is made known to
the uttermost ends of the earth."</p>

<p>Before long, events occurred which seemed to promise
that the clouds would roll away, and a brighter era be
initiated. Mindful of the converted chief, Anskar sent
to Sigtuna an anchoret named Ardgar, with directions to
see how he fared, and to strengthen him against falling
back into heathenism. Thither Ardgar set out, and was
<span class="pagenum"><a name="Page_66" id="Page_66">{66}</a></span>
rejoiced to find Herigar still remaining faithful to the
faith he had embraced. The recollection of the Divine
vengeance which had attended the previous outbreak,
protected the missionary from injury, and the new king
who had succeeded Biorn was persuaded by Herigar to
permit Ardgar to preach the Gospel without fear of molestation.</p>

<p>That chief was no half-hearted believer, and openly
confronted the malice of the pagan party. On one
occasion, as they were boasting of the power of their gods,
and of the many blessings they had received by remaining
faithful to their worship, he bade them put the matter to
an open and decisive proof. "If there be so much
doubt," said he, "concerning the superior might of our
respective gods, let us see whose power is greatest:
whether that of the many whom ye call gods, or that of
my one omnipotent Lord, Jesus Christ. Lo! the season
of rain is at hand. Do ye call upon the names of your
gods, that the rain may be restrained from falling upon you,
and I will call upon the name of my Lord, Jesus Christ,
that no drop may fall on me; and the god that answereth
our prayers, let him be God."</p>

<p>The heathen party agreed, and repairing to a neighbouring
field, took their seats in great numbers on one side,
while Herigar, attended only by a little child, sat on the
other. In a few moments the rain descended in torrents,
drenched the heathens to the skin, and swept away their
tents; while on Herigar and the little child no drop fell,
and even the ground around them remained dry. "Ye
see," he cried, "which is the true God; bid me not, then,
desert the faith I have adopted, but rather lay aside your
errors, and come to a knowledge of the truth."</p>

<p>On another occasion the town of Birka was attacked
by a piratical expedition of Danes and Swedes, under the
<span class="pagenum"><a name="Page_67" id="Page_67">{67}</a></span>
command of a king of Sweden, who had been expelled
from his realm. The place was closely invested, and
there seemed to be no prospect of a successful defence.
In their alarm, the townspeople offered numerous sacrifices
to their gods, and when all other means failed, collected
such treasures as they possessed, together with a hundred
pounds of silver, and succeeded in coming to terms with
the hostile chiefs. But their followers, not satisfied with
the amount, prepared to storm the town. Again the
gods were consulted, the altars raised, the victims offered,
but with results equally unpromising. Herigar now interposed,
rebuked the people for their obstinate adherence
to the worship of gods that could not give aid in trouble,
and when they bade him suggest some device, and promised
to follow his council, he urged them to make a solemn
vow of obedience to the Lord of the Christians, assuring them
that, if they turned to Him, He at any rate, would not fail
them in the hour of danger. The people took his advice,
went forth to an open plain, and there solemnly vowed to
keep a fast in honour of the God of the Christians, if He
would rescue them from their enemies.</p>

<p>Help came in an unexpected fashion. The Swedish
king, while the army was clamouring for the signal to
attack, suggested that the gods should be consulted by
lot, whether it was their will that Birka should be destroyed.
"There are many great and powerful deities
there," said he; "there also formerly a church was built,
and even now the worship of the Great Christ is observed
by many, and He is more powerful than any other god.
We ought, then, to inquire first whether it is the divine
will that we attack the place." Accordingly the lots were
cast, and it was discovered that the auspices were not
favourable for the assault; and thus Birka was spared.
The arrival, therefore, of Ardgar was well timed, and he
<span class="pagenum"><a name="Page_68" id="Page_68">{68}</a></span>
was not only welcomed by Herigar, but the Christians were
strengthened in their adherence to the faith by his coming.</p>

<p>Nor was it in Sweden only that the prospects of the
missionaries brightened. In <span class="smcap">a.d.</span> 847, Leutbert, bishop
of Bremen, died. Anskar's own see of Hamburg was
now reduced, by the desolating inroads of the Northmen,
to four baptismal churches. It was therefore proposed
that the see of Bremen should be annexed to the archbishopric
of Hamburg, and, after the plan was matured,
Anskar no longer found himself hampered by want of
means from devoting all his energies to the wider planting
of the faith. At the same time he was enabled to appoint
a priest over the church at Sleswik, and from Horik, king
of Jutland, he no longer experienced opposition in preaching
the word amongst the people. This encouraged many
who had been baptized at Hamburg and Doerstadt, but
who had subsequently conformed to idolatrous practices, to
publicly profess their adhesion to the Christian faith, and
they rejoiced in the opportunity of joining in Christian
fellowship. The trade also of Doerstadt prospered by the
change; Christian merchants flocked thither in greater
numbers, and with greater confidence, and thus helped
forward the work of Anskar and his colleagues.</p>

<p>At this juncture the hermit Ardgar returned from
Sweden. Anskar, more than ever unwilling that the mission
there should be allowed to drop, tried to prevail on Gauzbert
to revisit the scene of his former labours. But the
latter, discouraged by his previous failure, declined, and
Anskar finding no one else willing to undertake the work
once more girded up his loins, and encouraged by Horik,
who gave him letters to Olaf king of Sweden, set out for
Birka. The time of his landing was unfortunate. The
heathen party had been roused by the native priests, and
a crusade was proclaimed against the strange doctrines.
<span class="pagenum"><a name="Page_69" id="Page_69">{69}</a></span>
Suborning a man who pretended to have received a
message from the native deities, the priest announced it
to be the will of heaven that, if the people wished for
new gods, they should admit into their company the late
king Eric, and allow divine honours to be paid to him.
This wrought up the feelings of the populace to such a
pitch, that the retinue of the archbishop pronounced it
absolute madness to persevere in his undertaking.</p>

<p>But Anskar was not thus to be thwarted. He invited
Olaf to a feast, set before him the presents sent by the
king of Jutland, and announced the object of his visit.
Olaf, on his part, was not indisposed to make the concessions
he desired, but as former missionaries had been
expelled from the country, he suggested that it would be
well to submit the affair, once for all, to the solemn decision
of the sacred lots, and consult in an open council the feelings
of the people. Anskar agreed, and a day was fixed
for deciding the question.</p>

<p>First, the council of the chiefs was formally asked, and
their opinion requested. They craved the casting of the
sacred lots. The lots were accordingly cast, and the result
was declared to be favourable to the admission of the
archbishop and his retinue. Then the general assembly
of the people of Birka was convened, and at the command
of the king a herald proclaimed aloud the purport of the
archbishop's visit. This was the signal for a great tumult,
in the midst of which an aged chief arose, and thus
addressed the assembly:</p>

<p>"Hear me, O king and people. The God whom we
are invited to worship is not unknown to us, nor the aid
He can render to those that put their trust in Him.
Many of us have already proved this by experience, and
have felt His assistance in many perils, and especially
in the sea. Why, then, reject what we know to be useful
<span class="pagenum"><a name="Page_70" id="Page_70">{70}</a></span>
and necessary for us? Not long ago some of us went
to Doerstadt, and believing that this new religion could
profit us much, willingly professed ourselves its disciples.
Now the voyage thither is beset with dangers, and pirates
abound on every shore. Why, then, reject a religion thus
brought to our very doors? Why not permit the servants
of God, whose protecting aid we have already experienced,
to abide amongst us? Listen to my counsel, then, O
king and people, and reject not what is plainly for our
advantage. We see our own deities failing us, and unable
to aid us in time of danger. Surely it is a good thing
to obtain the favour of a God who always can and will
aid those that call upon Him."</p>

<p>His words found favour with the people, and it was
unanimously resolved that the archbishop should be permitted
to take up his abode in the country, and should
not be hindered in disseminating the Christian faith. This
resolution was announced to Anskar in person by the
king, who further conceded a grant of land for building
a church, and welcomed Erimbert, a colleague of the
archbishop, whom he presented as the new director of the
Swedish mission.</p>

<p>Meanwhile matters had not been so prosperous in
Denmark. Eric "the Red," though not professedly a
Christian, had, as we have seen, aided the archbishop
materially in the introduction of Christianity. His apostasy
provoked the inveterate hostility of the Northmen, and
the sea-kings determined to avenge the insult offered to
the national gods.</p>

<p>Rallying from all quarters under the banner of Guthrun,
nephew of Eric, they attacked the apostate king near
Flensburg, in Jutland. The battle raged for three days,
and at its close Eric and Guthrun, and a host of kings
and jarls lay dead upon the field; and so tremendous had
<span class="pagenum"><a name="Page_71" id="Page_71">{71}</a></span>
been the slaughter, that the entire Viking nobility seemed
to have been utterly exterminated.</p>

<p>The new king, Eric II., easily persuaded that the recent
reverses were entirely due to the apostasy of his predecessor,
ordered one of Anskar's churches to be closed,
and forbade all further missionary operations. After a
while, however, he was induced to change his policy,
and Anskar, on his return from Sweden, was reinstated
in the royal favour, and received a grant of land for the
erection of a second church at Ripe, in Jutland, over
which he placed Rembert, his favourite disciple, charging
him to win the hearts of his barbarous flock by the sincerity
and devotion of his life.</p>

<p>Anskar now returned to Hamburg, and devoted himself
to the administration of his diocese. One of the
latest acts of his life was a noble effort to check the infamous
practice of kidnapping and trading in slaves. A
number of native Christians had been carried off by the
northern pirates, and reduced to slavery. Effecting their
escape, they sought refuge in the territory of Northalbingia.
Instead of sheltering the fugitives, some of the chiefs
retained a portion of them as their own slaves, and sold
others to heathen, and even professedly Christian tribes
around. News of this reached Anskar, and at the risk
of his life he sternly rebuked the chiefs and succeeded
in inducing them to set the captives free, and to ransom
as many as possible from the bondage into which they
had sold them.</p>

<p>This noble act formed an appropriate conclusion to
his life. He was now more than sixty-four years of age,
and during more than half that period had laboured unremittingly
in the mission field. His friend and biographer
expatiates eloquently on his character, as exhibiting the
perfect model of ascetic perfection. Even when elevated
<span class="pagenum"><a name="Page_72" id="Page_72">{72}</a></span>
to the episcopal dignity, he never exempted himself from
the rigid discipline of the cloister. He wore a haircloth
shirt by night as well as by day. He measured out his
food and drink by an exact rule. He chanted a fixed
number of Psalms, alike when he arose in the morning
and when he retired to rest at night. His charity knew
no bounds. Not only did he erect a hospital at Bremen
for the sick and needy, distribute a tenth of his income
among the poor, and divide amongst them any presents
he might receive, but every five years he tithed his income
afresh, that he might be quite sure the poor had
their proper share. Whenever he went on a tour of
visitation through his diocese, he would never sit down
to dinner, without first ordering some of the poor to be
brought in, and he himself would sometimes wash their
feet, and distribute amongst them bread and meat.</p>

<p>Such a practical exhibition of Christian love could not
fail to exercise a gradual influence even over the rough
pirates of the North, which was increased by the many
miracles he wrought. But he was not one to seek distinction
of this kind. "One miracle," he once said to
a friend, "I would if worthy, ask the Lord to grant me;
and that is, that by His grace, He would make me a
good man."</p>

<p>He employed his last days in arranging the affairs of
his diocese, and calmly expired on the 3rd of February,
<span class="smcap">a.d.</span> 865.</p>

<p>Relics. At Corbie is preserved an arm of the Saint.</p>

<div class="footnote">

<p class="nodent"><a name="Foot_9" id="Foot_9" href="#Ref_9">[9]</a>&nbsp;&nbsp;
Pertz, "Mon. Germ." vol. ii. p. 757.</p>

<p class="nodent"><a name="Foot_10" id="Foot_10" href="#Ref_10">[10]</a>&nbsp;&nbsp;
Palgrave's "Normandy and England," vol. i. p. 419.</p>

<p class="nodent"><a name="Foot_11" id="Foot_11" href="#Ref_11">[11]</a>&nbsp;&nbsp;
Palgrave's "Normandy and England," vol. i. p. 158.</p>

</div>

<p><span class="pagenum"><a name="Page_73" id="Page_73">{73}</a></span></p>

<h2>February 4.</h2>

<ul>
 <li><span class="smcap">S. Veronica</span>, <i>Matr. at Rome, 1st cent.</i></li>
 <li><span class="smcap">S. Phileas</span>, <i>B. of Thmuis</i>, <span class="smcap">S. Philoromus
  and Others</span>, <i>MM. at Alexandria</i>, <span class="smcap">a.d.</span> 304.</li>
 <li><span class="smcap">S. Abraham</span>, <i>M. B. of Arbela, in Persia</i>, <span class="smcap">a.d.</span> 348.</li>
 <li><span class="smcap">S. Gelasius</span>, <i>C. at Piacenza, beginning of 5th cent.</i></li>
 <li><span class="smcap">S. Isidore</span> <i>of Pelusium, P. Monk in Egypt, 5th cent.</i></li>
 <li><span class="smcap">S. Aventine</span>, <i>H. of Troyes</i>, <span class="smcap">a.d.</span> 538.</li>
 <li><span class="smcap">S. Aventine</span>, <i>B. of Chateaudun</i>, 6th cent.</li>
 <li><span class="smcap">S. Theophilus the Penitent</span>, <i>C. at Adana in Cilicia</i>,
  <i>circ.</i> <span class="smcap">a.d.</span> 538.</li>
 <li><span class="smcap">S. Liephard</span>, <i>B. M. at Honcourt</i>, <i>circ.</i> <span class="smcap">a.d.</span> 640.</li>
 <li><span class="smcap">S. Modan</span>, <i>Ab. in Scotland, 7th cent.</i></li>
 <li><span class="smcap">S. Ulgis</span>, <i>Ab. B. at Lobies, 8th cent.</i></li>
 <li><span class="smcap">B. Hrabanus Maurus</span>, <i>Abp. of Mainz</i>, <span class="smcap">a.d.</span> 856.</li>
 <li><span class="smcap">S. Nicholas of the Studium</span>, <i>Ab. C. at Constantinople</i>, <span class="smcap">a.d.</span> 868.</li>
 <li><span class="smcap">S. Probatius</span>, <i>P. at Nogent</i>.</li>
 <li><span class="smcap">S. Rembert</span>, <i>B. of Hamburg and Bremen</i>, <span class="smcap">a.d.</span> 888.</li>
 <li><span class="smcap">S. Gilbert of Sempringham</span>, <i>Ab. in England</i>, <span class="smcap">a.d.</span> 1189.</li>
 <li><span class="smcap">S. Andrew Corsini</span>, <i>B. C. of Fiesoli</i>, <span class="smcap">a.d.</span> 1373.</li>
 <li><span class="smcap">S. Jeanne de Valois</span>, <i>Q. of France</i>, <span class="smcap">a.d.</span> 1505.</li>
 <li><span class="smcap">S. Joseph of Leonissa</span>, <i>C. in Italy</i>, <span class="smcap">a.d.</span> 1612.</li>
 <li><span class="smcap">S. John de Britto</span>, <i>S.J., M. at Madura</i>, <span class="smcap">a.d.</span> 1693.</li>
</ul>

<h3>S. VERONICA.<br />
(1<small>ST CENT.</small>)</h3>

  <p class="small">[Ferrarius in his Catalogue of the Saints. Some give March 25th as
  the anniversary of the Crucifixion, and as therefore the most
  appropriate day for the commemoration of the act, which has made
  Veronica famous. The festival of S. Veronica with special office,
  found its way into the Ambrosian Missal printed in 1555 and 1560,
  but it was expunged by the judicious S. Charles Borromeo.]</p>

<div>
  <img class="drop-cap" src="images/drop-o2.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">ON the 8th December, 1854, when the Eternal
City was crowded with bishops, assembled to
promulgate the dogma of the Immaculate Conception,
Pius IX., at the expressed and urgent
desire of the prelates, allowed the sacred relics of the
passion of Christ to be exhibited in the chapel of the
Blessed Sacrament at S. Peter's. In the midst, over the
<span class="pagenum"><a name="Page_74" id="Page_74">{74}</a></span>
altar, between burning tapers, loomed the veil of S.
Veronica, impressed with the sacred lineaments of the
Saviour. None but bishops were permitted to enter the
chapel, all others looked through a grating, and to them,
from the depth of the chapel, the portrait was wholly
undistinguishable. One inferior ecclesiastic alone, by
especial favour, was suffered to enter, accompanying a
prelate. This was M. Barbier de Montault, canon of the
basilica of Anagni; and he took advantage of the opportunity
to scrutinize closely the miraculous portrait.
He has fortunately communicated to the world the result
of his examination. His words are full of interest:&mdash;"The
Holy Face is enclosed in a frame of silver, partially gilt,
and square, of a severe character and little adorned.
The simplicity of the bordering gives prominence to the
interior of the picture, which is protected by a thin plate
of crystal. Unfortunately, a sheet of metal covers the
field, and only leaves apparent the figure by indicating
its outline. By this outline one is led to conjecture flowing
hair reaching to the shoulders, and a short beard,
bifurcated, and small. The other features are so vaguely
indicated, or so completely effaced, that it requires the
liveliest imagination in the world to perceive traces of eyes
or nose. In short, one does not see the material of
the substance, because of the useless intervention of a
metal plate, and the place of the impression exhibits only
a blackish surface, not giving any evidence of human
features."<span
class="fnanchor"><a name="Ref_12" id="Ref_12" href="#Foot_12">[12]</a></span></p>

<p>The legend of the origin of this portrait is as follows:
A holy woman, named Bernice, or, as it has been Latinized,
Veronica, lived on the way to Calvary. As Christ
was on the road bearing the cross, He fell near her door,
and she, moved with compassion, went to Him, and
<span class="pagenum"><a name="Page_75" id="Page_75">{75}</a></span>
gently wiped the sweat from His face with her veil or
napkin. Then the impression of the sacred countenance
remained on the veil. Marianus Scotus, the historian
(d.&nbsp;1086), tells the rest of the story thus: "The emperor
Tiberius was afflicted with leprosy. Hearing of the miracles
of Our Lord, he sent to Jerusalem for Him. But Christ
was already crucified, and had risen and was ascended
into heaven. The messengers of Tiberius, however,
ascertained that a certain Veronica possessed a portrait
of Christ, impressed by the Saviour Himself on a linen
handkerchief, and preserved by her with reverence. Veronica
was persuaded by them to come to Rome, and
the sight of the sacred image restored the emperor to
health. Pilate was then sentenced by him to death, for
having unjustly crucified our Lord." It is hardly necessary
to say that there is no foundation of truth for this addition
to the original story. How far the first part of the story
is true it is impossible to decide. It is by no means
improbable that a pious woman may have wiped the face
of Christ.</p>

<p>Mabillon, the learned Benedictine, propounded the
theory that each early portrait of Christ was called, in
barbarous jargon, a mixture of Latin and Greek, <i>vera
icon</i>, true image; and that later, a fable was invented to
account for the introduction of these representations into
Europe, and the name given to the image was transferred
to the person who was supposed to have brought it to
the West. This explanation has been generally adopted.
"By the name of Veronica," says Baillet, "nothing more
was signified than the true image&mdash;<i>vera icon</i> of the Saviour
painted on a handkerchief or piece of linen called the
Holy Sudarium, because, ordinarily, only the head of the
Saviour from before was represented on it, that is, the
face and hair. Nothing further was meant at Rome,
<span class="pagenum"><a name="Page_76" id="Page_76">{76}</a></span>
where was to be seen, dating from the 12th century, in
the Church of S. Peter, one of these Veronicas, before
which lamps were kept burning day and night."<span
class="fnanchor"><a name="Ref_13" id="Ref_13" href="#Foot_13">[13]</a></span></p>

<p>But the legend itself seems to be an importation, not
a fabrication, as Mabillon suggested. For Constantine
Porphyrogeneta (d.&nbsp;959), in whose reign the sacred Abgarus
portrait of Christ was brought to Constantinople, relates
the following story of <i>that</i> portrait:&mdash;"As Christ was on
His way to Calvary, bearing His cross, the blood and
sweat streaming from His brow obscured His eyes.
Then taking from one of His disciples a piece of linen,
He wiped His face, and left thereon His sacred portrait.
S. Thomas preserved the towel till after the Ascension,
when he gave the miraculous picture to Thaddæus, who
bore it to Edessa. There he lodged with a Jew named
Tobias. He began to work miracles in the name of
Christ. Abgarus, king of Edessa, hearing of his works,
sent for him. As Thaddæus entered the chamber of the
sick king, he elevated above his head the sacred picture,
and at the same time, such a blaze of light shot from
his face, that Abgarus could not endure the splendour,
and, forgetful of his sickness, leaped out of bed. Then
he took the linen, covered his head and limbs with it,
and was forthwith made whole."</p>

<p>How it was that this venerable picture passed into the
hands of the Emperor of Constantinople we learn from
the Arabic historian, El Matzin.<span
class="fnanchor"><a name="Ref_14" id="Ref_14" href="#Foot_14">[14]</a></span>
He says that in the year 331 of Hegira, that is <span class="smcap">a.d.</span> 953&mdash;which is a mistake for
944&mdash;the Greeks besieged the city of Edessa, then in the
hands of the Saracens, and demanded the surrender of the
holy picture and the accompanying letters of Abgarus
and the Saviour, in exchange for the captives they had
<span class="pagenum"><a name="Page_77" id="Page_77">{77}</a></span>
made. The treasured relics were handed over to the
Christians, and were brought to Byzantium, where they
were placed in a befitting shrine in the church of the
Eternal Wisdom. What became of the picture when
Constantinople fell into the hands of the Mussulmans is
uncertain. The Venetians claimed to have brought it
to Rome, and to have presented it to the Church of
S. Sylvester. The Genoese, on the other hand, lay claim
to the possession of the sacred portrait, and say that it
was brought by Leonard de Montalto, in 1384, to their
city, and by him presented to the Armenian Church of
S. Bartholomew, where it is still preserved and exhibited
once a year.</p>

<p>We shall briefly notice such other portraits of Christ
as claim to be authentic, whether in colour or in writing.
Of the former, that said to have been painted by S. Luke
is the most interesting. The Greek monk Michael, in
his life of his master, Theodore of the Studium, relates
that S. Luke painted a beautiful likeness of our Saviour.
This assertion was readily adopted by later writers. Among
others, Simeon Metaphrastes (fl.&nbsp;936) repeats it, and S.
Thomas Aquinas (d.&nbsp;1274) refers to the picture as existing
in the Chapel of the Santa Scala, in the Lateran, at Rome.</p>

<p>Another sacred painting of Christ by S. Luke is in
the possession of the Benedictines of Vallombrosa. This
portrait is certainly of very great antiquity, and is in
tempora on a panel of cypress wood. The features are
strongly emphasized, the face long, the eyes large and
bright, with eyelids drooping, and arched brows.</p>

<p>Another sacred picture is that given by S. Peter to
the Senator Pudens, which is exhibited on Easter Day,
in the monastery of S. Praxedes. The story goes that
it was sketched by S. Peter for the daughters of Pudens,
one evening at supper, on the napkin of Praxedes.</p>

<p><span class="pagenum"><a name="Page_78" id="Page_78">{78}</a></span>
It will be remembered that when Christ was laid in
the tomb, His body was wrapped in fine linen, and a
linen napkin was on his face. These relics are said to
be preserved at Besançon and Turin. The Turin linen
shows the bloodstained outline of the Saviour's body;
that at Besançon is marked with the ointments. The
features are impressed on the napkin, and are of the
Byzantine type.</p>

<p>A crucifix, by Nicodemus, is exhibited in the cathedral
of Lucca. Another portrait is the Nazaræum, which is
certainly of considerable antiquity, and is probably the
earliest extant copy of the famous Edessa picture. It is
in the Latin convent at Nazareth. This picture is engraved
in Abraham Norow's travels in Palestine. (S. Petersburg,
1844).</p>

<p>Let us now turn to the literary sketches of the portrait of
our Lord which have descended to us.</p>

<p>S. Jerome, (d. 420), says that in the face and eyes of
Christ there was something heavenly, so that from their
glory and majesty the hidden Godhead flashed forth. S. John
of Damascus, (d. about 760), in his letter to the Emperor
Theophilus, says, "Christ was tall and stately, had brows
uniting over the nose, beautiful eyes, a large nose, curled
hair, and a black beard. His hair was a gold-brown, like
wheat, resembling that of his mother, and his head was
bowed somewhat forward."</p>

<p>The next, and more precise account is that of the
apocryphal letter of Lentulus, (who is supposed to have
lived at the time of Christ, and to have been about the
person of Pilate, to the Roman senate,) which is said to
have been extracted from the Roman annals by a certain
Eutropius. This first appears in the writings of S. Anselm,
(d. 1107). "He is a man of tall stature, comely, having a
venerable countenance, which those beholding must love or
<span class="pagenum"><a name="Page_79" id="Page_79">{79}</a></span>
fear. His hair is waving and curled, rolling to his shoulders,
having a parting in the middle of the head, after the manner
of the Nazarenes, a brow smooth and serene, a face without
wrinkle or blemish of any kind, rendered beautiful by a
moderate colour. There is no fault to be found with the
nose and mouth; he has a full and red beard, the colour
of his locks, not long, but forked, and eyes bright and
changeable." Another version of this letter adds that the
hair was the colour of the hazel-nut, the eyes greyish-blue,
and full of light. "His hands and arms are beautiful. He
is terrible in reprehension, but mild and full of love in
instruction; cheerful, but with steadfast earnestness. No
one ever saw Him laugh, but often has He been seen
to weep. Precise and modest in his speech, he is in all
perfect, and the fairest of the sons of men."</p>

<p>But the most precise and complete account is that of
Nicephorus Callistus, (fl.&nbsp;1330). His description is as
follows:&mdash;"He was beautiful in body, his height seven
complete spans, his hair was yellowish, not bushy, and at
the ends somewhat curled. His eyebrows were black, only
a little arched, and without break; his eyes were hazel, of
that description called bright-eyed, not dim, in no way misformed,
not wandering. His nose was prominent, his beard
reddish, not profuse, but the hair of his head was abundant,
for never had razor or hand of man shorn it. His
neck was somewhat bent, so that he did not walk perfectly
upright; the colour of his face was a yellow-brown, like
ripe wheat; his face was not round, nor pointed, but, like
his mother's, a little drooping, and slightly blushing. His
very countenance indicated a man of intelligence, with
manners grave, calm, and removed from anger. In all
things, he was like his most pure mother."</p>

<p>And this is the account of S. Mary given by Nicephorus:&mdash;"Mary
was in everything modest and earnest;
<span class="pagenum"><a name="Page_80" id="Page_80">{80}</a></span>
she spake little, and then only about necessaries; she was
very courteous, and rendered to all honour and respect.
She was of middle stature, though some assert her to have
been somewhat taller. She spake to all with an engaging
frankness, without laughing, without embarrassment, and
especially without rancour. She had a pale tint, light hair,
piercing eyes, with yellowish olive-coloured pupils. Her
brows were arched and black, her nose moderately long, her
lips fresh, and full of amiability when speaking; her face
not round or pointed, but longish; hands and fingers fairly
long. Finally, she was without pride, simple, and without
guile; she had no insipidity about her, but was unassuming.
In her dress she was fond of the natural colour; in short,
there was in all her ways divine grace."<span
class="fnanchor"><a name="Ref_15" id="Ref_15" href="#Foot_15">[15]</a></span></p>

<h3>S. PHILEAS, B. M., AND OTHERS.<br />
(<small>A.D.</small>304.)</h3>

  <p class="small">[Roman Martyrology. Authorities:&mdash;Authentic Acts by Gregory, a
  contemporary. Mention by S. Jerome in his Treatise on Ecclesiastical
  Writers, c.&nbsp;78; Ruffinus Hist. Eccl. lib. viii. c.&nbsp;9; Eusebius, lib.
  viii. c.&nbsp;9, 10.]</p>

<p><span class="smcap">Phileas</span> was a wealthy nobleman of Thmuis, in Egypt,
who was elected bishop of that city, but in the persecution
of Dioclesian was carried to Alexandria, before the governor
Culcian. In his dungeon he wrote a letter to his flock
to encourage them, narrating the sufferings endured by the
martyrs for the true faith. This letter has been preserved
by Gregory, and in part, by Eusebius. Culcian, who had
been prefect of Thebais, was then governor of all Egypt,
under the tyrant Maximius, but he afterwards lost his head,
<span class="pagenum"><a name="Page_81" id="Page_81">{81}</a></span>
in 313, by order of Licinius. The Acts of S. Phileas are scrupulously
particular in detailing every question and answer in
the examination of the saint. They are too long to be given
in their entirety, but extracts from them deserve insertion.</p>

<p>Culcian, the governor, said to him, "Now, then, art thou
sober?" Phileas answered, "I am always sober." Culcian
said, "Sacrifice to the gods." Phileas answered, "I will
not." "Why not?" enquired Culcian. "Because it is forbidden
by Scripture to offer sacrifice, save to one God."
"Then offer a sacrifice to Him." "God loveth not such
sacrifices as you make," answered Phileas. "What sort of
sacrifices then does thy God approve of?" asked the judge.
Phileas replied, "I offer him a pure heart and clean senses,
and true words." Culcian said, "But Paul sacrificed."
"No, he did not," answered Phileas. "Well, then Moses
did." "Yes," said Phileas, "the command was to the
Jews only to sacrifice to God in Jerusalem; now the Jews
sin in celebrating their solemn rites elsewhere." "Enough
of these empty words; sacrifice," said the magistrate. "I
will not do so, and stain my soul." "Why," said the
governor, "Paul denied God." "He did not," answered
Phileas. "Wilt thou swear that he did not?" asked
Culcian. "I will not swear," answered the bishop, "for
oaths are forbidden us. It is a matter of conscience."
Culcian said, "Is it not a matter of conscience for thee to
take care of thy wife and sons?" Phileas said, "Yes, but
I have a higher duty to God." Culcian exclaimed, "Hold
thy tongue, and sacrifice." "I will not sacrifice," said the
bishop. Culcian asked, "Is Christ God?" And Phileas
replied, "He is." Culcian said, "How could God be
crucified?" "For our salvation," answered Phileas; "He
suffered for our sakes."</p>

<p>The governor said, "I might have tortured thee in the
city, but I spared thee, wishing to shew thee respect." "I
<span class="pagenum"><a name="Page_82" id="Page_82">{82}</a></span>
thank thee," said the bishop, "Go on with thy work."
"Dost thou desire to die without cause?" asked Culcian.
"Not without cause; I wish to die for God and the truth."
The governor said, "If thou hadst been a poor man I
should soon have despatched thee, but seeing thou art rich
enough to feed all the province, I have shewn patience, and
endeavoured to move thee by persuasion."</p>

<p>Some lawyers standing by said, "Phileas sacrificed in the
monastery," for they had heard something of the Eucharistic
mystery, but understood it not. Phileas said, "You are
right, I did sacrifice, but I did not immolate victims."
Culcian said, "Thy poor wife is looking at thee." Phileas
replied, "Jesus Christ calls me to glory, and He can also,
if He pleases, call my wife."</p>

<p>The lawyers said to the judge, "Phileas asks delay."
Culcian said, "I will grant it willingly, that he may think
over the consequences of his persistency in this course."
But Phileas cried out, "I have thought well over this, and
it is my unchangeable resolution to die for Jesus Christ."
Then the lawyers, the emperor's lieutenant, the other officers
of justice, and his relations fell at his feet, embracing his
knees, and conjuring him to have compassion on his disconsolate
family, and not to abandon his children in their
tender years. Philoromus, a Christian present, tribune of
the soldiers, moved with indignation, cried out, "Why
strive ye to make this brave man renounce his God, do ye
not see that contemplating the glory of Heaven, he
makes no account of earthly things?" Then with a shout,
all cried that he must be condemned to die along with
Phileas, and to this Culcian assented.</p>

<p>As they were led to execution, the brother of Phileas,
who was a lawyer, exclaimed, "Phileas appeals." Culcian
called Phileas back, and asked if it were so. The bishop
denied that he had so done. Then the procession resumed
<span class="pagenum"><a name="Page_83" id="Page_83">{83}</a></span>
its way to the place of execution. And when they
had reached the spot, Phileas extended his arms to the
east, and cried, "O my best beloved sons, whosoever worship
God, watch over your hearts, for your adversary, the devil,
as a roaring lion, walketh about, seeking whom he may
devour. We have not yet suffered, dearest ones, but we are
about to suffer. Now are we becoming disciples of our
Lord Jesus Christ. Attend to the precepts of Christ. We
invoke the immaculate, incomprehensible One, who sitteth
above the Cherubim, the maker of all things, who is the
beginning and the ending, to whom be glory through ages
of ages. Amen." And when he had thus spoken, the executioner
struck off his head, and that of his companion,
Philoromus.</p>

<h3>S. GELASIUS, BOY, C.<br />
(<small>BEGINNING OF</small> 5<small>TH CENTURY.</small>)</h3>

  <p class="small">[Commemorated as a semi-double in the Church of Piacenza.
  Authority:&mdash;The Offices of the Breviary of Piacenza for this day.]</p>

<p><span class="smcap">S. Gelasius</span> was a little boy, child of pious and wealthy
parents in Placentia, the modern Piacenza, in Northern Italy.
His brother, older than himself, was S. Olympius, who is
commemorated on October 12th. The children slept in the
same room. One evening Gelasius heard his brother
praying, and angels singing, "Suffer little children to come
unto Me, for of such is the Kingdom of Heaven." The
child died early, in the white innocence of his baptismal
robe, and was laid by S. Maurus, bishop of Placentia,
in the Church of S. Savin, outside the walls. It was afterwards
translated to the new Church of S. Savin within the
city, in 1481, by the Bishop Fabricius, together with the
bodies of SS. Peregrine and Victor.</p>

<p><span class="pagenum"><a name="Page_84" id="Page_84">{84}</a></span></p>

<h3>S. ISIDORE OF PELUSIUM, MONK, P.<br />
(<small>ABOUT A.D.</small> 449.)</h3>

  <p class="small center">[Roman Martyrology. Same day in the Greek Church.]</p>

<p><span class="smcap">S. Isidore</span> of Pelusium, in Egypt, was a monk from his
youth. Suidas asserts that he was promoted to the dignity
of the priesthood. In the time when the turbulent Theophilus
was patriarch of Alexandria, Isidore espoused the
cause of S. Chrysostom, praised his writings and doctrine,
and consequently became an object of hostility to
the proud patriarch. On the death of Theophilus, S. Cyril,
his nephew, succeeded him, and, as has already been related
in the life of that saint, inherited his uncle's prejudices
against the great Chrysostom, and after his death opposed
the insertion of his name in the diptychs, or list of persons
who were commemorated at the Holy Eucharist. But by
the influence of S. Isidore, who earnestly strove to bring
councils of peace before Cyril, the patriarch of Alexandria
was induced to withdraw his objections. The letters of
S. Isidore are extant.</p>

<h3>S. AVENTINE OF TROYES, H.<br />
(<small>ABOUT A.D.</small> 538.)</h3>

  <p class="small">[Roman Martyrology, and that of Usuardus, on Feb.&nbsp;4th; but in the
  diocese of Troyes, on Feb.&nbsp;6th, as a semi-double. Authorities:&mdash;A
  very ancient life, written in crude style; mention by S. Gregory of
  Tours, and in two extant lives of S. Fidolus.]</p>

<p><span class="smcap">S. Aventine</span> was much beloved and respected for his
singular virtues by S. Camelian, Bishop of Troyes, who
made him steward of the possessions of the church. He
afterwards became the abbot of a monastery at Troyes, and
spent all the money he could collect in redeeming captives.
<span class="pagenum"><a name="Page_85" id="Page_85">{85}</a></span>
During the reign of Thierry, son of Clovis, he purchased of
a band of soldiers, who were leading captives past his door,
the boy Fidolus, whom for his gentleness and piety he
learned greatly to love; and treating him as a son rather
than as a servant, he made of him a monk, and finally,
when he himself was old, and Fidolus had grown to man's
estate, with the consent of the monks, he delivered over
into his hands the government of the monastery, and he
himself retired into a lone hermitage in the forest, and spent
many years in a cave. When he opened his window, and
thrust forth his hand full of crumbs, multitudes of little birds
came fluttering up, and perched on his fingers, and ate the
crumbs. He was ministered to by a monk, who, in bringing
water from the river, sometimes caught in the pitcher
very little fish. The gentle Aventine invariably returned
the small fish to the river, for he would not hurt or destroy
any animal, unless it were necessary. One day he trod
on a snake and crushed it, so that it lay numb, and as
though lifeless. Then he bent over it, and cherished it,
till life returned, and it glided away. Once a stag, pursued
by hunters, took refuge in his cave, and he closed the
door on it, and hid it, till the hunters had passed further.
One stormy night, a bear came roaring to the door of
the cell, and strove to beat it in. The hermit, in terror,
sang the song, "Thou wilt not leave my soul in hell,
neither wilt Thou suffer Thy holy one to see corruption!"
and armed himself with prayer. Now when the sky
grew white with dawn, Aventine opened his cell, and
there lay the bear crouched on the threshold, and it
stretched out its paw to him, and licked his feet. Then
the hermit perceived that there was a splinter of wood in
the paw, and he said, "Poor beast, thou wast in pain,
and didst seek relief, and I thought that thou wast raging
for my life." And he took the paw on his lap, drew
<span class="pagenum"><a name="Page_86" id="Page_86">{86}</a></span>
forth the piece of wood, bathed and bandaged the wound,
gave the bear his blessing, and let it depart.</p>

<p>Relics in the parish churches of Creney and S. Aventin
and in the cathedral at Troyes. In Art he is represented
drawing the splinter from the bear's paw.</p>

<h3>S. AVENTINE OF CHATEAUDUN, B. C.<br />
(6<small>TH CENT.</small>)</h3>

  <p class="small">[Gallican Martyrologies. Authorities:&mdash;Mention in the life of his
  brother, S. Solemnis, and an ancient metrical French life.]</p>

<p><span class="smcap">In</span> the reign of Clovis there lived a Count John, at
Chateaudun, who was married to Agnes, daughter of the
Count of Blois. By her he had three sons, Solemnis,
Aventine, and John, and a daughter Agnes, who died
young.</p>

<p>Flavius, uncle of Agnes of Blois, was bishop of Chartres,
and called thither Solemnis and Aventine for the purpose
of attending to their education. As both showed signs of
sanctity, he ordained both, whilst young; Solemnis was
raised to the priesthood, and Aventine was appointed archdeacon.</p>

<p>On the death of Flavius, the clergy and people, with
the king's consent, proceeded to elect Solemnis to fill
the vacant see; but he, knowing their intention, fled,
and hid himself in a cave outside the city. When he
could not be found, the electors with one consent shouted,
"Aventine is worthy!" that being the customary formulary
of election. Thereupon, Aventine, much against his will,
was drawn into the cathedral, and ordained priest, and
consecrated bishop. Now Solemnis, from his place of
retreat, heard the shout in the city, and knew that a bishop
<span class="pagenum"><a name="Page_87" id="Page_87">{87}</a></span>
had been chosen. Yet he waited till he saw peasants
returning along the road that ran by his retreat, and he
overheard them speaking of the consecration of his brother
Aventine. So he, deeming all further concealment unnecessary,
came forth, and entered the city. Then, at
once, a crowd surrounded him, and the roar of a thousand
voices proclaimed, "Solemnis is worthy! Solemnis shall
be bishop!" And he was drawn to the cathedral, vested
in white, a mitre placed on his head, the pastoral staff
put into his hands, and the bishops of the province there
present, proclaimed him. And when this was done, men
asked, "What shall be done with Aventine?" and he
was sent to be bishop of Chateaudun, his native town.
Then he went his way. And as he drew near to the city,
there met him a leper, who ran towards him, and stopped,
and cried out, "I am John, thy brother." He would
have rejoiced to meet his brother, had he not seen that
he was afflicted with leprosy; for which reason John had
retired from the city, and fled from the society of men.
Then the bishop ran to him, and fell on his neck, and
his tears flowed over him, and he kissed him; and the
flesh of John came again as the flesh of a little child, and
he was made perfectly whole.</p>

<p>Of the works of the holy Aventine in his diocese little
is known, save that he laboured in season and out of
season in the ministry of God, and that he lived in a little
cell outside the city gates, in the face of a rock. After
the death of Solemnis, about 509, Aventine governed the
whole Chartrain Church, and subscribed the council of
Orleans, 511, as bishop of Chartres. Relics translated in
1853 to the parish church of S. Madeleine in Chateaudun.</p>

<p><span class="pagenum"><a name="Page_88" id="Page_88">{88}</a></span></p>

<h3>S. THEOPHILUS THE PENITENT.<br />
(<small>ABOUT A.D.</small> 528.)</h3>

  <p class="small">[Commemorated by the Greeks on this day. Not by the Westerns, though
  the story is quoted by a great number of Latin writers.
  Authority:&mdash;The Greek account by Eutychianus, who pretends to have
  been a disciple of Theophilus, and declares that he relates what he
  had seen with his own eyes, and heard from the mouth of Theophilus
  himself. Metaphrastes embodied the narrative of Eutychianus in his
  great collection of the Lives of the Saints. For a full account of
  this strange story, see my "Myths of the Middle Ages."]</p>

<p><span class="smcap">The</span> following story must be received with caution.
It has not received the sanction of the Western Church,
and is probably a mere religious romance. It was very
popular in the middle ages, and was frequently represented
in sculpture and stained glass.</p>

<p>A few years before the Persian invasion, in 538, there
lived, in the town of Adana in Cilicia, a priest named
Theophilus, treasurer and archdeacon. He lived in strict
observance of all his religious duties, was famous for
his liberality to the poor, his sympathy with the afflicted,
his eloquence in the pulpit, his private devotion, and severe
asceticism. On the decease of the bishop, by popular
acclamation he was summoned to the episcopal oversight
of the diocese, but his deep humility urged him to refuse
the office, even when it was pressed upon him by the
metropolitan. A stranger was raised to the vacant seat,
and the treasurer resumed the course of life he had pursued
for so many years with credit to himself and advantage
to the diocese, content in his own mind with
having refused the office, which might have aroused his
pride, and which certainly would have diminished his
opportunities of self-sacrifice. Virtue invariably arouses
the spirit of detraction, and Theophilus, by his refusal of
the bishopric, was thrust into public notice, and attracted
<span class="pagenum"><a name="Page_89" id="Page_89">{89}</a></span>
public attention. The consequence was, that the evil-minded
originated slanders, which circulated widely, produced
a revulsion of feeling towards Theophilus, and,
what was generally reported, was accepted as substantially
true. These stories reached the ears of the new bishop,
he sent for the archdeacon, and, without properly investigating
the charges, concluded he was guilty, and deprived
him of his offices.</p>

<p>One would have supposed that the humility which had
required the holy man to refuse a mitre, would have
rendered him callous to the voice of slander, and have
sustained him under deprivation. But the trial was too
great for his virtue. He brooded over the accusations
raised against him, and the wrongs inflicted upon him, till
the whole object of his desire became the clearing of his
character. He sought every available means of unmasking
the calumnies of his malingers, and exposing the falsity of
the charges raised against him. But he found himself
unable to effect his object; one man is powerless against
a multitude, and slander is a hydra which, when maimed
in one head, produces others in the place of that struck
off. Baffled, despairing, and without a friend to sustain
his cause, the poor clerk sought redress in a manner
which, a month before, would have filled him with horror.
He visited a necromancer, who led him at midnight to
a place where four cross-roads met, and there conjured
up Satan, who promised to reinstate Theophilus in all
his offices, and, what he valued more, to completely
clear his character. The priest, to obtain these boons,
signed away his soul with a pen dipped in his own blood,
and abjured for ever Jesus Christ and His spotless
Mother.</p>

<p>On the morrow, the bishop, discovering his error, how
we know not, sent for Theophilus, and acknowledged
<span class="pagenum"><a name="Page_90" id="Page_90">{90}</a></span>
publicly that he had been misled by false reports, the
utter valuelessness of which he was ready frankly to
acknowledge; and he asked pardon of the priest, for
having unjustly deprived him of his office. The populace
enthusiastically reversed their late opinion of the treasurer,
and greeted him as a Saint and confessor.</p>

<p>For some days all went well, and in the excitement of a
return to his former occupations, the compact he had made
was forgotten. But after a while, as reason and quietness
resumed their sway, the conscience of Theophilus gave him
no rest. His face lost its colour, his brow was seamed with
wrinkles, an unutterable horror gleamed out of his deep-set
eyes. Hour by hour he prayed, but found no relief.
At length he resolved on a solemn fast of forty days. This
he accomplished, praying nightly in the Church of the
Blessed Virgin, till the grey of morning stole in at the
little window of the dome, and obscured the lamps. On
the fortieth night, the Blessed Virgin appeared to him,
and rebuked him for his sin. He implored her pardon
and all-prevailing intercession, and this she promised him.
The following night she re-appeared, and assured him that
Christ had forgiven him at her prayer. With a cry of
joy he awoke; and on his breast lay the deed which
had made over his soul to Satan, obtained from the evil
one by the mercy of the holy Mother of God.</p>

<p>The next day was Sunday. He rose, spent some time
in acts of thanksgiving, and then went to church, where
the divine liturgy was being celebrated. After the reading
of the Gospel, he flung himself at the bishop's feet, and requested
permission to make his confession in public. Then
he related the circumstances of his fall, and showed the contract
signed with his blood to the assembled multitude.
Having finished his confession, he prostrated himself before
the bishop, and asked for absolution. The deed was
<span class="pagenum"><a name="Page_91" id="Page_91">{91}</a></span>
torn and burned before the people. He was reconciled,
and received the blessed Sacrament; after which he returned
to his house in a fever, and died at the expiration of
three days. The story is probably a mere religious romance.</p>

<h3>S. MODAN, AB.<br />
(7<small>TH CENT.</small>)</h3>

  <p class="small">[Aberdeen Breviary:&mdash;from which almost all that is known of his life
  is gathered.]</p>

<p><span class="smcap">S. Modan</span> was first monk, and then abbot of Mailros, in
Scotland, and preached the faith in Stirling and at Falkirk.
When old he retired among the mountains of Dumbarton,
and there died. His body was kept till the change of
religion, with honour, in the church of Rosneath.</p>

<h3>B. HRABANUS MAURUS, B. C.<br />
(<small>A.D.</small> 856.)</h3>

  <p class="small">[From his life by Rodolph the priest, monk of Fulda, d.&nbsp;865; and
  various writers of a later period.]</p>

<p><span class="smcap">Rabanus, or Hrabanus Maurus,</span> was one of the
most illustrious writers of the 9th century. He was born
at Mainz, in the year 788. When very young he was
sent to the monastery of Fulda, where he was brought
up. From thence he was sent to Tours, where he studied
for some time under the famous Alcuin. He returned
afterwards to Germany, into his monastery, where he was
entrusted with the government of the novices, was
afterwards ordained priest in the year 814, and at last
chosen abbot of Fulda, in 822. After he had managed
this charge twenty years, he voluntarily quitted it, to satisfy
<span class="pagenum"><a name="Page_92" id="Page_92">{92}</a></span>
the monks, who complained that his studies so engrossed
his time that the affairs of the monastery were neglected.
He retired to Mount S. Peter, and was shortly after chosen
archbishop of Mainz or Mayence, in the year 847. He
held a council in the same year for the reformation of
discipline; and died in 856.</p>

<p>As a mystical interpreter to Holy Scripture, his commentaries
will ever be read. He was a voluminous writer
on various subjects, sacred and profane, and was certainly
one of the most learned men of his day.</p>

<h3>S. NICOLAS OF THE STUDIUM, C.<br />
(<small>A.D.</small> 868.)</h3>

  <p class="small">[Greek Menæa for this day. Authorities:&mdash;Life by a contemporary monk
  in his monastery.]</p>

<p><span class="smcap">This</span> glorious confessor was born in Crete, and was
the son of pious parents, who educated him from earliest
infancy in the fear of God. At the age of ten he was
sent to Constantinople, to see his kinsman Theophanes.
He found him a monk of the order of the Sleepless Ones,<span
class="fnanchor"><a name="Ref_16" id="Ref_16" href="#Foot_16">[16]</a></span>
in the monastery called the Studium. He entered the
same order, and fulfilled his monastic duties with regularity
and devotion. Having set a brilliant example, he was
deemed worthy to be invested with the priesthood. Then
broke out the furious persecution of the Iconoclasts, about
which a few words must be said in this place.<span
class="fnanchor"><a name="Ref_17" id="Ref_17" href="#Foot_17">[17]</a></span></p>

<p>When God was made Man, He was put at once into
the most intimate relation with men; and just as it is
lawful for any son to have a portrait of his father or mother,
<span class="pagenum"><a name="Page_93" id="Page_93">{93}</a></span>
so did it become lawful and reasonable that he should
have a picture of that God-Man, who is dearer to him
than father or mother. The picture served as a constant
reminder, an evidence for the Incarnation. It is a sermon
declaring God to be made Man. But the Arians, who denied
the divinity of our Lord, were most hostile to sacred
representations of Christ, and with reason, for these pictures
were a testimony against them. At first the Arian attack
on the foundation doctrine of the Incarnation was open.
But, when the theological statement of that mystery was
made so plain that there was no opposing it by counter
statement, Arianism adopted other tactics, and appeared
as Iconoclasm, or war against sacred pictures. He who
disbelieved, or only coldly acquiesced in the Incarnation
of God, saw that this chief corner-stone of Christianity
could only be uprooted by chilling the ardour of Christian
affection. And no better method of chilling that affection
could be devised, than the obliteration of representations
of Christ, His acts, His passion, and of His mother, and
His Saints; then there was some prospect of religious
acceptance of this dogma sinking into cold intellectual
apprehension, and thence it could be dislodged without
difficulty. After the reconciliation of large congregations
of Gnostics and Arians with the Catholic Church, they
maintained that icy worship which had preceded their
separation, they adored God as a Spirit, but actually,
though they had ceased to do so formally, overlooked
His manhood. These reconciled bodies afforded a fund of
passive prejudice and aversion of small account so long as
Catholic princes were on the throne, but which, in the fortune
of a soldier, might produce serious results to the Church.</p>

<p>Of such adventurers, the most fortunate was the Emperor
Leo III., who, from the mountains of Isauria, ascended to
the throne of the East. He was ignorant of sacred and
<span class="pagenum"><a name="Page_94" id="Page_94">{94}</a></span>
profane letters; but his education, his reason, perhaps his
intercourse with Jews and Arabs, had inspired the martial
peasant with a hatred of images; and he held it to be the
duty of a prince to impose on his subjects the dictates of
his own conscience. In the reformation of religion, his first
steps were moderate and cautious; he assembled a great
council of senators and bishops, and enacted, with their
consent, that all the images should be removed from the
sanctuary and altar to a proper height in the churches, where
they might be visible to the eyes, and inaccessible to the
devotion of the people. But it was impossible on either
side to check the rapid though adverse impulses of veneration
and abhorrence: in their lofty position, the sacred
images still edified their votaries, and exasperated their
enemies. He was himself provoked by resistance and
invective; and his own party accused him of an imperfect
discharge of his duty, and urged for his imitation the
example of the Jewish king, who had broken without
scruple the brazen serpent of the temple. By a second
edict, he proscribed the existence, as well as the use of
sacred pictures; images of Christ, the Blessed Virgin, and
the Saints, were demolished, or a smooth surface of plaster
was spread over the walls of the edifice. The sect of the
Iconoclasts was supported by the zeal and despotism of six
emperors, and this topic involved the East and West in an
angry conflict of one hundred and twenty years. It was the
design of Leo the Isaurian to pronounce the condemnation
of images as an article of faith, and by the authority of a
General Council; but the convocation of such an assembly
was reserved for his son Constantine Copronymus. This
council was attended by three hundred and thirty-eight
bishops of Europe and Anatolia, but not by those of the
Western Church, African Church, or that of Palestine. It
was, in fact, an assembly of those prelates who were weak
<span class="pagenum"><a name="Page_95" id="Page_95">{95}</a></span>
enough to assist, fearing condemnation and exile if they did
not submit, ambitious enough to follow the caprice of the
reigning emperor, in hopes of emolument, and also of those
who heartily concurred with his semi-Arianism. After a
serious deliberation of six months, the prelates subscribed
such a decree as the emperor desired, condemning all visible
symbols of Christ,<span
class="fnanchor"><a name="Ref_18" id="Ref_18" href="#Foot_18">[18]</a></span>
except the Eucharist, as blasphemous
and heretical; and denouncing veneration for images as
the idolatry of Paganism. "As if," says a Catholic writer
of the time, "there were not this great difference between
the Christian image and the heathen idol, that the latter is
the thing worshipped, whereas the former is the representation
of the person adored."</p>

<p>The first hostilities of Leo had been directed against
a lofty Christ on the vestibule, and above the gate, of the
palace, placed there to exhibit to all men that the emperors
had bowed before the King of kings. A ladder had been
placed for the assault, but it was shaken by a crowd of
women and zealots, and for their opposing the execution of
the mandate, severe and savage reprisals were taken. The
execution of the imperial mandates were resisted by frequent
tumults in Constantinople and the provinces, which
were quelled by the military, and much blood flowed.</p>

<p>In the cruel persecution that ensued, the monks, ever the
champions of the Incarnate God, suffered most severely.
Nicolas of the Studium, together with S. Theodore, the
abbot, or archimandite, of the monastery were called to
suffer. Nicolas was scourged with leather thongs on the
back and limbs, and his arms extended, so that they became
for a time paralysed. His back, which was lashed
and bleeding, was tenderly bathed with warm water and
healing lotions by S. Theodore, his superior, till it was
<span class="pagenum"><a name="Page_96" id="Page_96">{96}</a></span>
healed. Both were driven into exile, and kept for three
years in nakedness, and without sufficient food and drink,
in a wretched prison. They were beaten again at Smyrna,
and further imprisoned for twenty-two months, with their
feet in the stocks. On the death of Leo, the confessors
were released, and visited S. Nicephorus at Chalcedon.
This took place during the absence of Constantine Copronymus,
who had undertaken an expedition against the
Saracens. During this absence, his kinsman, Artavasdus,
assumed the purple, and everywhere the sacred images were
triumphantly restored. Constantine flew for refuge to his
paternal mountains; but he descended at the head of the
bold Isaurians, and his final victory placed the unfortunate
Catholics once more at the mercy of a brutal tyrant. This
monster of crime derived his name Copronymus from having
defiled his baptismal font. This incident of his infancy was
accepted as an augury of his maturity, and he did not belie
it. His reign was one long butchery of whatever was most
noble, or holy, or innocent, in his empire. In person the
emperor assisted at the execution of his victims, surveyed their
agonies, listened to their groans, and indulged, without
satiating, his appetite for blood: a plate of noses was accepted
as a grateful offering, and his domestics were often scourged or
mutilated by his royal hand. His long reign was distracted
with clamour, sedition, conspiracy, mutual hatred, and
sanguinary revenge. The hatred borne by this ruffian
against monks and images was implacable. Images were
torn down and defaced with wanton malice throughout the
empire by an officer called the Dragon, sent round for that
purpose; all religious communities were dissolved, their
buildings were converted into magazines or barracks; the
lands, moveables, and cattle, were confiscated, and the
monks were mutilated in eyes and ears and limbs, with
refined cruelty.</p>

<p><span class="pagenum"><a name="Page_97" id="Page_97">{97}</a></span>
Under this emperor, Theophilus (829), Nicolas and
Theodore again suffered persecution. Theodore, and the
abbot Theophanes, kinsman of Nicolas, were mutilated
by certain verses being cut upon their brows. During
the persecution, S. Nicolas remained concealed; on the
accession of the indifferent emperor, Michael III., (842),
he emerged from his hiding place, and was elected archimandite
of the Studium, the abbot Theodore being dead.
After exercising the government for three years, he resigned
it to Sophronius, and retired to Firmopolis, that he might
pass the remainder of his days in peace; but it was not so
to be; after four years he was recalled to the abbacy of the
Studium, on the death of Sophronius, and was at once
involved in conflict. For the patriarch Ignatius, having
rebuked the Cæsar Bardas for incest, and then excommunicated
him, the emperor Michael III., his nephew, was
persuaded to exile Ignatius, and to intrude Photius into the
Patriarchal see. The abbot Nicolas refused to communicate
with the intruder, and was consequently driven from
his monastery, and a monk, Achillas, was appointed in his
room. Nicolas was pursued from one retreat to another
by the hostility of the intruded patriarch, and after many
wanderings, rested in the Crimea. Upon the death of
Bardas and Michael, Bardas having been murdered by his
nephew Michael, and Michael by his successor, Basil I.,
(867), the patriarch Ignatius was recalled, and the patriarch
persuaded Nicolas to return to his government of the
Studium, where he died the following year.</p>

<p><span class="pagenum"><a name="Page_98" id="Page_98">{98}</a></span></p>

<h3>S. REMBERT, B. C.<br />
(<small>A.D.</small> 888.)</h3>

  <p class="small">[Roman Martyrology; this being the day of his consecration to the
  Archbishopric of Bremen and Hamburg. But in some German
  Martyrologies, on June 11th, the day of his death. Authority:&mdash;his
  life written by a coeval author or authors].</p>

<p><span class="smcap">This</span> saint was born at Thourout, in Flanders, where was
a monastic cell, that had been given by King Louis the Pious
to S. Anskar. As Anskar was at Thourout one day, he
noticed some boys going to church, and amongst them was
one who, by his gravity, pleased him; and when the boy
entered the church, he crossed himself, and behaved with
so great reverence, that the archbishop went to him, and
asked his name. He told him that he was called Rembert.
Then S. Anskar took him and placed him in the little
monastery, and bade that he should be well instructed. In
after years, the apostle of Sweden called Rembert to assist
him in his mission; and he loved his young friend greatly,
and prayed to God for three days incessantly that He would
grant to Rembert to accomplish the work that he, Anskar,
had begun, and to make them companions together in the
Heavenly Zion. After Anskar died, in 865, S. Rembert
was unanimously chosen Archbishop of Hamburg and
Bremen, and he superintended all the churches of Sweden,
Denmark, and Lower Germany. He also began a mission
to the Wends and Sclavonic race of Mecklenburg and
Brandenburg, which was attended with considerable
success. He sold the sacred ornaments of the Church to
redeem captives from the Northmen. On one occasion he
saw a party of these marauders pass, dragging after them a
poor girl, who raised her shackled hands towards the
bishop, and began to chant one of David's psalms. Then
S. Rembert leaped off his horse, and ran to the chief, and
<span class="pagenum"><a name="Page_99" id="Page_99">{99}</a></span>
offered him the horse if he would release the captive
Christian maiden. And this he did, well pleased to obtain
so valuable a horse. S. Rembert died on June 11th, in
the year 888.</p>

<h3>S. GILBERT OF SEMPRINGHAM, AB.<br />
(<small>A.D.</small> 1189.)</h3>

  <p class="small">[Roman, Anglican, Belgian, Benedictine, and Cistercian
  Martyrologies. Authority:&mdash;his life, by a contemporary, published by
  Bollandus.]</p>

<p><span class="smcap">This S. Gilbert,</span> of whom Henricus Chrysostomus, a
Cistercian chronicler, speaks as "a disciple of Bernard the
mellifluous, a man of apostolical zeal, of most severe and
rigid life, in purity conspicuous, illustrious for his gift of
prophecy, and the mirific performer of stupendous miracles,"
was born about the year <span class="smcap">a.d.</span> 1083, near the close of the
reign of William the Conqueror. From an apparently contemporary
pedigree he seems to have been related on the
mother's side to that monarch, who may have rewarded the
services of his father, "a bold and skilful warrior," with the
hand of one of his relations, in addition to the manor of
Sempringham, where Gilbert first saw the light. His mother
is said to have received, shortly before his birth, a miraculous
presage of the future greatness of her child, a greatness,
however, of which few external tokens would seem to have
manifested themselves during his childhood; since one of
his biographers relates that as a child he was so dull and
spiritless as to provoke the contempt and ill-usage of even
the servants of his father's household. Driven by this maltreatment
from his home and country, or more probably
sent from home by the care of his parents, who discerned in
him a greater aptitude for the cloister than for the camp, he
passed some years in Gaul in the peaceful study of letters
<span class="pagenum"><a name="Page_100" id="Page_100">{100}</a></span>
and philosophy. His childish education completed, he
returned to England, and took up his abode with one of his
father's dependents. Here he fell in love with the daughter
of his host, and gave the first proof of his vocation to the
counsels of perfection; for finding his passion increase daily
in strength, and fearing lest he should be overcome by it,
he fortified his soul by prayer and fasting; and then seeking
the company of his beloved, he so wrought upon her by
his exhortations and entreaties, that he prevailed upon her
to join him in a vow of perpetual chastity, and she was one
of the first who afterwards became nuns under his rule.</p>

<p>He now took to keeping a school, and gathered together
a number of children of both sexes, to be instructed in the
rudiments of religion, and especially taught them to live an
orderly and pious life in the world, without as yet leading
them forward to the higher life of the cloister; and these
afterwards became the nucleus (primitiæ plantæ) of his
order.</p>

<p>During this time he seems to have lived in the family of
the then Bishop of Lincoln, and to have been admitted by
him to the minor orders of the ministry; for the next thing
related of him is that being presented by his father to the
united benefices of Sempringham and Torrington he most
willingly accepted the charge, and devoted the whole
revenue of his livings to charitable purposes. Such was the
fervour of his devotion at this time, that it is related that
having one day invited one of his companions to join him
in his prayers, the youth was so fatigued by the length of
the office, and the punctilious care with which Gilbert
genuflected whenever the holy names of God and of Christ
occurred, that he swore he would never pray with him
again.</p>

<p>After a while he was ordained priest by Alexander, Bishop
of Lincoln, who held him in such high esteem that he made
<span class="pagenum"><a name="Page_101" id="Page_101">{101}</a></span>
him his confessor, and would have appointed him Archdeacon;
but this Gilbert resolutely declined saying, "that
he knew not of a shorter road to perdition."</p>

<p>Persevering in his resolve to give his all to the poor, he
now for the first time formally constituted his religious
order, by assembling a number of poor girls, amongst them
the object of his youthful attachment, whom he made
cloistered nuns at Sempringham, and maintained them at
his own cost. He next founded a monastery for male
religious, to whom he entrusted all the more responsible
affairs of the order, providing both nuns and monks with a
habit "expressive of humility."</p>

<p>To this time of his life we must probably refer his
miraculous escape from death by fire. The story is that a
great fire having broken out either in his own house, or in
the buildings immediately contiguous, Gilbert remained
sitting abstractedly in his window seat, praying and singing
psalms; the fire devoured all before it until it reached the
spot in which he sat; there its progress was arrested,
and the flames died away on every side, leaving the saint
and his seat unharmed.</p>

<p>His order continued to expand, many religious flocked
to him, and gifts of manors and farms pouring in from all
quarters, many monasteries arose under his rule.</p>

<p>The charge of his Order now became so onerous that he
is said to have attended the general chapter of the order at
Citeaux, in the year 1140, for the purpose of formally
resigning his authority. To this, however, his brother
abbots refused their consent, and Gilbert returned to his
labours, which he was to relinquish only with his life.</p>

<p>A peculiar interest attaches to this chapter, from the
circumstance related by the same writer,<span
class="fnanchor"><a name="Ref_19" id="Ref_19" href="#Foot_19">[19]</a></span>
who tells us of Gilbert's presence there, that the Pope Eugenius<span
class="fnanchor"><a name="Ref_20" id="Ref_20" href="#Foot_20">[20]</a></span>
was <span class="pagenum"><a name="Page_102" id="Page_102">{102}</a></span>
present and took part in the proceedings, "not, however,
presiding as with apostolical authority, but in brotherly love
taking his seat among the assembled abbots, as one of
themselves."</p>

<p>Returned to Sempringham, Gilbert resumed his life of
prayer and mortification, observing the fasts of the Church
with such rigidity that from Septuagesima to Easter, and
throughout Advent, he not only abstained from flesh-meat,
but even a morsel of fish never passed his lips. He practised
also great austerity with regard to sleep, hardly allowing
himself to lie down for months together.</p>

<p>His unwearied devotion and severe asceticism so forwarded
his growth in grace that his influence over the religious
under his authority became almost unbounded; with
such prudence and persuasiveness was he endued, that he
allayed without difficulty a serious disturbance which arose
in the order from a spirit of insubordination that had
crept in among the lay brethren. Overcome by his skilful
reasonings and loving exhortations, the greater number
returned to their obedience, "whereas," the chronicler adds,
"those who held out and refused to do so, all perished
miserably." His holiness and his acceptance with God
were also attested by many miracles and wonders. Being
at one time afflicted with a very severe fever, a friend came
to condole with him; the saint enquired whether he had
ever experienced the sensations of a fever; finding that
he had not, Gilbert asked him whether he would be willing
to take the fever from which he himself was suffering, if
he might be thereby cured. The friend assented, and
returning home, was the next morning seized with the
fever, whereas the saint arose entirely free from it. Another
time, a man suffering from gout was cured by simply wearing
Gilbert's list slippers; and another man, sick of a fever,
was healed by drinking out of his cup.</p>

<p><span class="pagenum"><a name="Page_103" id="Page_103">{103}</a></span>
Overcome at length by the infirmities of advancing age, he
resigned the charge of Sempringham to one of his disciples,
Roger by name; but he seems still to have retained his
authority, as it is mentioned that some time after this, he
gave shelter to S. Thomas à Becket in one of his houses when
that prelate, worsted in his contest with Henry II., was
wandering about the kingdom in search of means to escape
to the continent. He also supplied the archbishop with
money during his exile, thereby drawing upon himself the
displeasure of Henry, who, however,&mdash;such was Gilbert's
popularity in the kingdom,&mdash;found it expedient to refrain
from any proceedings against him.</p>

<p>At last, in the year 1189, and the 106th of Gilbert's age,
his death drew near, and the man of God, full of years, and
not less full of grace, prepared to render up his account
with joy. He announced to his disciples his approaching
departure, and on the evening of Christmas Day he was fortified
with the last sacraments of the Church. The remaining
time which God vouchsafed him on earth he devoted
to the edification of others, and during this time many
prelates, and men of various degrees, resorted to him in
order to be consoled by his blessing, and instructed by his
discourse. The night before the day on which he died
"an immense globe of fire, and an appearance as of many
candles" were seen to hover in the air over the church of
Sempringham, in which his tomb was prepared. Three
times the appearance descended from above, rising again
twice towards heaven; the third time it penetrated the
roof of the church, and descended to the floor. Then the
brethren and the nuns knew that the time was at hand
when their abbot must indeed leave them.</p>

<p>And so, on the next day, the 3rd of February, he departed
this life, amid the sighs and lamentations of all, leaving
behind him of religious men about 700, and of sisters in
<span class="pagenum"><a name="Page_104" id="Page_104">{104}</a></span>
religion 1500; all serving God night and day without ceasing.</p>

<p>He was interred within the church at Sempringham, his
tomb being placed between the two choirs, the monks on
the one side, and the nuns at the other, so that the religious
might offer their prayers at his sepulchre, and continually
bearing in mind his holy life and happy death, might both
be incited to diligence in prayer and good works, and also
might profit by his intercessions for them.</p>

<p>Not long after his death, a certain canon of that order
saw in a vision a brother not long since deceased, who,
among other things, told him of S. Gilbert: "he is not
amongst us, a different place possesses him; for from that
place to which he departed (from the world) he has been
translated to the choir of the virgins."</p>

<p>The veneration in which he was held may be seen in the
eulogium of William of Newbury:&mdash;</p>

<p>"Nor must we in silence pass over the venerable Gilbert,
a man altogether admirable, and of singular skill in the
guardianship of women; from whom also the order of
Sempringham took its beginning, and its rapid advancement.
He, as it is said, from his very youth, by no means
contented with being in the way of salvation himself, but
kindled with a zeal for gaining souls for Christ, began
eagerly to rival the weaker sex in the imitating of God,
deriving his pious boldness from the consciousness of his
own chastity, and his confidence in heavenly grace.</p>

<p>"Yet, fearing lest he should fail in his enterprise, he first
sought the advice of the holy Bernard, and being instructed
and encouraged by him, he commenced his work, and proceeding
with great prudence and caution, he was mightily
carried forward, both in the abundant multitude of persons
gathered together for the service of Almighty God, and in
the acquisition of temporal things; 'seeking first,' as it
<span class="pagenum"><a name="Page_105" id="Page_105">{105}</a></span>
is written, 'the Kingdom of God and His righteousness,
all necessary things were added to him.'</p>

<div class="figcenter" style="max-width: 400px">
  <a name="gilbert" id="gilbert">
  <img width="400" height="577" alt="" src="images/133-gilbert.jpg" />
  </a>
  <div class="caption">
    <p class="title">S. GILBERT.</p>
    <p class="title">Prior of Sempringham. From a Drawing by A. Welby Pugin.</p>
    <p class="date">Feb. 4.</p>
  </div>
</div>

<p>"At last he organized a not ignoble monastery of two
servants and eight handmaids of God, which also he
replenished with numerous societies, and, according to the
wisdom given him, furnished it with regular rules. And
truly the gift of instructing the servants of God, divinely
imparted to him, abounded especially in the care of women;
indeed, in my judgment, he bears the palm in this respect
amongst all whom we know to have devoted themselves to
the instruction of female religious; moreover, having some
years before been loaded with spiritual gains, the worn-out
bridesman of the heavenly Bridegroom now departed
to the Lord. Further, the multitude of his sons and
daughters in religion still remains, and his seed is mighty
upon earth, and his generation shall be blessed for ever."</p>

<p>The Order was peculiarly constituted, the men being
Augustinian Canons, and the women following the rule
of S. Benedict.</p>

<h3>S. ANDREW CORSINI, B. C.<br />
(<small>A.D.</small> 1373.)</h3>

  <p class="small">[S. Andrew died Jan. 6th; he was formally canonized by Urban VIII.,
  in 1629, and his festival was transferred to Feb.&nbsp;4th.
  Authorities:&mdash;Two lives, one by a disciple, the other by Friar Peter
  Andrew Castagna, written a hundred years after his death.]</p>

<p><span class="smcap">Nicolas</span>, a member of the illustrious Florentine house of
Corsini, lived with his pious wife, Peregrina, for some
time without children, which was to them a great grief, and
they besought God to give them that blessing which He
had hitherto withheld. Their prayer was heard, and on
November 30th, 1302, a son was born to them, who
received at the font the name of Andrew, because he was
<span class="pagenum"><a name="Page_106" id="Page_106">{106}</a></span>
born on the festival of that apostle. His parents, who
regarded him as the child of prayer, had already, before
his birth, dedicated him to the Lord, and sought, in his
childhood, to inspire him with devotion and morality. But
Andrew was possessed of a vehement, independent spirit,
which brooked no restraint, and he grew up to cause them
bitter sorrow by his disorderly life. Nevertheless father and
mother prayed on, hoping against hope. The wild youth
passed for being one among the most dissolute young men
of the city, and was acknowledged as the worst of a bad set,
utterly godless and abandoned. But his parents prayed
on. The mother cast herself before a figure of the Queen
of Heaven, and, in the bitterness of her anguish of soul,
cried, "Oh, Mother of my Saviour! Thou knowest how the
soul of my child, for whom thy Son bled, is sinking to
destruction. Thou knowest, Holy One! how, in his earliest
youth, I dedicated my child to thee, and trusted him to thy
protection, how I have done all that earthly mother can do
to keep him clean and unspotted from the world! And
now, pity me, weeping over my guilty son, thou, whose
tears flowed for thy innocent Son! Thou, who art so mighty,
entreat thy divine Son, that mine may be moved to true and
broken-hearted repentance."</p>

<p>Thus praying, and with streaming eyes, Andrew lit upon
her one day, as he was going forth to the commission of some
new work of evil. He stood still and looked at her, and a
feeling of compunction stirred his heart. Then, turning her
reddened eyes towards him, she said, "I cannot doubt it;
thou art the wolf whom I saw in a dream."</p>

<p>"What mean you, mother?" asked the young man.</p>

<p>She answered: "Before thou wast born, my child, I
dreamt that I brought forth a wolf which rushed into a
church, and was there transformed into a lamb. Thy father
and I, on account of this dream, placed thee under the
<span class="pagenum"><a name="Page_107" id="Page_107">{107}</a></span>
protection of the Mother of God. My son, thou art not
ours, thou belongest not to the world, but only to the
service of God. Oh, would to heaven, that as the first part
of my dream has been fulfilled, the second part might find
its accomplishment also!"</p>

<p>Andrew covered his face, and fell at his mother's feet,
and sobbed forth: "Oh, good, pious mother! the wolf shall
indeed become a lamb. Thou didst dedicate me to God,
and to Him will I, also, devote myself. Pray, pray for me,
mother, that I may obtain pardon for all my grievous
offences."</p>

<p>Next day Andrew sought the Church of the Carmelites,
and kneeling before an image of the Holy Virgin, wept
bitterly over his past life, which now appeared to him in all
its bare deformity. And he felt so powerfully called by the
grace of God, that he resolved at once to take refuge from
his evil companions and associations, in the cloister. He,
therefore, sought the convent door that same hour, and
asked to be admitted as a novice. He was received, and
spent his novitiate in constant battle with his passions, and
in trampling out the memory of the past, by not suffering
his mind for a moment to repose on the thoughts of the evil
he had done, save only for the purpose of stirring up
compunction, and abasing himself in profound humility.
After having been received into the Order, he became a
model of self-restraint and earnestness, so that in the year
1328, at the age of twenty-six, he was ordained priest. He
was shortly after appointed to preach in Florence; and his
fervour and love for sinners produced very astonishing fruit,
in moving many who had lived in sin to turn in sorrow to
the cross, and renounce their evil ways. Andrew was next
sent to Paris, there to prosecute his studies, and was there
invested with the degree of doctor; and after he had
completed his studies with Cardinal Corsini, his uncle, at
<span class="pagenum"><a name="Page_108" id="Page_108">{108}</a></span>
Avignon, he returned to Florence, where he was elected
prior of his cloister. His renown as a preacher of righteousness
prevailed again, and his sermons produced such an
effect, that he was regarded as the apostle of the land.</p>

<p>After the death of the bishop of Fiesole, the chapter
elected Andrew Corsini to be his successor. But when
the news of his election reached him, he fled away, and
hid himself in a Carthusian monastery. He was sought
for long in every direction, without result, and the chapter,
despairing of finding him, were proceeding with the election
of another, in his room, when a child cried out "He who
is to be our bishop is praying in the Carthusian monastery."
He was there sought, and Andrew recognising in this the
will of God, yielded, and, in 1360, was consecrated bishop
of Fiesole.</p>

<p>As prelate, he maintained the same discipline over
himself, and never abandoned the penance he had imposed
on himself for his youthful sins, of reciting daily the
Seven Penitential Psalms, of sleeping on a faggot of vine
twigs, and of never speaking without necessity. But
however severe he was in his dealing with himself, nothing
could exceed the tenderness and love with which he sought
out and dealt with the greatest sinners in his diocese. And
this love which overflowed from his heart rendered him peculiarly
successful in reconciling enemies. Knowing this,
Urban V. sent him to Bologna to appease a disturbance
which had broken out between the nobles and the people,
and he achieved this mission with signal success. In his
71st year, as he was singing midnight mass on Christmas
Eve he felt great exhaustion, which was followed by a fever,
from which he died on Jan.&nbsp;6th, 1373.</p>

<p>Relics, in the Carmelite Church at Florence.</p>

<p>In Art he appears between a wolf and a lamb.</p>

<p><span class="pagenum"><a name="Page_109" id="Page_109">{109}</a></span></p>

<h3>S. JOAN OF VALOIS, Q.<br />
(<small>A.D.</small> 1505.)</h3>

  <p class="small">[French Martyrology. The process of her canonization began under
  Clement XII., and was completed by Pius VI. in 1775; but she was
  venerated at Bourges from the time of her death.]</p>

<p><span class="smcap">Before</span> Louis the son of Charles VII, ascended the
throne of France, his wife, Charlotte of Savoy, bore him
a daughter, called Anne of France. When he succeeded
his father, with the title of Louis XI., he desired greatly
to become the father of a son, and when his wife became
pregnant in the third year after his coronation, his hopes
were at the highest. When, however, she gave birth to
a daughter, his disgust manifested itself in bitter antipathy
towards the child, who was baptized Jeanne, or Joan.
When she was eight days old, she was betrothed, May 19th,
1464, according to the custom of the time, to Louis, son
of the Duke of Orleans and Mary of Cleaves, and sent to the
house of her father and mother-in-law. At the expiration
of four years, she was ordered to appear before her father
at Plessis-le-Tours, where she was received by her mother
with love, but when she was brought before her father,
Louis turned from her with contempt, saying, "Bah! I
did not think she was so ugly;" and he thrust her away.
She was in fact somewhat deformed, and plain in face.
It will be remembered that Sir Walter Scott has introduced
her into his novel of Quentin Durward, taking, however,
considerable liberties with her history. To such an extent
did the spite of the king manifest itself, that when he
saw how devout his daughter was, and that in her loneliness,
she found comfort in the House of God, he forbade her
frequenting churches and even the castle chapel.</p>

<p>When Joan was six years old, a son was born to
Louis XI., and this was to her a day of good fortune,
<span class="pagenum"><a name="Page_110" id="Page_110">{110}</a></span>
for her brother became her friend and protector; and
because she was now once more permitted to frequent the
churches. Louis XI. then visited Paris, to thank God
for the birth of his son. Joan was in the splendid retinue
which on this occasion entered the cathedral church of
Notre Dame. She cast herself before an image of Our
Lady, and taking her gold crown from her head, besought
the holy Virgin to be her protector. Then a voice made
itself heard in her soul, "My daughter, thou shalt found
an Order in mine honour!"</p>

<p>The dislike of Louis XI. for Joan increased every day:
the Countess of Linières was allowed to treat her with
gross contempt; and the king, once so far forgot himself
as to rush into her room sword in hand, and threaten
to kill her. The Count of Linières threw himself between
the king and his daughter, and saved her life, but could
not prevent her receiving a wound, the scar of which never
disappeared. The king retired in shame, and for a while
gave her greater liberty.</p>

<p>In her twelfth year Joan was married, against her will,
to Duke Louis of Orleans; however she fulfilled her
duties, as wife, to the best of her ability. But her husband,
who had married her for political reasons, made no scruple
of treating her with coldness and contempt; deserting
her almost entirely, that he might spend his time amidst
the pleasures of the court, scornfully remarking that there
was no risk to his honour in leaving his young bride unprotected,
as her diminutive stature and plain face would
be her defence.</p>

<p>Louis XI. died in August, 1483, and his son succeeded
him, as Charles VIII., under the regency of his elder
sister Anne, who was married to Peter of Bourbon. The
husband of Joan, thinking that the regency ought to
have been entrusted to him, endeavoured to stir up an
<span class="pagenum"><a name="Page_111" id="Page_111">{111}</a></span>
insurrection; but was unsuccessful; and knowing that
his life was threatened, fled to Duke Francis II. of
Brittany, the bitter foe of France, and entered into league
with him against Charles VIII. War broke out, and
Joan stood as an angel of peace and reconciliation between
the contending parties. Twice she obtained pardon for
her captured and imprisoned husband, and as often he
returned to his perfidy,&mdash;once against his sovereign, and
once against his wife.</p>

<p>After the death of Charles VIII., on April 7th, 1498, the
Duke of Orleans ascended the throne, as Louis XII.
He at once obtained a divorce from Pope Alexander VI.,
by taking an oath that his marriage with Joan was not complete.
Joan offered no opposition, rejoicing to see herself
at liberty; and her husband at once concluded another
marriage with Anne of Brittany, the widow of the young
king. As some recompence to his divorced wife, Louis XII.
gave her the Duchy of Berry, besides Pontoise, and other
townships. She resided at Bourges, where she spent her
time in the exercise of charity, to which she devoted her
large revenues.</p>

<p>In 1500, she founded the order of the Annunciation,
for women. S. Joan took the habit herself in 1504, but
died on the 4th of February, 1505; and was buried at
Bourges. Her body was torn from its resting place, in
1562, and burned by the Calvinists.</p>

<h3>S. JOSEPH OF LEONISSA, C.<br />
(<small>A.D.</small> 1612.)</h3>

  <p class="small">[Roman Martyrology Authority:&mdash;The Acts of his Beatification, which
  took place in 1737, and those of his canonization in 1746.]</p>

<p><span class="smcap">This</span> Saint was born at Leonissa, in the States of the
Church, in 1556. He entered the Capuchin Order, and
<span class="pagenum"><a name="Page_112" id="Page_112">{112}</a></span>
laboured at the redemption of Christian slaves. He died
of cancer, at the age of fifty-eight. As the doctors
desired to perform a painful operation on him, to remove
the cancer, they ordered him to be bound, but he placed
his crucifix before him saying, "this is the firmest of all
bonds; it will hold me immoveable. Cut deep, I shall
not flinch."</p>

<h3>B. JOHN DE BRITTO, M., S.J.<br />
(<small>A.D.</small> 1693.)</h3>

  <p class="small">[Roman Martyrology. Beatified on August 21st, 1853. The following
  account is epitomised from his life in "Pictures of Christian
  Heroism."]</p>

<p><span class="smcap">John de Britto</span> was born at Lisbon, March 1st, 1647;
he was the son of Don Salvador de Britto Peregra and
Beatrix his wife, both of whom were of noble birth. His
father dying when he was only four years old, he was
committed by his mother to the care of the Jesuits; and
under them grew up full of the grace of God.</p>

<p>At the age of nine he was sent to court in the capacity of
page to Don Pedro, the youngest son of the king, and
probable heir to the throne of Portugal. During the six
years he spent at court, he persevered in the pious habits he
had formed under his mother's roof, and in the Jesuit school,
frequently retiring for private prayer, and attending mass
daily.</p>

<p>By this exemplary course of life he incurred the hatred of
his fellow pages; for his rigid rule of life was a check upon
their profligacy. They ridiculed his piety, and heaped upon
him persecution, not only by words, but also by blows.
He bore their ill-treatment with great patience; but it
produced an illness which brought him into hourly danger
of death. At the very moment of his agony his patron,
<span class="pagenum"><a name="Page_113" id="Page_113">{113}</a></span>
S. Francis Xavier, at the earnest prayer of his mother,
restored his health. She had from his birth dedicated her
son to the apostle of India, and she now vowed that if her
child were to recover, he should wear the Jesuit habit for
the whole year in honour of his deliverer. When, therefore,
he appeared at court again after his recovery, it was in a
little black robe, with a chaplet of the Blessed Virgin hanging
by his side; and in this garb he served the Prince, and
attended the Jesuit college of S. Antony of Padua. The
people stopped in the streets to see him pass; not on
account of the strangeness of such a dress on a child, but to
mark his holy and edifying demeanour. When the term of
his vow had expired, he put off the dress, but with the
intention to assume it one day for ever. Notwithstanding
his infirm health, he had long resolved to leave the world,
and lead an apostolic life as a Jesuit, and at the age of
fifteen he carried this resolution into effect. He applied for
admission into the society to the father-provincial, Michael
Tinsco, by whom he was placed in the novitiate at Lisbon.
The Prince, Don Pedro, opposed his resolution, but the
mother rejoiced that her son should possess a vocation for
the Company of Jesus.</p>

<p>It was on the 17th of December, 1662, that John de
Britto entered the novitiate at Lisbon. A novena had just
commenced in preparation for Christmas. At its close each
postulant had to present the Infant Jesus with a petition,
according to his wants. De Britto wrote his petition
with the others. It was that he might be sent as a missionary
to Japan, there to live and labour, and at length obtain
the crown of martyrdom. After two years he took the
three vows of poverty, chastity, and obedience, having
passed through the novitiate a very model of holiness.</p>

<p>On leaving the novitiate at Lisbon, he went to Evora for
two years, and thence to Coimbra, to study literature and
<span class="pagenum"><a name="Page_114" id="Page_114">{114}</a></span>
philosophy. He then removed to Lisbon to teach grammar;
and while thus employed, his thirst to go out as a
missionary received an additional impulse from the visit of
Father Balthazar da Costa, who had just returned from
Madura to find recruits. To him he stated the wish of his
heart, and he promised to plead his cause at Rome; the
consequence of which was that a few months afterwards
orders were received by the father-provincial to despatch
John de Britto, along with several other young missionaries,
in the first ship which should sail for Madura.</p>

<p>John returned hearty thanks to God for the favour, but
his mother was distracted at the thought of losing her
child. She appealed to the provincial, to her son himself,
to the papal nuncio, and to the king, but without effect;
and at length, fearing to offend God by persisting in her
opposition, she offered him up as the dearest sacrifice she
could render. His departure was fixed for the 25th of
March, 1674. The night before, he paid a visit to his
mother; but to save her the pang of parting, he forebore to
tell her that it was the last. He carefully avoided any
thing which might interfere with his object; and therefore,
instead of joining the other missionaries, when, with a great
crowd of people, they attended church on the banks of the
Tagus, he embarked secretly, and only appeared when all
danger of being delayed was over. He was ordained priest
just before leaving.</p>

<p>During the voyage he won the favour of the captain, and
took advantage of it to exercise his ministry with the utmost
freedom. He had to preach every Sunday, taught the
catechism to the ignorant and the children on board, and
continually engaged the passengers and sailors in exercises
of devotion.</p>

<p>Scarcely had the father set foot on shore, than he ran to
embrace the brethren of the college. Having then paid
<span class="pagenum"><a name="Page_115" id="Page_115">{115}</a></span>
a visit to the Blessed Sacrament, he prostrated himself at
the tomb of S. Francis Xavier, thus gathering fresh ardour
for his apostolic course. At Goa he commenced the
austere life of the Madura missionaries,&mdash;which consists in
neither eating flesh-meat nor fish, in sleeping on the ground,
and walking bare-foot,&mdash;that he might be ready for his
apostolate when his summons should arrive. In April, 1674,
orders arrived from the father-provincial that he should set
sail for Malabar, with Father Emmanuel Rodriguez and
some other companions.</p>

<p>The mission of Madura, to which Father de Britto was
called, comprised a tract of country two hundred leagues
long by eighty broad. It presented the most arduous field of
labour for the missionary, on account of its extent, the
denseness of the population, the climate and nature of the
country, and the wild beasts with which it is infested.</p>

<p>The inhabitants generally are very intelligent; they have
made great progress in many sciences, and their Brahmins
are perfectly able to sustain an argument in defence of their
religion. To holiness, devotion, energy, and courage, the
essential qualities of an apostle, the Indian missionary must
add the advantages of a logical mind and a ready wit.
But perhaps the opposition of the Brahmins is less to be
feared by the missionary than the popular veneration for
caste.</p>

<p>The first missionaries in India, not possessing caste, found
it impossible to obtain a hearing. With all their holiness,
earnestness, and zeal, no one would listen to a pariah. It
was reserved for Father Robert de' Nobili to surmount, or
at least show how to surmount, this obstacle. He was a
Roman Jesuit, nephew of Cardinal Bellarmine, and grand-nephew
of Pope Marcellus II. After carefully studying
the peculiarities of the Brahmins, their laws, traditions,
customs, and tenets, he saw the rock on which his predecessors
<span class="pagenum"><a name="Page_116" id="Page_116">{116}</a></span>
had split. He determined to lay aside whatever
should denote his European extraction, and adopt the dress
and mode of life of some class of the natives possessing
caste. First he appeared as a rajah, then as a secular
Brahmin, with a long flowing robe and a silk shoulder-knot;
but without success. He then discovered that, over and
above caste, a mortified exterior is required to influence the
Indians. He appeared, therefore, partly in the dress of the
Samasks, or Brahmins of Penance; and in this he was
completely successful. This class is in the highest repute
among the natives; they are regarded as the masters of the
law, and their word is final. They are distinguished by
their ascetic life, and their renunciation of the pleasures of
the world. They live on a little boiled rice, which they
receive only once a day, at sunset. In this character Father
de' Nobili converted a vast number of Brahmins.</p>

<p>Father de Britto approved the principle of his great
predecessor, but somewhat varied his practice. He
adopted the dress of the Pandarists, a sect in very great
estimation on account of their ascetism; they are not held
in equal honour with the Samasks, but they mix more with
the various sects, and their garb therefore affords greater
opportunities of intercourse with the natives. The reader
then must imagine our blessed martyr for the future not in
his own black habit, but in the long yellow wrapping of the
Pandarist.</p>

<p>The Pandarists wear no other garment than a piece of
yellow cloth enveloping the whole figure. This dress
guards them from the dangerous rays of the tropical sun, to
which they are exposed the whole day. They sometimes
wear a cap, an addition absolutely necessary to the European
who would avoid a stroke of the sun; but they walk
barefoot, except on occasions of ceremony, and in crossing
the burning sands of the country, when they adopt a sandal
<span class="pagenum"><a name="Page_117" id="Page_117">{117}</a></span>
of a peculiar construction. It is not fastened by a strap,
but attached to the foot by means of a wooden peg between
two toes. This clog is of little value for purposes of travelling,
as it produces violent swellings of the legs and feet;
but it is useful in crossing the deserts. The Pandarists
allow the beard to grow, which is a mark of distinction in
India, and carry a staff as a symbol of authority. Their
diet is of the plainest kind, and entirely vegetable; animal
life being held too sacred among them for the purposes of
food, and therefore of course interdicted to all who would
adopt their mode of life.</p>

<p>This rigorous rule might have discouraged souls less
ardent than John de Britto; but to him no sacrifice, no
painfulness, seemed too great in his Master's service; and
he cheerfully entered upon it, in spite of his feeble health
and European constitution for the love he bore to Jesus
Christ, and his yearning for the salvation of the idolators.</p>

<p>Father de Britto set sail from Goa for the coast of
Malabar, and landed at Ignapatam; then through Tanjore,
where he was detained nearly a year by illness, he passed
on to Ambalgata. In the college at this station Father de
Britto, after a retreat of a month, took his monastic vows,
and received his appointment to the Madura mission.</p>

<p>He set out immediately with one other missionary and a
few neophytes for Colli. They suffered excessive hardships
on the route: they had to climb steep and rugged mountains,
to pass through forests dense with briers and brushwood,
and swarming with reptiles, to cross swollen rivers
and pathless deserts; but at length they reached Colli, on
the festival of S. Ignatius.</p>

<p>There he found the plague raging, and he made it the
means of converting very many to the faith by his intrepidity
in relieving the sufferers. After the pestilence had
ceased, the conversions increased so rapidly, that it became
<span class="pagenum"><a name="Page_118" id="Page_118">{118}</a></span>
necessary to divide the northern and southern district of
the mission, and the latter was committed to Father de
Britto.</p>

<p>His plan was to send on before him two or more catechists
to get the work ready; so that when he arrived himself,
he might proceed without loss of time. On arriving, he
assembled the Christians and catechumens, and preached a
sermon; then he visited the sick and dying, and baptized
the infants of Christian parents; after which he entered the
tribunal of penance, in which he sat often for twelve
consecutive hours, for the whole neighbourhood flocked, and
made their confessions to him. He preached on all Sundays
and holidays, catechized the children, and passed from
house to house to warn bad Christians, or to resolve the
doubts of inquiring idolators. In the evenings he assembled
the whole congregation to recite the rosary of the Blessed
Virgin, and in this way he made a vast number of converts;
and when he had stayed long enough in one place for the
requirements of the people, he passed on to some other
station.</p>

<p>In his dress of a Pandarist, De Britto always obtained a
ready hearing, and hence perhaps the great success of his
preaching. But in all these labours he was obliged, by the
universal prejudice against the pariahs, to direct his endeavours
mainly towards the conversion of the upper
classes. To his great sorrow, he found that even as a
Pandarist he could not openly make proselytes among that
caste without exposing his religion to universal contempt.
He therefore was compelled to recognise their distinctions
in society for the present, in order to establish Christianity
on the broader basis ultimately. But, notwithstanding, he
took care to advance the cause of the pariahs, or lowest and
most despised caste, by showing to the converts the universality
of the Gospel of Christ; and secretly he effected many
<span class="pagenum"><a name="Page_119" id="Page_119">{119}</a></span>
conversions among the pariahs themselves. But the caste-prejudices
of the natives were so strong, that he found
it impossible to overcome them; and he did not consider
them incompatible with the most sincere acceptance of
Christianity. As the Apostles had for a time consented to
circumcision, the more effectually to recommend the new
faith,&mdash;so the Indian missionaries judged it right to waive
for awhile, in the infant state of Christianity in India,
their objection to the social distinctions between man
and man.</p>

<p>In addition to the natural obstacle from caste, and the
ability of the Brahmins, which the Indian missionary has to
encounter, the saint had to labour at a time when the
whole country was convulsed with civil war. Hordes of
savage Indians from the interior traversed the country; fire
and the sword destroyed whole villages; and the inhabitants,
being unable to take vengeance on the real aggressors,
the tide of popular fury set in against the Christians. Thus
it was that in many cases prosperous missions had to be
given up, and the trembling Christians fled to celebrate the
rites of religion in secret places. Solitary chapels rose up
in the depths of the forest, or by the lone riverside, and
thither the faithful repaired with their beloved pastor. But
here they were exposed to a danger from which they had
been free in the cities. The fury of the inundations
rendered their retreats exceedingly perilous. An instance
of this occurred near the river Corolam, where the
Christians, who had been driven from Ginghi, erected
a chapel. De Britto was praying in the chapel with
sixteen of his flock, when the cry was raised that the
building was surrounded with water. They tried to dam
the water out, but unsuccessfully; and were compelled to
construct a raft out of the beams of the roof, and upon that
they floated to a wood at a little distance, situated on an
<span class="pagenum"><a name="Page_120" id="Page_120">{120}</a></span>
eminence. There they intended to remain till the flood
subsided; but they had no food; and even their place
of security threatened to fail them, for the waters ran with
terrible rapidity, and almost covered the hill; so one of
the Christians, at the risk of his life, swam back to the
chapel, and succeeded in obtaining a little rice; this, along
with some bitter herbs, which they procured with difficulty,
was all their sustenance during the three days they were
encompassed by the floods. But this was not all; they
were attacked by a number of serpents, which, driven out
of their holes by the water, sought the same place of safety.
But throughout his missionary career, the blessed De Britto
enjoyed that power over venomous beasts which our Saviour
promised to His followers, and the band of Christians were
unhurt. Power over serpents gives its possessor an unbounded
influence with the Indians; and this terrible
situation of the little band of Christians, being perfectly
well understood by the idolaters, procured for De Britto a
wonderful reputation. When the waters subsided, the
Christians returned to their chapel, and found it almost
swept away; but the foundations remained, and they set to
work with such vigour, that in a short time the walls were
raised again, and the chapel was ready for the Christmas
solemnity. Father de Britto, with streaming eyes, thanked
God for their escape, and besought him to look down with
pity upon the struggling society, and prosper the cause of
Christ in his hands.</p>

<p>In consequence of the wonderful success of De Britto,
his superiors would have made him rector of Ambalucata.
This preferment he evaded; but he accepted the post of
superior of both districts of the mission. His journeys now
became longer and more arduous. He travelled on foot,
and was detained neither by the heat of the sun nor by the
floods in the rainy seasons. Rocky mountains, sandy
<span class="pagenum"><a name="Page_121" id="Page_121">{121}</a></span>
plains, dense forests, broad and rapid rivers were traversed.
At Madura, as he was preparing 200 catechumens for baptism,
a band of armed men rushed upon him and took him
prisoner. They struck him with their fists and with sticks,
and kicked him, and threw him into a dungeon with his
hands tied behind his back. But God suffered them not
to hurt him; and after trying to terrify him with threats of
death, they at length let him go.</p>

<p>Journeying northward, he made a stay at Marava of
three months, in the year 1686, during which he baptized
more than 2000 idolaters; but not withstanding his success
he was anxious to get on, in consequence of the
accounts which reached him of the ripeness of the natives
for Christianity still farther north. This anxiety was the
cause of a long and painful imprisonment.</p>

<p>At Mangalam the idolaters laid wait for the missionary,
and seized him as he was entering the gates of the city.
They bound him hand and foot with iron chains, and
conducted him immediately to the presence of General
Conmara, the first minister of state of the King of Marava.
This man had an implacable hatred of the Gospel of Jesus
Christ. The father was first accused of being a magician;
but he meekly answered that he was under no guidance
of the spirit of darkness, but that he preached the law
of the true God, the Maker of heaven and earth. The
judge then addressed the two catechists and other churchmen
who were taken with him:</p>

<p>"And you," he said, "what do you say?"</p>

<p>"We say the same," they replied.</p>

<p>For which answer they were all condemned to be
scourged. And so cruelly were they scourged, that some
of them died from the effects. The tyrant then ordered
the others to be confined in dungeons, and loaded with
irons. Afterwards he tried to shake the constancy of
<span class="pagenum"><a name="Page_122" id="Page_122">{122}</a></span>
De Britto, believing that if he could gain over the leader
the rest would follow. After heaping upon him insults
and reproaches, he desired him to sprinkle his forehead
with ashes consecrated to the idols, as that would have
been tantamount to an acknowledgement of their divinity;
the saint of course refused, and the judge in a fury exclaimed
that he would have him torn limb from limb.</p>

<p>He was then beaten again, and taken back to his
dungeon, laden with irons, and tied to a pillar.</p>

<p>On the fourth day, the persecutors tried a new kind of
torture, common enough in that country. The sufferer
is taken to the bank of a river, and a cord is fastened to
his feet; his hands are tied behind his back, and he is
then allowed to fall into the water; then an executioner
jumps upon his back, and with his whole weight presses
the poor victim to the bottom, where he is kept till he
is almost dead; next he is dragged out gasping for
breath, and before he has recovered is cast in again;
and so on, at the pleasure of his executioners, always
being dragged out before life is extinct. It is a torture
enough to overcome the staunchest courage. Up to
this moment all the companions of the blessed father
had remained stedfast; but now one of them, unhappily,
entreated the executioners to let him loose. The wretched
man saved his life at the expense of his faith.</p>

<p>After enduring farther hardships for some days, the
father and his fellow-sufferers were brought into the judgment-hall,
where all sorts of instruments had been laid
out to terrify their minds,&mdash;axes, scourges, torches, pincers,
knives, and all the horrible apparatus of torture. The
sight of these things, however, inspired them with fresh
courage, and a more vehement desire for martyrdom;
and as the spectacle had only been produced to impress
their minds, they were led back again, the better rather
<span class="pagenum"><a name="Page_123" id="Page_123">{123}</a></span>
than the worse for what they had seen. But the next
day an order came for the execution; and they were
taken to Paganari to be tortured and put to death. The
executioners began with Valentine, a catechist; whom they
led full of wounds and with one of his eyes forced out,
to De Britto, and taunted the father with being the cause
of the poor man's sufferings.</p>

<p>"He is a happy man," said Father de Britto; "when
will you do the like for me?"</p>

<p>Amazed at fortitude such as this, the executioners
perceived that while the father lived they could effect
nothing by tormenting the disciples; and leaving Valentine
alone, they cast themselves upon Father de Britto.
Valentine's sufferings had been very great, but they had
reserved a special torture for the blessed father. Hard
by was a flag of pumice-stone, which the sun had heated
up to blister-heat; after beating the missionary violently,
they stripped off his clothes and laid him down upon
this burning stone; eight of the executioners then jumped
upon his body, so as to press the sharp and heated points
into his back, already raw with the scourges; and then
they took him by the feet and shoulders, and rubbed
him up and down till his back was entirely excoriated.
In this miserable plight he was left to scorch in the sun;
but a charitable idolater dragged him into the shade;
and a storm coming on, his murder was deferred till the
following day, and he was thrown back into his dungeon,
more dead than alive. Valentine's eye was miraculously
cured by the blessed father.</p>

<p>The most ignominious death which a criminal can die
in that country is by impalement; and the idolaters determined
to stamp Christianity in India with infamy by
subjecting its ministers to this punishment. The next
morning Father de Britto and his companions were
<span class="pagenum"><a name="Page_124" id="Page_124">{124}</a></span>
marshalled for the execution; in front marched a detachment
of armed men; then followed the man of God in irons,
with his eyes raised to heaven and his face beaming with
joy; last came the executioners and an immense crowd
of people. But Almighty God had yet work for him
to do, and suspended the blow as it was about to fall.
A messenger arrived from court, bearing an order to
General Conmara to come immediately to the capital with
all his forces, as an insurrection had broken out against
the government. At this news the crowd dispersed, the
soldiers made ready to march, and the officers of justice
retraced their steps with their prisoner. But they revenged
themselves upon him for their disappointment by ill-usage
of every kind. At last, after three weeks, he was
ordered up to Ramanadabouram, the capital, to see the
prince.</p>

<p>On his arrival, he was to his astonishment received
with favour by Prince Ranganadeven. He made the
missionary sit by his side, and explain the principal
doctrines, and practices of the Christian religion. The
prince having listened, said, "I grant you your liberty,
and your companions may go also: worship your God
and preach His law; but do not preach it in my country.
It is an excellent law; but it forbids stealing and polygamy,
so it will not suit my subjects. If you dare to disobey
me, depend upon it I will cut off your head." Thus De
Britto obtained his liberty; and as he thought it best
to obey the prince's injunctions, he left Marava.</p>

<p>When Father Rodriguez, Provincial of Malabar, heard
of the liberation of De Britto, he summoned him to the
pearl-fishery coast, to regain his strength after their labours.
He obeyed, though he would rather have continued in
the mission while any strength remained to him. But his
journey to the coast had been ordered by God. Father
<span class="pagenum"><a name="Page_125" id="Page_125">{125}</a></span>
Francis Paolo, who was returning to Europe in his
capacity of procurator of Malabar, had been shipwrecked;
and Father de Britto was sent home in his place. He
left the fishery in 1687; and after a voyage of ten
months he reached Lisbon in September, 1688, having
been absent fourteen years and a half.</p>

<p>On the news of his arrival, the whole city rose to greet
him, for the fame of his sanctity and heroism had reached
Portugal long before. The king, whose page he had
been, the infanta Isabella Louisa, the ministers of state
and the grandees, the people and the religious orders,
all showed him a thousand marks of respect and honour.</p>

<p>He maintained in Portugal the same mortified habits
which he had formed in India, wore the same dress,
used the same food, and slept on the bare ground. He
set about the work upon which he had been sent home
with great diligence; and in the college of the Jesuits
which he visited, he awoke an extraordinary enthusiasm
among the young men; even old priests were seized with
the same fervour. Of the volunteers, Father de Britto
selected six, and to that number he added several who
had been missionaries, but were now occupying chairs
in different universities, and whom he wanted to argue
with the Brahmins.</p>

<p>Having once selected his band, he commenced instructing
them in the details of their work; and when all
things were ready, and he had obtained larger funds for
the support of this increase to his mission, from the king,
they set sail for India in 1690; but not without great
opposition; for the King of Portugal would have retained
him at home, first to superintend the education of his son,
and then to promote him to a bishopric&mdash;both of which
<i>persecutions</i>, however, as he called them, he happily surmounted.
They started with a favourable wind, and the
<span class="pagenum"><a name="Page_126" id="Page_126">{126}</a></span>
voyage was at first prosperous; but presently they were
detained by a calm, when their provisions became tainted,
and a fever broke out. The holy father fell ill, and two
of his missionaries died. De Britto, writing home, gave
a horrible account of that voyage, and the miseries they
endured from the sickness of the crew, the stench of the
vessel, the heat and cold, the contrary winds, the incessant
fatigues which they all had to suffer. In his great humility
he attributed them all to his own sins.</p>

<p>On their arrival at Goa, his return was celebrated by
the whole college of Santa Fé and the Christians there
with rejoicings. After a short stay, he passed on to see
the Provincial at the pearl fishery, with whom he held
a council on the plan of his future campaign. In consequence
of the maturity of judgment, which the father
displayed on this occasion, he was nominated Visitor of
the mission, and immediately after Easter he set out for
Madura on his new charge. Then he visited in succession
all the stations, encouraged the missionaries, confirmed the
faithful, and converted a great number of idolaters to the
faith of Christ. But his chief longings were in the direction
of Marava, where he hoped to find that palm and crown
of martyrdom which five years before had fallen from his
grasp. Thither accordingly he bent his steps.</p>

<p>The kings of Marava and Madura were still at war;
and all the sufferings which he had formerly experienced
under the same circumstances awaited him now upon his
second arrival. Soldiers were ravaging the country, and
he and his flock were compelled to skulk about in the
woods. It is difficult to realize the sufferings which the
holy father endured for several months with so much joy
and resignation. It was his zeal for the salvation of
sinners, and the numerous conversions with which God
accredited his mission, that supported him under all. We
<span class="pagenum"><a name="Page_127" id="Page_127">{127}</a></span>
should scarcely be able to credit the fact, if it had not
been asserted on oath by one of the catechists in the
process of Beatification; that, in the short space of ten days
the blessed father administered Baptism with his own hand
to twelve thousand idolaters; and more than once his
right hand fell powerless through fatigue.</p>

<p>He established his head quarters in the principality of
Mouni, on the borders of Marava. In order to obtain
for the Maravians a proper place for celebrating the holy
mysteries, he chose a thick forest not far from Mouni,
and there constructed three chapels, to which catechists
were attached for the instruction of converts in Christian
doctrine; and at night the holy father came to administer
the Sacraments. In a short time he gained to the faith
a vast number of heathen. And Almighty God deigned
to confirm the faith of these converts by the most extraordinary
miracles. By the mere touch of the father, devils
were cast out and the sick cured. The same power was
possessed even by the catechists and neophytes. They
read the Gospel over the sick, and made the sign of the
Cross, and God restored them to health.</p>

<p>The report of these wonderful cures reached the ears
of Prince Teriadeven, the real heir to the throne of Marava,
now in the possession of Prince Ranganadeven the usurper,
a young man who had before shown some signs of favour
towards Christianity. Being taken ill, he sent to the
blessed father to come and heal him. The father did
not go at once himself, but sent one of his catechists, to
instruct the prince in the elements of Christian doctrine,
and exhort him to put his whole trust in Jesus Christ,
as at once the Saviour of soul and body. The catechist
went and read the Gospel to him, made him repeat the
Apostles' Creed, and that instant the sickness left him.</p>

<p>Awed by the sudden miracle of which he had been
<span class="pagenum"><a name="Page_128" id="Page_128">{128}</a></span>
the subject, the prince no longer delayed his resolution,
but expressed his readiness at once to be baptized. He
sent to the father and desired to be made a Christian,
and was the more confirmed in his desire when he had
witnessed on the feast of Epiphany a large assembly of
the faithful, and the holy sacrament of Baptism conferred
upon two hundred catechumens. But the missionary,
who knew him to be possessed of five wives, replied that
he could not conscientiously grant him so great a favour
until he had put away all save one, with the firm resolution
of adhering to her alone for the remainder of his life.
The noble Indian upon the spot sent for his wives, selected
the first of the five, who herself wished to be a Christian,
and informed the others of the resolution he had taken
in consequence of his miraculous cure by the holy missionary.
Stupefied at this announcement, they assailed
the prince, now with tears and caresses, then with threats
and reproaches; but nothing could change his resolution;
and they went away transported with fury against Father
de Britto, whom they looked upon as the author of their
calamity.</p>

<p>Teriadeven received baptism solemnly with two hundred
of his court. This was in the beginning of 1693. Immediately
after the ceremony he returned to Mouni, where
a great multitude awaited baptism. The joy of the
Church was raised to its highest pitch by these glorious
conversions, and by the prospect of greater still, when
suddenly there burst out the most terrible persecution
that had yet fallen upon them. It confounded in its fury
the whole of that infant society, and tore from them their
sole support, the holy father, to whom they owed their birth
unto Jesus Christ, and whose hour of martyrdom had at
length arrived.</p>

<p>In every one of the four wives put away by Prince
<span class="pagenum"><a name="Page_129" id="Page_129">{129}</a></span>
Teriadeven, Father de Britto had raised up an enemy,
who would be satisfied with no sacrifice short of his
life. But among them all the youngest, who happened
to be the usurper's niece, was the most furious. In a
transport of rage she ran to her uncle and told him of
the outrage she had suffered from the European. Then
she appealed to the Brahmins, who hated him too bitterly
to remain deaf to her cries. They had long nourished
their thirst for revenge, and now they saw an opportunity
of slaking it. A consultation was held as to the best
course to be pursued, and it was decided that they should
go in a body to the king, and make a formal complaint
against Father de Britto. They selected Pomparanam to
be their spokesman, an old man, and very spiteful, who
pronounced a set speech on the occasion.</p>

<p>The king saw perfectly well through the motives of the
Brahmins in thus taking up the woman's cause; but as the
honour of his own family was concerned in the person of
his niece, he acceded to their request. He ordered the
Christians to be fined, and their houses to be burnt. The
father had foreseen the storm that was gathering, and had
warned his flock of the danger, but they all refused to
fly. They determined to stand by their dear master, upon
whom they knew the great fury of the persecution would
fall, and if God required it, die with him. The king
despatched four companies of soldiers to seize the missionary.
Three of them advanced to the chapels which he
had built in the woods, where they arrested the catechists
who were in charge of them. The fourth hastened to Mouni,
and there they found the holy father. It was the morning
of the 8th of January, and he was offering, as was his wont,
the Holy Sacrifice, when God revealed to him what was
coming; and after Mass he addressed the people, and said
that those who had not courage to give up their lives
<span class="pagenum"><a name="Page_130" id="Page_130">{130}</a></span>
in testimony to the faith of Jesus Christ, had better depart
at once and hide themselves. He pronounced these
words in so decided and significant a manner, that they
all perceived he had received some definite intelligence,
and, seized with a sudden panic, they all dispersed except
one Brahmin, a convert, and two children, who preferred
remaining with him. In the evening, warning came of the
approach of a troop of mounted soldiery. He knew their
errand, and raising his eyes towards heaven, he offered up
his life as a sacrifice to God, and went forth to meet them.
They seized him violently, and led him off with his three
companions.</p>

<p>In a neighbouring village, there was being celebrated at
that time a grand festival to one of their gods. Thither on
their arrival they drew the Christian victims, and harnessed
them to the triumphal car of the idol, and exposed them to
the jeers of the multitude. Next day they were taken to
the royal city of Ramanadabouram, and there the saint
was incarcerated in a filthy hovel, and with him the three
catechists who had been arrested in the forest chapels.
The holy father embraced them, and exhorted them to
continue firm to the end. The heroism of the two children
is especially recorded. They animated each other to
suffer for Jesus Christ.</p>

<p>The imprisonment lasted for several days. Teriadeven
only heard of their captivity when it was too late to avert
it; but he gave orders that they should be treated with
kindness till the king's wishes should be known. Those
orders, however, were not attended to, and the brutal
jailors amused themselves with the sufferings of the martyrs,
and fed them with food which the soldiers rejected.</p>

<p>At last the prisoners were brought before the chief
minister of state. A small crucifix had been found upon
De Britto, and the judge asked him what that image
<span class="pagenum"><a name="Page_131" id="Page_131">{131}</a></span>
represented. "It is the image of my God," said the
father, "who being immortal and impassible in his own
nature, was made man, and died upon a cross to rescue
us from the slavery of the devil." At these words the impious
wretch threw it down upon the ground in contempt,
and stamped upon it with his feet. The holy man, although
chained and bound, fell upon his knees, and crawling
with difficulty to the crucifix, pressed it to his breast, and
watered it with tears, in reparation of the insult. There
was a great crowd of spectators present, who regarded this
action as a contempt of court, and loudly demanded
sentence. But the judge, not knowing what to say,
ordered the confessors back to prison, and there they
remained for a month.</p>

<p>Prince Teriadeven boldly pleaded their cause before
the king, in face of the personal danger he incurred by
his advocacy of the Christians. Ranganadeven, in a rage,
ordered him at once to adore the gods. The prince
refused, and said he would rather die than again offer the
worship to idols which was due only to Jesus Christ. The
tyrant answered that he would soon show which religion
was the most powerful, and forthwith gave orders to the
magicians to prepare a certain incantation considered infallible
in its operation, to cause the death of the missionary.
The incantation failed, to the shame of the king,
and the discomfiture of his priests; and Father de Britto
was sent for, and asked whether the failure of the sorcerers
was owing to the enchanted book, meaning the Breviary,
which he was still allowed to retain in his possession. The
missionary replied that that book was devoted to the praise
of God, and to nothing so hateful as sorcery. The tyrant
ordered the book to be hung round his neck, and the
executioners to shoot at him in the market-place: "And
we shall see," said he "whether your God can deliver you."
<span class="pagenum"><a name="Page_132" id="Page_132">{132}</a></span>
He was led away, and the soldiers were taking aim, when
Teriadeven broke through their ranks, and ordered them to
desist. They obeyed, knowing him to be the true owner
of the crown; and as he was very popular, the tyrant feared
a revolt if he should persist in the execution. De Britto's
death was accordingly again deferred; and the tyrant ordered
him to be sent to Oureiadeven, his brother, who lived at
Orejour, a distance of two days' journey from the court,
with instructions that he should be put to death on his
arrival.</p>

<p>The father rejoiced when he heard whither he was going,
for he knew that it was to die; but he wept at leaving his
dear companions; they separated, never more to meet
again in this world. He had to travel barefoot, tightly
bound, and surrounded by guards, who hurried him over
rocks and briers, through sand and brushwood. The blood
gushed from the wounds he had received in prison, and
from his torn and blistered feet; but instead of receiving
pity from these wretches, they heaped abuse upon him.
On his journey, the Christians assembled to see him pass,
and receive his blessing.</p>

<p>He arrived at Orejour on the last day of January, and
was immediately taken before Oureiadeven, the king's
brother. This prince laboured under an incurable leprosy.
Having heard of the missionary's gift of miracles, he
doubted not that he would gladly purchase his life by
exerting it for his cure. The father replied, that it appertained
to God alone to cure disease; all that he could do
was to apply the remedies, and entreat Almighty God to
bless them; and he added, that if the prince desired to be
made whole of his bodily disease, he must first heal the sickness
of his soul, by accepting the true faith. When the
prince saw that nothing would move the holy man, he turned
to one of his suite named Margharittei, and bade him cut off
<span class="pagenum"><a name="Page_133" id="Page_133">{133}</a></span>
his head upon the spot. Margharittei answered, that he
was a Christian himself, and nothing would induce him to
imbrue his hands in innocent blood. Then the prince's
own wife rushed in, and threatened her husband with the
judgments of heaven if he dared to execute the sentence of
the king. Moved by these remonstrances, he ordered the
servant of God to be carried back to his dungeon.</p>

<p>As soon as this got abroad, the Brahmins, fearing that
their prey might escape their hands, went to the governor
of the town, who was a bitter enemy of the Christians, and
represented the case to him. Mourougapapoullei, for that
was his name, instantly demanded an audience of the
prince, and in the strongest terms reproached him for
not obeying the commands of the king. The cowardly
prince yielded through fear of the king's displeasure, and
granted the governor leave to execute the sentence of
death. It was on the morning of the 4th of February,
being Ash-Wednesday, that the servant of God was
apprised of his final sentence. At the joyful news, his
countenance lighted up; he fell on his knees, and returned
thanks to God. Then rising up, he said to the
executioners, "I am ready." He walked to the place of
execution without restraint, and with his Breviary hanging
from his neck, his eyes fixed on heaven, and his steps
so rapid that his guards were compelled to restrain him.
Along the road a multitude of the faithful were waiting
to see him pass.</p>

<p>The spot which had been selected for the martyrdom
was a little hill by the bank of the river, not far from
the city. On arriving there he was allowed by the guards
to retire for a short time to pray. The executioner who
at that moment came up, seeing the servant of God
absorbed in prayer, was afraid to disturb him. More
than a quarter of an hour had elapsed, when the son of
<span class="pagenum"><a name="Page_134" id="Page_134">{134}</a></span>
the prince ran up and reprimanded the executioner for
his delay in executing the sentence. Then the holy man
approached the side of the river, and, after embracing
the executioner, knelt down, and holding out his head,
said, "I am ready; do as you are commanded." The
executioner drew his scymitar, and raising his arm, was
about to give the fatal blow, when he perceived the
martyr's reliquary hanging by a cord from his neck.
Taking it for granted that it was some charm which would
ward off the stroke, he had first to remove it; but he
durst not take it away with his hand, lest he should be
bewitched. He therefore severed the string with the
scymitar, and made a frightful gash on the breast and
shoulder. The holy martyr offered to God the first fruits
of his sacrifice; and then the executioner, no longer
fearing any amulet to turn the edge of his weapon, raised
the scymitar and hewed off his head.</p>

<p>This glorious triumph of the faith of Jesus Christ took
place at Marava, on the 4th of February, 1693.</p>

<p>After Father de Britto's death the executioner drove
a stake into the ground, on which he impaled the body;
and having cut off the hands and feet, he hung them,
along with the head, from the waist. The faithful tried
hard to obtain possession of the relics, but in vain; they
were too well guarded by the soldiers. His crucifix the
martyr had given to a faithful convert, who transmitted
it to Father Laine, and from his hands it reached his
house of profession in Paris. And all that could be collected
of the clothing, writing, objects of devotion, and instruments
of penance were forwarded to the same father,
by whom they were laid up in the Jesuit Church at
Pondicherry, and thence they found their way to Goa.
But it was some time before any fragments of the body
fell into the hands of the Christians. The soldiers kept
<span class="pagenum"><a name="Page_135" id="Page_135">{135}</a></span>
guard over the body while it remained impaled on the stake;
but at last a violent storm came on, and the cord which
supported the head and hands broke; the head rolled
into the river, and was saved; but wild beasts preyed
upon the body. When the soldiers had retired, the
catechists came and gathered up all they could find of
the body. In the river they discovered the head; they
bought the stake, on which his limbs had been impaled,
of the soldiers, and the scymitar of the executioner;
this scymitar Father John de Corte brought with him to
Europe a few years afterwards, and presented it to the
king of Portugal, Pedro II. And these are all the relics
that remain of the blessed Father John de Britto.</p>

<div class="footnote">

<p class="nodent"><a name="Foot_12" id="Foot_12" href="#Ref_12">[12]</a>&nbsp;&nbsp;
'Annales Archeologiques,' Tom. xxiii. p. 232.</p>

<p class="nodent"><a name="Foot_13" id="Foot_13" href="#Ref_13">[13]</a>&nbsp;&nbsp;
"Vie des Saints" Tom. ix. p. 22.</p>

<p class="nodent"><a name="Foot_14" id="Foot_14" href="#Ref_14">[14]</a>&nbsp;&nbsp;
Elmasini 'Hist. Sarac.' Lugd. Batav. 1625, p. 267.</p>

<p class="nodent"><a name="Foot_15" id="Foot_15" href="#Ref_15">[15]</a>&nbsp;&nbsp;
This article is condensed from an article by the Author in the Quarterly Review
for October, 1867, on "Portraits of Christ."</p>

<p class="nodent"><a name="Foot_16" id="Foot_16" href="#Ref_16">[16]</a>&nbsp;&nbsp;
For information on this Order, see Jan. 15, S. Alexander.</p>

<p class="nodent"><a name="Foot_17" id="Foot_17" href="#Ref_17">[17]</a>&nbsp;&nbsp;
See for more information on the Iconoclastic heresy the life of S. Tarasius,
Feb.&nbsp;25th.</p>

<p class="nodent"><a name="Foot_18" id="Foot_18" href="#Ref_18">[18]</a>&nbsp;&nbsp;
This very term "Symbol of Christ," as applied to the Holy Eucharist, is indication
of heretical views on the Presence.</p>

<p class="nodent"><a name="Foot_19" id="Foot_19" href="#Ref_19">[19]</a>&nbsp;&nbsp;
Gofredus in Vita S. Bernardi.</p>

<p class="nodent"><a name="Foot_20" id="Foot_20" href="#Ref_20">[20]</a>&nbsp;&nbsp;
Eugenius III.</p>

</div>

<div class="figcenter" style="max-width: 400px">
  <a name="veronica" id="veronica">
  <img width="400" height="588" alt="" src="images/165-veronica.jpg" />
  </a>
  <div class="caption">
    <p class="title">S. Veronica. See page <a href="#Page_73">73</a>.</p>
  </div>
</div>

<p><span class="pagenum"><a name="Page_136" id="Page_136">{136}</a></span></p>

<h2>February 5.</h2>

<ul>
 <li><span class="smcap">S. Agatha</span>, <i>V. M. at Catania</i>, <span class="smcap">a.d.</span> 251.</li>
 <li><span class="smcap">S. Agricolaus</span>, <i>B. of Utrecht, beginning of 5th cent.</i></li>
 <li><span class="smcap">S. Avitus</span>, <i>B. of Vienne, in France, circ.</i> <span class="smcap">a.d.</span> 524.</li>
 <li><span class="smcap">S. Genuine</span>, <i>B. of Savio, circ.</i> <span class="smcap">a.d.</span> 640.</li>
 <li><span class="smcap">S. Bertulf</span>, <i>Ab. at Ghent; beginning of 8th cent.</i></li>
 <li><span class="smcap">SS. Indract, Dominica and Companions</span>, <i>MM. at Glastonbury, beginning of 8th cent.</i></li>
 <li><span class="smcap">S. Vodal</span>, <i>Mk. at Soissons, beginning of 8th cent.</i></li>
 <li><span class="smcap">SS. Domitian</span>, <i>Duke of Carinthia, and</i>
  <span class="smcap">Mary</span>, <i>his wife, beginning of 9th cent.</i></li>
 <li><span class="smcap">S. Polyeuctus</span>, <i>Patr. of Constantinople</i>, <span class="smcap">a.d.</span> 970.</li>
 <li><span class="smcap">S. Adelheid</span>, <i>V. Abss. at Villich; circ.</i> <span class="smcap">a.d.</span> 1015.</li>
 <li><span class="smcap">SS. Japanese Martyrs</span>, <i>at Nangasaki</i>, <span class="smcap">a.d.</span> 1592-1642.</li>
</ul>

<h3>S. AGATHA, V. M.<br />
(<small>A.D.</small> 251.)</h3>

  <p class="small">[Roman Martyrology and all others. Famous also among the Greeks.
  There are various editions of the Acts of her Martyrdom in Latin and
  in Greek. The latter are not as trustworthy as the former, which are
  very ancient, and though apparently tampered with by copyists, are
  on the whole to be relied upon. The Latin Acts were written by
  eye-witnesses, as appears from a passage in them, "From this we
  supposed he was her angel." There is an older version of the Greek
  Acts than that given by Metaphrastes (fl.&nbsp;867), and there is a
  sermon on S. Agatha by S. Methodius. The name of S. Agatha occurs in
  the Canon of the Roman Mass; among the first five Virgin Saints
  enumerated in <i>Nobis quoque peccatoribus</i>.]</p>

<div>
  <img class="drop-cap" src="images/drop-t2.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">THE honour of being the birth-place of S. Agatha
is claimed by Catania and Palermo, in Sicily.
The probabilities in favour of either are nearly
equally divided, though there seems to be a
slight superiority in the claims of Catania. It certainly
was the scene of her martyrdom, which took place during
the persecution of Decius in <span class="smcap">a.d.</span> 251, as all her acts
testify. If these are not in all particulars to be relied
on, their main facts seem to be pretty well established.
<span class="pagenum"><a name="Page_137" id="Page_137">{137}</a></span>
According to these, S. Agatha was the daughter of an
illustrious and wealthy house in Sicily, and was famed
for her beauty and her gentle and amiable manners. But
her love was consecrated to God from her very earliest
youth. Quintianus the Consular of Sicily, as the Governor
was then called, admired her exceedingly, and the holy
virgin retired to Palermo to avoid his importunities. As
often happened in those days of heathen cruelty, his
love was turned into hatred when he discovered that she
was a Christian. She was seized and brought to Catania;
and all the way thither she could only weep and pray
to the Lord to strengthen her for the conflict which
awaited her. Every means was tried during the space
of a month to prevail on her to forget her vow; but she
was supported by continual prayer, and at last came off
victorious from this lingering martyrdom. She was
privately examined before Quintianus as to her faith,
and confessed Christ with undaunted firmness, declaring the
service of the Lord Jesus to be the highest nobility and
the truest freedom: she was then sent to prison, to which
she went joyfully, recommending herself to God, and entreating
His aid. The day after she was tortured on the rack,
and suffered with calmness and constancy. And, when
she was put to the cruel torment of having her breasts
cut off, she mildly reproached the inhuman Quintianus
with the remembrance of his own infancy, and with the
tenderness of his mother. She was then led again to
prison, and all sustenance and medical aid were denied
her. Four days afterwards she was put to still further
tortures, and then, being taken back to prison, sweetly
fell asleep in the Lord, and was buried by the people with
great honour.</p>

<p>Relics in Catania, and some in the Church of S. Méry,
at Paris.</p>

<p><span class="pagenum"><a name="Page_138" id="Page_138">{138}</a></span>
Patroness of Catania, La Mirandola, and the Order of
Malta.</p>

<p>In Art S. Agatha is represented as a majestic virgin
wearing a long veil, and over this, in early figures, a crown,
the symbol of her victory over death; she usually holds
a clasped book in her left hand, and a palm branch in
the right; occasionally the place of this latter emblem
is supplied by a pair of pincers, having a nipple between
the teeth, in allusion to the fearful torture to which she
was subjected. Sometimes she carries both her breasts
cut off in a dish, or a sword is passed through them.</p>

<h3>S. AVITUS, B. OF VIENNE, C.<br />
(<small>ABOUT</small> 524.)</h3>

  <p class="small">[Not to be confounded with S. Avitus, P. of Orleans, commemorated on
  June 27th. Roman Martyrology, Usuardus, Gallican, German, and
  others. Commemorated at Vienne on August 20th. Authorities:&mdash;S.
  Gregory of Tours, Hist. lib. i. c.&nbsp;2; and his successor Ennodius.]</p>

<p><span class="smcap">S. Avitus</span> was the son of S. Hesychius, archbishop
of Vienne after S. Mammertus, who baptized him. He
succeeded his father in the archiepiscopal throne in 490.
Ennodius, his successor, says that he was a treasure of
learning and piety; and adds that the Burgundians having
crossed the Alps, and carried off a large number of captives,
this holy prelate spent all his revenue in redeeming as
many as he could. Clovis, king of France, though still
a pagan, and Gundebald, king of Burgundy, though an
Arian, held him in high veneration. The latter, for
fear of offending his subjects, durst not embrace the
Catholic faith, he nevertheless did all in his power to
advance the cause of Catholicism, and in a public conference
at Lyons, in his presence, S. Avitus boldly proclaimed
the divinity of Christ and reduced the Arian
<span class="pagenum"><a name="Page_139" id="Page_139">{139}</a></span>
bishops to silence. Gundebald died in 516. His successor
Sigismond was brought over by S. Avitus to the
true faith. When this king had executed his son Sigeric
on a false charge, brought against him by his stepmother,
S. Avitus wrought by his exhortations so great a change
in the passionate prince, that he retired to Agaunum, now
S. Maurice, in the Valais, where he lived the life of a
recluse in a cell on the face of the precipice above
the monastery he had built at its foot.</p>

<p>Most of the works of S. Avitus have been lost, but a
poem by him in praise of virginity, some epistles, and
fragments of homilies remain. It is a blot on the memory
of the saint, that with fulsome flattery he excused the murder
of his brothers by Gundebald. See June 3, p.&nbsp;26.</p>

<h3>S. BERTULF, AB.<br />
(<small>BEGINNING OF</small> 8<small>TH CENT.</small>)</h3>

  <p class="small">[Additions to Usuardus and some editions of the Martyrology of Bede.
  No authentic account of S. Bertulf exists. All known of him is from
  a life written in 1703, from old materials, but of what authority it
  is impossible to decide.]</p>

<p><span class="smcap">S. Bertulf</span> is said to have been an abbot at Renescure,
where the church is dedicated to him. He is regarded
also as the patron of Harlebeke, near Courtrai. Renescure
is a village on the canal between Aire and S. Omer.
His body was taken to Ghent, where it was enshrined
in an iron coffin, and for many centuries it was believed
that on the approach of danger to the city, the dead
abbot knocked against the side of his iron shrine. His
bones were scattered by the Calvinists in 1578. S.
Bertulf is represented in art in monastic habit distributing
alms, with an eagle over his head with wings expanded,
a legend relating that he was thus protected from rain
in a heavy shower.</p>

<p><span class="pagenum"><a name="Page_140" id="Page_140">{140}</a></span></p>

<h3>SS. INDRACT AND COMPANIONS, MM.<br />
(<small>BEGINNING OF</small> 8<small>TH CENT.</small>)</h3>

  <p class="small">[Ancient English Martyrologies. Authority:&mdash;William of Malmesbury,
  and Capgrave.]</p>

<p><span class="smcap">Of</span> old, on the 5th of February, were commemorated
in the famous monastery of Glastonbury, S. Indract, S.
Dominica, and nine companions, martyrs. He was of
royal extraction, son of one of the kings of Ireland; but
quitted all this world could give for the love of God.
He left his country, with his sister Dominica or Drusa,
and seven, or according to another account nine, companions,
and settled at Skipwith near Glastonbury, in
Somersetshire, where they lived a retired and eremitical
life. At length, some wicked men, thinking to meet with
great booty, murdered them at night; and to conceal
their villainy, cast the bodies into a deep pit. But a
column of light standing over the place warned the
neighbours that some sacred bodies lay there, and the
relics were removed to Glastonbury, in the reign of king
Ina.</p>

<h3>S. ADELHEID, V. ABSS. OF VILLICH.<br />
(<small>ABOUT A.D.</small> 1015.)</h3>

  <p class="small">[Cologne Kalendar, and additions to Usuardus. Commemorated with
  special office at Villich on the Rhine, opposite Bonn. She is
  variously called Adelheid, Alkeid, Adelaide, Alheidis, and Aleidis.
  Her local name at Villich is S. Alen. Her life was written by a
  contemporary, one Bertha, a nun in her convent.]</p>

<p><span class="smcap">This</span> holy virgin was the daughter of a Count Megingand
of Gueldres, and became abbess of the convent of Villich,
founded by her father and mother. Her piety, charity,
<span class="pagenum"><a name="Page_141" id="Page_141">{141}</a></span>
and gravity are celebrated by Bertha, the nun who wrote
her life. She died in 1015. The church and nunnery
were burnt in the war between Truchsess Gerhard, the
apostate archbishop of Cologne, and the archduke Ernest
of Bavaria, and again by the Swedes in the Thirty years'
war. It is not known what has become of her relics.</p>

<h3>THE MARTYRS OF JAPAN.<br />
(<small>A.D.</small> 1597.)</h3>

  <p class="small">[Roman Martyrology. Pope Urban VIII beatified 26 of these martyrs in
  1627. On June 8, 1862, the twenty-six were canonized as Saints.
  These were Peter Baptist, Martin d'Aguera, Francis Blanco, Philip de
  Las Casas, Gonzalez Garcia, Francis de S. Miguel, all of the Order
  of S. Francis; Cosmo Tachegia, Michael Cozaki, Paul Ibarki, Leo
  Carasumo, Louis, a child, Antony, a child, Thomas Cozaki, also a
  child; Matthias, Ventura, Joachim Saccakibara, Francis Miaco, Thomas
  Dauki, John Kimoi, Gabriel Duisco, Paul Suzuki, Francis and Paul
  Sukegiro, all these Japanese; also Paul Miki, John de Gota, and
  James Quigai, Japanese Jesuits. Authorities: Numerous contemporary
  accounts. The following account is epitomised from the history of
  the Japanese missions by Miss Cecilia M. Caddell. In the brief space
  accorded us it is impossible to give anything like a full account of
  this wonderful history. We refer our readers to Miss Caddell's most
  interesting account.]</p>

<p><span class="smcap">The</span> history of the brief existence of Christianity in
Japan and of the terrible persecution by which it was
utterly extirpated in that island, is at once a melancholy
and a glorious episode in the annals of the Church. In
the Japanese we behold the most highly-gifted of the
Asiatic races of modern times receiving the Gospel with
a joy and a fervour which remind us of primitive ages,
when thousands in one single day would run at the divine
call to fill the apostolic net, and when the multitude of
the faithful, serving God with one heart and one soul,
resembled rather the chosen few who in later days have
left the crowd to follow the higher path of evangelical
<span class="pagenum"><a name="Page_142" id="Page_142">{142}</a></span>
perfection, than the mass of ordinary believers. But if
the Japanese excite our admiration in their willing reception
of gospel-truth, and their fervour in obeying its
precepts and counsels, no less, or rather still more exalted
are the feelings with which we must regard the spirit in
which they met the fiery trial which came upon them.
Never in the times of the old pagan persecutions was a more
glorious spectacle exhibited of men, women, and children,
rushing to claim the martyr's palm, and seeking sufferings
and torments as others seek honours and pleasures.</p>

<p>Wonderful are the ways of the Almighty, and inscrutable
as wonderful! The conversion of China, for which S.
Francis Xavier, the apostle of the Indies, had long and
ardently sighed, was denied to his prayers; while that
of Japan, of which apparently he had never even dreamed,
was given to him unasked. China was the object of all
his wishes and aspirations,&mdash;the promised land of his
spiritual ambition. It was in his dreams by night and
his thoughts by day,&mdash;the subject alike of his penance
and of his prayers; when a young Japanese, tormented by
remorse of conscience for a crime committed years ago,
and forgotten probably by everybody but himself, arrived
at Malacca, where the Saint then was, and throwing
himself at his feet, besought of him that peace and pardon
which his native bonzes had been unable to bestow.
The great heart of Francis exulted at the prospect of
winning another empire to the banner of his Divine
Lord; while his vivid faith saw in the sinner who had
thus sought him from afar a direct ambassador from
Heaven, which had doubtless pursued this youth with
the fear of retribution, not for his sake alone, but also
to effect the conversion of the idolatrous nation represented
in his person. Two years afterwards, on the Feast
of the Assumption (1549), he and his chosen companion,
<span class="pagenum"><a name="Page_143" id="Page_143">{143}</a></span>
Father Cosmas de Torres, landed at Kagoxima, the birthplace
of the youth who had come to Francis, and who,
under his new name of Paul, accompanied the fathers as
their guide and interpreter to the nations of Japan.</p>

<p>So the little seed of the Word of God was sown in
Japan, and from the time of this visit, Jesuits freely entered
Japan, and were established by Papal brief as the chief
missionaries for that country. Their eminent success is
said to have been based upon their invariably laying
down a solid educational foundation, and securing the
careful training of the scholars who flocked to them. To
each mission were attached a public school, in which
Christian doctrine, literature, and ecclesiastical and secular
music were taught, and wherever unusual capacity was
evinced, the missionaries gathered those boys together in
their own houses, and there instructed them how to make
mental prayer, to practise virtue, to avoid and overcome
sin, and excite the spirit of penance. Every Friday the
boys went in procession to the churches, singing psalms
and motetts. In this way, the fervour generally induced
by corporal austerities, and the generous, uncalculating
devotedness flowing from the continual thought of Christ's
Passion, sprang up in full vigour from the very beginning
of the missions, and ripened to its legitimate harvest,
while <i>to die for Christ</i> became the habitual aspiration
of the child-neophytes of Japan.</p>

<p>Meanwhile, no foreboding of coming reverses, or dread
of trials which might prove fatal, hindered the generous
missionaries from their work. Like the Apostles and their
early successors, they went about from day to day, literally
fulfilling our Lord's commands to carry neither purse nor
scrip, nor to provide two coats, nor to abide in any one
place, except for the good of the souls around them.
When persecutions sprang up in one town or territory, they
<span class="pagenum"><a name="Page_144" id="Page_144">{144}</a></span>
took their crucifixes and their breviaries in their hands,
and went on to another, doing whatever good was nearest
at hand, and leaving all the consequences of it to God to
make fruitful or not. As in the early ages of the Church,
noble women were continually raised up to do great things
for Christ, and to show forth that perfection of love in
weakness and childlike faith by which good women so
peculiarly glorify God. One of them, Maria Kiogscou,
gained two sons, a daughter, and a daughter-in-law to the
faith, and her house became the centre of good works and
alms-deeds, and a place of meeting for all the upper classes
in Osaka, most of whom either actually declared themselves
Christians, or shielded and helped those who did.
Another noble lady named Julia, being accustomed to
frequent the houses of the nobility at Meaco, baptized great
numbers of other ladies with her own hands, and instructed
a crowd of young people in Christian doctrine.
One fact, strikingly like those of the first centuries of the
faith, is told of a Japanese physician, who happening to
read a book lent by one of the missionaries to a friend of
his, became convinced that there was only one true God,
but as the book was not one of doctrine, he learnt no more
than this for four years. Every morning and evening he
knelt down and prayed to the "one true God," and as
soon as he knew what to do, he applied for instruction at
Osaka, and was baptized.</p>

<p>The persecution, sometime brooding, broke out first in
Fingo, and the governor, with assumed gentleness, issued
certain papers for all his subjects to sign. Those who
firmly refused were seized, carried away from their homes,
and banished. They must have taken refuge on some
other governor's territory, or on a wild border-land, for
the band of exiles built themselves miserable straw-wattled
huts, and there lived as they could, without food or
<span class="pagenum"><a name="Page_145" id="Page_145">{145}</a></span>
necessaries, and deprived of all countenance and sympathy
whatever, as any one speaking to them was threatened with
severe punishment. In this condition, their courage and
constancy was unbroken, and as soon as it was possible, a
Japanese Priest, Father Luis, visited them in the disguise of
a peasant, and comforted them very much. The bishop
then sent them books and other things, with beautiful
letters, exhorting them to persevere, looking to the reward
they would surely earn. Some of the letters written in
return are very touching and beautiful, expressing the
strongest desire for martyrdom, and humbly wondering that
any among themselves should be reckoned worthy of so
great a grace as to be "the first fruits of Japan."</p>

<p>They were at length allowed to depart to the town of
Nangasaki, where they were received with tenderness by the
bishop and clergy. Scarcely had the exiles reached this
asylum, ere another edict was published in Fingo, commanding
all the remaining Christians to apostatize. Death was
to be the penalty of a refusal; and two noblemen, named
John and Simon, were chosen as examples of severity to
the rest. Both were friends of the governor to whom
the order had been intrusted, and he did what he could to
save them. "If they would but <i>feign</i> compliance with the
king's decree," or "have the ceremony privately performed
at their own houses," or "bribe the bonze to allow it to be
supposed that he had received their recantation,"&mdash;each of
these alternatives was as eagerly urged as it was indignantly
rejected.</p>

<p>The execution of John took place in the presence of the
governor; and from the chamber, still reeking with the
blood of one friend, he went to the house of the other on a
similar mission, and with equal reluctance.</p>

<p>Simon was quietly conversing with his mother when the
governor entered; and the latter could not refrain from
<span class="pagenum"><a name="Page_146" id="Page_146">{146}</a></span>
beseeching that lady to have pity upon them both, and by
advising compliance with the king's commands, to spare
herself the anguish of losing a son, and himself that of
imbruing his hands in the blood of a friend. The appeal
was made in vain; and the governor left the house, indignantly
declaring that by her obstinacy she was guilty of
the death of her son. Another nobleman entered soon
afterwards, charged with the execution of the sentence.
Jotivava was a friend of Simon's, and he proceeded with
what heart he might to his sad and revolting duty. Knowing
his errand well, Simon received him with an affectionate
smile, and then prostrated himself in prayer before an
image of our Saviour crowned with thorns, while his wife
and mother called for warm water that he might wash,&mdash;a
ceremony the Japanese always observe upon joyful
occasions. His wife Agnes, falling upon her knees, besought
her husband to cut off her hair, as a sign that she
never would marry again. After a little hesitation, he
complied with this request; prophesying, however, that
she and his mother would soon follow him to heaven;
and then, accompanied by the three <i>Giffiaques</i>, or officers
of the Confraternity of Mercy, whom he had summoned
to be present at the execution, they all entered the hall
where it was intended to take place. Michael, one of the
Giffiaques, carried a crucifix; the other two bore lighted
torches; and Simon walked between his wife and mother,
while his disconsolate servants brought up the rear.</p>

<p>Simon and his friends recited the litany; and then,
bowing before a picture of our Saviour, until his forehead
touched the ground, the nobleman, who acted as executioner,
took off his head at a single blow. Foreseeing
that her own death would speedily follow upon his, Agnes
and her mother continued in prayer, the three Giffiaques
remaining in attendance, in order to be able to assist at
<span class="pagenum"><a name="Page_147" id="Page_147">{147}</a></span>
their execution; and, in fact, twenty-four hours had not
elapsed before it was told them they were to die on the cross;
the officer who came to acquaint them with their sentence
bringing with him Magdalen, the wife of John, and Luis,
a little child whom the latter had adopted as his own, both
of whom were condemned to a similar fate.</p>

<p>With eager joy the prisoners embraced each other,
praising, and thanking God, not only that they were to
suffer for Jesus, but also that they were to suffer on a cross
like Jesus; and then, robed in their best attire, they set off
for the place of execution in palanquins which the guards
had provided for the purpose. The Giffiaques walked at
their side. Jane, the mother of Simon, besought the
executioner to bind her limbs as tightly as possible, that
she might thus share the anguish which the nails inflicted
upon those of Jesus; and she spoke from her cross with so
much force and eloquence, that the presiding officer, fearing
the effects of her words upon the people, had her
stabbed, without waiting for the rest of the victims. Luis
and Magdalen were tied up next. They bound the child
so violently that he could not refrain from shrieking; but
when they asked him if he was afraid to die, he said he
was not; and so they took and set him up directly opposite
his mother. For a brief interval the martyr and her adopted
child gazed silently on each other; then, summoning all
her strength, she said, "Son, we are going to heaven:
take courage, and cry, 'Jesus, Mary!' with your latest
breath." And again the child replied, as he had done before
when, on leaving their own home, she had made him a
similar exhortation, "Mother, you shall be obeyed!" The
executioner struck at him first, but missed his aim; and
more than ever fearing for his constancy, Magdalen exhorted
him from her cross, while Michael, standing at its
foot, spoke words of comfort to him. But the child needed
<span class="pagenum"><a name="Page_148" id="Page_148">{148}</a></span>
not their urging; he did not shriek again, nor did he shrink,
but waited patiently until a second blow had pierced him
through and through; and the lance, yet reeking with his
blood, was directly afterwards plunged into the heart of his
mother, whose sharpest pang had probably already passed
on the instant when the son of her love expired before her.
And now the fair and youthful Agnes alone remained,
kneeling, as when she first had reached the place of execution;
for no one yet had the courage to approach her.
Like the headsman of her namesake, the loveliest child of
Christian story, her executioners could only weep that they
were bid to mar the beauty of any thing so fair; their
hands were powerless to do their office; and finding at
last that no one sought to bind her, she went herself and
laid her gently and modestly down upon her cross. There
she lay, waiting for her hour, calm and serene as if pillowed
on an angel's bosom, until at length some of the spectators,
induced partly by a bribe offered by the executioner, but
chiefly by a bigoted hatred of her religion, bound her, and
lifted up her cross, and then struck her blow after blow,
until beneath their rude and unaccustomed hands she
painfully expired. For a year and a day the bodies were
left to hang upon their crosses, as a terror to all others of
the same religion; but Christians were not wanting to
watch the blackening corpses, and, with a love like that of
Rizpah, the mother of the sons of Saul, to drive from thence
the fowls of the air by day, and the beasts of the field by
night; and finally, when the period of prohibition was
expired, reverently to gather the hallowed bones to their
last resting-place in the church of Nangasaki.</p>

<p>The Giffiaques were the next who felt the tyrant's rage.
The governor himself urged on their punishment, for the
loss of his friends had made him furious; and, attributing
it entirely to the fact of their religion, he resolved to wreak
<span class="pagenum"><a name="Page_149" id="Page_149">{149}</a></span>
his vengeance upon all others who professed it. "What
shall I do with these men?" he cried, in a kind of savage
perplexity, upon being told that the Giffiaques had rather
courted than evaded their imprisonment: "Death they
rejoice in, as in the acquisition of an empire, and they go
to exile as a slave to freedom. The cross is a royal
throne, which they mount with pleasure and occupy with
pride. I will therefore contrive for them a fate which shall
make death, under any form whatever, a boon to be
desired, but not to be attained." Within the city walls
there was a prison which the king had constructed for the
reception of his debtors. Open on every side, its inmates
were exposed both to the curious gaze of the passing
crowds, and to the suffering of alternate heat and cold, as
summer or winter revolved over their heads. There,
huddled together in this enclosure, the prisoners lay, not
upon mats, nor yet upon the damp cold earth, which in
comparison would have been a mercy, but upon heaps of
horrible filth, the accumulation of many years; for by a
hideous cruelty of invention, the monster would never
permit the cleansing out of these loathsome places, hoping
by the disgusting condition of their dungeon to extort a
speedier payment from his victims. Into this den of
suffering the governor cast the three Christians whom he
had selected for his prey, never doubting that they would
be soon subdued by the anguish of a life more terrible
than the most lingering and painful death; and so for years
the Giffiaques lingered on, breathing this infected air&mdash;pillowed,
sleeping and waking, on the loathsome dung
which matted all the pavement, feeding upon such dry
crusts and filthy water as their jailors chose to give them;
until at length one among them died, and then the tyrant,
weary of such willing victims, commanded the other two to
be cut in pieces.</p>

<p><span class="pagenum"><a name="Page_150" id="Page_150">{150}</a></span>
According to the usual custom of Japan, their children
were condemned to suffer with them; and however hateful
such a practice must appear to the natural heart of man, yet
was it ever to the martyrs a most welcome boon; for theirs
was a Christian as well as a parental love, teaching them
to set the spiritual above the temporal welfare of their
children, and therefore rather to rejoice in, than simply
to meet with calm submission, that double condemnation
which, by uniting the fate of their little ones with their own,
snatched them from any future chance of perversion, and
put them at once in possession of their heavenly kingdom.</p>

<p>One of these little victims was sleeping when they came
to fetch him: he was only six years old, and so tiny,
that he had to run as fast as he could in order to keep
up with the soldier who conducted him to execution;
yet, so far from being frightened at his fate, he even gazed
without dismay on the disfigured corpses of his father,
uncle, and cousin, who had all suffered ere he reached the
spot; and then, kneeling down and joining his hands
together, looked up smiling in the face of him who was
to lay him at their side. That look disarmed his executioner.
The man suddenly sheathed his sword, declaring
that he had not the heart to perform his office; and when
two others sought to do it for him, they also burst into
tears, as that innocent smiling face met their downward
gaze; nor was the deed accomplished until a common
slave, compelled by force to the odious duty, literally
hacked and hewed the poor infant to pieces.</p>

<p>While these scenes, and scenes like these, were constantly
recurring at Fingo, the kingdom of Firando was
likewise giving its quota of martyr-triumphs to the Church;
Damian, a blind man of Amangucchi, being almost the
first to lay down his life for the faith. From the time when
the Jesuit fathers were forcibly driven out of that city, the
<span class="pagenum"><a name="Page_151" id="Page_151">{151}</a></span>
entire management of the infant mission had devolved
upon this poor old man, whose life was henceforth passed
in preaching, catechizing and baptizing, visiting the sick,
and burying the dead, and doing as much of the work
of a zealous missionary as could be accomplished by any
one lacking holy orders. This was sufficient for the tyrant,
and Damian received his choice between Christianity and
death on the one hand, and on the other apostasy and life,
with all that could make life most desirable to the heart of
man.</p>

<p>The brave old Christian was not long in making his
choice; and he died for a testimony to the faith, as he had
lived for its propagation, his body being cut to pieces, in
order to prevent the other Christians from collecting his
relics for more honourable interment.</p>

<p>His death was the signal for innumerable other massacres
in this and other kingdoms of Japan; but nowhere was the
heathen enmity more unrelentingly displayed than in the
once flourishing and Christian kingdom of Arima. The
king of that country, Michael, was mean, heartless, and
ambitious, and exerted his authority and power every day
in committing fresh acts of cruelty against the Christians
of Arima. Under the guidance of his chief minister
Safiori, he had already pulled down the churches, overthrown
the crosses, sent hundreds of the principal Christians
into exile, and banished the Jesuit fathers, to whose
influence he attributed their constancy in the struggle;
and having thus, as he hoped, destroyed every landmark
to which they could confidently look for guidance, he
published an edict commanding them all to embrace
idolatry or die. At the first mutterings of the coming
storm, the Christians, by general consent, had enrolled
themselves in a confraternity, styled especially "of martyrs,"
because, beside the usual practices of prayer, fasting,
<span class="pagenum"><a name="Page_152" id="Page_152">{152}</a></span>
and penance, common to all similar associations, the
members pledged themselves to suffer loss of property,
banishment, or martyrdom itself, faithfully and joyfully, for
the name of Jesus. This confraternity afterwards extended
itself over other parts of Japan; and it was even adopted
by the little children, who were destined to play nearly
as prominent a part in the coming persecutions as their
parents themselves, and to whom it was therefore given
by the Jesuit fathers, with rules and practices adapted to
their tender years. Thus prepared and strengthened for
the struggle, the Christians waited in patient courage its
commencement; and they had not long to wait.</p>

<p>Michael sent first for a nobleman of the name of Thomas,
renowned for his prowess both by sea and by land, and
with every art of persuasion in his power, sought to induce
him to yield obedience to his orders. The blunt soldier
listened impatiently to the miserable sophisms of his
chieftain, and then flatly told him, that as a soldier
would be deserving of death for deserting his colours,
so he should consider himself the most despicable of
human beings, if for fear or favour of earthly monarch
he could desert that King of kings to whom on the day
of his baptism he had sworn allegiance; ending (so great
was his indignation that he could not contain himself)
with a rough speech, to the effect that he hated traitors
as he hated treason, and would prefer death itself to
the baseness of committing the one, or of being associated
with the other. Such a speech to such a man the Christian
well knew could only be uttered at the hazard of his head;
no sooner, therefore, had he left the royal presence, than
he sent for one of the Jesuit fathers, then lying hid in
the city, and prepared himself for death. When urged
by his friends, for his own sake, and for the sake of his
family, who would otherwise be involved in his ruin, to
<span class="pagenum"><a name="Page_153" id="Page_153">{153}</a></span>
seek safety by flight, he answered with characteristic
spirit, "that so far from fleeing martyrdom, he would
go to the end of the earth to seek it; and that he loved
his children all too well to think of depriving them of
a blessing which he coveted for himself above the empire
of the world."</p>

<p>The next day the governor of the city invited him
to dinner (so strangely do they manage these affairs in
Japan); and Thomas, well aware of his approaching fate,
took an affectionate farewell of his wife and children before
accepting the ominous invitation. While he sat at table,
his host presented him with a sword, asking his opinion
as to its capabilities for the decapitation of a human head.
Thomas, looking at it carelessly, pronounced it well
made, and fitted for such a work; whereupon the governor
receiving it out of his hands, stabbed him dead on the
spot. A few hours afterwards his brother, quite as uncompromising
a Christian as himself, suffered a similar
fate; his mother Martha and his two young sons were
also condemned; while his wife and daughter were, by
a caprice of mercy, or perhaps of cruelty, exempted from
the sentence. Very different from the ordinary effects
of such opposite judgments were the feelings elicited by
them on the present occasion: those who were to die
blessed God, in an ecstasy of pious joy, that He had
called them to suffer for the faith; while she who was to
live&mdash;a widow, and now all but childless&mdash;gave way to
an agony of grief at the double loss she was destined to
endure. While she wept over her cruel lot, Martha
called her grandchildren, and embracing them tenderly,
told them, that as their father had died for Jesus Christ,
so she and they were now to do the same, and then to
go and live with him in heaven. The children quietly
answered, "that there was nothing which they wished
<span class="pagenum"><a name="Page_154" id="Page_154">{154}</a></span>
for better;" asking, at the same time, "when it was to
be." "Just now," she said; "so go and take leave of
your mother, and prepare yourselves for death." With
smiling countenances, the children hastened to obey; and
having distributed their toys among their playfellows,
and made some parting presents to their nurses, they
clothed themselves in the white robes which Martha had
taken care to provide for the occasion, and knelt before
their mother, saying "Adieu, dear mother; we are going
to be martyred." She was weeping at the instant as if
her very heart would break; but fearing to discourage
her children, or cast the shadow of her own maternal
grief over their coming hour of trial, she embraced them,
saying, "Go, dear children; and remembering Him who
died for you, tread courageously in the footsteps of your
father and your uncle. Behold them stretching out their
arms to help you; behold the saints and angels with
crowns prepared to set upon your heads; behold Jesus
Christ Himself inviting you to His most sweet embraces;
and when you reach the place of execution, show yourselves
to be indeed His followers by your contempt of
death. Fall on your knees, loosen your collars, join your
hands, bow down your heads, and cry out Jesus! Mary!
with your latest breath. Oh, how wretched am I that
I cannot be with you in that hour!" Then, hiding
her face in the arms of her little ones, the poor mother
burst into an uncontrollable fit of weeping, moving the
very soldiers to such compassion, that, fearful of yielding to
their feelings, they tore the children from her embraces,
and almost threw them into the palanquin which was to
convey them and their grandmother to the place of execution.
During the short transit thither, that venerable
Christian took care to occupy the little victims in prayer
and pious ejaculations; nor did she cease her guardian-care
<span class="pagenum"><a name="Page_155" id="Page_155">{155}</a></span>
when they reached the fatal spot; for she stood and
saw them one by one butchered before her eyes, and then,
advancing with a grave and stately pace, she in her turn
submitted to the sword.</p>

<p>After this execution, eight of the principal citizens of
Arima were summoned to the presence of their king,
and there commanded to abjure the faith; while he,
persecuting tyrant as he was, had the face to tell them
that he only required an external submission, since he
too was in heart a Christian like themselves, though
compelled for the present by the emperor's orders to
conceal his faith. Five out of the eight agreed to this
infamous proposal; but four of them afterwards sincerely
repented. The others were not to be cajoled out of their
convictions, and were consequently condemned with their
families to the penalty of fire. As soon as their sentence
was made known at Nangasaki, one of the Fathers
came privately to Arima to give spiritual succour to
the captives, and thousands of Christians also flocked
from every part of the country to witness their execution.</p>

<p>Never before perhaps had the Church presented such
a spectacle to the world; and possibly never will she
offer such another again. For three whole days that vast
multitude remained camped in the open fields, patiently
waiting for the execution of their brethren; but their
presence struck terror into the heart of the craven king;
and dreading lest they should either rescue the prisoners
or seize upon the town, he faltered in his purpose. It
never occurred to him that they of whom he feared
such things would as soon have thought of robbing him
of his material crown as of depriving the martyrs of their
palm; they had, in fact, been careful to come without
even their ordinary weapons of defence, in order to avoid
<span class="pagenum"><a name="Page_156" id="Page_156">{156}</a></span>
the possibility of a doubt as to their peaceable intentions;
and no sooner did they suspect the cause of the delay,
than some of the gravest of their number waited on the
governor to explain that they were merely there to witness
the ceremony, and to promise that there should be neither
tumult nor resistance if they were permitted to remain.
Thus encouraged and reassured, preparations for the
martyrdom went on apace. A wide plain just beneath
the castle of the town was chosen for the purpose; the
prisoners were confessed and communicated by a Jesuit
father; and on the day appointed they came forth, dressed
in their robes of ceremony, and with their hands tied
behind their backs, accompanied by upwards of 40,000
Christians, bearing lights in their hands and garlands on
their heads, and singing the Litanies of our blessed Lady
as they went along. Among the victims was a boy not
more than eleven years old, and a young girl called
Magdalen, who having already made a vow of virginity,
had always led a life holy and pure as that of the martyr-virgins
of old.</p>

<p>These children, as well as their elder companions, all
affectionately embraced the stakes to which they were
afterwards tied; then Gaspar, the chief of the Confraternity
of Martyrs, unrolling a banner upon which was
displayed a figure of the Son of God, bound like themselves
to a pillar, made them a brief exhortation to perseverance;
and even as he was speaking, fire was set
to the piles of combustible materials, which had been laid
at a considerable distance from the martyrs, for the cruel
purpose of prolonging their tortures. As the first gleam
of this fearful element of death shot upwards to the
skies, the entire multitude fell with one accord upon
their knees; and still, as the fire drew near its victims,
the plain re-echoed with the oft-repeated "Jesus! Mary!"&mdash;"Jesus!
<span class="pagenum"><a name="Page_157" id="Page_157">{157}</a></span>
Mary!" of the spectators, who sadly struck
their breasts in penance for their own sins, and to obtain
the grace of perseverance for their brethren. Nearer and
nearer yet it hurried; but even above the roar of the
rapidly-approaching flames, and the sighs and lamentations
of those who watched them, the voice of the martyrs
might be heard praising God, and animating each other
to constancy and courage. At length the fiery sea had
reached them, and their cords were burst; and then every
eye was riveted on the child, to see whether he would
stand of his own free will in that burning scorching furnace.
A moment's pause&mdash;he leaves his stake; but it is only
to run through the dense flames, until he has reached
and flung his arms around his mother; while the young
Magdalen avails herself of her freedom to stoop to the
burning embers, and picking up the living coals, set them
as a garland of roses on her head. She died almost in
the very effort; but the mother of the child James, with
a heroism of even perhaps a higher order, found strength
in the midst of her own tortures to speak words of courage
to her little one, until death released them from their
sufferings. The flames had scorched the bodies, but had
not consumed them; and they were carried off, together
with the blackened and half-burnt stakes, as precious relics,
by the assembled Christians. The bodies were laid to
rest in the church of Nangasaki; where over their honoured
graves was afterwards erected a monument, telling alike
of their heroic end, and calling upon all who read to
follow in their footsteps.</p>

<p>Enraged at finding himself foiled by the constancy of
the Christians, the emperor resolved to banish them
by hundreds out of Japan; and in this sentence the
Jesuit and Franciscan fathers were formally included.
Fortunately most of the former, in anticipation of some
<span class="pagenum"><a name="Page_158" id="Page_158">{158}</a></span>
such event, had been dispersed throughout the country
in various disguises: but it was impossible for those
living openly in the college to evade it; and a sad day
it was, both for them and for their flock, when they found
themselves forced to depart from a Church, which in
sunshine and in storm they had now governed for upwards
of fifty years. They had dwelt in peace at Miako,
even when persecution was rife in other kingdoms of the
country; and their college had become the resort alike
of Christians and of heathens.</p>

<p>Such was the respect and reverence in which they
were held, even by their most determined enemies in the
court of Japan, that they were permitted to say a farewell
Mass publicly in their church, and afterwards to
receive the adieus of their sorrowful flock. Vast multitudes
attended on this occasion; and when High Mass
was over, the Jesuits proceeded to the mournful ceremony
of stripping the altars, the people weeping piteously
all the while, and the fathers nearly as broken-hearted
as themselves. All was at length removed that could
tempt to sacrilege; the sacred vessels and robes of ceremony
were confided to the care of such of the Christians
as could best be relied on, the church-doors flung open
for all who might choose to enter; and the next morning
the fathers, under a guard of soldiers, were far on their
way to Nangasaki, whence they were to embark. At
that town they were joined by numbers of prisoners,
both clerical and lay, collected from all parts of the
country, and finally sixty-three Jesuits, with a crowd of
converts of every age, sex, and condition were embarked
for Macao; while twenty-three others, besides a proportionate
number of Franciscans, Dominicans, and Augustinians
(for each of these orders had now missions in
Japan), were dispatched to the Manillas.</p>

<p><span class="pagenum"><a name="Page_159" id="Page_159">{159}</a></span>
In the same year (1614) in which this wholesale banishment
took place, the Christians had to mourn for the
death of Luis Cerquiera, bishop of Japan. He is said
to have literally died of a broken heart for the ruin that
had fallen on the infant Church committed to his love
and care. It is true, indeed, that from the first he had undertaken
the task in times of great difficulty and danger;
but at the period of his arrival, though there was much
to discourage, there had also been much to strengthen
and to cheer his heart. From Nangasaki, where he
had fixed his residence, he had succeeded in making
innumerable journeys to the most distant parts of the
kingdom; and withersoever he went, thousands had flocked
around him for instruction and confirmation. No kingdom
or city was too distant, no road too untrodden, no
mountains too high or too rugged to be accessible to his
zeal; and when he returned from these weary wanderings,
he could sit down at Nangasaki, and feel that there
at least Almighty God had the entire homage of all
hearts; for not only was it wholly inhabited by Christians,
but the five parishes into which it was divided were
governed by native pastors, the truest test of the conversion
of a people, and one which only the Catholic
Church has ever succeeded in presenting to the world
in the history of the propagation of the Christian faith.</p>

<p>Sadly had this fair scene changed within the last few
years, and rapidly had all that was brightest and best
disappeared from the picture. At the moment of the
bishop's death the emperor had fulminated his final edict
against the Christians. Fingo, Amangucchi, and Firando
were already deluged in their blood; Nangasaki was the
head-quarters of Safiori, their implacable foe, and an army
of ten thousand men had been let loose upon Arima,
to exterminate religion by fire and sword. Whenever
<span class="pagenum"><a name="Page_160" id="Page_160">{160}</a></span>
any of these troops were sent into a district, a judgment-seat,
surrounded by a palisade, was set up in the most
public place of the city; the best known among the
Christians were then dragged by the hair and cast into
the enclosure, thrown upon the ground, trampled underfoot,
beaten until they were half-dead, and their legs, by
a cruel contrivance, broken between two pieces of wood;
the most intrepid were then put to death, and their bodies,
after having been cut into pieces, were cast to the birds
of prey. At Cochinotzu sixty Christians were taken, five
by five at a time, with their hands tied behind them,
lifted high up into the air, and then dashed upon the
ground with such violence, that blood gushed from their
ears, eyes, and mouths. Many of them were dreadfully
lacerated, others had all their bones broken; and
as if this were not already sufficient torture, they were
afterwards pricked and pierced all over their bodies
with sharp instruments. The governor all the while was
exhorting them with affected compassion to spare themselves
further torments by renouncing their religion; but
when he found that they were deaf to his entreaties, he
proceeded to inflict a new punishment, so horrible that it
is difficult to conceive the cruelty of the mind by which it
was invented. The victim was made to lie flat on the
ground, and a stone, which four men could scarcely lift, was
placed on his back; and then, by means of a pulley,
with cords attached to the legs and arms, he was raised
from the earth in such a manner that the body was bent
completely backwards, the limbs cruelly crushed and
broken, and in many instances the eyes forced out of
their sockets; the fingers and toes of the victims were
then cut off, their teeth knocked out, and if the eyesight
yet remained, it was next destroyed. Many were not beheaded
until death had indeed become a mercy; while
<span class="pagenum"><a name="Page_161" id="Page_161">{161}</a></span>
others, less fortunate, after undergoing a yet further mutilation
of their persons, were compelled in the midst of
their agony to climb up and down a flight of stairs, for
the amusement of their tormentors; after which they were
consigned to the care of their friends, until one by one,
as the strength of their constitutions more or less prolonged
the struggle of death, they passed from their
painful martyrdom to the crowns prepared for them in
heaven.</p>

<p>The bloody scenes of Cochinotzu were only a sample
of those which likewise desolated Aria, Obama, Simabara,
Swota, and every other city of note in the kingdom of
Arima; but more especially the capital, where Safiori
presided in person over the cruelties which he had invented
for his victims.</p>

<p>To prevent any further addition from without to the
number of the missionaries already in the kingdom, all
the ports of Japan were irrevocably closed against the
vessels of Europe, with the exception indeed of Nangasaki
and Firando, which were always under the rigid surveillance
of the officers of the emperor. It was also made death
to be convicted as a priest, or to be discovered in the
exercise of priestly functions; death to introduce a priest
into the kingdom, and death to give him shelter; death
not only to the person so exercising hospitality, but likewise
to his ten next neighbours, with their innocent wives
and children,&mdash;a reward being generally offered for the
discovery of those who, in any of these ways, should have
incurred the penalties of the law. From that hour the
life of each individual priest was at the mercy of every
one to whom he had been previously known; while the
lives of those who sheltered him were equally liable to
be forfeited to the curiosity or cupidity of such of their
neighbours as might chance to discover the fact of their
<span class="pagenum"><a name="Page_162" id="Page_162">{162}</a></span>
delinquency. To Father John Baptist Machades, a Jesuit,
and Father Peter, a Franciscan, the honour was accorded
of taking the first place on this long list of priestly victims.
The former was going to Omura by order of his superior,
when he and his catechist were made prisoners at Goto,
and sent by sea to the capital. Contrary winds, however,
detaining them at Canomi, the magistrates of that place
received Father Machades on his landing with every mark
of courtesy and kindness. An unrestricted communication
was permitted with the Christians, who flocked to him
in crowds; and after the due administration of the Sacraments
he made them a most spirit-stirring address, in the
course of which he told them that, at seven years of age
he had been moved by some secret impulse to a strong
desire of preaching the Gospel to the Japanese.</p>

<p>These duties having been fulfilled, the father returned,
of his own accord, to his prison on board the ship.
But so great was the veneration inspired by his virtues,
that the sailors refused to bind him as he wished; and
thus unshackled, and almost unwatched, he remained until
he arrived at the prison of Omura. There he found
a Franciscan father lying under the same sentence of
death as himself. Having confessed and communicated
each other, they set out to the place of execution,&mdash;each
carrying his crucifix and exhorting the crowd as they
went along, until the final moment came, when each
affectionately embraced the other, and then in peace and
joyfulness submitted to his sentence.</p>

<p>About the same time six other religious commenced
a still longer captivity in the prisons of Omura. Three
were Dominicans, one a Franciscan, and the two others
Jesuits, Father Charles Spinola, and Ambrose Fernandez,
a Brother of the Society. When first they were taken
prisoners they had been thrown for greater security into
<span class="pagenum"><a name="Page_163" id="Page_163">{163}</a></span>
a sort of subterranean cave where they lay huddled together
and deprived of light.</p>

<p>It was not until the close of the year 1622, that an
order arrived for the removal of these religious and other
Christian prisoners to Nangasaki, and for their subsequent
execution. They were thirty in number as they
marched out of Omura; and partly by sea and partly
by land, each with a rope round his neck, and an executioner
at his side, they went on their way to the old
city of the Christians. It was not considered prudent that
they should enter Nangasaki, so the inhabitants went forth
in multitudes to meet them, and flinging themselves at
their feet, begged with many tears their blessings and
their prayers; and thus escorted, the martyrs stood at
length upon a high hill between the city and the sea.
A moment of suspense followed. Some victim or spectator
was yet wanting to the solemnity; and every eye was
directed towards the town, from whence a troop of persons
might be descried approaching,&mdash;men, women, and children;
thirty of the former, with, of course a larger proportion
of the latter. Every doubt as to the ultimate
destination of this company soon vanished when it was
seen that they were dressed in their robes of ceremony,
and with looks of gladness and of holy joy were ascending
to the calvary of the Christians. One of the new-comers
had been guilty of giving shelter to a missionary; the
others were his ten next neighbours, with their families,
besides the wives and children of some previous martyrs;
and of this almost incredible number of victims,
amounting to upwards of a hundred, some were to be
beheaded, while others were to perish by the slower
martyrdom of fire. A throne had been erected overlooking
this scene of slaughter, and when the governor had
taken his seat upon it, those who were to undergo the
<span class="pagenum"><a name="Page_164" id="Page_164">{164}</a></span>
sentence of fire were fastened to their stakes, but loosely,
in order that they might escape if only they chose to
apostatize, and then the executioners prepared to decapitate
the others. Among these last was Isabella, the widow
of the man in whose house Father Spinola had been taken
captive, and her son Ignatius, a child now about four
years old, but at that time a new-born infant, whom he
had baptized on the very evening before his arrest. From
the stake to which he was already bound, the father had
been exhorting both natives and Portuguese to perseverance,
telling them, almost in a spirit of prophecy,
that they need not look for any cessation in the persecution,
which would go on increasing in fury from day
to day; when chancing to see Isabella standing in the
crowd, and anxious for the fate of her child, he suddenly
cried out, "Where then is my little Ignatius?" The
mother held him up, exclaiming, "Here he is, my father,
ready and glad to die for Jesus;" and then addressing
the infant, she bade him ask the blessing of the good
father, who in the waters of baptism had conferred upon
him a spiritual life infinitely more precious than that
which he was now about to forfeit for his God. Instantly
the little creature fell upon his knees, joining his tiny
hands together, as if he would supplicate the blessing of
the father. So touching in its simplicity was this little
scene, that the crowd, already interested by the movement
of the mother, now broke into such open murmurs of compassion,
that the officers were obliged to proceed at once
with the execution, in order to prevent the possibility of
an attempt at a rescue. Two or three heads had already
fallen close by the child's side, and now his mother's
followed; yet it was observed that he neither shrank nor
changed colour, but his turn being next, he fell upon his
knees, loosened (for there was no one to do the office
<span class="pagenum"><a name="Page_165" id="Page_165">{165}</a></span>
for him) with his infant but untrembling fingers the
collar that would have impeded the aim of the executioner,
and without a cry or murmur submitted to the
sword.</p>

<p>The remaining victims were speedily despatched; and
their heads having been placed opposite to such of their
companions as were to die at the stakes, fire was set to
the piles of wood by which the latter were surrounded.
With the usual diabolical ingenuity of the Japanese pagans,
the faggots had been placed full five-and-twenty feet from
the stakes; and whenever the fire was seen to gain too
fast upon its victims, water was cast upon it, that inch
by inch they might taste the full agony of the sentence to
which they had been condemned. Many of them died
from the mere effects of the heated atmosphere;&mdash;among
others, Father Rimura, a Japanese priest, after having
lived for full three hours in the midst of the flames; and
Father Spinola also, whose body was afterwards found
unburnt, and wrapped in his cassock, which was literally
glued to the flesh by the combined action of the heat and
of the water which had been cast upon his person.</p>

<p>Terrible beyond expression as their sufferings must have
been, two only of this heroic company showed the slightest
symptoms of being even conscious of its anguish. Both
were Japanese, and very young; and both simultaneously,
and as if from an absolute physical inability to endure
such frightful torture any longer, rushed out of the flames,
and threw themselves at the feet of the governor, imploring
his mercy. They did not, however, ask for life; they
asked only for an easier and quicker death. But, poor
as the boon was, it was denied them, save upon the
condition of apostasy, which they would not accept; and
again they were flung back into the flames.</p>

<p>This martyrdom, which was distinguished among the
<span class="pagenum"><a name="Page_166" id="Page_166">{166}</a></span>
Japanese as the "Great Martyrdom," on account both
of the rank and number of its victims, had been preceded
by another at Miako, which took place under circumstances
of peculiar barbarity. One of the victims was
in daily expectation of giving birth to a child; nevertheless
she was included in the sentence which sent her
husband, a nobleman of the highest rank, and their six
young children, with upwards of forty other Christians, to
the stake.</p>

<p>The tragical situation in which she was placed had
however, no terrors for this heroic woman. She employed
her prison-hours in preparing robes for herself and her
children to wear at their execution; and when she was
brought to the destined place, calmly, and without assistance,
she stepped from the cart, and throwing a rich
mantle over her shoulders, prepared to suffer with a
modesty and composure that won her the admiration of
all beholders. It was dark night before fire was set to
their several piles; but as soon as the smoke had cleared
away, the martyrs were seen by the light of the bright
flames amid which they stood, with eyes fixed on heaven
and their forms motionless and erect, as though they had
been figures chiselled out of stone.</p>

<p>In very horror the spectators were silent, and the stillness
and hush of death was upon the midnight air, when
suddenly from out of that fiery furnace a flood of melody
was poured,&mdash;men and women and children singing the
praises of the living God as sweetly, and with notes
as true as though the red and thirsty flames had been
but the dews of heaven upon their brows. The sighs
and prayers of the assistants, which could no longer be
repressed, the shouts and execrations of the soldiers and
executioners, soon mingled with this death-song; and these
and the dark night, and the fierce fire that illuminated
<span class="pagenum"><a name="Page_167" id="Page_167">{167}</a></span>
its gloom, now flashing intolerable light upon the victims,
now glancing lividly on the pale faces and shrinking forms
of the densely-packed spectators, altogether formed an
union of sights and sounds that alternately swayed the
feelings to terror and compassion. But the music of that
marvellous choir died gradually away; the sudden failing
of each gladsome voice, the silent sinking of each
upright form, telling that another, and yet another had
yielded to their doom, was marked by the watchers with
redoubled lamentations; though their tenderest sympathies
were still reserved for the mother dying in the midst of
her little ones.</p>

<p>From the cross to which they had bound her, Thecla
(for such was her name) still kept her eyes fixed upon her
children, animating them by gentle smiles and words of
comfort to suffer well; while the youngest, an infant only
three years old, she held with superhuman courage in her
arms during the whole of the terrible scene that followed.
Her own anguish had no power to extort a single sigh
from her lips; but those who watched her wept to see
the useless efforts which she made to diminish the sufferings
of her babe. She caressed it, soothed it, hushed its
cries, wiped away its tears, sought with her own hands to
shelter its tender face from the terrible contact of the
fire, and died at last with the little victim so closely folded
to her bosom, that it was afterwards found almost impossible
to separate the bodies of the mother and the child.</p>

<p>These martyrdoms are only specimens of those which
during this period continually took place in Japan. Some
Christians were crucified, others burnt, others beheaded;
numbers again branded upon the cheeks and forehead
with the sign of the cross, their fingers and toes cut off,
and their eyes forced out; and thus maimed and helpless,
they were sent back to their families, who (to their honour
<span class="pagenum"><a name="Page_168" id="Page_168">{168}</a></span>
be it written) never failed to receive them with all the
more pride and affection, the more deeply and hideously
they had been disfigured for the sake of Jesus.</p>

<p>The great majority of the martyrdoms hitherto recorded
had been accomplished by fire; but now a different mode
of torture was to be pressed into the service. Water was
called into requisition; and Father James Caravail, with
several lay Christians, was the leader of many heroic confessors
who perished from cold. They were left in the
first instance, for three hours in freezing water, during
which time one of them died; the rest on being carried back
to prison and threatened with the martyrdom of fire in
case of perseverance, cried out with one voice; "Oh,
happy we, to pass through fire and water to the place of
our repose!" Instead of the stake, however, the next
day they were again placed up to their necks in water;
while, the better to attempt them to apostasy, tents, warm
baths, and comfortable clothing, were made ready on the
banks of the pool, and as near as possible to the spot
where their sentence was to be carried into execution.
As the day advanced, the water froze more and more;
and heavy drifts of snow beating continually upon them,
added greatly to their agony. Scarcely able to endure
it any longer, one among them sobbed heavily for breath;
but Father Paul hearing it, cried out, "Have patience,
son, for yet a little while; and these torments will be
changed into everlasting repose." At the sound of the
father's voice, and his cheering words, the poor victim
regained his courage, and soon afterwards happily expired,
at the very moment when another reduced to a similar
extremity, exclaimed, "Father, my course is nearly finished."
"Depart then," replied the latter; "depart in peace to
God, and die in his holy grace." Thus one by one they
perished in this icy grave; and at length the father, who
<span class="pagenum"><a name="Page_169" id="Page_169">{169}</a></span>
through the live-long day had cheered his fellow-martyrs
to the combat, was left to suffer and to die alone. Night
had already closed in heavy and chill around him; and
with the exception of his guards and some few faithful
Christians, none were there to watch him, for the spectators
had all retired to their comfortable homes, and it was
not until just midnight, that after fifteen hours of stern
endurance, he bowed himself down to the frozen wave,
and placidly expired. This martyrdom took place in the
year 1624, and shortly afterwards four more religious were
burnt at Faco; in June of the same year the provincial
of the Jesuits, with eight of the Society, perished in a
similar manner; and in the following month Lewis Xanch,
a Dominican, was put to death at Omura.</p>

<p>We have mentioned these executions of priests without
alluding to the almost weekly massacres which took place
among the lay converts, merely to show the virulence
and success with which the missionaries were now every
where pursued; and when it is remembered that at the
commencement of the persecution there were, besides the
Jesuits, but a few secular priests and about thirty religious
of other orders, in Japan, and that no reinforcement had
succeeded in reaching them from without, words will not be
needed to point out the deadly nature of the blow which
the Xoguno was at last inflicting on the church. Having
said thus much, however, upon the fate of the religious,
it would be a crying injustice to the rest of the Christians
to pass over their sufferings altogether in silence.</p>

<p>The Xoguno having once explicitly declared himself
opposed to their religion, the inferior monarchs, as a
matter of course, vied with each other in their efforts to
uproot it. It was only on an express condition to that effect
that Bugendono, the new governor of Nangasaki, had been
installed in that office; and taunted continually by his
<span class="pagenum"><a name="Page_170" id="Page_170">{170}</a></span>
rivals for courtly favour with his little success, he employed
himself day and night in the invention of more ingenious
barbarities to effect his purpose. The object being rather
to produce apostasy than death, every species of torture
was made as slow as possible in its execution, and was
generally eked out with intervals of rest and refreshment&mdash;a
thousand times more dangerous to the perseverance of
the victim than the sharpest continued agony. Some were
placed in deep pits, and there nearly buried alive; while
executioners appointed for the purpose, slowly, and with
blunt weapons, sawed off sometimes the arms and sometimes
the head, salt being thrown on the bleeding wound
to sharpen its anguish; physicians were also at hand, whose
business it was to prolong the life of the sufferer for as
many days as possible, by carefully ascertaining the amount
of his physical strength, and administering cordials when
it was beginning to fail. Others were hung with their
head downwards in a pit, where, with the necessary precaution
of occasional bleeding, they were made to exist
for a considerable time in all the sufferings of an apoplexy;
while others again, by means of a funnel forced far down
into their throats, were compelled to swallow enormous
quantities of water, which was afterwards forced out of the
body by violent pressure. Even the Dutch, themselves
more than half the authors of these evils, speak with horror
of the deeds which they witnessed at Firando. The nails
of the victims were violently wrenched off, holes bored into
their legs and arms, great morsels of flesh torn out of their
persons by the insertion of hollow reeds which were turned
round like a screw, burning brimstone and sulphur forced
by long tubes up their noses; and they were, besides,
frequently compelled to walk about with executioners holding
lighted torches close to their persons. Nor were these
cruelties inflicted singly, or upon solitary and more noted
<span class="pagenum"><a name="Page_171" id="Page_171">{171}</a></span>
delinquents. By tens, by fifties, by hundreds at a time,
they were assembled for their trial; one torture rapidly
succeeding another, and each new one being so cunningly
contrived, that the slightest word of complaint, the most
trivial movement of resistance when pain had become
almost intolerable, was to be considered as a signal of
apostasy, and was greeted by cries of "He is fallen! he is
fallen!"&mdash;the favourite and most significant words by which
the heathen expressed at once the fact of a Christian's
recantation, and their own opinion of the weakness through
which he had succumbed.</p>

<p>Under circumstances such as these, it is not so wonderful
that many failed, as that hundreds and thousands persevered
to the end, winning their crown by a long-suffering
and patience which, even in the primitive Church, were
never surpassed. Men offered themselves willingly to
every torture which Eastern ingenuity could devise, or
reckless disregard of human life put into execution. Women
looked calmly on while their infants perished, and then
followed with gladness and joy in the same path to glory.
At a city near Omura, a brave Christian plunged his
hand into the burning coals, and never withdrew it until
commanded to do so by the tyrant who had taunted and
dared him to the deed; while at Firando fifty young
Christians were made to kneel naked upon living embers,
on the express understanding that the most involuntary
expression of pain should be considered as apostasy; and
having by their unflinching firmness baffled the closest
scrutiny of those who watched them, were sent back to die,
half roasted as they were, to their several homes. In
one place eighteen infants were put to death in the presence
of their parents; at another, a child only seven
years old, suspected with the rest of his family of the
concealment of a priest, lived for as many days in the
<span class="pagenum"><a name="Page_172" id="Page_172">{172}</a></span>
midst of the torture they inflicted on him, without once
flinching or failing in his heroic resolution. To each fresh
invention of their cruelty he only answered, probably to
avoid being betrayed into imprudent disclosures, "Jesus,
Mary! Jesus, Mary! How I long to be in heaven with
my God!" Nor could other words be extorted from his
lips, even when, in their despair of succeeding, they cut
open the little creature's shoulders, and poured boiling lead
into the wound; and finally, he and his family were burnt
alive, without a single one among them having been induced
by weakness to give evidence against the priest.</p>

<p>Opposed to constancy such as this, every ordinary mode
of torture must have seemed only useless and unmeaning;
but at length another was hit upon, and one so barbarous
in its nature, that no tyrant, however cruel or ferocious,
who had hitherto ruled in Japan, had ever thought of
inflicting it on the most guilty of his subjects.</p>

<p>Between Nangasaki and Sima-bara lies a mountain, bald,
bleak, and treeless, whitening beneath the masses of cinders
with which it is every where covered, and with a thick and
stifling smoke, which can be seen at a distance of several
leagues, for ever rising from its summit. The soil that
covers its steep ascent is every where soft and spongy,
often burning and trembling beneath the footsteps; while
so strong is the smell of sulphur which it continually exhales,
that it is said no bird can live, or will even attempt to
fly within breathing distance of its tainted atmosphere.
Deep and unfathomable pools of boiling water lie hidden
amid the clefts and fissures which split this gloomy mountain
into peaks and precipices of various sizes; but one,
deeper and more unfathomable than all the rest, instead
of water, is filled with a mixture of sulphur and other
volcanic matter, which seethe and bubble and boil within
its dark abyss, emitting all the while so horrible a stench
<span class="pagenum"><a name="Page_173" id="Page_173">{173}</a></span>
as to have gained it the title of the "Mouth of Hell." One
drop alone of this fearful fluid is sufficient to produce
an ulcer on the human flesh; and when Bugendono thought
on the terrible nature of the chastisement he could thus
inflict, and upon the fear and superstition with which the
Japanese always regarded the sulphurous waters of Unsen,
and the mysterious cavern in which they were produced, he
felt that he could not have hit upon a more efficient or
infallible means for the intimidation of the Christians, and
the extirpation of their creed. At the very time when he
came to this resolution, there chanced to be dispersed
throughout Arima a band of faithful confessors, upon
whom all his previously-invented tortures had been tried
in vain; and for this reason the governor considered they
would prove the fittest objects for his new experiment.
Paul Uciborg was the chief, both for courage and virtue,
of this troop of victims; and he had already witnessed
the massacre of every member of his family, down even
to the youngest of his children, who, in company with
fifteen other Christians, had been thrown into the sea,
after having first suffered every possible cruelty that could
barbarously be inflicted upon them.</p>

<p>"Which shall I begin with?" asked the executioner,
as he approached the two youngest of Paul's children for
the purpose of chopping off their fingers.</p>

<p>"That is your affair, not mine," the old Christian
answered bluntly, probably to conceal a softer feeling.
"Cut off which, and as many, as you please."</p>

<p>"And oh!" sighed little Ignatius, as, in the very spirit of
the brave man his father, he watched his brother's fingers
falling joint by joint beneath the knife of the executioner;
"how beautiful your hand looks, my brother, thus mutilated
for the sake of Jesus Christ, and how I long for my own
turn to come!"</p>

<p><span class="pagenum"><a name="Page_174" id="Page_174">{174}</a></span>
The child who made this exclamation was but five years
old; yet without shedding a tear, he afterwards endured
a similarly protracted amputation, and then silently and
unresistingly suffered himself to be cast into the ocean.
The father and about twenty of the remaining Christians,
who were reserved for a different fate, were, after the
massacre of their companions, brought back to shore;
although so frightfully crippled, from the mutilations they
had already undergone, that one at least of their number
was compelled to be carried to his house in a kind of
coffin on men's shoulders. The governor had hoped
that their ghastly appearance would terrify others from
following their example; but he soon found that Jesus
was more easily and more eloquently preached by such
wounds and such deeds as theirs, than by any words that
could be uttered; and in his vexation at the numbers
who flocked to them for edification and encouragement,
he condemned them, as we have seen, to the boiling
sulphurs of Unsen.</p>

<p>As the little company of martyrs approached this terrible
chasm, one among them, at the bidding of the executioner,
and in the spirit of an Apollonia, rushed forward at once,
and flung himself into its depths; but Paul, with a more
measured courage, commanded the others to restrain their
zeal; while to the heathens who taunted him with cowardice,
he contented himself by saying, "that they were
not masters of their own lives, which God having given,
God alone had a right to take away; and that, in reality,
there was more real courage in calmly waiting the approach
of death, than in rushing into its arms in such a way as
to put an end to all its terrors in a moment." Silenced
by this answer, so calm and noble in its genuine Christian
courage, the executioners proceeded to their duties; and
having tied each of the martyrs by ropes, in order to
<span class="pagenum"><a name="Page_175" id="Page_175">{175}</a></span>
prevent their falling entirely into the chasm, they lowered
them one by one into its seething contents. Some were
destroyed at a single plunge; others, by being quickly
withdrawn, were reserved for the torment of a second
immersion; but old Paul, who suffered last, and who
had excited the hatred of the heathens by the courage with
which it was believed he had inspired his companions, they
managed, with dexterous cruelty, to let down three several
times into the abyss before life was altogether extinguished;
and each time as he rose to the surface he was heard
to exclaim: "Eternal praise be to the ever adorable
Sacrament of the Altar!"</p>

<p>After this first trial of its power, the scalding sulphurous
waters of Unsen became a favourite mode of torture for
the Christians. Men, women, children, and infants were sent
hither in crowds. Some expired after a single plunge;
others after two or three successive immersions; others,
again, and the greater number, were with a more elaborate
cruelty sprinkled with the boiling liquor day after day,
often for a period of thirty days together, until their bodies
were one mass of sores and vermin, and they died from
the effects of this universal ulceration.</p>

<div class="figcenter">
  <img width="200" height="179" alt="" src="images/205-notitle.jpg" />
</div>

<p><span class="pagenum"><a name="Page_176" id="Page_176">{176}</a></span></p>

<h2>February 6.</h2>

<ul>
 <li><span class="smcap">S. Bucolus</span>, <i>B. of Smyrna, circ.</i> <span class="smcap">a.d.</span> 100.</li>
 <li><span class="smcap">S. Antholian</span>, <i>M. at Clermont, circ.</i> <span class="smcap">a.d.</span> 255.</li>
 <li><span class="smcap">SS. Dorothy</span>, <i>V. M.</i>, <span class="smcap">and Theophilus</span>, <i>M., at
  Cæsarea, in Cappadocia, circ.</i> <span class="smcap">a.d.</span> 303.</li>
 <li><span class="smcap">SS. Sylvan</span>, <i>B. M.</i>, <span class="smcap">Luke</span>, <i>D. M.</i>, <span
  class="smcap">and Mucius</span>, <i>Lect. M. at Emesa</i>, <span class="smcap">a.d.</span> 312.</li>
 <li><span class="smcap">SS. Mael, Melchu, Mun, and Rioch</span>, <i>Bishops in Ireland, end of 5th cent.</i></li>
 <li><span class="smcap">S. Aventine</span>, <i>Ab. H. at Troyes, circ.</i> <span class="smcap">a.d.</span> 538.</li>
 <li><span class="smcap">S. Vedast</span>, <i>B. of Arras, circ.</i> <span class="smcap">a.d.</span> 540.</li>
 <li><span class="smcap">S. Amandus</span>, <i>B. of Maestricht</i>, <span class="smcap">a.d.</span> 684.</li>
 <li><span class="smcap">S. Ina</span>, <i>K. of the West Saxons, about</i> <span class="smcap">a.d.</span> 728.</li>
 <li><span class="smcap">S. Guarin</span>, <i>Card. B. of Preneste</i>, <span class="smcap">a.d.</span> 1159.</li>
 <li><span class="smcap">S. Alderick</span>, <i>Swineherd at Fussenich</i>, <span class="smcap">a.d.</span> 1200.</li>
 <li><span class="smcap">S. Brynjolf</span>, <i>B. of Skara in Sweden</i>, <span class="smcap">a.d.</span> 1317.</li>
</ul>

<h3>S. DOROTHY, V. M.<br />
(<small>ABOUT A.D.</small> 303.)</h3>

  <p class="small">[This Saint, so famous in Western Martyrologies, is unknown to the
  Greeks. Her Acts are not to be relied upon.]</p>

<div>
  <img class="drop-cap" src="images/drop-t2.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">THIS holy martyr was a native of Cæsarea in
Cappadocia, and in the persecution of Dioclesian
she was brought before the governor Sapricius.
After the usual interogatories she was stretched
on the <i>catasta</i>, an iron bed over a slow fire. Then as laid
thereon, the servant of God exclaimed, "Do thy worst,
I fear not pain, if only I may see Him, for whose love I am
ready to die." Sapricius said, "Who is he whom thou
lovest?" Dorothy answered, "Christ, the Son of God."
Sapricius asked, "And where is this Christ?" Dorothy
replied, "In His omnipotence He is everywhere; in His
humanity he is in Heaven, the Paradise to which He invites
us: where the woods are ever adorned with fruit, and lilies
ever bloom white, and roses ever flower; where the fields
are green, the mountains wave with fresh grass, and the
springs bubble up eternally."</p>

<div class="figcenter" style="max-width: 400px">
  <a name="agnes" id="agnes">
  <img width="400" height="246" alt="" src="images/207-agnes.jpg" />
  </a>
  <div class="caption">
    <p class="title">S. AGNES. S. CECILIA. S. DOROTHY.</p>
    <p class="title">After Angelica de Fiesole.</p>
    <p class="date">Feb. 6.</p>
  </div>
</div>

<p><span class="pagenum"><a name="Page_177" id="Page_177">{177}</a></span>
Then said a lawyer present, named Theophilus, "Thou
spouse of Christ, send me from Paradise some of these
apples and roses." And Dorothy answered him, "I will."</p>

<p>Now the governor pronounced sentence against her,
that she should lose her head. And as she knelt, and
the executioner prepared to smite, she asked him to delay
the stroke for a moment. Then she prayed, and suddenly
there stood by her a beauteous youth, in dazzling raiment,
who held in his hands three apples, and three red roses,
the like of which earthly garden had never produced. Then
Dorothy said, "I pray thee take these to Theophilus, and
tell him that they are what I promised him." And at that
instant the sword of the executioner fell, and she entered
into the joy of her Lord.</p>

<p>Now Theophilus, the advocate, was at home with his
companions; and to them he told with great laughter
how he had asked the virgin to send him the flowers
and fruit of the Paradise to which she hoped to enter. And,
all at once, as he spake, the angel stood before him, with
grave face, and held out to him the wondrous apples and
roses, and said, "Dorothy sends these to thee, as she
promised." Then Theophilus believed, and going before
the governor, he confessed Christ, and was sentenced to
death; and so died, receiving the baptism of blood.</p>

<p>Relics at Arles; where March 28th is observed as the
feast of their translation; also at Cologne, in the churches
of S. Gereon, S. Severinus, S. Andrew, S. Paul, SS. John
and Cordula, &amp;c.; the head at Prague.</p>

<p>In Art, S. Dorothea is easily recognized by the sword
she holds, and the apples and roses at her side, or in
her hand.</p>

<p><span class="pagenum"><a name="Page_178" id="Page_178">{178}</a></span></p>

<h3>SS. MAEL, MELCHU, MUN, AND RIOCH, BISHOPS.<br />
(<small>END OF</small> 5<small>TH CENTURY.</small>)</h3>

  <p class="small">[Inserted in the Sarum Martyrology by Richard Wytford from the Irish
  Kalendar, in these words: "In Ireland the feast of S. Mel, S.
  Melkus, S. Munys, Bishops, and Riockus, Abbot: these four were
  brothers, nephews of S. Patrick, by his sister S. Darerca, all
  famous for their singular holiness and great miracles." They are
  also given by Colgan. Authorities:&mdash;Joselyn's Life of S. Patrick;
  The Life of S. Bridget, &amp;c.]</p>

<p><span class="smcap">These</span> four brothers are said to have been the sons of
Darerca, the saintly sister of S. Patrick, and his coadjutors
in his apostolic labours in Ireland.<span
class="fnanchor"><a name="Ref_21" id="Ref_21" href="#Foot_21">[21]</a></span>
S. Mael, or Mel, who was ordained Bishop of Ardagh, in Longford, lived there in
a poor cell with his mother's aged sister, Lupita. She
watched and prayed till midnight, and then woke her nephew,
who continued the watch and prayer till day broke, and she
retired to bed. S. Mel died about the year 488, and was
buried at Ardagh. S. Melchu was the companion of his
brother Mael, in his missionary labours and preaching,
and lived with him in the monastery founded by Mael at
Ardagh, and was ordained Bishop by his uncle Patrick.
S. Mun, or Munis, after having for a long time accompanied
S. Patrick, was raised to the episcopate, and founded
the Church of Forgney in Longford, in the year 486. S.
Rioch, after many labours in the Gospel, with the leave of S.
Patrick, retired to the island of Inisbofinde in Lough-ree;
and thus devoted the remainder of his days to a contemplative
life, in a monastery, which he founded in the island.</p>

<p><span class="pagenum"><a name="Page_179" id="Page_179">{179}</a></span></p>

<h3>S. VEDAST, B. OF ARRAS.<br />
(<small>ABOUT A.D.</small> 540.)</h3>

  <p class="small">[Roman, Gallican, Belgian, and other Martyrologies. Double feast
  with octave at Arras. In the Salisbury Martyrology, he is inserted
  on this day under the name of S. Zawster. In many Kalendars, SS.
  Vedast and Amandus are commemorated together. Authorities:&mdash;A very
  ancient life, published from an imperfect copy by Bollandus. Another
  life revised or rewritten by Alcuin, (d.&nbsp;804). Another erroneously
  attributed to the Venerable Bede.]</p>

<p><span class="smcap">Clovis,</span> King of the Franks, began his reign in 482,
on the decease of his father, Childeric. He extended his
dominions in every quarter by force of arms, and in the
space of thirty years conquered part of Germany, and nearly
the whole of Modern France. In the early part of his career,
the King of the Franks signalized himself by repelling with
success the attacks of Syagius, the Roman general, who
had been ordered to advance and check his progress.
This impediment in the path of victory removed, the five
ensuing years were actively employed by Clovis in the
reduction of Soissons and of Rheims; in a successful expedition
against the Thuringians and other neighbouring
nations, in the course of which he extended his territories
from the Seine to the Loire; and lastly in the conquest
of the Alemanni, at that time the possessors of Switzerland.
The Alemanni attacked the Franks with the fury of men
actuated by despair, and were irrevocably defeated on the
field of Tolbiac.</p>

<p>The great soul of Clovis had long been agitated by
religious doubts&mdash;should he cling to the gods of his family,
from whom he claimed to be lineally descended, or should
he submit to the faith of Christ which his gentle wife,
Clothildis, made so attractive to his better nature? His
ancestral gods alarmed him. To their anger he attributed
<span class="pagenum"><a name="Page_180" id="Page_180">{180}</a></span>
the death of his first-born; he hesitated to abandon them
for that "new, unarmed God," said he, "who is not of the
race of Thor and Odin." He dreaded also his people, of
whose consent he wished to be assured. The peril of the
field of Tolbiac constrained him to decide. When the
scale of success seemed turned against him, he vowed, if
he conquered, to adopt the faith of Christ. The victory
remained in his hands, and he hastened to fulfil his vow.
On his return from the subjugation of the Alemanni, he
passed through Toul, and asked for some priest who might
instruct him in the Christian religion. S. Vedast was presented
to him for this purpose. Whilst he accompanied
the king at the passage of the river Aisne, a blind man
begging on the bridge besought the servant of God to
restore to him his sight. The saint, divinely inspired,
prayed, and made the sign of the cross on his eyes, and he
immediately recovered it. The miracle confirmed the king
in the faith, and moved several of his courtiers to embrace
it.</p>

<p>But Clovis was not a man to yield at once. Nicetius of
Trèves, writing to the grand-daughter of Clovis says, "You
have learnt from your grandmother of happy memory, Clothildis,
how she attracted to the faith her lord and husband,
and how he, who was a most shrewd man, would not yield,
till he had been thoroughly convinced of the truth." Clovis
was baptized at Rheims, whither in after times the kings
of France went to be crowned. S. Vedast assisted
S. Remigius in converting the Franks, and was consecrated
by that prelate bishop of Arras, in the year 500.
His diocese, together with that of Cambrai, which was also
entrusted to his care, had once been the seat of a flourishing
Christian community, but the ravages of the Vandals
and Alani had eradicated every trace of Christianity, save
that here and there was to be seen a ruined church, overgrown
<span class="pagenum"><a name="Page_181" id="Page_181">{181}</a></span>
with briars, and nettles waving where the altar had
stood. Vedast wept over these sad relics, and made earnest
supplication to God to enable him faithfully to accomplish
his mission, and once more to plant the seed of life
in this devastated field.</p>

<p>His own Cathedral Church of Arras he found had
become the den of a huge bear, which came shambling
towards him, as he knelt weeping over the broken altar
stair. The saint started up and drove the wild beast forth,
and bade it never again enter to pollute by its presence
that holy ground; a type, surely, of that brutality which
had invaded and desolated the Church of God in that land,
which he had come to exorcise.</p>

<p>He ruled the diocese for forty years, and died on
Feb.&nbsp;6th, in, or near, the year 540. All Martyrologists are
agreed as to the day of his death, but historians differ as
to the year.</p>

<p>The name of S. Vedast has gone through strange transformation.
He is called Vaast, Vaat, Wâst, Wât; and in
French, Gaston; in English, Foster, a corruption marked by
Foster Lane, (properly S. Vedast's Lane) in the City of
London.</p>

<p>Relics at Arras, of which he is patron, and at S. Waast.
In Art he appears with a child at his feet, or with a wolf,
from whose mouth he saves a goose, a popular tradition
being to the effect that he saved the goose belonging to
some poor people from the wolf that was running away
with it; or, with a bear.</p>

<p><span class="pagenum"><a name="Page_182" id="Page_182">{182}</a></span></p>

<h3>S. AMANDUS, B. OF MAESTRICHT.<br />
(<small>ABOUT A.D.</small> 684.)</h3>

  <p class="small">[Roman Martyrology, also an ancient addition to the so-called
  Martyrology of S. Jerome, which addition is earlier than 741. Bede
  (so-called), Notker, Rabanus, German and Belgian Martyrologies, &amp;c.
  In the Church of Maestricht, the 6th Feb. is celebrated as the Feast
  of S. Amandus and the other Bishops of Maestricht, with a double.
  His ordination and translation are celebrated variously on 26th
  October, or on 20th, 25th, 27th, and even on the 19th Sept. Various
  other days commemorate translations of his relics. Authorities:&mdash;An
  ancient anonymous life. Another by Bandemand, monk of Elno, about
  680; another by Milo, monk of Elno, d. 871; another by Philip
  Harveng, d. after 1180; another by Justus, the Archpriest, about
  1128.]</p>

<p><span class="smcap">This</span> great apostle of Flanders was a native of Herbauges,
near Nantes. His father, Serenus and his mother,
Amantia, were of noble family, and were wealthy. But
Amandus, renouncing all these advantages, left his paternal
house, in his youth, and retired into the isle of Oye, near
La Rochelle, where he embraced the religious life in a
monastery which was there. His father, who looked to his
worldly advantage, followed him, and threatened to disinherit
him, if he did not quit the habit he had assumed.
He replied, "My father, I care not for thy property; all
I ask of thee is to suffer me to follow Jesus Christ, who is
my true heritage."</p>

<p>This reply did not satisfy his father, and Amandus, to
escape his solicitations, fled the island, and visited the
tomb of S. Martin at Tours. Kneeling by this shrine, with
many tears, he besought God to grant that he might never
more return to his native place. Shortly after he received
the clerical tonsure. He soon distinguished himself among
the clergy of Tours; but the fame of S. Austragisle drew
him to Bourges, when this holy bishop, together with S.
Sulpicius, then his archdeacon, and afterwards his successor,
received him with great joy. They built him a little cell,
<span class="pagenum"><a name="Page_183" id="Page_183">{183}</a></span>
near the cathedral, in which he lived as a recluse, to die
and be buried to the world. There, lying on ashes, clothed
in sack-cloth, and eating only barley-bread, and drinking
water alone, he spent fifteen years. It was the preparation
for his future apostleship.</p>

<p>At the end of these years, Amandus felt an inspiration
to visit Rome. It was at the tomb of the great Apostles,
that he was to receive his call and mission. One night,
as he prayed with fervour before the door of the basilica of
S. Peter, because it was locked for the night, the prince
of the apostles appeared to him, and ordered him to return
instantly to Gaul, and to preach the glad tidings of salvation
to the heathen there. Amandus obeyed promptly, and
on his return, he preached with such success, that King
Clothaire II. ordered him to be consecrated bishop, that
he might preach with more authority, but without any
particular see, over which he was to exercise jurisdiction.</p>

<p>The new apostle maintained his dignity by his virtues.
He knew how to make the poor love him, and the rich
respect him. He found means of ransoming young slaves,
whom he baptized, instructed in letters, and ordained;
sending them through the country to minister the Word of
God. S. Amandus chose for his mission Belgic Gaul,
especially the territory of Ghent, where idolatry still held
its sway. The people there had rejected former missionaries;
their savage manners, and inflexible obstinacy
seemed insurmountable barriers to the stream of Grace.
Amandus visited S. Acharius, bishop of Noyon and Tournai
in whose diocese Ghent then was; and besought him to
obtained for him letters from King Dagobert, to oblige
his idolatrous subjects to listen to Christian instruction.
The zeal of the prince seconded that of the missionary,
who, in spite of this powerful support, had much to endure;
<span class="pagenum"><a name="Page_184" id="Page_184">{184}</a></span>
but his patience and sweetness triumphed over every
obstacle, and his virtues were more efficacious in persuading
the people, than all the orders of the king.</p>

<p>Whilst S. Amandus was at Tournai, he learnt that a
Frankish Count, named Dotto, had condemned a robber
to death. He hastened to implore pardon for the unhappy
man, but was unsuccessful, and the robber was executed.
But Amandus ran to the gallows and cut down the man,
and bore the body home, laid it on his bed, and passed
the night in prayer. Next morning, he summoned his
clerks, and bade them bring him water. They supposed
this was for the purpose of washing the corpse, before
burying it; but, what was their surprise on entering the
chamber, to find the man, who had been hung, alive and
conversing with their bishop. He still bore the marks of
the rope, but they disappeared when Amandus had washed
them. Bandemand, who relates this incident, says that he
heard it from the mouth of an eye-witness. The fame of
this miracle spread through the country, and many of the
heathen were so convinced thereby, that they cast away
their idols, and submitted their necks to the yoke of
Christ's commandments.</p>

<p>After having reaped an abundant harvest in Flanders,
Amandus resolved to preach the faith to the heathen races
in Germany; and he made a second journey to Rome, to
obtain approval of his design. Accordingly, armed with
the blessing of the successor of S. Peter, he went to the
Sclavonic races, hoping to convert them to the Gospel, or
to receive the palm of martyrdom. But finding that the
people were neither sufficiently docile to receive the Word,
nor ferocious to shed the blood of him who declared it,
he quitted these ungrateful people, and returned to Gaul,
where he found the opportunity of suffering for the truths
he announced, which had been denied him among the
<span class="pagenum"><a name="Page_185" id="Page_185">{185}</a></span>
barbarians. Dagobert, the king, was guilty of gross licentiousness;
he had, at once, three wives, not to mention
Gomatrudis whom he had repudiated at Reuilli, nor Ragntrudis,
the mother of Sigebert III.; and beside these wives
he had numerous concubines. S. Amandus boldly rebuked
him for the scandal he caused, and for his audacity in so
doing was ordered into exile. He retired to the territory
of Charibert, who reigned on the further side of the Loire;
but was soon recalled. A son was born to Dagobert, in
630, and the king desired to have the child baptized by
some holy bishop, who might draw down on it the benediction
of heaven. He remembered the fearless Amandus,
who alone had had the courage to reprimand him for his
iniquities; showing, thereby, that if princes do not always
love those who tell them disagreeable truths, they can
sometimes respect them. Amandus obeyed, and came to
salute the king at Clichy, near Paris. As soon as Dagobert
saw him, he cast himself at his feet, to ask him pardon
for what was passed. After which he said: "The Lord
has given me a son, though I merited it not. I pray
thee, baptize him, and regard him as thy spiritual child."
Amandus, at first, refused the honour, but at the entreaty
of Ouen and Eligius, two pious laymen of his court, he
yielded and baptized the child at Orleans, in the year 630;
Charibert, his protector in exile, standing as sponsor at
the font. The child was called Sigebert, and is reckoned
among the Saints.<span
class="fnanchor"><a name="Ref_22" id="Ref_22" href="#Foot_22">[22]</a></span></p>

<p>In the year 647, Sigebert, who loved him as a father,
and was now king of Austrasia, obliged him to accept the
bishopric of Maestricht, and thenceforth he exchanged his
missionary work over scattered districts for the supervision
of a single diocese. But he soon found that this was not
his vocation, and that it was easier for him to convert the
<span class="pagenum"><a name="Page_186" id="Page_186">{186}</a></span>
heathen than to discipline the clergy. He therefore visited
Rome, after holding his diocese three years, and obtained
the sanction of the Pope to his resignation of it into the
hands of S. Remacle, then abbot of Stavelot. Amandus,
relieved of the burden of his diocese, visited Gascony, to
preach to the Basques who were still heathen, but met
with little or no success. He therefore returned to
Flanders, where he supervised the many monasteries he
had founded. The date of his death is very uncertain;
some place it in 661, others in 676, and others in 684.</p>

<h3>S. INA, K. C.<br />
(<small>ABOUT A.D.</small> 728.)</h3>

  <p class="small">[Anglican Martyrology of Wyon, Ferrarius, Menardus, &amp;c. Authorities:
  Malmsbury and the Anglo-Saxon Chronicle.]</p>

<p><span class="smcap">Ina,</span> king of Wessex, which consisted of Wiltshire,
Hampshire, Gloucestershire, Dorsetshire, and Oxfordshire,
was the son of Cerdic, and his wife was Ethelburga. He
reigned as much as thirty-eight years; from 688 to 726.
He put together the laws of the West Saxons, so as to
form a code, and this is the oldest code of West Saxon
laws that we have, though there are Kentish laws which
are older still. He also divided the kingdom into two
bishoprics. Hitherto all Wessex had been under the
bishops of Winchester; but now that the kingdom was so
much larger, Ina founded another bishopric at Sherborne
in Dorsetshire. He also in 704, founded S. Andrew's
Church in Wells, which is now a Cathedral. And at
Glastonbury Ina did great things. He built the monastery
and richly adorned it, he also translated to it the bodies of
SS. Indract and his companions.</p>

<p>Ina fought with the Welsh under their King Gerent, and
<span class="pagenum"><a name="Page_187" id="Page_187">{187}</a></span>
also with the other English kings. He fought against the
men of Kent, and made them pay him much gold for his
kinsman Mul, whom they had slain. He had also wars in
Sussex and East Anglia, and in 714 he fought a great battle
with Ceolred, king of the Mercians, in which neither gained
the victory, at Wanborough in Wiltshire. Towards the end
of his reign, Ina seems to have been troubled by some
rebellions among his own people, and also to have been
less successful than before in his wars with the Welsh. In
726 he gave up his kingdom and went to Rome and died
there. William of Malmesbury relates a curious story about
the occasion of this which is deserving of record.<span
class="fnanchor"><a name="Ref_23" id="Ref_23" href="#Foot_23">[23]</a></span></p>

<p>Ina once made a feast to his lords and great men
in one of his royal houses; the house was hung with
goodly curtains, and the table was spread with vessels of
gold and silver, and Ina and his lords ate and drank and
were merry. Now on the next day, Ina set forth from that
house to go to another that he had, and Ethelburga, his
queen, went with him. So men took down the curtains
and carried off the goodly vessels and left the house
bare and empty. Moreover, Ethelburga, the queen
spake to the steward who had care of that house,
saying "When the king is gone, fill the house with rubbish,
and with the dung of cattle, and lay in the bed where the
king slept a sow with her litter of pigs." So the steward
did as the queen commanded. And when Ina and the
queen had gone forth, about a mile from the house, the
queen said to Ina, "Turn back, my lord, to the house
whence we have come, for it will be greatly for thy good
so to do." So Ina hearkened to the voice of his wife,
and turned back to the house. There he found all the
curtains and the goodly vessels gone, and the house full
<span class="pagenum"><a name="Page_188" id="Page_188">{188}</a></span>
of rubbish and defiled with the dung of cattle, and a sow
and her pigs lying in the bed where Ina and Ethelburga
his queen had slept. So Ethelburga spake to her husband,
saying, "Seest thou, O king, how the pomp of this world
passeth away? Where are all thy goodly things? How
foul is now the house which but yesterday was thy royal
abode! Are not all the things of this life as a breath, yea
as smoke, and as a wind that passeth away?"</p>

<p>Then the old king entered into himself, and he resolved
to lay aside his dignity and rule, and to devote the rest of
his days to the custody of his soul. So he and his wife
went to Rome to pray at the tomb of the Apostles, and
Pope Gregory II. received them gladly; and he died
there.</p>

<div class="footnote">

<p class="nodent"><a name="Foot_21" id="Foot_21" href="#Ref_21">[21]</a>&nbsp;&nbsp;
The story is without any foundation in fact. The brothers were probably no
relations to S. Patrick. According to the fabulous history of the relatives of S.
Patrick, his pretended sister Tigridia had seventeen sons all bishops, priests, or
monks, and five daughters all nuns. Some of Darerca's sons are attributed to
Tigridia, and some to Liemania. Lupita, another pretended sister is said by some
to have remained a consecrated virgin, by others to have been the mother of
bishops.</p>

<p class="nodent"><a name="Foot_22" id="Foot_22" href="#Ref_22">[22]</a>&nbsp;&nbsp;
See Feb 1.</p>

<p class="nodent"><a name="Foot_23" id="Foot_23" href="#Ref_23">[23]</a>&nbsp;&nbsp;
It is only found in Malmesbury's English Chronicle, lib. i., c.&nbsp;2; and is not
found in all copies of Malmesbury.</p>

</div>

<div class="figcenter" style="max-width: 400px">
  <a name="amandus" id="amandus">
  <img width="400" height="491" alt="" src="images/220-amandus.jpg" />
  </a>
  <div class="caption">
    <p class="title">S. Amandus. See page <a href="#Page_184">184</a>.</p>
  </div>
</div>

<p><span class="pagenum"><a name="Page_189" id="Page_189">{189}</a></span></p>

<h2>February 7.</h2>

<ul>
 <li><span class="smcap">S. Chrysolius</span>, <i>B. M. in Flanders</i>, <span class="smcap">a.d.</span> 302.</li>
 <li><span class="smcap">SS. Adauctus and Companions</span>, <i>MM. at Antandris, circ.</i> <span class="smcap">a.d.</span> 303.</li>
 <li><span class="smcap">S. Augulus</span>, <i>B. M. in London</i>.</li>
 <li><span class="smcap">SS. One Thousand and Three Martyrs at Nicomedia</span>, <i>circ.</i> <span class="smcap">a.d.</span> 302.</li>
 <li><span class="smcap">S. Maximus</span>, <i>B. of Nola</i> (<i>see</i> <span class="smcap">S. Felix</span>, <i>Jan.&nbsp;15</i>).</li>
 <li><span class="smcap">S. Theodore</span>, <i>M. at Heraclea</i>, <span class="smcap">a.d.</span> 319.</li>
 <li><span class="smcap">S. Parthenius</span>, <i>B. of Lampsacus, 4th cent.</i></li>
 <li><span class="smcap">S. Moses</span>, <i>B. of the Saracens in Arabia, end of 5th cent.</i></li>
 <li><span class="smcap">SS. Moses and Six Monks</span>, <i>MM. in Egypt, 5th cent.</i></li>
 <li><span class="smcap">S. Juliana</span>, <i>W. at Bologna, circ.</i> <span class="smcap">a.d.</span> 435.</li>
 <li><span class="smcap">S. Tresan</span>, <i>P. C. of Mareuil, 6th cent.</i></li>
 <li><span class="smcap">S. Laurence</span>, <i>B. of Manfredonia,
  circ.</i> <span class="smcap">a.d.</span> 550.</li>
 <li><span class="smcap">S. Fidelis</span>, <i>B. of Merida, circ.</i> <span class="smcap">a.d.</span> 570.</li>
 <li><span class="smcap">S. Meldan</span>, <i>B. at Peronne, end of 6th cent.</i></li>
 <li><span class="smcap">S. Richard</span>, <i>C. at Lucca</i>, <span class="smcap">a.d.</span> 719.</li>
 <li><span class="smcap">S. Luke the Younger</span>, <i>C. at Soterio, in Greece,
  circ.</i> <span class="smcap">a.d.</span> 946.</li>
 <li><span class="smcap">S. Romuald</span>, <i>Ab. Founder of the Order of Camaldoli,
  circ.</i> <span class="smcap">a.d.</span> 1027.</li>
</ul>

<h3>S. CHRYSOLIUS, B. M.<br />
(<small>A.D.</small> 302.)</h3>

  <p class="small">[Molanus in his additions to Usuardus. Ferrarius in his General
  Catalogue of Saints. Authorities:&mdash;The Lections in use in the Church
  of Comines.]</p>

<div>
  <img class="drop-cap" src="images/drop-o2.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">ON this day at Comines, in Flanders, is celebrated
the Feast of S. Chrysolius, the patron of
the church, who is said to have founded the
first sanctuary of the B. Virgin in Flanders.
This saint, a native of Armenia, accompanied S. Piatus
and S. Quentin in their apostolic mission to France and
Belgium. From Tournai he started on a preaching expedition
through Flanders, but the pagans cut off his scalp,
in derision of his tonsure, at Vrelenghem, and he died at
Comines, two leagues distant, on the river Lys. His body
was taken up by S. Eligius, and is, to this day, honoured
in the collegiate church there, originally erected under the
invocation of Our Lady.</p>

<p><span class="pagenum"><a name="Page_190" id="Page_190">{190}</a></span></p>

<h3>S. AUGULUS, B. M.</h3>

  <p class="small center">[Martyrology of S. Jerome, falsely so-called, and others.]</p>

<p><span class="smcap">Little</span> or nothing is known of this Saint, but all Martyrologies
place him in Britain, and at Augusta, which is
probably London. It is questionable if he was a martyr.</p>

<h3>S. THEODORE OF HERACLEA, M.<br />
(<small>A.D.</small> 319.)</h3>

  <p class="small">[Roman Martyrology on this day. By the modern Greeks on Feb.&nbsp;8th,
  but anciently on the 7th. The Acts purport to be written by one
  Augarius, a notary; he says, "I, the Scribe Augarius, was present,
  and saw these cruel punishments, and hearing also the pain of his
  stifled sighs, casting aside my parchments, I threw myself weeping
  at his feet." He says also that he wrote this account at the request
  of the dying martyr. If this be not a forgery, the original Acts
  have been sadly tampered with. To the account of the martyrdom is
  prefixed&mdash;very probably by a later hand&mdash;a story of the fight of S.
  Theodore with a dragon, which belongs to the Western version of the
  story of S. George. These Acts certainly existed in their present
  condition in 550, for they were then translated into Latin.]</p>

<p><span class="smcap">S. Theodore</span> of Heraclea, who is not to be confounded
with S. Theodore of Amasea, surnamed Tyro, also a
warrior martyr, is numbered among the Great Martyrs
by the Greek Church.</p>

<p>Theodore of Heraclea was a general of the forces of
Licinius, and governor of the country of the Mariandyni,
whose capital was Heraclea of Pontus. Here he was
sentenced to death by order of the emperor. After having
been scourged, and his flesh torn by hooks, and burnt with
fire, he was for a short while attached to a cross, and then
beheaded.</p>

<p>Relics at S. Saviour's, Venice. S. Theodore is regarded
as one of the chief patrons of the Venetian republic. The
<span class="pagenum"><a name="Page_191" id="Page_191">{191}</a></span>
body of this glorious martyr was brought from Constantinople
to Venice by Mark Dandolo, in 1260.</p>

<p>In Art, S. Theodore appears as a warrior in armour, very
generally trampling on the dragon. He is to be distinguished
from S. George by being represented on foot,
whereas S. George usually appears mounted.</p>

<h3>S. PARTHENIUS, B. OF LAMPSACUS.<br />
(4<small>TH CENT.</small>)</h3>

  <p class="small">[Greek Anthology and Menæa. Authority:&mdash;A life written by one
  Christinus, a contemporary, and native of Lampsacus, and probably a
  disciple.]</p>

<p><span class="smcap">S. Parthenius</span>, a native of Melitopolis, as a boy, occupied
his leisure in fishing. He sold the fish he caught, and
gave the proceeds to the poor. He was afterwards ordained
Bishop of Lampsacus, and having obtained from Constantine
authority to overthrow the heathen temples and idols,
he destroyed those in his city. The story is told of him
that having ordered an evil spirit to leave a man who
for many years had been possessed, the evil spirit asked
first to be given an habitation. "I know thee," cried the
demon, "thou wilt cast me out, and bid me enter into a
swine." "Nay, verily," answered the saint, "I will offer
thee a man to dwell in." Then the devil came out of the
man, and the Bishop said, "Come now, thou foul spirit,
I am the man. Enter into me if thou canst." Then the
devil cried out that he could not abide in a tabernacle
kept holy to God, and so fled away.</p>

<p><span class="pagenum"><a name="Page_192" id="Page_192">{192}</a></span></p>

<h3>SS. MOSES, AB. AND SIX MONKS, MM.<br />
(5<small>TH CENT.</small>)</h3>

  <p class="small">[Salisbury Martyrology of Wytford, and all other Western
  Martyrologies. This S. Moses is not to be confounded with the S.
  Moses, B. among the Arabs, nor with S. Moses the Ethiopian.
  Authorities:&mdash;The Lives of the Fathers of the Desert and Rufinus.]</p>

<p><span class="smcap">This</span> holy abbot ruled a community of monks at Scete,
in Egypt. He was once sent for to judge a brother who
had been overtaken in a fault; but he would not go. Then
he was sent for again, and told that all the brethren awaited
him. So he arose and filled a basket with sand, laid it on
his back, and went to them. Then they asked, "Oh,
Father! what art thou doing?" He answered, "My sons,
all my sins are behind my back, following me, and I see
them not; and shall I judge, this day, the sins of another
man?"</p>

<p>A party of Arabs fell upon him in his cell and killed him,
together with six of his monks.</p>

<h3>S. TRESAN, P. C.<br />
(6<small>TH CENT.</small>)</h3>

  <p class="small">[Gallican Martyrology. Authorities:&mdash;Mention by Flodoard in his
  Hist. Eccl. Remensis, lib. iv. c.&nbsp;9; and a life from the Lections of
  the Avenay Breviary; a life given in Colgan; all late.]</p>

<p><span class="smcap">Tresan</span>, with his six brothers and three sisters, left
Ireland, their native place, and settled at Mareuil on the
river Marne, in France, where Tresan hired himself as
swineherd to a nobleman. He was wont to drive the pigs
to the door of a little church dedicated to St. Martin,
and to stand at the door and listen to the recitation of
Matins, and assist at the holy Sacrifice of the Mass. By
this means he became gradually so thoroughly acquainted
<span class="pagenum"><a name="Page_193" id="Page_193">{193}</a></span>
with the divine office, that S. Remigius, hearing of him,
and having evidence of his sanctity, ordained him priest.
The legend is told of him that one day having celebrated
Mass in this little Church of S. Martin, where he had learnt
the holy offices, he returned to Mareuil, but being weary, he
thrust his staff into the ground, and laid himself down and
slept. And when he woke up, behold the staff had taken
root and budded. Then he left it there, and it grew to
become a great tree.</p>

<p>When he was dying, the Holy Eucharist was brought to
him. He rose from his bed, and casting himself down
on the ground, exclaimed, "Hail, most blessed hope, and
most holy redemption! Hail, true flesh of Christ, to me
precious above gold and topaz and all most goodly stones!
Hail, most blessed blood of Christ, poured forth to ransom
me, a sinner, and wash away my stains! Hail, Jesus
Christ, defend me against the ancient enemy, that the
prince of darkness secure me not! I pray thee, number
me with thine elect." Then he received the holy Viaticum,
and sighed, and his soul had fled.</p>

<p>Relics at Pont-aux-Dames, in Brie. In Art he is represented
with a budding staff.</p>

<h3>S. MELDAN, B.<br />
(<small>END OF</small> 6<small>TH CENTURY.</small>)</h3>

<p><span class="smcap">Of</span> this Irish saint and bishop, who left his native land
and died at Peronne, nothing is known. His acts have
been lost. Yet, at one time he must have been famous,
for many churches are dedicated to him. He is sometimes
called Medan. In the revelations of S. Fursey, reference
is made to S. Meldan.</p>

<p><span class="pagenum"><a name="Page_194" id="Page_194">{194}</a></span></p>

<h3>S. RICHARD, C.<br />
(<small>A.D.</small> 719.)</h3>

  <p class="small">[Roman Martyrology. German Mart., and that of Sarum by Wytford. His
  life is to be gathered from the Acts of his sons SS. Willibald and
  Wunibald; the life of S. Willibald was written by his cousin, a nun
  of Heidenheim.]</p>

<p><span class="smcap">This</span> saint was, according to the belief of the people of
Lucca, a prince in Wessex; but there is not only no evidence
that he was of royal rank, but there is strong contemporary
evidence that he was merely a petty noble.</p>

<p>Taking with him his two sons, Willibald and Wunibald,
he undertook a pilgrimage to Rome; and sailing from
Hamblewich, <i>i.e.</i> Southampton, landed in France. He
made a brief stay at Rouen, and paid his devotions at all
the principal shrines on his way through France. On his
arrival at Lucca, in Italy, he was taken ill and died. He
was buried in the Church of S. Fridian, there, where his
relics are still preserved; and his festival is kept with singular
devotion. See further the life of S. Willibald (July 7).</p>

<div class="figcenter" style="max-width: 359px">
  <a name="richard" id="richard">
  <img width="359" height="600" alt="" src="images/225-richard.jpg" />
  </a>
  <div class="caption">
    <p class="title">S. RICHARD AND HIS SONS. From Cahier.</p>
    <p class="date">Feb. 7.</p>
  </div>
</div>

<div class="figcenter" style="max-width: 381px">
  <a name="richard-family" id="richard-family">
  <img width="381" height="600" alt="" src="images/229-richard-family.jpg" />
  </a>
  <div class="caption">
    <p class="title">FAMILY OF S. RICHARD THE SAXON.</p>
    <p class="title">S. WARLBURGA, Virg. Abbess.</p>
    <p class="title">S. WUNIBALD, Abbot.&nbsp;&nbsp;&nbsp;&nbsp;S. WILLIBALD, Bishop.</p>
    <p class="title">From a Drawing by A. Welby Pugin.</p>
    <p class="date">Feb. 7.</p>
  </div>
</div>

<h3>S. ROMUALD, AB. C.<br />
(<small>A.D.</small> 1027.)</h3>

  <p class="small">[Roman Martyrology. Authority:&mdash;a life by S. Peter Damian written
  fifteen years after his death.]</p>

<p><span class="smcap">S. Romuald</span>, who was destined to be the restorer of the
religious life in Italy, came into the world, according to the
most credible account, about the year <span class="smcap">a.d.</span> 907, at a time
when the universal lawlessness and corruption of life and
manners which had overflowed Europe, had penetrated to
the recesses of the cloister, and had filled the monasteries
of his native land with unworthy monks, who made the
religious profession a mere cloak for vice, or at best as a
pretext for an idle self-indulgent life.</p>

<p><span class="pagenum"><a name="Page_195" id="Page_195">{195}</a></span>
He belonged to the noble family of the Onesti, the Ducal
race of the state of Ravenna; he is said in his youth
to have been much given to sins of the flesh, but nevertheless
to have been strongly drawn inwardly towards God.
It is said that when in hunting he got separated from his
companions in the woods, he would allow his horse to come
to a standstill, and overcome by the peaceful beauty of
nature, would give way to reflections on the happiness of
those to whom it was given to live retired from the world
far from the clash of arms, the whirl of pleasure, and the
struggles of civil life.</p>

<p>The immediate cause of his forsaking the world was as
follows. His father Sergius Onesti, a man of a proud and
passionate disposition, and wholly given to worldly things,
had a violent quarrel with a relative about the possession
of a certain meadow; so resolutely determined was he to
press his quarrel to the end, that perceiving Romuald to
be but half-hearted in it, and more fearful of blood-guiltiness,
than desirous for the victory of his house, he threatened
to disinherit him unless he displayed more zeal in
the cause. The relation being equally resolved, the dependents
on both sides were armed, and a fight ensued;
at which Romuald, in spite of his scruples, was obliged to
be present. The relation fell by the hand of Sergius himself;
and Romuald, horror-stricken at the crime, of which
his enforced presence at its perpetration seemed to make
him a partaker, fled to the Monastery of S. Apollinaris in
Classe, intending there to expiate his guilt by a penance of
forty days.</p>

<p>During the performance of this penance he was by some
means attracted to the society of a lay-brother in the
monastery, and in the intervals of his penitential exercises
had many conversations with him. This lay-brother, a truly
spiritual man, perceiving in Romuald signs of a vocation
<span class="pagenum"><a name="Page_196" id="Page_196">{196}</a></span>
to the religious life, strongly urged him to forsake the world
altogether and at once. For this, however, Romuald was not
yet prepared, and, without absolutely rejecting the advice of
his friend, yet resisted, and put him off from day to day. At
last one day in the course of a talk upon the visions of the
Saints, the lay-brother asked him what he would give for
a sight of the blessed martyr Apollinaris, the patron of the
monastery. Romuald replied that for such a favour he
would consent to forsake the world. That same night
watching in prayer in the monastery church, they beheld a
supernatural brightness issue from the high altar and fill the
whole church. This was the precursor of the appearance
of the blessed martyr, who came forth from the midst of the
high altar habited in priestly vestments, and with a golden
censer in his hand; with this he went round the church
and censed each altar in its turn; and having done this,
retired as he had come, leaving the church once more
in darkness. His friend immediately claimed the fulfilment
of the promise. But even a second vision of the martyr
failed to overcome his reluctance, and he still held off.
But one day praying in the church before this very altar, a
sudden access of the love of God came over his soul. In
a moment all his fears, all his lingering affection for worldly
things vanished; he hastened to the brethren, and humbly
besought them to receive him as a novice. This, however,
in dread of his father's resentment, they refused to do;
Romuald, once resolved, would yield to no difficulties, and
betook himself at once to the Archbishop of Ravenna, laid
his case before him, and asked for his help. The Archbishop,
moved by the earnestness and fervour of the youth,
took up his cause, and on his assurances of protection
against the violence of Sergius, the brethren consented to
receive him; and Romuald entered upon the course from
which throughout a long life he was never to swerve, in
<span class="pagenum"><a name="Page_197" id="Page_197">{197}</a></span>
which his ardour was to know no cooling, and which was
to end in peopling many of the solitary places of Italy with
refugees from the wickedness and perils of, perhaps, the
most troublous time which Europe has ever known.</p>

<p>He passed three years in this monastery in the strictest
observance of S. Benedict's rule, in the daily practise of
mortification, and incessant prayer. The greater part of
the monks, however, were of a different mind. They
bitterly resented both Romuald's literal interpretation of the
monastic vow, and the rebukes of their laxity and unfaithfulness,
which he did not hesitate to address to them;
and at length, in their rage, conspired to murder him,
by throwing him out of the dormitory window, near which
it was his custom to pray in the early morning, while they
were yet in their beds, and the door of the oratory was not
yet open. Romuald, however, aware of their design, prayed
that morning just as usual, and by the mere power of
prayer, without other effort of his own, he escaped the
threatened danger, and saved the brethren from the guilt
which they meditated.</p>

<p>Soon after, hearing by report of one Marinus, who was
leading a hermit life in a desert in the Venetian territory,
he resolved to retire from the fruitless struggle with the
unfaithful monks, and to place himself under his guidance.
He made known his desire to the abbot and the brethren,
and craved permission from them to retire from the community,
and this was granted with great alacrity. He immediately
made his way to the neighbourhood in which Marinus
dwelt, found him out, and was accepted by him as his
disciple.</p>

<p>Marinus, who was a man of singular simplicity of
character, and most rigid in his asceticism, took in hand the
training of his neophyte in good earnest. His first task was
to teach Romuald to read; for up to the time of his forsaking
<span class="pagenum"><a name="Page_198" id="Page_198">{198}</a></span>
the world his literary education had been altogether
neglected. Master and pupil would go forth together to
roam about the wild, and recite the Psalter, sheltering
now under one tree, now under another, and sitting always
face to face at their work. Romuald, wearied by incessant
poring over his book, would sometimes yield to the overwhelming
lassitude which came over him, and seek a
moment's repose; on which Marinus would strike him
smartly on the left side of his head with a roll which he
held in his right hand. At last, quite unable to bear the
pain, Romuald one day said to him humbly, "Master,
if you please, strike me next time on the right side of
my head, for I am becoming quite deaf in my left ear,"
"On which," says the biographer, "Marinus, marvelling at
his patience, relaxed the indiscreet severity of his discipline."</p>

<p>Before long they were joined in their solitude by Peter,
Duke of Dalmatia, and a comrade of his, who had been
moved to embrace the religious life. Romuald who, in
time, had mastered the difficulties of the Psalter, kept
so far in advance of his companions in devotion, and in the
acquisition of every virtue, that they unanimously deferred
to him in everything, and even Marinus, his whilom master,
now became his scholar, and submitted to his direction
in everything. The whole party maintained themselves by
bodily labour, cultivating a piece of ground, all the time
fasting most rigidly, but, as it would appear, living together
in one common dwelling. However, reading one day in the
Lives of the Fathers, that certain of the brethren in old time
had lived a solitary life, fasting the whole week through, but
on Saturdays and Sundays met together and relaxed the
rigour of their fast, they at once resolved to adopt this way
of life; viz., to live each in his own hut, apart from the rest,
in silence and mortification, for five days of the week, and
<span class="pagenum"><a name="Page_199" id="Page_199">{199}</a></span>
to allow themselves the solace of community life only on
the Saturday and Sunday; and thus they lived for the
space of fifteen years.</p>

<p>Once, during this time, it is related that Duke Peter came
to Romuald with a piteous complaint that he could not
subsist on the half-cake,<span
class="fnanchor"><a name="Ref_24" id="Ref_24" href="#Foot_24">[24]</a></span>
which formed the daily allowance
of the brethren, and urging that his huge and corpulent frame
really required more sustenance. Whereupon Romuald,
condescending to the weakness of a brother, and willing to
hold out a helping hand to save him from falling, increased
his allowance to three-quarters.</p>

<p>Another occurrence tended greatly to increase the reputation
of the hermit Saint. A peasant farmer in the
neighbourhood, who had often ministered of his subsistence
to Romuald and the brethren, was robbed of his only cow
by the dependents of a certain Count, a proud and arrogant
man. The poor man came to Romuald bewailing his
loss with many lamentations. Romuald at once sent a
messenger to the Count, beseeching him in all humility to
restore his beast to the poor man. The Count turned a deaf
ear to the message, sent back a haughty and insolent
reply, adding moreover that he expected highly to enjoy
the cow's sirloin at dinner that very day. But he had
better have yielded to Romuald; for at dinner-time the
meal was set before him, he inhaled its rich savour with
a greedy joy, and at the first mouthful was choked and
died miserably.</p>

<p>Romuald's sojourn in the Venetian territory was brought
to an end, by the death of several of his companions. On
this he returned to the neighbourhood which he had left
years before, and erected a cell for himself, in the marsh
of Classe, in the place called "Pons Petri," removing it
subsequently to the locality in which afterwards arose the
<span class="pagenum"><a name="Page_200" id="Page_200">{200}</a></span>
church of the Blessed Martin "in sylva." Here he
experienced many and violent temptations of the devil,
who plied him sometimes with terrifying visions, sometimes
with distressing doubts about the reality of his
vocation, and his hope of final salvation. But as a good
soldier of Jesus Christ he combated the evil one with the
spiritual weapons of prayer and fasting, and meeting him
boldly at every turn, repelled all his assaults.</p>

<p>After a while, he removed again to another place, where
he built a monastery in honour of Michael the Archangel,
which he peopled with monks, he himself still living solitary
in his cell. While he was living here, a friend one day
sent him a sum of money, about £21 sterling, intending
it as a relief to his bodily necessities. He immediately
sent off a portion of the money to the brethren of a
monastery which had been just burnt down, to help towards
the rebuilding, and put the remainder away for some similar
purpose. This coming to the ears of the monks at S. Michael's
they were so enraged that they came down to his cell in a
body, gave him a good beating, and drove him from the
neighbourhood with insults and reproaches. Highly delighted
with their exploit, they returned to the monastery,
and made preparations to celebrate the occasion by a great
feast. But their triumph was short; for the ringleader in
the attack on Romuald, on his way to obtain some honey
to make mead for the carouse, had to cross a bridge which
overhung a furious torrent; in the midst of the bridge
something tripped him up, he stumbled, and falling headlong
into the stream, perished by the just judgment of God;
and that very night the rest of the monks were all but
buried in the ruins of their dwelling, which fell upon them as
they were sleeping heavily after their banquet, and bruises
and broken bones convinced them that they had made a
bad bargain in revolting against Romuald's severe rule.</p>

<p><span class="pagenum"><a name="Page_201" id="Page_201">{201}</a></span>
After this, the martyr Apollinaris appeared to Romuald
in a vision, and commanded him to return to Classis, and
assume the government of the monastery there. He at
once removed to the vicinity, probably taking up his
quarters in his old cell. At this same time the brethren
at the monastery being without an abbot were desired
by the Emperor Otho III. to choose one for themselves.
Their choice fell unanimously upon Romuald. The
emperor himself went to announce his election to him,
and to obtain his consent. He did not arrive at the cell
until nightfall, and was glad to accept Romuald's invitation
to spend the night there. The next morning the emperor
broached the subject of the Abbacy. Romuald at first
refused to listen to the proposal; but Otho threatening
him with "excommunication and anathema from all the
bishops and archbishops and the whole Synod of Council,"
he at last yielded, at the same time telling the emperor
that the matter was by no means new to him, for that he
had had a divine intimation of it some time before, and
accompanied him to the monastery, where he was duly
installed. Before long however, the brethren took offence
at the severity of his rule, and began to repent of their
choice. Perceiving this, Romuald, as eager to lay down his
office as he had been backward to accept it, hastened to
seek an interview with the emperor; and in his presence and
that of the Archbishop of Ravenna, broke his rod of office,
and formally dissolved the monastery, probably judging the
traditions of laxity which had grown up in the place too
strong to be disturbed except by the extirpation of the
community.</p>

<p>About this time, hearing of one Venerius, a holy man,
who was leading a solitary life in great austerity, but not
under obedience to anyone, Romuald sought him out
and persuaded him to return to the monastery which he
<span class="pagenum"><a name="Page_202" id="Page_202">{202}</a></span>
had forsaken in consequence of the persecutions of unworthy
brethren, and seek permission of his abbot to live
apart from the community. "If thou bearest the Cross of
Christ," said he, "it yet remains that thou forsake not the
obedience of Christ." Venerius took Romuald's advice,
obtained leave from his abbot, and returned in great peace
of mind to the beloved solitude. Romuald remained with
him for some time, and gave him much needful instruction
in spiritual things.</p>

<p>It is a good illustration of the reality and thoroughness
of the religious sentiment at that time, that men of the
highest rank were found to submit themselves readily to
the discipline of the Church. It is related that the famous
Crescentius, Senator of Rome, had incurred Otho's displeasure,
and apprehensive of the consequences, had taken
sanctuary. Thammus, one of Otho's courtiers, had induced
Crescentius by an oath of safe conduct to leave the sanctuary,
and so to place himself in the emperor's power. The
oath was violated, and Crescentius perished by the hand of
the executioner. Before long the pangs of conscience drove
both the emperor and his satellite to unburden their souls
in confession to Romuald. He ordered Thammus to
embrace the solitary life and</p>

<div class="poetry-center">
<div class="poetry">
  <div class="lineq">"His every future year,</div>
  <div class="line">In ceaseless pain and penance dree;"</div>
</div>
</div>

<p class="nodent">a command which was unhesitatingly obeyed; while Otho
himself accepted a severe penance for his share in the crime,
which was avenged on him later by his victim's widow.</p>

<p>We now come upon a story which shows how Romuald's
rule succeeded in training such as had the true vocation
to be real heroes of the kingdom of heaven, and how the
supernatural sanctity of his character impressed itself on
his faithful followers.</p>

<p>Boleslas, king of Poland, had besought Otho to send
<span class="pagenum"><a name="Page_203" id="Page_203">{203}</a></span>
him a missionary to convert his subjects, a people then,
as ever, noted for a wild and lawless ferocity. Otho at
once appealed to Romuald, who communicated the
matter to his disciples, explaining to them the perils attending
the mission, and saying that he would lay no
command upon any of them, but that if any were willing
to go and meet danger and death for Christ's sake, he
would gladly send him. At once two of his monks, by
name John and Benedict, came forward and offered to
go. Before they had been long in the country, they were
set upon at midnight in their hut, and murdered for the
sake of treasures which they were supposed to possess.
In order to conceal their crime, the murderers set fire
to the hut, hoping to consume the bodies of their victims
with the dwelling. To their horror the flames refused
to approach the bodies of the holy men, and even the
hut, built as it was of light and inflammable materials,
could not be made to burn. Trembling and terror-struck,
they then attempted to fly from the place; but an invisible
power compelled them to wander round and round the
scene of their crime, and held them enchained to the spot
until daylight. The matter came to the ears of the king,
who went with his guards and apprehended them. The
soldiers would have put them to death at once, but the
king prevented them, saying that the criminals should
be reserved for the judgment of the martyrs. With their
hands tied together they were dragged into the hut, and
forced up to the couch on which the bodies yet lay, when
in a moment their bonds fell off; and the king, saying that
the martyrs had forgiven and acquitted them, ordered them
to be set at liberty.</p>

<p>Meantime Romuald after vainly endeavouring to persuade
Otho to lay down the sceptre, and retire from the
world, and predicting his approaching death, which accordingly
<span class="pagenum"><a name="Page_204" id="Page_204">{204}</a></span>
took place, had betaken himself into Istria, and
built a monastery in the neighbourhood of Parenzo.
Near this he lived, built into a cell, for two years, during
which time he made great advance in piety and in knowledge
of the Scriptures. At this time he experienced a
great dryness of spirit, which caused him to long and pray
earnestly for the gift of holy contrition. One day while
in this state, singing the Psalter in his cell, the words "I
will instruct thee and teach thee in the way wherein thou
shalt go, and I will guide thee with Mine eye," came
upon him with a strange light and force; his dryness of
spirit vanished in a moment, he dissolved into tears,
and from that day forward he never again experienced
lack of contrition.</p>

<p>His mission in Istria being accomplished, he prepared
to return into Italy. But the bishop of Parenzo left no
stone unturned to keep him in his diocese; when persuasion
and entreaty failed, he resorted to force, and forbade
anyone to let Romuald have a boat in which to make
the voyage across the bay. Romuald, no way discomposed,
sat down on the shore to wait, saying that other boats
from Italy were on their way, and would soon come
purposely to take him off. Before long the vessels made
their appearance, with an invitation to Romuald to return;
and in one of them the journey was safely accomplished.</p>

<p>Immediately on his arrival, he founded a new monastery,
and filled it with monks; labouring meanwhile with great
zeal and success for the conversion of the people in the
vicinity. One day there, as Romuald and the brethren
were sitting in chapter, the brethren who had been left
in charge of the door came running in to give the alarm
that a thief was breaking into one of the cells. The
monks ran to the place, and caught the robber in the
very act. They brought him to Romuald to know what
<span class="pagenum"><a name="Page_205" id="Page_205">{205}</a></span>
was to be done with him. "Well but, brethren," said
the holy man, looking pleasantly at them, "I really do
not know what can be done with such a rascal. If we
put his eyes out, he won't be able to see; if we cut off
his hands, he won't be able to work; or his feet&mdash;there
will be no more walking for him. Bring him in, and give
him something to eat, while we consider what <i>is</i> to be done
with him." And so says the story, "having ministered to
his bodily wants, and given him a sweet and gentle reproof,
he dismissed the robber in peace."</p>

<p>About this time intelligence of the martyrdom of the
blessed martyr Boniface reached Romuald, and inspired
by the desire to win for himself the martyr's crown, he
at once formed a plan to take a missionary journey into
Hungary. But, before setting out, he proceeded to consolidate
his order by the foundation of three new monasteries,
one the parent house in the Val di Castro, and two
others. Having appointed an abbot and priors over these
houses, he obtained a commission from the Apostolic See
for the conversion of the Huns, and set forth on his
expedition, accompanied by a party of twenty-four monks;
and such was the ardour and zeal that burned in the breasts
of all his disciples to encounter death for Christ, that he
had great difficulty to reconcile to their lot those whom he
had decided to leave behind.</p>

<p>Hardly, however, had they entered the confines of
Hungary, when Romuald was seized with a mysterious
malady, which arrested their progress; for as often as he
attempted to renew his journey and push forward to his
destination, his sickness so increased in severity, as to
compel him to desist; whereas, whenever he only thought
of giving up the enterprise and returning homewards, the
symptoms abated and his strength returned. Judging this
to be a divine warning, he resolved to retrace his steps.
<span class="pagenum"><a name="Page_206" id="Page_206">{206}</a></span>
Two of the brethren returned with him; the remainder
pursued their journey with Romuald's consent, though he
warned them that the crown of martyrdom would be
granted to none of them. Accordingly they met with all
manner of persecution and ill-treatment from the barbarious
Huns, but to none of them was it given to lay down his
life for Christ.</p>

<p>On his return, hearing that some one had obtained the
abbacy of the monastery "in Classe," which would seem
to have been reconstituted, by perjury and simony, he made
all haste hither to rebuke the intruder, and exhort him to
lay down his ill-gotten authority. The bad abbot in a rage
attempted to murder Romuald, who was only saved by
the special interposition of Providence. He returned to the
monastery in the Val di Castro, and occupied his cell in
the neighbourhood. But before long he experienced one
of the many afflictions which befel him in the course of
his life through false brethren; for the abbot of his own
appointment, an unworthy monk, annoyed at the daily
rebuke of his own laxity, conveyed by Romuald's silent
example of ascetic holiness, managed to procure his expulsion
from the territory. He did not move far, however,
but settled for a time at a place in the Apennines called
Agua Bella, where the disciples gathered round him,
and began to erect huts or cells for the hermit life. One
day in the midst of this work a secular priest who was
helping the brethren in their work was attacked by an
intolerable toothache, and after bearing up against the pain
for some time, was reluctantly obliged to excuse himself
to the brethren, and to desist from his work. Moaning
piteously he was making his way home, when he encountered
Romuald, who, from age and infirmity, was
unable to take any active part in the manual labour of the
brotherhood, and in answer to an enquiry from him explained
<span class="pagenum"><a name="Page_207" id="Page_207">{207}</a></span>
why he was leaving them. Romuald bade him
open his mouth, and placing his finger on the offending
tooth desired him to apply to it a rough-and-ready remedy
much in vogue among the country folk. The priest proceeded
on his way, but scarce had he traversed a rood of
ground when the pain left him of a sudden, and he felt that
he was cured. Forthwith he returned to his work, loudly
declaring the praises of God, who had sent among them
so bright a light, so eminent a worker of miracles, as
Romuald; and with great difficulty could the disciples
succeed in silencing him; for if such expressions reached
Romuald's ears, great was his displeasure.</p>

<p>In connection with this story, the biographer mentions an
occurrence which took place at Camaldoli; his cell there
was overshadowed by a large beech tree, which, for some
reason or other, he desired might be felled. The workmen
began to cut it down, and were in the midst of their work,
when it became evident that the tree must fall right across
the hut and crush both the dwelling and its occupant.
They all, with one voice, besought him to come out; but,
making the sign of the cross towards the tree, he desired
them to proceed; they obeyed, and to the amazement
of all, the tree swerved and fell wide of the cell.</p>

<p>"They all, therefore, thunderstruck at so great a miracle,
raised their voices to heaven in praise, and gave grateful
thanks to God."</p>

<p>After setting everything in order in his monasteries in
the Apennines, Romuald revisited Istria, where he is said to
have lived, built up<span
class="fnanchor"><a name="Ref_25" id="Ref_25" href="#Foot_25">[25]</a></span>
in his cell, and in unbroken silence, for seven years.</p>

<p>"But though his lips were silent, his life preached," and
innumerable conversions were the fruit of his sojourning
there. As the infirmities of age began to creep over him,
<span class="pagenum"><a name="Page_208" id="Page_208">{208}</a></span>
he became more and more austere in his acts of self-mortification,
pressing forward incessantly to new victories over
the flesh, and yielding less and less indulgence to even the
most innocent infirmities of his lower nature. But there
was no sourness in his asceticism; in the midst of his
bitterest mortifications his countenance bore at all times the
impress of an unruffled serenity and cheerfulness of spirit.</p>

<p>But the wanderings of Romuald's long life were not yet
at an end. He made a further excursion to the north, and
settled for a while in Styria. And these many wanderings,
says his biographer, arose not from fickleness of spirit, as
if he were unable to rest long in one place, but solely from
the wonderful attraction which his presence exercised where-ever
he went. No sooner did he erect his cell anywhere,
than men flocked to him from every quarter to be guided
by his teaching, and to be edified by his life; so that the
most complete solitudes speedily become populous. And
as soon as he had duly instructed those who came to
him in the discipline of a holy life, he would form them
into a community, appoint one of their number to be prior
over them, and then betake himself to some other solitude,
soon to people that also, and to be driven from it in the
same way.</p>

<p>In Styria it is related that those who gathered around
him, all lived so devoutly, that the rage for mortification
reached even to the herdsmen and shepherds of the
neighbourhood, who vied with the monks and hermits in
all the exercises of the religious life, fasting, keeping silence,
and administering the discipline to each other with great
zeal and earnestness. On which Peter Damian ejaculates,
"Oh! holy time of Romuald! in which, though the torments
of persecution were unknown, yet there was no lack
of spontaneous martyrdom!"</p>

<p>The whole career of Romuald from the time of his
<span class="pagenum"><a name="Page_209" id="Page_209">{209}</a></span>
profession, is one continuous illustration of the two-fold
force of reality in religion&mdash;a force of attraction on the one
hand, of repulsion on the other. We see in him one, who in
the depth and fervour of his penitence, stedfastly adhered
through a long life to his first renunciation, not only of the
pomps and vanities of this world, but of the most necessary
and innocent refinements of life, and by the mere force of
reality drew after him crowds of disciples of every class, and
peopled the waste places of his native land with monks
and hermits. We see, on the one hand, those in whom the
grace of a true vocation responded to the example and
teaching of their master, led on by degrees to vie with him
in the fervour of his self-devotion; and those, on the other
hand, who sought in monasticism only a coward's refuge
from the temptations and trials of secular life, repelled
almost at once by the stern thoroughness of his religion,
and by their own unreality forced into rebellion against
his rule.</p>

<p>At the age of 102 he visited the Apennines, seeking a
new retreat, and one day falling asleep beside a fountain in
a pleasant plain among the mountains, he dreamed that he
saw a ladder set up between heaven and earth, up which his
monks ascended in white habits. On awaking, he resolved
to change the colour of the dress of his monks, and to found
a monastery on the spot. It was the property of a gentleman
named Maldoli, who at once gave it him, and the
monastery was called Campo Maldoli, whence the order
assumed its name of Camaldoli.</p>

<p>Romuald died on June 19th, 1027. He is said to have
attained the age of 120, but this has been disputed with
every show of reason by Bollandus and Baronius. He died
in his monastery of the Val di Castro, in the Marches of
Ancona, and was there buried. The elevation of the relics
took place in 1467, and they were translated to the Church
<span class="pagenum"><a name="Page_210" id="Page_210">{210}</a></span>
of S. Blase, in the town of Fabri, where they remain to this
day. The Roman Breviary celebrates his festival on the
day of the translation, which took place in the year 1481.</p>

<p>In Art he appears with his finger on his lips, and the
ladder, he saw in vision, at his side.</p>

<div class="footnote">

<p class="nodent"><a name="Foot_24" id="Foot_24" href="#Ref_24">[24]</a>&nbsp;&nbsp;
Paximatium. A cake baked under the ashes on the hearth.</p>

<p class="nodent"><a name="Foot_25" id="Foot_25" href="#Ref_25">[25]</a>&nbsp;&nbsp;
Inclusus.</p>

</div>

<div class="figcenter" style="max-width: 400px">
  <a name="doctor" id="doctor">
  <img width="400" height="573" alt="" src="images/246-doctor.jpg" />
  </a>
  <div class="caption">
    <p class="title">A learned Doctor and Church Historian.</p>
  </div>
</div>

<p><span class="pagenum"><a name="Page_211" id="Page_211">{211}</a></span></p>

<h2>February 8.</h2>

<ul>
 <li><span class="smcap">S. Juventius</span>, <i>B. of Pavia, 2nd cent.</i></li>
 <li><span class="smcap">SS. Dionysius, Æmilian, and Sebastian</span>, <i>MM., in Lesser Armenia</i>.</li>
 <li><span class="smcap">SS. Martyrs in Persia</span>, <i>under Cabades, beginning of 6th cent.</i></li>
 <li><span class="smcap">S. Honoratus</span>, <i>B. of Milan</i>, <span class="smcap">a.d.</span> 570.</li>
 <li><span class="smcap">S. Nicetius</span>, <i>B. of Besancon, beginning of 7th cent.</i></li>
 <li><span class="smcap">S. Paul</span>, <i>B. of Verdun, circ.</i> <span class="smcap">a.d.</span> 649.</li>
 <li><span class="smcap">S. Elfleda</span>, <i>V. Abss. of Whitby</i>, <span class="smcap">a.d.</span> 716.</li>
 <li><span class="smcap">S. Mengold</span>, <i>M. at Huy in Belgium, circ.</i> <span class="smcap">a.d.</span> 892.</li>
 <li><span class="smcap">S. Cuthman</span>, <i>C. at Steyning in Sussex</i>.</li>
 <li><span class="smcap">B. Peter Aldobrandini</span>, <i>Card. B. of Albano, circ.</i> <span
  class="smcap">a.d.</span> 1000.</li>
 <li><span class="smcap">S. Stephen</span>, <i>Ab. Founder of the Order of Grandmont</i>, <span
  class="smcap">a.d.</span> 1124.</li>
 <li><span class="smcap">S. John of Matha</span>, <i>C. Founder of the Trinitarians</i>, <span
  class="smcap">a.d.</span> 1213.</li>
 <li><span class="smcap">B. Isaiah Boner</span>, <i>C. at Casimir and Cracow, circ.</i> <span
  class="smcap">a.d.</span> 1380.</li>
 <li><span class="smcap">S. Jerome Æmilian</span>, <i>Founder of the Order of Somasch</i>, <span
  class="smcap">a.d.</span> 1537.</li>
</ul>

<h3>S. JUVENTIUS, B. C.<br />
(2<small>ND CENT.</small>)</h3>

  <p class="small">[Roman Mart., and that of Usuardus. Juventius is sometimes called
  Eventius, but it seems that Eventius, B. of Pavia, was a later
  prelate, and ought not to be confounded with Juventius. The Acts are
  late, written by Paulus Diaconus, or at all events re-written by him
  in what was regarded as a more polished style. These Acts belong to
  S. Syrus, see December 9th; but contain much concerning S.
  Juventius.]</p>

<div>
  <img class="drop-cap" src="images/drop-h.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">HERMAGORAS, the disciple of S. Peter the
Apostle, and S. Mark the Evangelist, who was
also Bishop of Aquileia, sent Syrus and Juventius
to preach the Gospel in Ticinum, or Pavia.
When it was known that SS. Celsus and Nazarius had shed
their blood for the faith at Milan, and that SS. Gervase
and Protasius were in bonds, Syrus sent Juventius to Milan,
to comfort the church there, and to animate the Confessors.
On his return he was ordained by S. Syrus, who had
received episcopal consecration from S. Hermagoras. He
succeeded Syrus, his master, in the see of Pavia. But few
<span class="pagenum"><a name="Page_212" id="Page_212">{212}</a></span>
traditions of his episcopate have been wafted down to us.
Perhaps the most interesting is this. A collector of taxes
in crossing the river was nearly drowned, and lost the money
for which he was held responsible. In great tribulation,
the man hastened to the bishop, who, commiserating his
trouble, advanced with him to the banks of the Ticino, and
cried, "I say unto thee, O water, on which Christ the Lord
walked, in His name restore the money for which this man
is distressed!" Immediately the bag of coins was washed
to their feet.</p>

<p>Porphyrius, præfect of Rome, having made the circuit
of the country, came to Pavia, holding inquisition upon
the Christians and other reputed disturbers of the Commonwealth.
Juventius was brought before him, and Porphyrius
was so won by his gentleness and innocence that he let him
go, with an admonition to abstain from preaching the
doctrine of Christ to the people; and the bishop, to
prevent a persecution, abandoned public orations and
discussions, and confined himself to private expositions of
the truth.</p>

<h3>SS. DIONYSIUS, ÆMILIAN, AND SEBASTIAN, MM.<br />
(<small>DATE UNCERTAIN.</small>)</h3>

  <p class="small">[Roman Mart., and those of S. Jerome, Bede, Notker, Ado, Usuardus, &amp;c.]</p>

<p><span class="smcap">Of</span> these saints, who suffered in Lesser Armenia, though
noticed in nearly all Martyrologies, nothing whatever is
known; and Bollandus supplies the place of their lost Acts
with the Acts of certain other saints,&mdash;Æmilian, Hermippus,
and Dionysius, commemorated on Jan.&nbsp;28th, with the
caustic heading: "Acta horum sanctorum martyrum, vel
potius quatuor aliorum."</p>

<p><span class="pagenum"><a name="Page_213" id="Page_213">{213}</a></span></p>

<h3>S. PAUL, B. OF VERDUN.<br />
(<small>ABOUT A.D.</small> 649.)</h3>

  <p class="small">[Roman Martyrology, Usuardus, &amp;c. Authority:&mdash;A very ancient
  anonymous life, of which Restarius, Canon of S. Vito, who flourished
  in 887, made use in his "Hist. brevis episcoporum Virdunensium."]</p>

<p><span class="smcap">This</span> saint, a native of Autun, and not, as some have
maintained, of Flanders, was of noble birth. He received
an excellent education in his youth, whereby his parents,
unintentionally, prepared him for the service of the church,
their desire being that he should distinguish himself in the
world. But he, despising the pomps and pleasures of a
secular life, retired into the Vosges mountains, and lived as
a hermit on that mountain which has since borne his name,
the Paulsberg, within sight of Trèves. On one occasion,
having visited the monastery of Tholey, near S. Wendelin,
he was so moved by the piety of the monks, and their
earnest desire to number him amongst them, that he
entered the monastery, where he soon endeared himself
to all the brethren by his gentleness and holy example.
Amongst the pupils at Tholey was Grimo, a kinsman of
king Dagobert, on whose property the monastery was
situated. On the death of Ermenfried, bishop of Verdun,
on the recommendation of Grimo, Paul was nominated
to the vacant see. He found that on account of the disorder
of the times, his church was in the most profound
debasement. The cathedral was without clergy to celebrate
mass and recite the psalter, and it was served
occasionally by a priest who visited it at wide intervals,
and was unendowed. The bishop at once sent for his
friend and patron, Grimo, and exposed to him the spiritual
and temporal distress; and by the intercession of Grimo
with Dagobert, the king, Paul was provided with land, by
means of which he could support a staff of clergy. By his
<span class="pagenum"><a name="Page_214" id="Page_214">{214}</a></span>
diligence and zeal he was enabled, before he died, to
organise the diocese, and to provide for its spiritual supervision.</p>

<p>In Art, he is represented, for some unknown reason,
with a taper in his hand, also with an oven, for he is
said to have been baker at Tholey for the community,
and to have, on one occasion, gone into the oven to
place the loaves, when the shovel was lost.</p>

<h3>S. ELFLEDA, V. ABSS. OF WHITBY.<br />
(<small>A.D.</small> 716.)</h3>

  <p class="small">[Inserted in Anglican Martyrology by J. Wilson, and in the
  Benedictine by Hugh Menard; and Ferrarius in his Gen. Catalogue.
  Authorities:&mdash;Bede and Malmesbury.]</p>

<p><span class="small">Throughout</span> his life, Penda, the fierce heathen king
of Mercia, or the midland counties of England, waged war
with the kingdom of Northumbria, which included Yorkshire,
Durham, and Northumberland. But this bloodthirsty
and stubborn hatred led him to his destruction.
Oswy, son of Ethelfrid, the ravager, and grandson of Ida,
the Man of Fire, was king of Northumbria, which had been
so wasted and exhausted by the former ravages of Penda,
that it could ill withstand another attack. It was only
at the last extremity, that king Oswy resolved to engage in
a final conflict with the terrible enemy who had conquered
and slain his two predecessors, Edwin and the saintly
Oswald. He had married his son and his daughter to
children of Penda; and he gave him another of his sons as
a hostage. But Penda would not consent to any durable
peace. During the thirteen years that had elapsed since
the overthrow of Oswald, and the accession of Oswy, he
had periodically subjected Northumberland to frightful
<span class="pagenum"><a name="Page_215" id="Page_215">{215}</a></span>
devastations. In vain Oswy, driven to desperation, offered
him all his jewels, ornaments, and treasures, of which he
could dispose, as a ransom for his desolated and hopeless
provinces. The arrogant and fierce octogenarian refused
everything, being resolute, as he said, to exterminate the
whole Northumbrian race, from first to last. "Well, then,"
said Oswy, "since this heathen despises our gifts, let us
offer them to one who will accept them&mdash;to the Lord our
God." He then made a vow to devote to God a daughter
who had just been born to him, and at the same time to
give twelve estates for the foundation of as many monasteries.
After this he marched at the head of a small army
against Penda, whose troops were, according to a Northumbrian
tradition, thirty times more numerous, and a battle
was fought near the site of the present town of Leeds,
in which Penda was defeated and slain. Thus perished,
at the age of eighty, after a reign of thirty years, the
conqueror and murderer of five Anglo-Saxon kings, and
the last and indefatigable champion of paganism among
the Anglo-Saxons.</p>

<p>Oswy faithfully kept his word. He set apart twelve
estates to be thenceforward monastic property&mdash;six in the
north, and six in the south of his double kingdom. He
then took his daughter Elfleda, who was but yet a year
old, and consecrated her to God by the vow of perpetual
virginity. Her mother, the daughter of Edwin, first Christian
king of Northumbria, had been also dedicated to God
from her birth, but only by baptism, and as a token of the
gratitude of a still pagan father for the protection of the
Christian's God. The daughter of Oswy was to be the
price of a yet higher gift of heaven&mdash;the conclusive victory
of his race, and of the Christian faith in his country; the
sacrifice reminds us of that of Jepthah's daughter; but she,
far from desiring to escape her vow, showed herself, during
<span class="pagenum"><a name="Page_216" id="Page_216">{216}</a></span>
a long life, always worthy of her heavenly Bridegroom.
The king took her from the caresses of her mother, to
intrust her to the abbess Hilda of Hartlepool, who nearly
ten years before had been initiated into the monastic life
by S. Aidan.</p>

<p>In 658, when Elfleda was three years old, S. Hilda
founded her monastery of Streaneshalch, now called Whitby,
and moved thither with her little spiritual daughter.</p>

<p>Elfleda was scarcely twenty-five years of age, when S.
Hilda died, and she was called to succeed her as abbess of
Whitby. She is described by Bede as a most pious mistress
of spiritual life. But like all the Anglo-Saxon princesses
whom we meet within the cloister at this epoch, she
did not cease to take a passionate interest in the affairs of
her race and her country, and to exercise that extraordinary
and salutary influence which was so willingly yielded by the
Anglo-Saxon kings and people to those princesses of their
sovereign races who became the brides of Christ.</p>

<p>She maintained that reverent and affectionate relation
with S. Cuthbert which had been maintained by S. Hilda.</p>

<p>Before he became bishop, while he lived on a desert rock
near Lindisfarne, she prevailed on him to grant her an
interview in an island on the Northumbrian coast, called
then, as now, Coquet Island. She was anxious and alarmed
for her brother Egfrid, and she desired to consult the holy
Cuthbert on the affairs of the state and her family. The
hermit and the abbess went each to their meeting by sea;
and when he had answered all her questions, she threw herself
at his feet, and entreated him to tell her, by virtue of
those prophetic powers, with which he was known to be
gifted, whether her brother, Egfrid, would have a long life
and reign. "I am surprised," he answered, "that a woman
well versed, like you, in the Holy Scriptures should speak
to me of length with regard to human life, which lasts no
<span class="pagenum"><a name="Page_217" id="Page_217">{217}</a></span>
longer than a spider's web, as the Psalmist has said. How
short then must life be for a man who has but a year to live,
and has death at his door!" At these words, she wept long;
then, drying her tears, she continued, with feminine boldness,
and inquired who should be the king's successor, since
he had neither sons nor brothers. "Do not say," he
replied, "that he is without heirs; he shall have a successor
whom you will love, as you love Egfrid, as a sister." "Then
tell me, I entreat you, where this successor is." "You see,"
returned Cuthbert, directing the eyes of his companion
towards the archipelago of islets which dots the Northumbrian
coast around Lindisfarne, "how many isles are in the
vast ocean; it is easy for God to bring from them some one
to reign over the English." Elfleda then perceived that he
spoke of a young man, Aldfrid, supposed to be the son of
her father Oswy, by an Irish mother, and who, since his
infancy, had lived as an exile at Iona, where he gave himself
up to study.</p>

<p>The troubles concerning S. Wilfrid which had vexed the
Northumbrian Church still prevailed. Wilfrid was still in
banishment for his persistence in introducing the Roman
customs into the Keltic Church of the north of England.
The new king, Aldfrid, had brought with him from Iona
attachment to the ritual of SS. Columba and Aidan.
Elfleda inherited the prejudices of her spiritual mother,
Hilda, against the stern and inflexible innovator; but there
was on their side a desire for reconcilation with the Church
of the province of Canterbury, which was of Roman foundation,
and they hoped that now Wilfrid was an aged man,
some of his harshness might have been softened.<span
class="fnanchor"><a name="Ref_26" id="Ref_26" href="#Foot_26">[26]</a></span></p>

<p>To the new king, as well as to his sister, the Abbess
Elfleda, Archbishop Theodore of Canterbury wrote, to exhort
<span class="pagenum"><a name="Page_218" id="Page_218">{218}</a></span>
them both to lay aside their enmity against Wilfrid, and to
receive him with unreserved kindness. They yielded, and recalled
Wilfrid, but were mistaken in supposing that age had
altered his determination. He returned in 687 to excite
storms throughout his diocese, and was again exiled, in 691.</p>

<p>Aldfrid died in 705, and the Northumbrian crown
descended to a prince named Eadwulf. Wilfrid had taken
advantage of the death of Aldfrid to return to Ripon, but
was ordered to leave the country in six days. But Eadwulf
was dethroned, and a son of Aldfrid, Osred, aged eight, was
given the realm of Bernicia, the counties of Northumberland
and Durham. By means of some mysterious influence,
the nature of which is unknown, the aged exile Wilfrid, who
had been expelled from the country for fourteen years, and
was to all appearance forgotten, became, all at once, the
master of the situation, and the arbiter of events. He soon
acquired a more powerful protector than the young
sovereign in the person of Earl Bertfrid, who was considered
the most powerful noble in the kingdom, and who was
at the head of Osred's party. King Eadwulf marched
against the insurgents, and obliged them to retreat to the
fortress of Bamborough, where the earl, shut up in the
narrow enclosure of this fortified rock, and reduced to the
last extremity, vowed that, if God would deliver him and his
charge, the young prince and his people should bow to the
Roman subjection. An opportune desertion of Eadwulf's
followers gave victory to Bertfrid, and Eadwulf was exiled
after a short reign of two months. As soon as the royal
child was placed on the throne, the Archbishop of Canterbury
made his appearance, perceiving that the time was
come for reinstating Wilfrid, and settling his affairs in a
general assembly. This was held in the open air on the
banks of the Nid. Wilfrid was present, and met there
Bertfrid and the Abbess Elfleda, who had come over to his
<span class="pagenum"><a name="Page_219" id="Page_219">{219}</a></span>
side, and to Roman obedience. All the Northumbrians
regarded her as the consoler and best counsellor of the
kingdom. The bishops and abbots present opposed the
claims of Wilfrid, and refused to accept him, though he
came armed with the authority of the Holy See. At this
point, the Abbess Elfleda interposed: in a voice which all
listened to as an utterance from heaven, she described the
last illness and agony of the king her brother, and how he
had vowed to God and S. Peter to accomplish the papal
decrees which he had so vigorously rejected. "This," she
said, "is the last will of Aldfrid the king; I attest the truth
of it before Christ." Bertfrid afterwards spoke and
announced his vow. Nevertheless the three bishops would
not yield, they retired from the assembly to confer among
themselves, and with Archbishop Britwald, but above all
with the sagacious Elfleda. Thanks to her, all ended in a
general reconciliation.</p>

<p>Shortly before his death, and during his last pastoral
visitation, S. Cuthbert went to see Elfleda in the neighbourhood
of the great monastery of Whitby, to consecrate
a church which she had built there, and to converse
with her for the last time. They dined together, and during
the meal, seeing his knife drop from his trembling hand
in the abstraction of supernatural thoughts, she had a last
opportunity of admiring his prophetic intuition, and his
constant care for the salvation of souls. The fatigue of
the holy bishop, who said laughingly, "I cannot eat all day
long; you must give me a little rest"; the eagerness and
pious curiosity of the young abbess, anxious to know and
do everything, who rushed up breathlessly during the
ceremony of the dedication to ask the bishop a <i>memento</i>
for a monk, whose death she had just heard of,&mdash;all these
details, says a modern writer,<span
class="fnanchor"><a name="Ref_27" id="Ref_27" href="#Foot_27">[27]</a></span>
form a picture complete
<span class="pagenum"><a name="Page_220" id="Page_220">{220}</a></span>
in its simplicity, upon which the charmed mind can repose
amid the savage habits and wild vicissitudes of the struggle,
then more violent than ever, between the Northumbrians
and Picts, the Saxons and the Celts.</p>

<p>S. Elfleda died at the age of sixty. No account of her
last illness has been transmitted to us.</p>

<h3>S. MENGOLD, M.<br />
(<small>ABOUT A.D.</small> 892.)</h3>

<p>S. Mengold, second patron of the town of Huy on the
Meuse, where a church is erected under his invocation, was
count of Huy, and was murdered by some knights of his
court, whose vices he attempted to restrain.</p>

<p>His relics, along with those of several other saints of
Huy, are preserved in the noble church of Our Lady in
that town.</p>

<h3>S. CUTHMAN, C.<br />
(<small>DATE UNCERTAIN.</small>)</h3>

  <p class="small">[In Ancient Anglo-Saxon Kalendar belonging to the Abbey of Fécamp,
  and French Martyrology. Authority:&mdash;Two lives of uncertain date, by
  anonymous writers.]</p>

<p><span class="smcap">The</span> blessed Cuthman was by birth a native of Devonshire
or Cornwall, and his youth was spent in pasturing
his father's sheep on the granite moors. One day, when
dinner time came, he was hungry, and not having a companion
to whom he could entrust his flock during his
absence, he drew a circle in the heather and gorse with
his staff, and then planted it in the soil, and said, "In
the name of our Lord Jesus Christ, I command you sheep not
to transgress the bounds I have drawn, till I return from my
<span class="pagenum"><a name="Page_221" id="Page_221">{221}</a></span>
dinner." And, wonderful to relate, the sheep obeyed his command.
Now there was a grey moorstone on which he was
wont to sit; and this moorstone has been ever since regarded
with singular veneration, says the ancient writer of his life.</p>

<p>After some years his father died, and the widow was
reduced to great poverty. Cuthman ministered to her
with the tenderest care and filial devotion, and worked
for their joint subsistence. When the poor woman fell
sick, he was unable to leave her, at the same time he was
so destitute that, unless he went forth to work or beg, they
must starve. He, therefore, contrived a wooden truck or
barrow on two wheels, and laid his mother on it, and went
behind, thrusting her on with his hands, and supporting her
by a rope slung round his neck, and begged from door
to door, as her condition incapacitated him from working.
One day, as he was thus thrusting his little cart through
a field where the hay-makers were mowing the grass, the
rope broke, and the holy youth stood a while hesitating
what to do. Then he tore from an elder tree a bough, and
twisted it, and attached it to his mother's cart, and supported
it therewith. But the mowers laughed at him as a fool
for endeavouring to supply the place of a rope with hollow
elder wood. Their mockery was, however, soon arrested
by a pelting rain, which drove them from their work,
and by seeing the bough hold as firmly as a rope.</p>

<p>And when Cuthman saw that God assisted and avenged
him, he vowed to build a church to his holy Name. But
how to do so he knew not. So he continued his wanderings,
ever journeying East way, and thrusting his mother
before him, till he came to Steyning, in Sussex, where
the rope suddenly broke, and his mother was much shaken,
but, mercifully, was not injured. Then he thought that
this was to be the place of his rest, and he said, "O Lord,
on me has fallen to undertake the work of building Thee
<span class="pagenum"><a name="Page_222" id="Page_222">{222}</a></span>
a house; for to do this thou didst inspire me with the
will. Whither shall I fly from Thy Spirit? This is the
place where I shall finish my wanderings, this shall be
my habitation, in which I shall offer and pay Thee my vows,
day by day. Almighty Father, who hast brought my journey
to an end, bless my work of building to thee a temple.
Thou knowest how poor I am, and a labourer from my
youth, and of myself I can do nothing, unless thou dost
succour me."</p>

<p>The place was still and solitary, trees surrounded it, and
hard by flowed the tidal river Adur. The land was little
populated; here and there only a farm, buried in a nook of
the great chalk downs. He chose a spot at the foot of these
downs, and there he built a hut and laid his poor mother
in it, and at once began to measure out the ground for
his proposed church. He found favour with the people
round about, and they contributed to his sustenance and
the support of his mother, as they watched him single-handed
dig the foundations, cut the timber, and rear
the walls of the church he had vowed to God. He
was given two oxen to help him in his work of carrying
stones. Now, one day, these oxen strayed into the field
of a woman who had two grown up sons. The young men
at once seized on the oxen, and took them into their house.
Cuthman went after the oxen, and when he could not find
them, asked the young men for them, but they refused
to surrender them. Then he said angrily, "I need them
not to do my own work, but to labour for God. See I have
laded my cart with those logs, and must move them to
the house of God. Come then you and draw them." And
he grasped the youths, and yoked them to the wain, and
made them drag the stones to their destination.</p>

<p>Now as the church approached completion, Cuthman
was grieved one day to find that a wooden pillar he had set
<span class="pagenum"><a name="Page_223" id="Page_223">{223}</a></span>
up, was bent with the weight imposed upon it, and he
feared to remove it, lest he should bring down a part of
the building. Then there came a traveller to the door, of
very grave and beautiful aspect, and asked Cuthman why
he was troubled. And Cuthman pointed to the bent post.
Then said the stranger, "O man of little faith! to those
who fear God, nothing is impossible. Stretch forth thine
hand and let me help thee, and we will straighten it." And
he did so, and the pillar became upright. Then Cuthman
fell at the stranger's feet, and said, "My lord, tell me thy
name!" And he answered, "I am Jesus, to whom thou
buildest this house;" and so vanished.</p>

<p>Now Cuthman not only built and laboured for his old
bed-ridden mother, but he also preached to the people,
and stirred up the love of God, and zeal for His commandments
in their hearts. And as his church approached
completion, he was glad, and he worked without, and then
rested for a while in prayer within. And chipping at
the logs without, he wore thick gloves, and when he went
within he took off his gloves, and hung them on a little
ray of light that pierced through one of the small windows
he had made in the walls. And there, where he worked, he
died, but what was the nature of his illness, and his
disposition at death is not recorded. He was buried at
Steyning, and the Adur, then navigable as far as this place,
long bore the name of S. Cuthman's Port. Steyning was
given by Edward the Confessor, and afterwards by the
Conqueror, to the abbey of Fécamp, in Normandy, from
which circumstance Bollandus supposed Steyning was in
Normandy, and many have been misled thereby. The
church of Steyning, dedicated to S. Cuthman, was built
by monks of Fécamp to replace his wooden one.</p>

<p>The Monasticon Anglicanum of Dugdale, (II. p.&nbsp;992),
Leland, Collect. I. p.&nbsp;96; II. p.&nbsp;409; III. p.&nbsp;82; and
<span class="pagenum"><a name="Page_224" id="Page_224">{224}</a></span>
Camden asserts plainly that S. Cuthman was buried at
Steyning in Sussex. "Cella de Stening Nigrorum Monachorum
in quâ sepultus Stus. Cudman;" "S. Cudmannus
in Stenig prope Brambre flumen." "Stus. Caudmannus
in loco qui dicitus ad Staning requiescit prope amnem
Brembre;" this Brembre is Bramber; the name is no longer
given to the river, but to the castle hard by, upon it.</p>

<h3>S. STEPHEN OF GRANDMONT, AB.<br />
(<small>A.D.</small> 1124.)</h3>

  <p class="small">[Roman Martyrology. Authority: a life by Gerald Itherius, prior of
  Grandmont.]</p>

<p><span class="smcap">S. Stephen</span> was born in the year 1046, in the castle of
Thiers, in Auvergne, belonging to his father, the Viscount
de Thiers. At an early age of twelve he was taken by his
pious father a pilgrimage into Italy. On their return, the
lad fell ill at Benevento, and the father was obliged to
leave him in the charge of Milo, archbishop of that city, a
native of Auvergne. This prelate took the greatest care of
the young Stephen and reared him in all holy lore; and as
he grew up intent on serving God in a spiritual and ecclesiastical
state, he ordained him, first sub-deacon, and afterwards
deacon.</p>

<p>After the death of the archbishop, Stephen, being then
twenty-four years old, went to Rome and remained there
four years. There the vocation to the religious life growing
stronger in him, he formed the resolution of imitating certain
monks of Calabria, living in great holiness, of whom he had
heard Milo speak, and whom he had once visited. He
therefore asked permission of Pope Gregory VII. to live
apart in some solitude, following the rule of the Calabrian
hermits. The pope hesitated for some while, thinking him
<span class="pagenum"><a name="Page_225" id="Page_225">{225}</a></span>
too delicate of constitution, but at length yielded to his
pressing solicitations in 1073. Stephen then returned to
France, and resided at Thiers for a short time with his
parents; and then, departing, established himself at
Aureille or Soviat, a few leagues from Limoges, where he
placed himself under the direction of S. Gaucher, who had
built a monastery of regular Canons, called S. Jean d'Aureille.
But S. Gaucher having erected a nunnery in the
neighbourhood, S. Stephen disliking the proximity to
women, left Aureille, and retired to Muret, in 1076. This is
a mountain near Limoges, where, amongst the rocks and
trees, he built a small cabin, and vowed himself to Jesus
Christ in a very special manner. Having retained a ring,
the only thing belonging to his father and home, that he had
not given away or refused, he placed it on his finger saying,
"I, Stephen, renounce the devil and all his pomps, and offer
myself to God the Father, Son and Holy Ghost, the One
true God in Three Persons." Then having written these
words, he placed them on his head, and added, "O God
Almighty, who livest eternally, and reignest One in Three
Persons, I promise to serve Thee in this hermitage in
the Catholic faith; in sign whereof I place this writing
on my head, and place this ring on my finger, that at
the hour of my death this promise may serve as my defence
against my enemies." Then addressing himself to
the Holy Virgin he said, "Holy Mary, Mother of God,
I commend my body, soul, and senses to thy Son and
to thee."</p>

<p>In this wild solitude, amidst rocks and trees, Stephen
passed forty-six years in prayer, and the practice of such
austerities as almost surpassed the strength of a human
body. He lived at first on wild herbs and roots. In
the second summer he was discovered by certain shepherds
who brought him a little coarse bread; which some country
<span class="pagenum"><a name="Page_226" id="Page_226">{226}</a></span>
people from that time continued to do as long as he lived.
He always wore next his skin a hair-cloth with iron plates
and hoops studded with sharp spikes, over which his
only garment, made of the coarsest stuff, was the same
both in summer and winter. When overcome by sleep, he
took a short rest on rough boards, laid in the form of a
coffin. By degrees, disciples gathered about him, and
placed themselves under his rule. He would not suffer
them to call him abbot or master, but only corrector. To
them he was ever compassionate, urging them not to
discipline their bodies by excessive fasting, but with himself
he was never lenient.</p>

<p>Gregory de Papercesis and Pierre de Léon, two legates of
the Holy Father, having visited him in his retreat, asked
him what he was, a monk, a hermit, or a canon. "I
am a sinner," was his answer.</p>

<p>Eight days after their departure, he knew that his end
was nigh. He therefore called his disciples about him, and
said to them, "My sons, I leave you only God, to whom
all things belong, and for whom you have renounced all
things, and your own selves. If you love poverty, and
cleave to God constantly, He will give you all things that
you shall need." Five days after he was carried into the
chapel, where, having heard Mass, and received extreme
Unction and the Holy Viaticum, he died on Friday,
February 8th, 1124, at the age of nearly eighty.</p>

<h3>S. JOHN OF MATHA, AB.<br />
(<small>A.D.</small> 1213.)</h3>

  <p class="small">[Roman Martyrology. Authority:&mdash;the Bull of his Canonization by
  Innocent III.]</p>

<p><span class="smcap">S. John</span> was born of pious and noble parents, at Faucon,
on the borders of Provence, June 24th, 1169, and was
<span class="pagenum"><a name="Page_227" id="Page_227">{227}</a></span>
baptized John, in honour of S. John the Baptist. His
mother dedicated him to God by a vow from his infancy.
His father Ephemius sent him to Aix, where he learned
grammar, fencing, riding, and other exercises fit for a young
nobleman. But his chief desire was to advance in
virtue. He gave the poor a considerable part of the money
his parents sent him for his own use; he visited the
hospital every Friday, assisting the sick poor, dressing and
cleansing their sores, and affording them all the comfort in
his power.</p>

<p>On his return home he begged his father's leave to
continue the pious exercises he had begun, and retired to a
little hermitage not far from Faucon, with a view of living at
a distance from the world, united to God alone. But finding
his solitude interrupted by the frequent visits of his
friends, he desired his father's consent to go to Paris to
study divinity, and this he easily obtained. He accomplished
his studies with extraordinary success, and received
the degree of doctor of divinity with uncommon applause.
He was soon after ordained priest, and said his first mass
in the chapel of the bishop of Paris, at which the bishop
himself, Maurice de Sully, the abbots of S. Victor and
of S. Geneviève, and the rector of the university, assisted;
admiring the graces of heaven in him, which appeared in
his extraordinary devotion on this occasion, as well as
at his ordination.</p>

<p>On the day he said his first mass, by a special inspiration
from God, he resolved to devote himself to the ransoming of
Christian slaves from captivity. But before he entered
upon so important a work, he thought it needful to spend
some time in retirement, prayer, and mortification. And
having heard of a holy hermit, S. Felix of Valois, living in a
great wood near Grandlieu, in the diocese of Meaux, he
repaired to him, and begged he would admit him into his
<span class="pagenum"><a name="Page_228" id="Page_228">{228}</a></span>
solitude. Felix soon discovered him to be no novice, and
would not treat him as a disciple, but as a companion.</p>

<p>One day, as they were sitting together on the bank of a
spring, John disclosed to Felix the design he had formed on
the day on which he said his first Mass, of succouring the
Christians under Mahomedan slavery, and spoke so movingly
upon the subject, that Felix was convinced the design was
from God, and offered to assist him in carrying it into execution.
They took some time to recommend it to God by
prayer and fasting, and then set out for Rome in the midst
of a severe winter, towards the end of the year 1197, to
obtain the Pope's benediction. They found Innocent III.
promoted to the chair of St. Peter, and he being already informed
of their sanctity and charitable design by letters of
recommendation from the Bishop of Paris, received them
as two angels from heaven; lodged them in his own palace,
and gave them many long private audiences. After which
he assembled the cardinals and some bishops in the palace
of S. John Lateran, and asked their advice. After their
deliberations he ordered a fast and special prayers, to ascertain
the will of heaven. At length, being convinced that these
two holy men were led by the Spirit of God, and that great
advantage would accrue to the Church from such an institute,
he consented to their erecting a new religious order,
and declared S. John the first general minister. The Bishop
of Paris, and the abbot of S. Victor, were ordered to draw
up the rules, which the Pope approved by a bull, in 1198.
He ordered the religious to wear a white habit, with a red
and blue cross on the breast, and to take the name of the
Order of the Holy Trinity. He confirmed it some time
after, adding new privileges by a second bull, in 1209.</p>

<p>The two founders having obtained the Pope's blessing
and certain indulgences, returned to France, presented
themselves to the king, Philip Augustus, who authorized the
<span class="pagenum"><a name="Page_229" id="Page_229">{229}</a></span>
establishment of their Order in his kingdom, and favoured
it with his liberalities. Gauthier III., lord of Châtillon, gave
them land whereon to build a convent. Their number increasing,
the same lord, seconded by the king, gave them
Cerfroid, near Grandlieu, the place in which S. John and
S. Felix concerted the first plan of their institute. It is
situated in Brie, on the confines of Valois. This house of
Cerfroid, or De Cervo frigido, was the chief of the order.
The two saints founded many other convents in France,
and sent several of their religious to accompany the counts
of Flanders and Blois, and other lords, to the Crusade.
Pope Innocent III. wrote to recommend these religious
to the Emir of Morocco; and S. John sent thither two of
his religious in 1201, who, on the first voyage, redeemed
one hundred and eighty-six Christian slaves. The year
following, S. John went himself to Tunis, where he
purchased the liberty of one hundred and ten more. He
returned into Provence, and there received great charities,
which he carried into Spain, and redeemed many in captivity
under the Moors. On his return he collected large
alms among the Christians towards this charitable undertaking.
His example produced a second order of Mercy,
instituted by S. Peter Nolasco, in 1235.</p>

<p>S. John made a second voyage to Tunis, in 1210, in which
he suffered much from the infidels, enraged at his zeal and
success in exhorting the poor slaves to patience and constancy
in their faith. As he was returning with one hundred
and twenty slaves he had ransomed, the barbarians took
away the helm from his vessel, and tore all its sails, that
they might perish in the sea. The saint, full of confidence
in God, begged Him to be their pilot, and hung up his companions'
cloaks for sails, and, with a crucifix in his hands,
kneeling on the deck, singing psalms, after a prosperous
voyage they all landed safe at Ostia, in Italy. Felix, by
<span class="pagenum"><a name="Page_230" id="Page_230">{230}</a></span>
this time, had greatly propagated his order in France, and
obtained for it a convent in Paris, in a place where stood
before a chapel of S. Mathurin, whence these religious in
France were called Mathurins.</p>

<p>S. John lived two years more in Rome, which he employed
in exhorting all to penance with great energy and
fruit. He died on the 21st of December, in 1213, aged
sixty-one. He was buried in his church of S. Thomas,
where his monument yet remains, though his body has been
translated into Spain.</p>

<div class="footnote">

<p class="nodent"><a name="Foot_26" id="Foot_26" href="#Ref_26">[26]</a>&nbsp;&nbsp;
For an account of the conflict with S. Wilfrid, and the opposition of the
Northumbrian Church and princes to his innovations, see his life, Oct.&nbsp;12.</p>

<p class="nodent"><a name="Foot_27" id="Foot_27" href="#Ref_27">[27]</a>&nbsp;&nbsp;
Montalembert, Monks of the West, iv. p. 412.</p>

</div>

<div class="figcenter" style="max-width: 400px">
  <a name="collector" id="collector">
  <img width="400" height="582" alt="" src="images/266-collector.jpg" />
  </a>
  <div class="caption">
    <p class="title">An enthusiastic Collector of Saintly Legends.</p>
  </div>
</div>

<p><span class="pagenum"><a name="Page_231" id="Page_231">{231}</a></span></p>

<h2>February 9.</h2>

<ul>
 <li><span class="smcap">S. Apollonia</span>, <i>V. M. at Alexandria</i>, <span class="smcap">a.d.</span> 249.</li>
 <li><span class="smcap">S. Nicephorus</span>, <i>M. at Antioch in Syria</i>, <i>circ.</i> <span class="smcap">a.d.</span> 258.</li>
 <li><span class="smcap">S. Athenodorus</span>, <i>B. M. at Pontus</i>, <i>circ.</i> <span class="smcap">a.d.</span> 270.
  (<i>Translated in Modern Roman Martyrology to October 18th.</i>)</li>
 <li><span class="smcap">SS. Primus and Donatus</span>, <i>DD. MM. at Lemele in Africa, 3rd cent.</i></li>
 <li><span class="smcap">S. Romanus the Wonder-worker</span>, <i>Monk at Antioch in Syria, 5th cent.</i></li>
 <li><span class="smcap">S. Athracta</span>, <i>V. in Ireland, 6th cent.</i></li>
 <li><span class="smcap">S. Nebridius</span>, <i>B. of Egara, near Barcelona, 6th cent.</i></li>
 <li><span class="smcap">S. Teilo</span>, <i>B. of Llandaff</i>; <i>circ.</i> <span class="smcap">a.d.</span> 560.</li>
 <li><span class="smcap">S. Sabine</span>, <i>B. of Canosi</i>; <i>circ.</i> <span class="smcap">a.d.</span> 566.</li>
 <li><span class="smcap">SS. Sabine and Eunomius</span>, <i>Bishops of Lesina, in Italy</i>.</li>
 <li><span class="smcap">SS. Victor</span>, <i>M</i>. <span class="smcap">and Susanna</span>, <i>V. at Mouzon</i>.</li>
 <li><span class="smcap">S. Ansbert</span>, <i>B. of Rouen</i>, <span class="smcap">a.d.</span> 695.</li>
 <li><span class="smcap">S. Audobert</span>, <i>B. of Senlis</i>; <i>circ.</i> <span class="smcap">a.d.</span> 700.</li>
 <li><span class="smcap">S. Alto</span>, <i>Ab. in Bavaria</i>; <i>circ.</i> <span class="smcap">a.d.</span> 760.</li>
 <li><span class="smcap">B. Marianus Scotus</span>, <i>Ab. at Ratisbon</i>, <span class="smcap">a.d.</span> 1088.</li>
 <li><span class="smcap">S. Raynald</span>, <i>B. of Nocera, in Umbria</i>, <span class="smcap">a.d.</span> 1225.</li>
</ul>

<h3>S. APOLLONIA, V. M.<br />
(<small>A.D.</small> 249.)</h3>

  <p class="small">[This saint is named in the Roman and all Western Martyrologies.
  There is, however, another Apollonia, martyr under Julian the
  Apostate, 114 years her junior, commemorated in some churches on
  this day, and some apocryphal Acts of this latter saint are extant.
  There is much doubt whether this Roman Apollonia ever really
  existed, and whether the Martyrologists have not fallen into an
  inaccuracy in writing S. Apollonia "of Rome," instead of "of
  Alexandria," because her relics were brought to Rome. The account of
  the martyrdom of S. Apollonia of Alexandria is perfectly authentic,
  it occurs in a letter from S. Dionysius B. of Alexandria, during the
  persecution, to Fabius, B. of Antioch, giving him an account of the
  sufferings of his church. This letter is preserved by Eusebius, in
  his Ecclesiastical History, lib. vi. c.&nbsp;41.]</p>

<div>
  <img class="drop-cap" src="images/drop-t2.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">THE following is the account of the martyrdom of
S. Apollonia, by Dionysius, the bishop of
Alexandria, himself a confessor at the time, in
the persecution. "The persecution with us
did not begin with the imperial edict, but preceded it
a whole year. And a certain prophet and poet excited the
<span class="pagenum"><a name="Page_232" id="Page_232">{232}</a></span>
mass of the heathen against us, stirring them up to their
native superstition. Stimulated by him, and taking full
liberty to exercise any kind of wickedness, they considered
this the only way of showing their piety&mdash;to slay us. First,
then, seizing a certain aged man, named Metras, they called
on him to utter impious expressions, and as he did not
obey, they beat his body with clubs, and pricked his face
and eyes; after which they led him away to the suburbs,
where they stoned him. Next, they led a woman called
Quinta, who was a believer, to the temple of an idol, and
attempted to force her to worship; but when she turned
away in disgust, they tied her by the feet, and dragged her
through the whole city, over the rough stones of the paved
streets, dashing her against the millstones, and scourging
her at the same time, until they brought her to the same
place, where they stoned her. Then, with one accord, all
rushed upon the houses of the pious, and whomsoever of
their neighbours they knew, they drove thither in all haste,
and despoiled and plundered them, setting apart the more
valuable of the articles for themselves; but the more
common and wooden furniture they threw about and burnt
in the roads, presenting a sight like a city taken by the
enemy. They also seized that admirable virgin Apollonia,
then in advanced age, and beating her jaws, they broke
out all her teeth, and kindling a fire before the city,
threatened to burn her alive, unless she would repeat their
impious expressions. She appeared at first to shrink a
little, but when suffered to go, she suddenly sprang into the
fire, and was consumed."</p>

<p>Relics in the Church of S. Apollonia, at Rome; her
head in S. Maria Transtiberina; her arms in S. Laurence,
outside the walls; part of her jaw in S. Basil's; other
relics at Naples, Volaterra, Bonona, at Antwerp in the
Jesuit Church; in S. Augustine's, at Brussels; in the
<span class="pagenum"><a name="Page_233" id="Page_233">{233}</a></span>
Jesuit Church at Mechlin; in S. Cross at Liége; at
Cologne, in the Jesuit Church; and in those of S. Gereon,
S. Maurice, S. Alban, S. Cunibert, and others; and elsewhere.
These relics consist in some cases of a tooth
only, or a splinter of bone.</p>

<p>S. Apollonia is invoked, and the application of her relics
is sought against toothache, and other pains in the jaw.</p>

<p>In Art, she is always to be recognized by her being
represented holding a tooth, sometimes pincers grasping a
tooth, in her hand.</p>

<h3>S. NICEPHORUS, M.<br />
(<small>ABOUT A.D.</small> 258.)</h3>

  <p class="small">[The Roman and Greek Churches commemorate this Saint on the same
  day. Authorities:&mdash;The ancient Acts by an anonymous author, and
  another life, by John, B. of Sardis.]</p>

<p><span class="smcap">There</span> dwelt in Antioch, a priest called Sapricius, and a
layman, named Nicephorus, who had been linked together
for many years by the strictest friendship. But the enemy
of mankind, sowing between them the seeds of discord,
their friendship was succeeded by the most implacable
hatred, and they no longer accosted each other when they
met in the streets. Thus it continued for a considerable
time. At length, Nicephorus, entering into himself, and
reflecting on the grievousness of the sin of hatred, resolved
on seeking a reconciliation. He accordingly deputed some
friends to go to Sapricius to beg his pardon, promising him
all reasonable satisfaction for the injury done him. But
the priest refused his forgiveness. Nicephorus sent other
friends to him on the same errand, but though they pressed
and entreated him to be reconciled, Sapricius remained
inflexible. Nicephorus sent a third time, but to no purpose;
Sapricius having shut his ears not to men only, but
<span class="pagenum"><a name="Page_234" id="Page_234">{234}</a></span>
to Christ Himself, who commands us to forgive, as we ourselves
hope to be forgiven. Nicephorus, finding him deaf
to the remonstrances of their common friends, went in
person to his house, and casting himself at his feet, owned
his fault, and begged pardon for Christ's sake; but this also
was in vain.</p>

<p>Persecution suddenly began to rage under Valerian and
Gallienus, about <span class="smcap">a.d.</span> 258. Sapricius was apprehended and
brought before the governor, who asked him his name.
"It is Sapricius," answered he. The governor: "Of what
profession are you?" Sapricius: "I am a Christian."
The Governor: "Are you of the clergy?" Sapricius: "I
have the honour to be a priest. We Christians acknowledge
one Lord and Master Jesus Christ, who is God; the
only and true God, who created heaven and earth. As for
the gods of the heathen they are but devils." The president,
exasperated at his answers, gave orders for him to be
put into an engine, like a screw press. The excessive pain
of this torture did not shake Sapricius's constancy, and
he said to the judges, "My body is in your power, but
my soul you cannot touch; only my Saviour Jesus Christ
is master of that." The governor seeing him so resolute,
pronounced this sentence: "Sapricius, priest of the Christians,
who is ridiculously persuaded that he shall rise again,
shall be delivered over to the executioner of public justice
to have his head severed from his body, because he has
disregarded the edict of the emperors."</p>

<p>Sapricius seemed to receive the sentence with great
cheerfulness, and was in haste to arrive at the place of execution,
in hopes of his crown. On his way to martyrdom,
Nicephorus ran out to meet him, and, casting himself at
his feet, said, "Martyr of Jesus Christ, forgive me my
offence." But Sapricius made him no answer. Nicephorus
waited for him in another street, through which he was to
<span class="pagenum"><a name="Page_235" id="Page_235">{235}</a></span>
pass, and, as soon as he saw him coming up, broke through
the crowd, and falling again at his feet, conjured him to
pardon the fault he had committed against him, through
frailty, rather than design. This he begged by the glorious
confession he had made of the divinity of Jesus Christ.
Sapricius's heart was more and more hardened, and now he
would not so much as look on him. The soldiers laughed
at Nicephorus, saying, "A greater fool than thee was never
seen, in being so solicitous for a man's pardon who is upon
the point of execution." On their arrival at the place of
execution, Nicephorus redoubled his humble entreaties and
supplications, but all in vain; for Sapricius continued as
obstinate as ever, in refusing to forgive. The executioners
said to Sapricius, "Kneel down that we may cut off your
head." And now, for the first time, there was a sign of
wavering in the Confessor. He grew pale and trembled,
and asked, "Upon what account?" They answered, "Because
you will not sacrifice to the gods, or obey the Emperor's
orders, for the love of that man that is called
Christ." The unfortunate Sapricius cried out, "Stop, my
friends; do not put me to death: I will do what you desire:
I am ready to sacrifice." Nicephorus, dismayed at his
apostasy, cried aloud to him, "Brother, what are you doing?
renounce not Jesus Christ, our good Master. Forfeit not a
crown you have already gained by tortures and sufferings."
But the holy Spirit of Fortitude had been withdrawn from
him, who would not show forgiveness to his brother, and he
tremblingly renounced his Lord and Master. Then Nicephorus,
with tears of bitter anguish for the fall of Sapricius
said to the executioners, "I am a Christian, and believe in
Jesus Christ, whom this wretch has renounced; behold me
here ready to die in his stead." All present were astonished
at such an unexpected declaration. The officers of justice,
uncertain how to proceed, despatched a messenger to the
<span class="pagenum"><a name="Page_236" id="Page_236">{236}</a></span>
governor for further orders. The governor, on hearing the
account of the confession of Nicephorus, dictated the
following sentence: "If this man persist in refusing to
sacrifice to the immortal gods, let him die by the sword:"
which was accordingly put in execution. Thus Nicephorus
received the three immortal crowns of faith, humility, and
charity, triumphs of which Sapricius had made himself unworthy.</p>

<h3>S. ATHRACTA OR TARAGHTA, V.<br />
(6<small>TH CENT.</small>)</h3>

  <p class="small">[There is great uncertainty as to the day on which this Irish Saint
  is commemorated. Some say Feb.&nbsp;9th; some Feb.&nbsp;3rd; and others
  Aug.&nbsp;11th. She is mentioned in the Tripartite Life of S. Patrick.
  Her life, which exists only in a fragmentary condition, given by
  Colgan from an ancient imperfect MS., is of no authority.]</p>

<p><span class="smcap">The</span> same caution must be renewed, which has been
given so often in writing the lives of the Irish Saints,&mdash;not
to trust the records we have, too implicitly. Doubtless, the
main outline of their histories is true, but lively fancies,
through many centuries, have filled those outlines with
wondrous details which it is impossible to accept, and which
have made an almost inextricable confusion in their history.</p>

<p>The virgin Athracta, was of noble race. She dedicated
herself at an early age to God, and built a lodging where
seven roads met, that she might have abundant opportunity
of showing hospitality to wayfarers. She is said in her
legend to have received the veil from the hands of S.
Patrick, when he was founding a church in Druimnea.
Lanigan says that this is a mistake, as S. Athracta did not
live till some time in the sixth century. He adds, "The
statements relative to her are indeed so contradictory that
the period in which she flourished cannot be precisely ascertained.
<span class="pagenum"><a name="Page_237" id="Page_237">{237}</a></span>
According to some accounts she was contemporary
with S. Patrick. But we find her spoken of as living
in the times of S. Corbmac, brother of S. Erin, and, consequently,
in the sixth century. S. Nathy, that is, according
to every appearance, Nathy of Achonry, who lived in the
same century, is also mentioned as a contemporary of hers.
On these grounds it may be fairly concluded that S.
Athracta belonged to the same period. She is said to have
been the daughter of Talan, of a princely family of Dalaradia,
in Ulster, and sister of S. Coeman, of Aird-ne-Coemhain,
a consanguinity which it would be difficult to reconcile
with her having been a native of Ulster. Whatever were
her family connexions, S. Athracta presided over a nunnery
called Kill-Athracta (Killaraght), near the lake Techet, now
Lough Cara, in the county of Sligo."<span
class="fnanchor"><a name="Ref_28" id="Ref_28" href="#Foot_28">[28]</a></span></p>

<p>The legend of the saint contains the following incidents,
the first of which, as will be seen from what has been said
above, it is impossible to reconcile with history:&mdash;</p>

<p>This virgin was of noble race; she dedicated herself at
an early age to God, and built a lodging where seven roads
met, that she might have abundant opportunity of showing
hospitality to wayfarers. She received the veil from the
hands of S. Patrick, at Dromanna, the modern Kill-Athractha,
Connaught. The story goes that on a visit to the church,
built there by the Holy Apostles, S. Patrick prepared to
celebrate Mass, when it was discovered that his attendants
had forgotten to bring a paten. He was, therefore, about
to lay aside his vestments, when the virgin said, "Proceed,
father! with God all things are possible." So he began the
confession. Then, as Athracta knelt bowed forward, she
felt something lightly fall on her shoulder, and she put
up her hand, and lo! there was a paten resting upon it.
She rose, and, going to the altar, handed it to S. Patrick.
<span class="pagenum"><a name="Page_238" id="Page_238">{238}</a></span>
On one occasion the King of Connaught desired to build a
strong castle, and for that purpose summoned all his vassals
to contribute their assistance. Athracta in vain pleaded
to be excused; the King roughly ordered her to take her
part in the erection of his fortress. Then she, and her
servants, and horses, went into the wood to cut timber and
transport it. But her maid exclaimed, "Oh, if the stags
drew our logs of wood, instead of these old broken-down
horses, it would humble the King's pride." Then Athracta
called the stags to her, and because the ropes or chains for
dragging the timber were broken, she harnessed the stags to
the felled trees by some of her long delicate hairs, and
these proved as strong to draw the timber as the stags
proved docile for the draught.</p>

<p>These quaint legends are, it must be repeated, on no
account to be estimated above what they are worth.</p>

<h3>S. TEILO, B. OF LLANDAFF.<br />
(<small>ABOUT A.D.</small> 560.)</h3>

  <p class="small">[Patron of Llandaff. His name occurs in the Salisbury Martyrology of
  Wytford, and in the Anglican Mart. of John Wilson, who placed him on
  Dec.&nbsp;26th, and was followed by Ferrarius. The correct day is,
  however, certainly Feb.&nbsp;9th. He is recorded in the Welsh triads as
  one of the three canonized Saints of Britain; the two others are S.
  David and S. Cadoc. Authorities:&mdash;The Life, by Galfredus, of
  Llandaff (circ.&nbsp;1120); another anonymous life in Capgrave; the
  Regestum Landavense; and the Liber Landavensis.]</p>

<p><span class="smcap">S. Teilo</span> or <span class="smcap">Theliav</span> was descended from a noble
British stock. His father's name was Enlleu, son of
Hydwn Dwn, and the place of his birth was Eccluis Cunnian,
near Tenby. From his infancy he bent his neck
beneath the gentle yoke of Christ, and, despising worldly
vanities, was given to prayer and alms-deeds. He studied
<span class="pagenum"><a name="Page_239" id="Page_239">{239}</a></span>
first under S. Dubricius, by whose assistance he attained
great proficiency in the knowledge of the Scriptures; his
next instructor was Paulinus, under whom he pursued the
same study, and in whose school he was the associate of S.
David. Under the patronage of Dubricius he opened a
college, at Llandaff, which was called Bangor Deilo, or the
great choir of Teilo; and his settlement at that place may
serve to account for his appointment to fill the See of
Llandaff upon the retirement of his patron to the Isle of
Bardsey. The idea that he was made bishop of Llandaff
at the time S. Dubricius was raised to the Archbishopric of
Caerleon, is irreconcilable with chronology. The original
diocese governed by S. Teilo, as ascertained by the absence
of churches founded by S. David, was co-extensive with the
ancient lordships of Glamorgan, containing the present
rural deaneries of Croneath, Llandaff, and Newport. How
long he continued to preside over this limited district is
uncertain; but, in the reign of Maelgwn Cwynedd, the
Yellow Plague desolated the Principality. Upon this occasion
S. Teilo, with several others, retired to Cornwall, and
thence into Brittany, where he was honourably received by
S. Samson, Bishop of Dol. After he had remained seven
years and as many months in Brittany, he returned, with
several of his disciples, to his native country, and on his
arrival was elected to the Archbishopric of Menevia, vacant
by the death of Cynog. Like S. David, he, however, retained
a predilection for the seat of his original bishopric,
and, appointing Ismael to the situation of Bishop of
Menevia, he removed the archbishopric to Llandaff. In
order to maintain his title to the primacy undisturbed, he
appears to have kept under his immediate government the
whole of the diocese held before by S. David, with the exception
of the part north of the river Tivy, which was
henceforth attached to the diocese of Llanbadarn.</p>

<p><span class="pagenum"><a name="Page_240" id="Page_240">{240}</a></span>
There is a story told of his having made a pilgrimage,
before all this, to the Holy Land, in company with S. David
and S. Padarn, and of their having received episcopal consecration
from the Patriarch of Jerusalem; but it is probable
that this was a story, borrowed by Giraldus from one
of the lost Triads, and was invented to establish the independence
of the Welsh bishops of the See of Rome.</p>

<p>In the Triads, S. Teilo is called one of the Three Blessed
Visitors to the Isle of Britain, and he is associated with SS.
David and Padarn. "They were so called," says the Triad,
"because they went as guests to the houses of the noble,
the plebeian, the native, and the stranger, without accepting
either fee or reward, or victuals, or drink; but what they
did was to teach the faith in Christ to every one without payment
or thanks. Besides which, they gave to the poor and
needy, gifts of their gold and silver, their raiment and provisions."
His companions, or pupils, playing on his name,
compared it to <i>Helios</i>, which, in Greek, means the sun; because,
by his heavenly doctrine and example, he illumined
the Church in South Wales, and warmed the hearts of the
faithful. Twelve churches in the diocese of S. David's, and
six in that of Llandaff, claim to have been founded by S.
Teilo.<span
class="fnanchor"><a name="Ref_29" id="Ref_29" href="#Foot_29">[29]</a></span></p>

<p>A curious, late, and utterly worthless story, save as an
example of the manner in which the popular tongue forges
marvels, is related of his relics. At his death, three priests
of different parishes were present, one from Llandaff, where
he had been bishop; one of Llandeilo Fawr, where he
died; and one of Penaly, near Tenby, where his ancestors
had been buried. Each wished to claim the body for his
church. The contention grew sharp between them, and
was only terminated by the oldest of the three exhorting his
brethren to leave the decision to God. Then they retired
<span class="pagenum"><a name="Page_241" id="Page_241">{241}</a></span>
to rest, and, next morning, when they entered the room
where the dead saint lay, lo! his one body had become
three, perfectly identical in every particular, and each priest
was able to carry off a S. Teilo to his own church. The
origin of this foolish story is self-evident. It is an attempt
to account, by a miracle, for the existence, in three places,
of bodies of S. Teilo; a portion of his relics being probably
preserved in each of these churches, and the popular
tongue having magnified each portion into an entire body.</p>

<h3>S. SABINE, B. OF CANOSI.<br />
(<small>ABOUT A.D.</small> 566.)</h3>

  <p class="small">[There is great uncertainty whether there were one or two bishops of
  Canosi of this name, as it is impossible to fit all that is recorded
  of the Acts of S. Sabine into the life of one man; as a S. Sabine of
  Canosi was certainly present, in 493, at the dedication of the
  Church of S. Michael, on Mount Gargano; and a S. Sabine of Canosi is
  mentioned as meeting Totila, K. of the Goths, in 549, fifty-six
  years after. That there were two is, therefore, most probable, the
  name being that of the great and wide-spread Sabine family, occurs
  repeatedly among the bishops and saints of Italy, and has led to
  much confusion. It is impossible to distinguish, from the confused
  Acts of S. Sabine of Canosi, which events belong to the first, and
  which to the second, bishop of that name. S. Sabine is the second
  patron of Canosi, and also of Bari, after S. Nicolas. His life was
  written by an anonymous writer of the eight century.]</p>

<p><span class="smcap">This</span> saint belonged to a noble family at Canosi, in the
present arch-diocese of Bari, in Italy. He was elected to
the see of his native city, and distinguished himself by his
zeal in building and adorning churches, as also by his
learning. He was one of the prelates present at the consecration
of the Church of S. Michael, on the scene of the
apparition of the archangel, on Monte Gargano, journeying
thither in company with the blessed Roger of Canosi. And
as the sun was hot in the heavens, and they fainted with
the burning of its rays, Sabine raised his eyes to heaven,
<span class="pagenum"><a name="Page_242" id="Page_242">{242}</a></span>
and prayed that a cool breeze might spring up and fan their
fevered brows. But his prayer was heard and answered in
other sort, for a great eagle came between the travellers and
the sun, and floated over their heads with wings expanded,
accompanying them, so that they walked on in the shadow.
Now, Sabine's ardour in prosecuting his studies raised the
suspicion of the multitude, and they denounced him as addicted
to the arts of magic; so this report came to the ears
of the Pope, and he summoned him to Rome, to clear his
character from the aspersion cast upon it. Then Sabine
hasted and went to Rome, and arrived in the evening, and
was lodged in the palace of the Holy Father, who, prejudiced
against him, received him coldly, and harshly bade
him not set foot outside the house till his case were heard.
And at midnight, a strange, unearthly music resounded
through the courts, and men started from sleep to listen.
Then they were aware of chanting, as of a multitude, and
they rose, and the Pope also, and they followed the sound,
and till they came to the door of the hall in which the
Bishop of Canosi lay. And beneath the door was a streak
of dazzling light. Then they burst in, and beheld the
accused prelate standing in a blaze of heavenly radiance,
amidst angel forms, chanting the Psalms of David. So the
Pope cast himself at his feet, and acknowledged his complete
innocence.</p>

<p>Now, on his way home, the holy bishop doubtless visited
S. Benedict, at Monte Cassino, for between them there
existed a warm friendship; and we find that S. Placidus,
the loved disciple of Benedict, often visited and was entertained
by the Bishop of Canosi, for the love he bare to the
great Patriarch of the Monks of the West.</p>

<p>A pretty incident of his life is as follows,&mdash;it is but a
trifle, but these trifling anecdotes give the character of the
man. He was walking in his garden one day, among the
<span class="pagenum"><a name="Page_243" id="Page_243">{243}</a></span>
flower-beds, reciting psalms and hymns, when a bright smile
broke out over his face. Those accompanying him were
surprised, and asked the reason of that smile. "Listen to
those sparrows," said he, "there is a wagon upset yonder,
which was laden with corn, and they are all eagerly communicating
to one another the joyful news of an abundant feast.
Oh! the charity to one another of those dear little birds!"<span
class="fnanchor"><a name="Ref_30" id="Ref_30" href="#Foot_30">[30]</a></span></p>

<p>In the year 535, Pope Agapetus sent an embassy to
the Emperor Justinian at Constantinople, of which the
bishop of Canosi was a member. Agapetus was himself
obliged to follow his embassy, the following year, on a
deputation to the emperor from Theodatus, the Gothic
king. Theodoric, king of the Goths, had been succeeded
by Athalaric, son of his daughter Amalasvintha, but he,
being a minor, the public affairs were administered by his
mother, who did not spare any pains in the education
of her child. But the young king fell a victim to intemperance,
before he had attained the age of manhood. On the
failure of issue in the male line, Amalasvintha, in order
to maintain herself on the throne, gave her hand to Theodatus,
her cousin, and allowed him to participate in the
sovereign power. But Theodatus grasping at supreme
sovereignty, suffocated his wife and benefactress in a bath,
and then, in abject terror for the consequences, sent off
Pope Agapetus to Constantinople, to deprecate the wrath
of the Emperor Justinian. Agapetus arrived in Constantinople,
when that see was vacant, Epiphanius, the patriarch,
being dead. He found the Empress Theodora in power,
favouring the Eutychian heretics, and encouraging Anthimus,
bishop of Trebizond, a ringleader of the sect. Agapetus
at once deposed Anthimus, and ordained one Mennas,
<span class="pagenum"><a name="Page_244" id="Page_244">{244}</a></span>
a Catholic, in his place; then, feeling his end approach, he
exhorted Sabine and his companions to stand by and
maintain the new bishop of Trebizond. Agapetus died
in 536, and the same year a council was held against
Anthimus the heretic, at which Sabine was present, and the
anathemas of which he subscribed. In consequence of this
decided action, the bishop of Canosi suffered much from
the anger of the Empress Theodora. In 537 he returned
to Italy, and according to some accounts, died on his way,
and was buried at Tripalta on the Sabbato, above Benevento,
near Avellino, where his body, entire, still rests
enshrined. But at Bari is the body of S. Sabine, bishop of
Canosi, and it is believed that there were two saints of this
name, and that the first Sabine, bishop of Canosi, is at
Bari, and that the events we are about to relate, occurred
to the second bishop of this name, who lies at Tripalta.
That there were two is most probable, as it is hardly possible
that he who was bishop in 493, could have sat till 566,
which would give an episcopate of over seventy-three years.</p>

<p>Totila, king of the Goths, the seventh of that race
who had governed Italy, swept Campania and Samnium
with his barbarian army, occupied Naples, and in the
midst of his victorious course, visited S. Benedict on his
rock of Cassino. The incident of the meeting between the
barbarian king and the ascetic patriarch shall be recorded
in the life of S. Benedict. S. Gregory relates in his Dialogues,
(lib. iii. c.&nbsp;5), that Totila, hearing of S. Sabine of
Canosi, now blind with age, that he was endued with the
spirit of prophecy, visited him and invited him to dinner,
and to prove the old bishop, when the page brought wine
round, the king took the goblet from the boy's hand, and
himself offered it to the prelate. Then Sabine, taking the
goblet, and turning his darkened eyes on the royal bearer,
said, "May that hand that offers live long!" And the king
<span class="pagenum"><a name="Page_245" id="Page_245">{245}</a></span>
blushed, joyous at receiving this part blessing, part prophecy.
S. Gregory relates another story of this saint. The
Archdeacon of Canosi, a man full of ambition and pride,
desiring the episcopate, and impatient of the long life of
Sabine, bribed his butler to poison him. The deadly cup
was offered him, and the aged prelate drank it off, but
instantly the Archdeacon was seized with all the symptoms
of having been poisoned, and died in agony, whereas the
bishop remained unhurt.</p>

<p>It is unfortunate, that owing to the carelessness of the
historian, who wrote two hundred years after the death
of S. Sabine I., the records of the two bishops of that name
should have been so run together as to render it almost
impossible to dissever them.</p>

<p>There seems also to have been a third S. Sabine of Canosi,
bishop of Lesina, a ruined and deserted city, on the lagoon
of the same name in the Capitanta. Lesina, in the 10th
century, was the seat of a bishop. No records of this saint
exist, but in November, 1597, the cathedral and second
church of Lesina being thoroughly ruinous, officials were
deputed to remove from the deserted churches such relics
as could be found, and works of value that remained.
They found the roof of the cathedral fallen in, doors and
windows broken and open, and grass growing on the sacred
floor. The crypt was in better preservation, and there
they found altars standing, containing sacred relics. In
one of these they found a marble sarcophagus, on which
was inscribed, S. Sabinus Canusinus, "S. Sabine of Canosi."
Within was a leaden coffin, on which was engraved, S.
Sabinus Canusianus, pontifex Lesinensis. "S. Sabine of
Canosi, bishop of Lesina." The skeleton in this was
perfect. This body, together with others there discovered,
was removed to Naples, where it now reposes in the church
of the Annunciata.</p>

<p><span class="pagenum"><a name="Page_246" id="Page_246">{246}</a></span></p>

<h3>SS. VICTOR, M., AND SUSANNA, V. C.<br />
(<small>DATE UNKNOWN.</small>)</h3>

  <p class="small">[Of local celebrity at Mouzon, on the Meuse, above Sedan. The names
  occur, however, in some Martyrologies of minor importance.
  Authority:&mdash;A MS. life published by Bollandus.]</p>

<p><span class="smcap">SS. Victor</span> and <span class="smcap">Susanna</span>
were peasants at Mouzon, or
the neighbourhood, Victor being the brother and protector
of Susanna, a modest and beautiful girl. The Lord of
Mouzon having cast his lustful eyes on Susanna, endeavoured
to deceive her, but her virgin modesty withstood his
threats and promises; and finding her inflexible, in a
paroxysm of rage, he tore out her eyes. Victor, her
brother, denounced the tyrant to his face, and threatened
him with the vengeance of the God of the fatherless, and
protector of the poor, whereupon the noble, furious at being
insulted by a vile peasant, ordered his retainers to despatch
him, which they did.</p>

<h3>S. ANSBERT, B. OF ROUEN.<br />
(<small>A.D.</small> 695.)</h3>

  <p class="small">[Roman and other Martyrologies. Authority:&mdash;Life by Ansgrad, the
  monk, dedicated to Abbot Hilbert, the successor of S. Ansbert. This
  life has, however, suffered from interpolators.]</p>

<p><span class="smcap">This</span> saint was at one time chancellor to Clothaire III.,
and in the midst of the temptations of a court, preserved
his integrity and purity. At length, quitting the court, he
assumed the monastic habit at Fontenelle, and on the
election of the abbot Lantbert to the see of Lyons, he
succeeded him as abbot of that famous monastery. He
was confessor to Thierri III., and was, with his consent,
<span class="pagenum"><a name="Page_247" id="Page_247">{247}</a></span>
chosen archbishop of Rouen, on the death of S. Ouen, in
683. Pepin, mayor of the palace, afterwards banished him,
on a false accusation of treason, to the monastery of
Hautmont in Hainault, where he died on the 9th February,
695. His body was transported to the abbey of Fontenelle,
and afterwards to Boulogne, but in 944, through fear of the
Northmen, it was translated to the convent of S. Peter in
Ghent; but was dragged from its resting-place by the
furious Calvinists, under William of Orange, in 1578; some
portions of the sacred relics have, however, we believe,
been preserved.</p>

<p>S. Ansbert is often called S. Aubert.</p>

<div class="footnote">

<p class="nodent"><a name="Foot_28" id="Foot_28" href="#Ref_28">[28]</a>&nbsp;&nbsp;
Dr. Lanigan's Eccles. Hist. of Ireland, Dublin, 1827; Vol. iii., p.&nbsp;39, &amp; i. p.&nbsp;243.</p>

<p class="nodent"><a name="Foot_29" id="Foot_29" href="#Ref_29">[29]</a>&nbsp;&nbsp;
Rees: Essay on the Welsh Saints, pp, 245-6.</p>

<p class="nodent"><a name="Foot_30" id="Foot_30" href="#Ref_30">[30]</a>&nbsp;&nbsp;
In the original, the simplicity of this story is quite spoiled by what is evidently
added by the monkish author, unable to see the beauty of the unadorned incident;
for, it is said, this was a proof of miraculous power in the saint, that he
was able to see through a stone wall the upsetting of a corn-cart.</p>

</div>

<div class="figcenter">
  <img width="200" height="194" alt="" src="images/283-notitle.jpg" />
</div>

<p><span class="pagenum"><a name="Page_248" id="Page_248">{248}</a></span></p>

<h2>February 10.</h2>

<ul>
 <li><span class="smcap">SS. Charalampius</span>, <i>P. and Companions, MM. at Magnesia</i>, <span class="smcap">a.d.</span> 202.</li>
 <li><span class="smcap">S. Soteris</span>, <i>V. M. at Rome, 4th cent.</i></li>
 <li><span class="smcap">S. Zeno</span>, <i>Monk at Antioch, in Syria; circ.</i> <span class="smcap">a.d.</span> 419.</li>
 <li><span class="smcap">S. Scholastica</span>, <i>V. at Monte Cassino</i>, <span class="smcap">a.d.</span> 543.</li>
 <li><span class="smcap">S. Protadius</span>, <i>B. of Besancon</i>, <span class="smcap">a.d.</span> 626.</li>
 <li><span class="smcap">S. Trumwine</span>, <i>B. of the Picts, circ.</i> <span class="smcap">a.d.</span> 700.</li>
 <li><span class="smcap">S. Austrebertha</span>, <i>V. in French Flanders</i>, <span class="smcap">a.d.</span> 704.</li>
 <li><span class="smcap">S. Sura or Zuwarda</span>, <i>V. M. at Dortrecht</i>.</li>
 <li><span class="smcap">S. William of Maleval</span>, <i>H. in Italy</i>, <span class="smcap">a.d.</span> 1157.</li>
 <li><span class="smcap">B. John William of the Olive</span>, <i>P. H. at Mariemont, in Belgium</i>, <span class="smcap">a.d.</span> 1241.</li>
 <li><span class="smcap">S. Arnald of Catanea</span>, <i>Ab. at Padua</i>, <span class="smcap">a.d.</span> 1255.</li>
 <li><span class="smcap">S. Clara of Rimini</span>, <i>Matr.</i>, <span class="smcap">a.d.</span> 1346.</li>
</ul>

<h3>SS. CHARALAMPIUS, P. AND COMPANIONS, MM.<br />
(<small>A.D.</small> 202.)</h3>

  <p class="small">[Commemorated in the West on this day; in the East on Sept.&nbsp;17th.
  The Acts are not trustworthy.]</p>

<div>
  <img class="drop-cap" src="images/drop-s2.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">SAINT CHARALAMPIUS was priest at Magnesia,
in the reign of Severus. He was brought
before the governor, Lucianus, and was flayed
with iron scrapers; the governor himself, in his
rage, assisting the executioners in their barbarous work.
With him suffered two soldiers and three women.</p>

<h3>S. SOTERIS, V. M.<br />
(4<small>TH CENT.</small>)</h3>

  <p class="small">[Modern Roman Martyrology, and those of Usuardus and Ado. But the
  ancient Roman Martyrology, bearing the name of S. Jerome, and those
  of Notker Bede (so-called), Rabanus, and others, on Feb.&nbsp;6th. Nor
  are the Martyrologies agreed as to where she suffered, some saying,
  "in the East," others "at Rome." Authority:&mdash;S. Ambrose, who was of
  her family, gives an account of her martyrdom in his Exhort.
  Virginit. lib. iii.]</p>

<p><span class="smcap">S. Ambrose</span> boasts of this saint as the greatest honour
of his family. She was descended from a long series of
<span class="pagenum"><a name="Page_249" id="Page_249">{249}</a></span>
consuls and prefects; but her greatest glory was in despising,
for Christ's sake, her wealth, birth, and beauty. When
the edicts of persecution were issued under Diocletian and
Maximian, against the Christians, she was summoned before
the judge, and her face was beaten because she would not
deny Christ. She, however, counted it all joy to suffer in
the like manner of her Master, and, though cruelly beaten,
shed not a tear. At length, overcome by her constancy,
the judge ordered her head to be struck off.</p>

<p>One of the Roman catacombs on the Appian way, bears
the name of S. Soteris. This catacomb was restored by
Pope Stephen III., when the roof had fallen in. It has
been erroneously supposed, by some, that this catacomb
was called after Pope S. Soter; but Anastasius the
Librarian, in recording the restoration of the cemetery, calls
it "Cemeterium Sanctæ Soteris." Stephen III. (II.)
reigned from 752 to 757. The body was removed from
this catacomb by Pope Symmachus, (498-514,) to the
church of S. Sylvester, in the city of Rome. A portion of
the relics were given to the church of Sezanne, in the
modern department of Marne, in France. One of her
bones is preserved in the Jesuit Church at Luxembourg.
A body of S. Soteris is preserved in the Cistercian Church
at Madrid; but as the history of the Acts of this S.
Soteris cannot be adapted to the saint of Rome, it is
probable that she is some local Spanish saint, of whom
nothing authentic is known.</p>

<h3>S. ZENO, H.<br />
(<small>ABOUT A.D.</small> 419.)</h3>

  <p class="small">[Theodoret in his Philotheus, c.&nbsp;12, gives an account of this
  venerable monk, whom he had visited, and knew personally.]</p>

<p><span class="smcap">This</span> venerable hermit lived in an old tomb cut out of
the rocks in the neighbourhood of Antioch, in Syria. He
<span class="pagenum"><a name="Page_250" id="Page_250">{250}</a></span>
observed the monastic rule for forty years, living on bread
and water, and on Sunday visiting a church, that he might
partake of the divine mysteries, and listen to sermons.
Theodoret makes a quaint little remark about him: "That
he used to borrow one book at a time from his friends,
read it through, and return it when read, and then borrow
another."</p>

<h3>S. SCHOLASTICA, V.<br />
(<small>A.D.</small> 543.)</h3>

  <p class="small">[Famous wherever the name of S. Benedict, her brother, is known.
  Authorities for her life, the same as those for his. The following
  sketch of her life is extracted from Montalembert's Monks of the
  West.]</p>

<p><span class="smcap">In</span> the history of most saints who have exercised a reformatory
and lasting influence upon monastic institutions, the
name and influence of some holy woman is almost
invariably found associated with their work and devotedness.
These bold combatants in the war of the Spirit
against the flesh seemed to have drawn strength and consolation
from a chaste and fervent community of sacrifices,
prayers, and virtues, with a mother or a sister, by blood or
choice, whose sanctity shed upon one corner of their
glorious lives a ray of sweeter and more familiar light. To
instance only the greatest: Macrina is seen by the side of
S. Basil, and the names of Monica and Augustine are
inseparable; as in later ages are those of S. Francis of
Assisi and S. Clara, S. Francis of Sales and S. Jeanne
Chantal. S. Benedict had also a sister, born on the same
day with himself, named Scholastica; they loved each
other as twins often love, with fraternal regard, elevated
into a passion. But both loved God above all. Still
earlier than her brother, Scholastica had consecrated herself
to God from her infancy; and, in becoming a nun, she
<span class="pagenum"><a name="Page_251" id="Page_251">{251}</a></span>
made herself the patroness and model of the innumerable
family of virgins who were to acknowledge, adopt, and
follow the code of her brother. She rejoined him at Monte
Cassino, and established herself in a monastery, in the
depths of a valley near the holy mountain. Benedict
directed her from afar, as he did many other nuns in the
neighbourhood. But they met only once a year, and then
it was Scholastica who left her cloister, and sought her
brother. He, on his side, went to meet her: they met
upon the side of the mountain, not far from the door of
the monastery, in a spot which has long been venerated.
There, at their last meeting, occurred that struggle of
fraternal love, and the austerity of the rule, recorded by S.
Gregory,<span
class="fnanchor"><a name="Ref_31" id="Ref_31" href="#Foot_31">[31]</a></span>
which is the only known episode in the life of
Scholastica, and which has insured an imperishable remembrance
to her name. They had passed the entire day in
pious conversation, mingled with praises of God. Towards
the evening they ate together. While they were still at
table, and the night approached, Scholastica said to her
brother, "I pray thee, do not leave me to-night, but let us
speak of the joys of heaven till the morning." "What
sayest thou, my sister?" answered Benedict; "on no
account can I remain out of the monastery." Upon the
refusal of her brother, Scholastica bent her head between
her clasped hands on the table, but prayed to God, shedding
torrents of tears, to such an extent, that the table was
flooded with them. The weather was very serene: there
was not a cloud in the air. But scarcely had she raised her
head when thunder was heard, and a violent storm began;
the rain, lightning, and thunder were such, that neither
Benedict, nor any of his brethren, who accompanied him,
could take a step beyond the roof that sheltered them.
Then he said to Scholastica, "May God pardon thee, my
<span class="pagenum"><a name="Page_252" id="Page_252">{252}</a></span>
sister, but what hast thou done?" "Ah, yes," she answered
him, "I prayed thee, and thou would'st not listen to me;
then I prayed God, and he heard me. Go now, if thou
canst, and send me away, to return to thy monastery." He
resigned himself, against his will, to remain, and they passed
the rest of the night in spiritual converse. S. Gregory,
who has preserved the tale to us, adds that it is not to be
wondered at, that God granted the desire of the sister rather
than that of the brother, because, of the two, it was the
sister who loved most, and that those who love most have
the greatest power with God.</p>

<p>In the morning they parted, to see each other no more in
this life. Three days after, Benedict, being at the window
of his cell, had a vision, in which he saw his sister entering
heaven under the form of a dove. Overpowered with joy,
his gratitude burst forth in songs and hymns to the glory
of God.</p>

<p>Her body was translated to Le Mans, in France, of
which city she is patroness, but her relics were dispersed
by the Huguenots, in 1562. However, some portions have
been preserved, some in the Jesuit Church at Antwerp, and
a bone in the Carthusian Church at Cologne.</p>

<h3>S. SURA, V. M.<br />
(<small>DATE UNKNOWN.</small>)</h3>

<p><span class="smcap">This</span> Saint, called in Dutch, Zuwardt, is said to have
built the first Christian Church at Dordrecht. She was
murdered by some ruffians, who hoped to possess themselves
of her money, wherewith she paid for the edification
of the house of God, but found only three pennies in her
purse, whence arose the tradition that she had only that
sum the whole time, and that as often as she paid it away,
the same sum remained in her purse.</p>

<p><span class="pagenum"><a name="Page_253" id="Page_253">{253}</a></span></p>

<h3>S. WILLIAM OF MALEVAL, H.<br />
(<small>A.D.</small> 1157.)</h3>

  <p class="small">[Roman Martyrology. Authority:&mdash;His Life, by his friend and
  disciple, Albert, in whose arms he died. Several modern writers have
  confused S. William of Maleval with S. William of Mariemont, and
  even with S. William I., Duke of Aquitaine, and S. William IX., Duke
  of Guienne, who died 1137.]</p>

<p><span class="smcap">Nothing</span> is known of the birth of this saint, or of his
early life, on which he preserved an impenetrable secrecy.
It is said that he made a pilgrimage to S. Jago of Compostella,
but even this is uncertain, as S. William of Guienne,
his contemporary, is known to have made this expedition,
and it is quite possible that the act of one S. William has
been transferred to the other.</p>

<p>In the year 1153, there appeared in Tuscany a man,
who sought to hide himself from the eyes of his fellow-men.
The islet of Lupocavio, in the district of Pisa,
seemed to him to answer his desire; there he constructed
a small habitation, and remained there. His
edifying example attracted several persons to him, who
settled near his cell, and undertook to follow his rule of
life. But their fervour soon cooled down, and their undisciplined
manners obliged him to withdraw from his solitude,
and retire to Monte Prunio, where he hoped to be alone with
his God, and where he erected in a dense wood, a hut of
boughs, and thatched it with leaves and fern. He was soon
joined by idle vagrants, who, under the pretence of a religious
life, attempted to impose on the charity of pious
persons. S. William soon discovered that these men were
actuated by no religious vocation, and their hypocrisy drove
him again from his resting-place. He was, indeed, compulsorily
ejected by these miscreants, who could ill bear his
sanctity subsisting as a reproach upon their irregularities.
He then returned to the island of Lupocavio, but not finding
<span class="pagenum"><a name="Page_254" id="Page_254">{254}</a></span>
his former associates there disposed to receive him, he
fixed his habitation in a desert valley, called at that time
"The stable of Rhodes," but since known as "the bad
valley," Maleval. It was situated in the territory of Sienna,
about a league distant from Castigline, Pescara, and Buriano.
It was in 1155, that he hid himself in this solitude, having
at first only a hole in the earth, in which he could shelter
from the inclemency of the weather, till the Lord of
Buriano, taking compassion on him, built a little cell for his
lodging. For four months he lived only on roots and herbs,
having no other companions than the wild beasts; but, in
the beginning of the year 1156, he received a disciple,
named Albert, who wrote the account of the close of his
life. The saint practised surprising austerities; thrice in
the week he took only very little bread, and wine much
diluted; on the other days he took bread, and herbs and
water. He wore sackcloth next his skin, and slept on the
bare ground. He was endowed with the gift of prophecy,
of which Albert had himself experience, for when the
saint was dying, and his disciple was lamenting that he
should be left alone, S. William bade him be of good cheer,
for God would give him a companion shortly. This seemed
so improbable, that Albert could not trust it; but going
forth from the cell shortly after, he met a man, named
Raynald, a physician, who had come to renounce the
world and place himself under the direction of the pious
hermit. Albert, fearing that the death of the saint might
make him change his purpose, cast himself at his feet, and
implored him to come and make his profession before the
dying saint at once. Raynald did so, and Albert submitted
himself to the direction of his new companion on the death
of his first master. S. William died in the arms of Albert,
after having received the last sacraments from a priest of
Castigline, who had been warned of the illness of the hermit.</p>

<p><span class="pagenum"><a name="Page_255" id="Page_255">{255}</a></span>
Raynald and Albert buried S. William in his little garden.
After his death they preserved the spirit of penitence and
mortification with which he had inspired them during his
life, and they endeavoured to follow his maxims as their rule
of life; and thus originated the Order of the Guillemites,
which rapidly spread from Italy, through France, the Low
Countries, and Germany. At first they followed the institutes
of S. William only, and fasted almost perpetually, and
walked barefoot. But Pope Gregory IX. moderated their
great austerities, allowed them to be shod, and required
them to follow the rule of S. Benedict.</p>

<h3>S. JOHN-WILLIAM, H.<br />
(<small>A.D.</small> 1241.)</h3>

  <p class="small">[Day unfixed for his commemoration, but locally, he is commemorated
  on the same day as his namesake. He is called Saint in Belgium, but
  is of local canonization only. Authorities:&mdash;Life by an anonymous
  Cistercian monk, of undecided date, published by Bollandus, and
  another life in the annals of Jacobus Guisius.]</p>

<p><span class="smcap">This</span> venerable hermit of Brabant was the founder of the
ancient abbey "of the Olive," whose ruins may still be seen
at some little distance from the ancient castle of Mariemont,
near Binche in Hainault.</p>

<p>Having lived a life of great irregularity during his youth,
John-William retired, in a moment of remorse, to the
abbey of Chérailles, near Vervins; but he shortly afterwards
quitted it, being drawn into the world again by his
passions. But God, says the legend, gave him a warning
which brought him once more to his senses, and he
retired to a lonely place near Morlanwelz, where he built a
little hermitage of branches, and lived for some time, unknown,
exercising himself in prayer and vigil, and living on
roots and wild fruit. If we may believe a popular legend,
<span class="pagenum"><a name="Page_256" id="Page_256">{256}</a></span>
to punish himself for having yielded to his animal passions
so long, he would not stand upright, but walked about like
a beast, on all fours. Later on, Dame Bertha, the widow of
Eustace de Ræulz, having heard of his piety, offered him
the choice of any spot on her lands, where he might cultivate
the soil to supply his necessities. He accepted her
offer, and began diligently to till the ground. John of
Béthune, Bishop of Cambrai, informed of the perfection
of the hermit, conferred upon him priest's orders; after
which, John-William undertook the construction of a stone
church on the ground given him by the lady Bertha.
When this was complete, the hermit asked the abbess of
Fontenelle to send some of her nuns to establish themselves
there. She complied with his request, but the place
not suiting them, they returned to their convent. At his
request, seven nuns from Monstres-sur-Sambre were then
sent to him, and they placed themselves under his direction;
the institution was incorporated in the order of
Citeaux, an abbess was elected, and the place which had
formerly borne the designation of "The Hermitage," was
now called "The Olive." There are many hypotheses
to account for the origin of this name. One is, that it was
derived from the number of cures wrought by olive oil,
from the lamp burnt before the image of the Holy Virgin in
the church. The founder died in 1240, on the 10th
February, at the age of sixty-six, and was buried in the
monastery church.</p>

<h3>S. CLARA OF RIMINI, MATR.<br />
(<small>A.D.</small> 1346.)</h3>

  <p class="small center">[Roman Martyrology. Authority:&mdash;Life by Cardinal Joseph Garampi.]</p>

<p><span class="smcap">Clara</span> was born at Rimini, her father's name was
Chiarello, and her mother's Gaudiana; they belonged to a
<span class="pagenum"><a name="Page_257" id="Page_257">{257}</a></span>
noble family, and were very wealthy. Clara was married
early, but shortly after lost her husband. Having been
exiled on account of a civil war, she returned to Rimini, to
see her father and one of her brothers perish on the
scaffold.</p>

<p>She was married again, but after a while, with the consent
of her husband, devoted her life to the practice of
self-mortification. She slept on a hard board, and encircled
her neck and wrists with iron rings to punish herself
for her extravagance in jewelry when young. Her food
was bread and water, and a little oil on Sundays.</p>

<p>Not content with these austerities, and the rigorous fasts
she imposed on herself from the feast of S. Martin till
Christmas, and from Epiphany till Easter, she spent the
greater part of many nights in prayer, and during Lent she
retired into an old look-out box on the town walls, where,
exposed to the cold and rain, she spent the time in confessing
her faults, and reciting the Lord's Prayer, a hundred
times a day. Her close communing with God made her
heart overflow with charity towards all men. Hearing that
her brother had been banished a second time from his
native town, and was sick at Urbino, she flew to his bedside,
and nursed him with the utmost tenderness, escaping
occasionally into an ancient ruined tower, near the cathedral
at Urbino, to refresh her spirit with prayer. On the
restoration of tranquillity, she returned to Rimini with her
brother, where she became shortly the solace of all the
afflicted. One day, hearing that the poor Clares were
without fuel, she ran into the country, and getting a large
log of wood, laid it on her shoulder, and carried it through
the streets to their door. A noble kinsman, not liking to
see her thus demean herself, as he considered it, sent a
servant to relieve her of the load, but she refused to
surrender it, saying that her Lord was not ashamed to bear
<span class="pagenum"><a name="Page_258" id="Page_258">{258}</a></span>
His cross for the sake of sinners, and that, therefore, it was
no dishonour for her to carry wood for the use of His
servants.</p>

<p>Once, hearing that a man was sentenced to pay a heavy
fine, or have his hand chopped off, and that he was unable
to ransom his hand, she sold herself as a slave, and with
the money would have redeemed the hand from amputation,
had not the magistrates, touched by her charity, pardoned
the man. Having once given way to intemperate speech
towards someone who had annoyed her, she punished herself
by nipping her tongue with a pair of pincers, so that she
was unable to speak for two or three days after.=She built a convent for those women who had placed
themselves under her direction, near the old watch-box on
the walls, and gave it the name of "The Annunciation,"
but the title was changed afterwards to that of "Our Lady
of the Angels."</p>

<p>Towards the end of her life she lost her sight. She died
on Feb.&nbsp;10th, 1346, and was buried in the church of her
convent, where her relics are still preserved. The cult of
her was approved in 1784 by Pope Pius VI., and her
commemoration was fixed for the 10th February.</p>

<div class="footnote">

<p class="nodent"><a name="Foot_31" id="Foot_31" href="#Ref_31">[31]</a>&nbsp;&nbsp;
Dialog. ii., c.&nbsp;12, 23, 33.</p>

</div>

<div class="figcenter">
  <img width="195" height="200" alt="" src="images/294-notitle.jpg" />
</div>

<p><span class="pagenum"><a name="Page_259" id="Page_259">{259}</a></span></p>

<h2>February 11.</h2>

<ul>
 <li><span class="smcap">S. Calocerus</span>, <i>B. of Ravenna, 2nd cent.</i></li>
 <li><span class="smcap">S. Tigrinus</span>, <i>M. at Rome; relics at Turin, 2nd cent.</i></li>
 <li><span class="smcap">SS. Saturninus and Companions</span>, <i>MM. at Carthage</i>, <span class="smcap">a.d.</span> 303.</li>
 <li><span class="smcap">S. Jonas the Gardener</span>, <i>Monk in Egypt, 4th cent.</i></li>
 <li><span class="smcap">S. Lazarus</span>, <i>B. of Milan; circ</i>. <span class="smcap">a.d.</span> 449.</li>
 <li><span class="smcap">S. Castrensis</span>, <i>B. of Volterra; circ</i>. <span class="smcap">a.d.</span> 450.</li>
 <li><span class="smcap">S. Secundinus</span>, <i>B. of Troja in Southern Italy; circ.</i> <span class="smcap">a.d.</span> 450.</li>
 <li><span class="smcap">S. Euphrosyne</span>, <i>V. at Alexandria; circ.</i> <span class="smcap">a.d.</span> 470.
  (<i>Transferred from Jan.&nbsp;1st.</i>)</li>
 <li><span class="smcap">S. Severinus</span>, <i>Ab. of S. Maurice in the Valais</i>, <span class="smcap">a.d.</span> 506.</li>
 <li><span class="smcap">S. Ecian</span>, B. in Ireland; circ. <span class="smcap">a.d.</span> 587.</li>
 <li><span class="smcap">S. Ceadmon</span>, <i>Monk at Whitby; circ.</i> <span class="smcap">a.d.</span> 680.</li>
 <li><span class="smcap">S. Theodora</span>, <i>Empress at Constantinople</i>, <span class="smcap">a.d.</span> 867.</li>
 <li><span class="smcap">S. Martin</span>, <i>P. at Leon in Spain</i>, <span class="smcap">a.d.</span> 1221.</li>
 <li><span class="smcap">S. Adolph</span>, <i>B. of Osnaburgh</i>, <span class="smcap">a.d.</span> 1222.</li>
</ul>

<h3>SS. SATURNINUS AND COMPANIONS, MM.<br />
(<small>A.D.</small> 303.)</h3>

  <p class="small">[Roman Martyrology. In the ancient African Church, as we learn from
  S. Augustine, their commemoration took place on Feb.&nbsp;12th, and on
  that day they are given by Usuardus. The Acts are genuine. They were
  appealed to in the reign of Honorius, in 412, during the Donatist
  controversy to prove that even in the stress of persecution,
  Christians had not failed to attend Divine Service on the Lord's
  Day. S. Augustine also quotes them in his book against Cresconius,
  lib. iii. c.&nbsp;17, 26, 27, and 29, written in 406. The Synodical
  Epistle of the Council of the Catholic Bishops held at Cirta which
  quotes these Acts, is included among the works of S. Augustine in
  the Benedictine Edition, numbered Ep.&nbsp;141. It is dated the 14th
  June, 412.]</p>

<div>
  <img class="drop-cap" src="images/drop-t2.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">THE persecution of Diocletian having broken out
in Africa, the magistrates of Abitina broke, one
Sunday, into the house of a citizen, Octavius
Felix, during the celebration of the Divine
Mysteries, and took the priest Saturninus, his four children,
and forty-four other Christians who were assisting at the
Holy Sacrifice. The two elder sons of the priest, Saturninus
<span class="pagenum"><a name="Page_260" id="Page_260">{260}</a></span>
and Felix, were both lectors; Mary, his daughter, had
consecrated her virginity to God; Hilarion, the youngest,
was still quite a child. Among the other prisoners were
Dativus, a noble senator, Ampelius, Rogatianus, Januarius,
Cassian, Victorian, in all thirty men, and nineteen women.</p>

<p>Dativus marched at the head of the troop which surrounded
Saturninus, standing as children about their father.</p>

<p>When brought before the magistrates, they confessed
Christ so resolutely, that their very judges applauded their
courage.</p>

<p>The confessors were shackled and sent to Carthage, the
residence of the pro-consul. They rejoiced to see themselves
in chains for Christ, and sang hymns and canticles
during their whole journey to Carthage, praising and thanking
God. The pro-consul, Anulinus, addressing himself
first to Dativus, asked him of what condition he was, and if
he had assisted at the collect or assembly of the Christians.
He answered that he was a Christian, and had been present
at it. The pro-consul bade him declare who presided, and
in whose house those religious assemblies were held: but
without waiting for his answer, commanded him to be put
on the rack and torn with iron hooks, to force the information
from him. The martyrs underwent severally the tortures
of the rack, iron hooks, and cudgels. Felix was asked
if he had been at the collect or assembly<span
class="fnanchor"><a name="Ref_32" id="Ref_32" href="#Foot_32">[32]</a></span>
on the Lord's day.
Felix answered, "I am a Christian." "I did not ask that,"
said the magistrate, "but whether you had been at the collect."
"Oh, foolish judge!" cried Felix, "Could I be a
Christian and not be present? As if the Lord's day gathering
should be without the Christian, and the Christian without
the Lord's day gathering. Knowest thou not that the one
was made for the other, and the one cannot be without the
other?" Then he was savagely beaten and sent to prison.
<span class="pagenum"><a name="Page_261" id="Page_261">{261}</a></span>
The weaker sex fought no less gloriously, particularly the
illustrious Victoria; who, having been converted to Christ in
her tender years, had signified a desire to lead a single life,
but to this her pagan parents would not agree having promised
her in marriage to a rich young nobleman. Victoria,
on the day appointed for the wedding, full of confidence in
the protection of Him whom she had chosen for the only
spouse of her soul, leaped out of a window, and took
refuge in a Christian church, where she consecrated her
virginity to God, with the ceremonies then used on such
occasions at Carthage, in Italy, Gaul, and all over the West.<span
class="fnanchor"><a name="Ref_33" id="Ref_33" href="#Foot_33">[33]</a></span>
To the crown of virginity she earnestly desired to join that
of martyrdom. The pro-consul, on account of her quality,
and for the sake of her brother, a Pagan, tried all means to
prevail with her to renounce her faith. He inquired what
was her religion. Her answer was, "I am a Christian."
Her brother, Fortunatianus, undertook her defence, and
endeavoured to prove her lunatic. The saint, fearing his plea
might be the means of her losing the crown of martyrdom,
made it appear by her intelligent answers that she was
in her perfect senses, and she protested that she had not
been brought to Christianity against her will. The pro-consul
asked her if she would return with her brother. She
replied, "Being a Christian, I acknowledge none as brethren
but those who keep the law of God." The pro-consul then
laid aside the quality of judge to become her suppliant, and
entreated her not to throw away her life. But she rejected
his entreaties with disdain, and said to him, "I have already
told you my mind. I am a Christian, and I assisted at the
holy assembly." Anulinus, provoked at this constancy,
<span class="pagenum"><a name="Page_262" id="Page_262">{262}</a></span>
ordered her to prison with the rest, to wait the sentence of
death which he not long after pronounced upon them all.</p>

<p>However, he made an effort to gain the little boy,
Hilarion, not doubting that he would easily prevail with
one of his tender age. But the child showed more contempt
than fear of the tyrant's threats, and answered his
interrogatories, "I am a Christian: I have been at the
collect,<span
class="fnanchor"><a name="Ref_34" id="Ref_34" href="#Foot_34">[34]</a></span>
and it was of my own voluntary choice, without
any compulsion." The pro-consul threatened him with
those little punishments with which children are accustomed
to be chastised, little knowing that God himself fights in
his martyrs. The child only laughed at him. The governor
then said to him, "I will cut off your nose and ears."
Hilarion replied, "You may do it; but I am a Christian
still." Then the governor ordered the child to be taken to
the prison with the rest, and Hilarion, with his shrill voice
cried, "God be thanked!"&mdash;and so was led away.</p>

<p>At this point these interesting Acts break off abruptly,
but a fragment which has been tampered with by some
Donatist hand has, at the end, this passage, which has been
lost from the genuine Acts:&mdash;"These blessed martyrs,
being deprived of all nourishment for their bodies, one by
one, and by degrees, sank, overcome with hunger, and
migrated to the heavenly kingdom with the victor's palm,
our Lord Jesus Christ sustaining them, who, with the Father,
reigns through ages of ages. Amen."</p>

<p><span class="pagenum"><a name="Page_263" id="Page_263">{263}</a></span></p>

<h3>S. JONAS THE GARDENER, MONK.<br />
(4<small>TH CENT.</small>)</h3>

  <p class="small">[Roman Martyrology, not to be confounded with the S. Jonas, monk,
  commemorated by the Greeks on Sept 21st. Authority:&mdash;Mention in the
  Life of S. Pachomius.]</p>

<p><span class="smcap">In</span> the monastery of Muchon, in Egypt, lived an old
monk who acted as gardener. For eighty-five years he
cultivated the fruits of the monastery garden, and gathered
them, and gave of them to the monks, and to guests, and
to travellers, as much as they would, but in all those years
he never tasted so much as a grape, a date, or a fig; but
lived on raw herbs with a little vinegar. Now, there stood
in the midst of the monastery a very fruitful fig-tree, and the
boys were in the habit of climbing it to gather and eat the
luscious figs. And when S. Pachomius came one day to
inspect the monastery, he saw that this fig-tree was a cause
of self-indulgence and gluttony to some of the younger
aspirants after an ascetic life. So he said to Jonas the
gardener, "Cut that tree down!" Then the gardener
lifted up his hands in dismay, and when Pachomius saw
how greatly it would grieve the good man, he let him spare
it. But lo! on the morrow the fig-tree was withered away,
and Jonas knew that he had acted wrongly in opposing his
will to the command of his superior. Jonas wore a dress
made of three sheep-skins sewn together, and over this he
cast a linen surplice without sleeves,<span
class="fnanchor"><a name="Ref_35" id="Ref_35" href="#Foot_35">[35]</a></span>
when he approached
the Divine Sacrament of the Body and Blood of Christ; but
as soon as he had communicated, he laid it aside. Jonas,
after supper, was wont to retire to his cell, sit on his
chair weaving rushes in the dark, reciting passages of
Scripture, till the midnight call to the monks to rise for the
night office. Then, when that was concluded, he returned
<span class="pagenum"><a name="Page_264" id="Page_264">{264}</a></span>
to his seat, and slept seated till dawn. And one day he
was found dead in his chair with the rushes in his stiff hand.
Then the monks buried him as he sat, with the half-plaited
mat on his knees.</p>

<h3>S. LAZARUS, B. OF MILAN.<br />
(<small>ABOUT A.D.</small> 449.)</h3>

  <p class="small">[Roman Martyrology. He died on March 14th, but as by the Milan use
  no saint is commemorated in Lent, his festival has been there thrown
  back to Feb.&nbsp;11th; and adopted thence into the Roman Martyrology.
  His life from scattered notices is given by Bollandus.]</p>

<p><span class="smcap">Of</span> the acts of this saint, who was bishop of Milan before
440, but in what year consecrated is unknown, we have
scarcely any records. He lived in the stormy time of the
Gothic invasion of Italy. It is disputed whether he or
S. Mamertus, bishop of Vienne, was the first to institute
the use of litanies. It is certain that Bishop Lazarus
ordered their use for three days in succession in all the
principal churches of Milan.</p>

<h3>S. EUPHROSYNE, V.<br />
(<small>ABOUT A.D.</small> 470.)</h3>

  <p class="small">[Roman Martyrology on Jan.&nbsp;1st, but anciently on Feb.&nbsp;11th; with
  great solemnity by the Greeks on September 25th. She is sometimes
  erroneously called Euphrosia or Euphrasia by martyrologists. The
  life of S. Euphrosyne is found inserted in the <i>Vitæ Patrum</i>.
  The authors of some of these lives are known, as S. Ephrem, S.
  Jerome, Sophronius of Jerusalem, Paulus Diaconus, but it is not
  known by whom the life of S. Euphrosyne was written. In gravity and
  purity of style it is not behind any of the others. That after her
  death a Greek life was written, which was translated into Latin,
  seems probable, from the extension of her cultus in the ancient
  Latin Church. Her life exists in an ancient Greek ode, and in a
  Latin heroic poem; another life is given by Simeon Metaphrastes, in
  all particulars of importance agreeing with that in the Lives of the
  Fathers, but without its freshness and ring of antiquity.]</p>

<p><span class="smcap">The</span> history of S. Euphrosyne, as given in the "Lives of
the Fathers of the Desert," written, apparently, shortly after
<span class="pagenum"><a name="Page_265" id="Page_265">{265}</a></span>
her death, is told so simply and beautifully by the ancient
historian, that it shall be given here, somewhat abbreviated,
but otherwise literally translated.</p>

<p>There was a man of Alexandria named Paphnutius,
honourable, and observing the commandments of God.
He married a wife worthy of his race, and of honest
manners, but she was barren. Thereat the man was
troubled much and sorrowful, likewise his wife was sore
afflicted, seeing the distress of her husband. And after
some time he told a certain abbot his desire; and he,
compassionating him, besought the Lord to give him a
child. Then God heard the prayers of these twain, and
gave to Paphnutius a daughter. After that, Paphnutius
brought his wife to the monastery, that she should be
blessed by the abbot and the brethren. And when the
little girl was seven years old, she was baptized, and
called Euphrosyne, and her parents rejoiced over her,
because they had received her of the Lord, and she was
comely of face. Now when she was twelve years old, her
mother died, and she lived with her father, who taught her
her letters, and to read, and all the rest of the world's
knowledge. The good report of her spread through the
town, for she was wise in knowledge, and very comely, and
composed in face and spirit. Thus many desired to mate
her with their sons, and tried to come to terms with the
father, but could not gain their point; for he said, "God's
will be done." But one man excelled all in wealth and
honour, and he sought the father and asked him to give his
daughter to his own son in marriage; and he consented;
so the usual betrothal gifts were made.</p>

<p>And after some time, when she was aged eighteen,
Paphnutius, taking her, went to the monastery with her, and
gave monies for the need of the brethren, and said to the
abbot, "I have brought to thee the fruit of thy prayers,
<span class="pagenum"><a name="Page_266" id="Page_266">{266}</a></span>
that thou mayest pray for her, for I am about to deliver her
in marriage."</p>

<p>Then the abbot bade that she should be taken to the
guest-house, and he spake with her, and said much about
purity, humility, and meekness. Now she was there three
days, and she gave ear to the psalmody every day, and saw
the holy conversation of the monks, and she wondered at
their life, and said, "Blessed indeed are these men." So
her heart began to be solicitous in the fear of the Lord.</p>

<p>And when three days were accomplished, Paphnutius
led her to the abbot and said, "Come, my father, that
thy handmaiden may salute thee, and pray for her,
for we are going home to town." And the maiden cast
herself at the abbot's feet, saying, "I pray thee, my
Father, entreat the Lord to give me my heart's desire,"
so he, extending his hand over her, blessed her, saying,
"God, who knewest man before ever he was born,
take care of this thy handmaiden, that she may merit
a portion and fellowship in thy heavenly kingdom." So
they returned to the city. Now, it fell out, one day, that the
abbot was about to be ordained, and he sent a monk to
Paphnutius, to invite him to the solemnity. Then the
brother asked after him, and the servants said, "He has
gone out." Then Euphrosyne called to her the monk, and
began to question him. "Tell me of your charity, my
brother, how many brethren are there in the monastery?"
He answered, "There are three hundred and fifty-two."
The maiden said, "If anyone desired to go there for conversion,
would your abbot receive him?" He answered,
"He would receive him with the greatest joy, for the Lord
said, 'He that cometh to me I will in no wise cast out.'"
Euphrosyne said, "Do all of you chant in your church, and
all fast together alike?" The monk answered, "We all chant
together, but every one fasts following his own way, as
<span class="pagenum"><a name="Page_267" id="Page_267">{267}</a></span>
much and how suits him best; there is no constraint, but
ready will." Presently Paphnutius returned from his walk,
and the monk, seeing him, told him the message of the
abbot. Then Paphnutius was glad, and went with him in a
little boat to the monastery. Now, when he was gone,
Euphrosyne sent a trusty servant, saying, "Go into the
monastery of Theodosius, enter the church, and bring
hither any monk you find there." Now, by the goodness of
God, there was a monk just coming from the monastery,
and when the boy saw him, he bade him come to the house
of Euphrosyne. And when the maiden saw him, she rose
and saluted him, saying, "Pray for me, my Father!" So,
praying, he blessed her, and sat down. Then Euphrosyne
said to him, "My lord, I have a Christian father, but my
mother is dead. My father wishes to give me to this world,
and I shrink from being defiled thereby, but I fear to be
disobedient to my father, so I am in a strait and know not
what to do. I spent all last night without sleep, asking God
to show me His way, and this morning I have sent into the
church for a father, who might tell me what I should do.
I know that God hath sent thee to me; declare to me, now,
His will." Then the old man said, "This is the Word of
the Lord. If any man come to me, and hate not his father,
and mother, and wife, and children, and brethren, and
sisters, yea, and his own life also, he cannot be my disciple.
(Luke xiv., 26.) This is the saying of the Lord Christ. I
have nothing to add thereto." Then said Euphrosyne, "I
trust in God and in thy prayers. Cut off my hair." So the
old man arose, and shore off the hair of her head, and laid
on her the tunic of profession, and praying, he blessed her,
saying, "The God, who hath delivered all His saints, protect
thee from all evil." And when he had thus spoken, he
departed, and went on his way rejoicing.</p>

<p>But Euphrosyne thought in herself, "If I go to a convent
<span class="pagenum"><a name="Page_268" id="Page_268">{268}</a></span>
of maidens my father will make inquiries and drag me
violently away, and give me to the bridegroom. I will go
to a monastery of men, where none will suspect me." So
saying, she put off her female attire, and clothed herself in
the habit of a man, and, leaving her house in the dusk of
evening, taking with her 500 pennies, concealed herself all
night. Next morning her father came to the city, and went,
by the will of God, to church, before going home. Now,
Euphrosyne made her way to that monastery where her
father was so well known, and announced to the abbot,
through the porter, that an eunuch of the palace was without
desiring to speak with him. Then, when the abbot came
forth, Euphrosyne cast herself on the ground, and when
they had prayed they sat down. Then said the old man,
"Wherefore hast thou come hither, my son?" And she
answered, "I desire to dwell here and follow your holy conversation."
Then said the old man, "Thou hast done well,
my son! Here is the monastery. If it please thee, dwell
with us. But tell me, what is thy name?" She answered,
"Smaragdus (Emerald)." He said, "Thou art very young,
and not able to dwell alone, but needest a master to teach
thee the rule and conversation of the monks." To whom
she made answer, "As thou willest, my father." So she
put the five hundred pence in his hand, and he called to
him an aged brother, named Agapitus, a holy man, and gave
to him Smaragdus, saying, "Henceforth he shall be to thee
a son and disciple." Then, having knelt, he blessed them,
and they responded Amen, and Agapitus led her away to
his cell.</p>

<p>Now Paphnutius, her father, went home, and when he
found her not he sought through Alexandria. He searched
every convent of women. Now, there were ships in the
harbour, and his servants by force entered them, and
searched them through, and they hunted the country round,
<span class="pagenum"><a name="Page_269" id="Page_269">{269}</a></span>
the deserts and the caves, not to mention the houses of
their friends, and they found her not. Then he bewailed
her as one dead, together with the bridegroom and his
father; but Paphnutius could not be comforted, he had no
rest, not knowing where his daughter was. And at last,
unable to bear his anguish longer, he hastened to the abbot
of whom we have already spoken, and fell at his feet, and
cried, "I pray thee, cease not from supplication that the
child of thy prayer may be found, for I know not what has
befallen my daughter." Hearing this, the venerable old
man was mightily troubled, and he summoned all the
brethren, and said, "Show your charity, my brothers, and
let us all entreat the Lord, that he may declare to us what
has befallen the daughter of our good friend, Paphnutius."
So they all fasted and prayed for the space of a week, and
nothing was revealed touching Euphrosyne, as was wont,
when they at other times besought the Lord. Now when
nothing was revealed to any, the abbot began to console
the father, saying, "Do not be downcast, my son, at the
Lord's discipline, for whom He loveth He chasteneth.
Know this, of a surety, that no sparrow falls to the ground,
without His knowledge, how then can anything have
happened to thy daughter without His consent? If any
evil had befallen her&mdash;which God forbid!&mdash;would not the
Lord have showed it to one of the brethren praying for her?
I have confidence in God, that thou shalt see thy daughter
again in this life." So the father went away comforted.
But he often returned to commend himself to the prayers
of the brethren, and one day he cast himself down before
the abbot and said, "I cannot bear my anguish, O my
father! because of my lost daughter, but the wound in my
heart bleeds more every day, and my spirit is vexed within
me." Now when the old man saw him so broken, he said,
"Wouldst thou converse with a spiritual brother here, from
<span class="pagenum"><a name="Page_270" id="Page_270">{270}</a></span>
the palace of Theodosius?" But he knew not that he
spake of the daughter of Paphnutius; and the man said "I
am willing." Then the abbot called Agapitus, and said,
"Take Paphnutius, and introduce him to the cell of
Smaragdus." And he did so, knowing nothing. Now,
when she suddenly heard her father's voice, and knew him,
her eyes filled with tears. But Paphnutius did not recognize
her, for her face was much shrunk with fasting, vigils,
and tears; and she drew her hood over her face, that he
might not see her distinctly. And when they had prayed,
they sat down. Then she began to speak to him of the
future kingdom of happiness and eternal glory, and how it
was to be won through humility and purity, and a holy life,
and tender love. For she saw that her father was much
depressed, and she pitied him; yet fearing lest he should
recognize her, and it would prove a hindrance in her path,
and willing to comfort him, she said, "Believe me, God
will not despise thy groaning. If thy child were living in
wickedness, God would shew thee the way to her, that thou
mightest pluck her away. No! trust God, she has chosen
the better course, and is serving God somewhere. He is
able to lead thee to her. Be of good courage, He will
reveal her to thee some day." Then she said "Go, sir!"
And as he retired, she grew deadly pale, and tears flowed
from her eyes. But he was full of comfort, and he said
to the abbot, "I go comforted as though to-day I had seen
my child." And he returned home magnifying the Lord.</p>

<p>Now after Smaragdus had lived thirty-eight years in
the cell, she fell sick, and knew that she must die. And
when, on a certain day, as was his frequent custom, Paphnutius
came to the monastery, and asked to see Smaragdus,
the abbot bade that he should be conducted to the cell.
But when he found that Smaragdus lay sick, he kissed him,
and weeping, said "Woe is me! where are all the promises,
<span class="pagenum"><a name="Page_271" id="Page_271">{271}</a></span>
and sweet hopes, that thou didst give me, of seeing my
daughter again? Not only do I not see her, but thou in
whom I have found some consolation, thou goest away, and
there is none left to be the comfort of my old age. For
thirty and eight years I have lost my daughter, and nothing
has been revealed to me concerning her, though I have
prayed for her night and day." And when Smaragdus saw
the old man's distress and tears, he said, "Be of good
courage, is the hand of the Lord shortened, that He cannot
perform what is promised? Lay aside thy sorrow. Remember
how Joseph was revealed by God to the patriarch
Jacob, who bewailed him as one dead. But I pray thee,
tarry here three days, and leave me not." So Paphnutius
remained beside him three days, for he said, "May be, the
Lord will reveal somewhat to him;" and he was all that
while full of anxiety. And on the third day he said, "I
have waited, my brother!" Then Smaragdus knew that he
should not survive that day, and he said to Paphnutius,
"Draw near to me." And he drew near. Then said
Smaragdus, who is also Euphrosyne, "Because the Almighty
Lord hath brought me to the end of my contest, not by
might of mine, but by His help, there remaineth to me the
crown. And now I would not have thee troubled about
thy daughter&mdash;I am thy daughter, Euphrosyne, and thou
art my father, Paphnutius. And now I pray thee, (for none
know that I am a woman), when I am dead, do thou, my
father, wash and lay me out for my grave, and pray for me."
And when she had said this, she gave up her soul. And it
was the first of January.</p>

<div class="figcenter" style="max-width: 400px">
  <a name="euphrosyne" id="euphrosyne">
  <img width="400" height="286" alt="" src="images/309-euphrosyne.jpg" />
  </a>
  <div class="caption">
    <p class="title">S. EUPHROSYNE FINDING HERSELF AT DEATH'S DOOR, MAKES
    HERSELF KNOWN TO HER FATHER.</p>
    <p class="title">From the "Menologium Græcorum" of Cardinal Albani.</p>
    <p class="date">Feb. 11.</p>
  </div>
</div>

<p>Then when Paphnutius heard these words, and saw that
she was fallen asleep, all his bowels were moved, and he fell
on the ground, and was as one dead. Now Agapitus came
running in, and saw Smaragdus dead, and Paphnutius lying
senseless on the ground, so he cast water on his face and
<span class="pagenum"><a name="Page_272" id="Page_272">{272}</a></span>
said, "What aileth thee, Master Paphnutius?" Then said
Paphnutius, "Let me go that I may die." And when he
was risen up, he cast himself on the face of the dead monk,
and cried, "Woe is me! my sweetest daughter, why didst
thou not tell me before, that I might have died with thee?"
So Agapitus, having guessed the truth, was amazed,
and hasted and told the abbot, who came, and cried
"Euphrosyne, spouse of Christ, forget not thy fellow-servants,
who dwell in this monastery, but pray for us to
our Lord Jesus Christ, that he may make us manfully
contend to reach the port of safety, and to have our portion
with Him, and with all His saints." Then he called all the
brethren together, and they buried Euphrosyne reverently.
And after that her father came and dwelt in the same cell,
and was there for ten years, and after that he migrated to
God, and they laid him beside his daughter.</p>

<h3>S. CEADMON, MONK.<br />
(<small>ABOUT A.D.</small> 680.)</h3>

  <p class="small">[Anglican Martyrology, published by John Wilson. Authority:&mdash;Bede:
  Hist. Eccl. iv.&nbsp;24.]</p>

<p><span class="smcap">According</span> to an usage very general in the 7th century in
England, but principally prevailing in Celtic countries,
monasteries and nunneries were placed under the rule of
one abbot or abbess. This was the case at Whitby,
where the abbess Hilda governed a community of men,
as well as one of women; and she inspired the monks
subject to her authority with so great a devotion to their
rule, so true a love of sacred literature, that this monastery,
ruled by a woman, became a true school of missionaries,
and even of bishops. But not all the bishops and saints
nurtured in her school, occupy in the annals of the human
<span class="pagenum"><a name="Page_273" id="Page_273">{273}</a></span>
mind a place comparable to that held by an old cowherd
who lived on the lands belonging to Hilda's community.
It is on the lips of this cowherd that Anglo-Saxon speech
first bursts into poetry, and nothing in the whole history of
European literature is more original or more religious than
this first utterance of the English muse. His name was
Ceadmon. He had already reached an advanced age, having
spent his life in his humble occupation without ever
learning music, or being able to join in the joyous choruses
which held such a high place at the feasts and social gatherings
of all classes, both poor and rich, among the Anglo-Saxons
as among the Celts. When it was his turn to sing
at any of these festal meetings, and the harp was handed
to him, his custom was to rise from the table and go home.
One evening, when he had thus withdrawn himself from his
friends, he went back to his humble shed and went to sleep
by the side of the cattle. During his slumber he heard a
voice, which called him by name, and said to him, "Sing
me something"; to which he replied, "I cannot sing, and
that is why I have left the supper and am come hither."
"Sing, notwithstanding," said the voice. "But what, then,
shall I sing?" "Sing the beginning of the world: the
Creation." Immediately on receiving this command he
began to sing verses, of which before he had no knowledge,
but which celebrated the glory and power of the Creator.
On awaking he recollected all that he had sung in his dream,
and hastened to tell all that had happened to him to the
farmer in whose service he was.</p>

<p>The Abbess Hilda, when the story was repeated to her,
called for Ceadmon and questioned him in the presence of
all the learned men whom she could assemble around her.
He was made to relate his vision and recite his songs, and
then the different passages of sacred history and various
points of doctrine were explained to him that he might put
<span class="pagenum"><a name="Page_274" id="Page_274">{274}</a></span>
them into verse. The next morning he was again called,
and immediately began to repeat all that had been told
him, in verses, which were pronounced to be excellent. He
was thus discovered all at once to possess the gift of improvisation
in his mother tongue. Hilda, and her learned
assessors, did not hesitate to recognise in this a special gift
of God, worthy of all respect and of the most tender care.
She received Ceadmon and his whole family within the
monastic community of Whitby, and afterwards admitted
him to the number of monks who were under her rule, and
made him carefully translate the whole Bible into Anglo-Saxon.
As soon, accordingly, as the sacred history and the
gospel were narrated to him, he made himself master of
the tale, ruminated it, as Bede said, and transformed it into
songs, so beautiful that all who listened to him were delighted.
He thus put into verse the whole of Genesis and
Exodus, with other portions of the Old Testament, and,
afterwards the life and passion of Our Lord, and the Acts of
the Apostles. His talent and his poetic faculty thus went
on, day by day, to fuller development, and he devoted
numerous songs to such subjects as were best calculated to
induce his companions to forsake evil, and love and practise
the good: the terrors of the last judgment, the pains of
hell, the joys of paradise&mdash;all these great and momentous
subjects were in their turn woven into verse. The fragments
that remain enable us to estimate the earnest and
impassioned inspirations, strongly Christian and profoundly
original, which characterised these first efforts of genius,
barbarous, but subdued and baptized. But it would be a
totally mistaken idea to recognise in the Abbess Hilda's
dependant, nothing but a poet or a literary pioneer; he was,
above all, a primitive Christian, a true monk, and, in one
word, a saint. His mind was simple and humble, mild and
pure; he served God with tranquil devotion, grateful for
<span class="pagenum"><a name="Page_275" id="Page_275">{275}</a></span>
the extraordinary grace that he had received from heaven.
But he was full of zeal for monastic regularity. No frivolous
or worldly subjects ever inspired his verse; he composed
his songs only that they might be useful to the soul, and
their solemn beauty did even more for the conversion than
for the delight of his countrymen. Many were moved by
them to despise this world, and to turn with ardent love to
the divine life. He died as poets seldom die. At the very
beginning of his illness he desired his bed to be made in
that part of the infirmary which was assigned to the dying,
and, while smiling and talking cheerfully with his brethren,
asked for the <i>viaticum</i>. At the moment when he was about
to administer the Communion to himself, from the pyx
brought from the Church, according to the usage of the
period, and while holding in his hands the Holy Eucharist,
he asked all those around him, if any one had any grudge
against him, or any complaint to make? All answered,
"No." Then said he, "I, too, my children, have a mind
at peace with all God's servants." A little while after he had
received the venerable Sacrament, as they were about to
waken the monks for Matins, he made the sign of the
Cross, laid his head on the pillow, and fell asleep in silence,
to awake no more.</p>

<h3>S. THEODORA, EMPRESS.<br />
(<small>A.D.</small> 867.)</h3>

  <p class="small">[Commemorated by the Greeks; not regarded as a Saint by the Western
  Church.]</p>

<p><span class="smcap">Theodora</span>, wife of Theophilus, the Byzantine Emperor,
has the glory of having brought to an end the triumph of
the Iconoclasts in the East. After the death of her savage
husband she ruled during the minority of her son, Michael
III. Her claim to sanctity is certainly very questionable.</p>

<div class="footnote">

<p class="nodent"><a name="Foot_32" id="Foot_32" href="#Ref_32">[32]</a>&nbsp;&nbsp;
The term used throughout in the Acts is "the Collect."</p>

<p class="nodent"><a name="Foot_33" id="Foot_33" href="#Ref_33">[33]</a>&nbsp;&nbsp;
These were, by laying her head on the altar to offer it to God, and all her life
after wearing her hair long, as did the ancient Nazarenes: Act. p.&nbsp;417. S. Optatus,
c.&nbsp;6. S. Ambr. and Virg. c.&nbsp;8. But in Egypt and Syria the ceremony of this
consecration consisted in the virgin cutting off her hair in the presence of a
priest.</p>

<p class="nodent"><a name="Foot_34" id="Foot_34" href="#Ref_34">[34]</a>&nbsp;&nbsp;
An instance of a child being, in the fourth century, allowed to assist at Mass.</p>

<p class="nodent"><a name="Foot_35" id="Foot_35" href="#Ref_35">[35]</a>&nbsp;&nbsp;
<i>Lebito</i>, or <i>Levitonarium</i>, described thus in the life of S. Pachomius, c.&nbsp;14.
Levitonarium est colobium lineum sine manticis, quali Monachi Ægyptii utuntur.</p>

</div>

<p><span class="pagenum"><a name="Page_276" id="Page_276">{276}</a></span></p>

<h2>February 12.</h2>

<ul>
 <li><span class="smcap">S. Eulalia</span>, <i>V. M. at Barcelona</i>, <span class="smcap">a.d.</span> 303.</li>
 <li><span class="smcap">S. Meletius the Great</span>, <i>Patr. of Antioch</i>, <span class="smcap">a.d.</span> 381.</li>
 <li><span class="smcap">S. Rioch</span>, <i>Monk in Brittany</i>, 5th cent.</li>
 <li><span class="smcap">S. Ethelwold</span>, <i>B. of Lindisfarne</i>, <span class="smcap">a.d.</span> 740.</li>
 <li><span class="smcap">S. Benedict of Aniane</span>, <i>Ab.</i>, <span class="smcap">a.d.</span> 821.</li>
 <li><span class="smcap">S. Antony Cauleas</span>, <i>Patr. of Constantinople</i>, <span class="smcap">a.d.</span> 896.</li>
 <li><span class="smcap">S. Benedict</span>, <i>B. of Albenga, in N. Italy</i>, <span class="smcap">a.d.</span> 900.</li>
 <li><span class="smcap">S. Goslin</span>, <i>Ab. of Turin</i>, <span class="smcap">a.d.</span> 1061.</li>
 <li><span class="smcap">S. Ludan</span>, <i>C. near Strasbourg</i>, <span class="smcap">a.d.</span> 1202.</li>
</ul>

<h3>S. EULALIA, V. M.<br />
(<small>A.D.</small> 303.)</h3>

  <p class="small">[There are two saints of this name very celebrated in Spain, whereof
  one is of Merida, the other, the subject of this notice, of
  Barcelona. The former is commemorated on the 10th of December; the
  latter on Feb. 12th. The former is said to have been aged twelve or
  thirteen, the latter aged fourteen. There is also a striking
  similarity in their acts and their legends; and it seems that
  writers have often confounded the one with the other, that is,
  supposing there were two saints, virgins and martyrs of this name.
  But it seems not improbable, that the Eulalia of Barcelona and her
  namesake of Merida are the same. Such a mistake as the making one
  saint into two might easily arise, if a portion of the relics of
  Eulalia of Barcelona had been transferred to Merida. Martyrologists
  as generally name a saint as "of such a place" by the place where
  his or her relics are, as by the scene of the martyrdom. The Roman
  Martyrology says, on Feb. 12th, "At Barcelona, in Spain, S. Eulalia,
  V., who endured the little-horse, hooks, and flames, in the reign of
  Diocletian, the Emperor, and was finally fastened to a cross,<span
  class="fnanchor"><a name="Ref_36" id="Ref_36" href="#Foot_36">[36]</a></span>
  and received the crown of Martyrdom." Usuardus says much the same.
  The Martyrologies of Bede, Ado, and Notker enter into fuller
  details. The feast of S. Eulalia is observed with an octave
  according to ancient custom, sanctioned by a decree of the
  Congregation of
  <span class="pagenum"><a name="Page_277" id="Page_277">{277}</a></span>
  Rites, Dec.&nbsp;6th, 1608, at Barcelona, even when it falls in Lent. It
  is difficult to fix the date of the Acts, but it is certain that we
  have not got them in their original form, though there is no reason
  for doubting their substantial authority.]</p>

<div>
  <img class="drop-cap" src="images/drop-e.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">EULALIA, the daughter of Christian parents, lived
on a farm outside the gates of Barcelona. Now,
when she heard that persecution had broken
out, she cried, "Thanks do I render to Thee,
Lord Jesu Christ, and glory to Thy holy Name, for now I
behold that which I have desired, and I believe that with
Thy help all my desire shall find accomplishment." Then
the young girl at night escaped from her home, and, entering
the city in the morning, presented herself before the
magistrate, and defied him and his gods. The magistrate
ordered her to be whipped, thinking that the lashes on her
tender skin would subdue her constancy. But he was mistaken.
She accepted the sufferings with joy, and was then
stretched on the little-horse and her sides torn with iron
hooks and burnt with torches. And in her agony she looked
up to heaven and cried, "Lord Jesu Christ, hear my
prayer, and perfect Thy work in me, and bid me be numbered
among Thine elect in the rest of life eternal." And
when she had so prayed, her soul sped from her, and
entered into the Paradise of God, as a dove flies to its nest.
Then the executioners cast her off from the rack upon the
blood-stained soil; but the magistrate ordered, "Let the
body hang to be devoured by the birds of the air." Then a
light snow began to fall out of heaven and softly cover
the virgin's naked and mangled body with a pure white pall.
Then the executioners, astonished, withdrew, and on the
third day the Christians were allowed to bear away the
sacred relics.</p>

<p>Patroness of Barcelona and of sailors. Her relics are
preserved at Barcelona, in the Cathedral. She is represented
<span class="pagenum"><a name="Page_278" id="Page_278">{278}</a></span>
in art, with her soul, as a dove, issuing from her
mouth, or lying covered with snow before a rack. It seems
to be an error to regard her as having been crucified. In
the Acts the command of the magistrate is, "Let her hang
on the cross"; but this refers to the rack on which she was
stretched. She is, however, sometimes represented with a
cross.</p>

<h3>S. MELETIUS, PATR. OF ANTIOCH.<br />
(<small>A.D.</small> 381.)</h3>

  <p class="small">[Commemorated by Greeks and Romans on the same day. But Maurolycus,
  by mistake, inserts him along with S. Meletius, B. of Pontus, on
  Dec.&nbsp;4th. Authorities:&mdash;Sozomen, Socrates, Theodoret, and the
  oration of S. John Chrysostom in his honour.]</p>

<p><span class="smcap">The</span> history of this noble Confessor is a sad one, for it
opens up to us a picture of the dissensions which tore the
Church in the 4th century. It will be remembered that the
Church was at that period suffering from the prevalence of
Arianism, which denied the Eternal Godhead of the Son.
Favoured by the Court, Arianism had penetrated into the
Church on all sides; many of the bishops were Arian,
others were semi-Arian, unwilling to pronounce decidedly
against the Godhead of Christ, and unwilling also to declare
that great doctrine to be the Truth. The election of the
bishops being in the hands of the people, if among the
laity and clergy low views of Christ's nature prevailed, an
Arian was chosen to be their bishop. It was none the
better when the emperors interfered to nominate, for they
would expel an orthodox prelate and substitute for him one
who was an Arian. And it must be remembered that Arians
were at that time mixed up with Catholics, as parties in
the Church, and did not at first stand to one another
in the position of separate and antagonistic communions.
<span class="pagenum"><a name="Page_279" id="Page_279">{279}</a></span>
By the predominance of the votes of Arians, Meletius was
elected and consecrated bishop of Ber&#339;a, and was afterwards
by the same influence translated to the See of
Sebaste.<span
class="fnanchor"><a name="Ref_37" id="Ref_37" href="#Foot_37">[37]</a></span>
He was present at the council of Seleucia (359),
where he sided with the shifty semi-Arian Acacius of
Cæsarea. But his eyes seem to have opened to the
truth, and that gentle and peace-loving disposition which
made him at first willing to soften differences was braced up
by the imminence of the danger to true religion, to take a
bold step. A council, assembled at Antioch in 361, placed
Meletius in the see. This excellent man had a persuasive
eloquence and a disposition which endeared him both to
Catholics and Arians. A rumour began to spread that he
was positively Catholic. After some sermons of a general
character, he was desired to take part in a series of expositions
of the great controverted text, Prov. viii.&nbsp;22. After
George, bishop of Laodicea, had given a strongly Arian
address, and Acacius, bishop of Cæsarea, had read a paper
which seemed to aim at a safe ambiguity, Meletius rose, and
asserted, in unequivocal language, the essential doctrine of
Nicæa. The church rang with cries of applause and wrath,
proceeding from Catholics and Arians. The Arian archdeacon
stopped the new patriarch's mouth with his hand.
Meletius held out three fingers, then one; and when his
lips were freed by the archdeacon's seizing his hands, he
repeated aloud his former words, and exhorted the people
to cling to the Nicene faith. This could not be borne; the
council, at another session, deposed Meletius; the Emperor
Constantius drove him into exile; Euzoius, an old comrade
of Arius, was made bishop of Antioch; and a new creed
was published which affirmed that the Son was in nowise
<span class="pagenum"><a name="Page_280" id="Page_280">{280}</a></span>
like to the Father, and was made out of what once was
not. This led to a separation between the Catholics and
the Arians. The latter were put in possession of all the
churches, by imperial authority. Unfortunately, the Catholics
were divided. Many held with the orthodox banished
patriarch, Meletius, but some of the more obstinate refused
to acknowledge him, and to communicate with those who
did, because he had been ordained through Arian influence
at Sebaste. On the accession of the Emperor Julian the
Apostate, Lucifer, bishop of Cagliari, and Eusebius of
Vercelli resolved to do what was possible to allay the
miserable schisms which devastated the East and Egypt.
Accordingly a council was summoned at Alexandria, to
which Eusebius betook himself, but Lucifer, sending a representative
to the council, hasted to Antioch, where, with
that unfortunate precipitancy which characterised all his
actions, he ordained one Paulinus to the Patriarchate, a
man belonging to the extreme orthodox side, without
waiting the return of Meletius, who had been recalled from
banishment. As soon as the council of Alexandria had
reinstated S. Athanasius, Eusebius of Vercelli arrived at
Antioch, and found that the visit of Lucifer of Cagliari had
made matters worse instead of healing divisions. There
were now three Patriarchs of Antioch: one, Euzoius, the
Arian, in possession of all the churches except one, which,
out of personal friendship for Paulinus he had ceded to
him; another, Meletius, the banished and now recalled
patriarch, against whose orthodoxy no breath of doubt was
raised; and Paulinus, acknowledged by the Roman pontiff,
at the head of a small party who rejected Meletius, because
he had once been mixed up with Arians. Eusebius regretted
what had been done, but his respect for Lucifer,
says Socrates, induced him to be silent about it, and, on his
departure, he engaged that all things should be set right by
<span class="pagenum"><a name="Page_281" id="Page_281">{281}</a></span>
a council of bishops. Subsequently, he laboured with great
earnestness to unite the dissentients, but without effect.
Shortly after the departure of Eusebius, Meletius arrived in
Antioch, and was obliged to assemble the faithful who clung
to him outside the walls of the city. This was in 362.
On June 26th, 363, Julian died, and his successor, Jovian,
was a Catholic. Instantly the party of Acacius held a
conclave, and agreed to become orthodox, conforming to
the Catholic creed, showing very plainly, says Socrates, that
their great object was to be in agreement with the imperial
mind. Acacius had a meeting with Meletius, and joined
his party.</p>

<p>The Emperor Jovian was succeeded by Valens in the
East, in 364, and Meletius was again driven into exile, for
the cruel tyrant was an Arian. As he was being taken out
of the city in the chariot of the governor, the mob, exasperated
at losing their beloved prelate, would have stoned
the chief magistrate, had not Meletius screened him with his
mantle. He was banished into Armenia, and during his
absence, the Catholics were left without pastors through the
severity of the imperial orders. Valens fell before the
Goths, in the great battle of Hadrianople, in 378, and was
succeeded by Gratian, who recalled the bishops that had
been banished, and ordered "that the churches should be
given up to those who held communion with Damasus,
bishop of Rome."<span
class="fnanchor"><a name="Ref_38" id="Ref_38" href="#Foot_38">[38]</a></span>
Paulinus promised to communicate on
the subject with Damasus. "Meletius, the mildest of men,"
continues Theodoret, "addressed Paulinus in a kind and
affectionate manner: 'As God,' said he, 'committed to me
the care of this flock, and as you have received the charge
of another, and as our respective sheep hold the same doctrines,
let us, O friend, unite our flocks. Let us throw aside
all contests for superiority, and tend with equal assiduity the
<span class="pagenum"><a name="Page_282" id="Page_282">{282}</a></span>
sheep entrusted to us. If the episcopal chair of this city
be to us a matter of contention, let us place the holy
gospel upon it, and let us seat ourselves on each side of it.
If I die first, thou, O friend, wilt become the only ruler of
the flock; but if your death occur before mine, I will, as
far as I am able, tend the flock alone.' Paulinus, however,
refused to comply with the offer so kindly and affectionately
made by Meletius. The general sent by Gratian to execute
his orders, after reflecting on what had been stated, gave up
the churches to the holy Meletius. Paulinus continued to
rule those who had from the beginning separated themselves
from the rest of the flock."</p>

<p>S. Athanasius, S. Eusebius of Samosata, S. Gregory Nazianzen,
S. Gregory Nyssen, S. Basil the Great, S. Cyril of
Jerusalem, S. Pelagius of Laodicæa, S. Amphilochius of
Iconium, and nearly the whole of the East were in communion
with Meletius, whereas Paulinus alone was acknowledged
by Pope Damasus of Rome, the whole of the West, and
Egypt. The Pope sent to him a synodal letter denouncing
various heresies which prevailed in the East. Meletius at
once summoned a council at Antioch, in 378, and accepted
the synodal letter, though addressed to his rival.</p>

<p>Two great saints arose from the rival parties: S. Jerome,
who was ordained priest by Paulinus, and S. John Chrysostom,
who was the disciple of Meletius, from whom he received
deacon's orders.</p>

<p>The Emperor Theodosius resolved to assemble a council
in order to settle various affairs concerning the welfare of
the Church, and to crush the Macedonian heresy. The
bishops, 150 in number, met at Constantinople on May
2nd, 381, and Meletius was appointed to preside. "When the
whole assembly of bishops had been ushered into the palace,"
says Theodoret, "the emperor, without noticing the others,
ran up directly to the great Meletius, and embraced him
<span class="pagenum"><a name="Page_283" id="Page_283">{283}</a></span>
kissed his eyes, lips, breast, head, and the right hand which
had crowned him, and exhibited all those demonstrations of
affection which would be shown by a dutiful son on beholding
a beloved father after a long separation."<span
class="fnanchor"><a name="Ref_39" id="Ref_39" href="#Foot_39">[39]</a></span>
During the council, Meletius was attacked by an illness which proved
fatal. He exhorted the bishops to peaceful courses, and
died while the council was sitting. "Where now," asked
S. Gregory of Nyssa, in the funeral sermon, "is that sweet
calm look, that radiant smile, that kind hand which was
wont to second the kind voice?" His name, as S. Gregory
observed, expressed the sweetness of his character; and
S. Chrysostom adds, that so dear had the gentle patriarch
become to the people of Antioch that they had engraved
his likeness on their rings, their cups, and the walls of their
bed-rooms. His funeral was magnificent; lights were borne
before the embalmed corpse, and psalms sung&mdash;this latter
was "a practice quite contrary to the usual Roman customs,"
curiously says Sozomen.<span
class="fnanchor"><a name="Ref_40" id="Ref_40" href="#Foot_40">[40]</a></span>
These honours were repeated in
all cities through which it passed, until it rested beside the
grave of S. Babylas, at Antioch.</p>

<h3>S. ETHELWOLD, B. OF LINDISFARNE.<br />
(<small>A.D.</small> 740.)</h3>

  <p class="small">[Anglican Martyrology of Wilson. Authorities:&mdash;Simeon of Durham and
  Malmesbury.]</p>

<p><span class="smcap">There</span> is nothing of much importance to relate concerning
this saint, who was minister to S. Cuthbert in Farne,
afterwards abbot of Mailros, and finally bishop of Lindisfarne.</p>

<p><span class="pagenum"><a name="Page_284" id="Page_284">{284}</a></span></p>

<h3>S. BENEDICT OF ANIANE, AB.<br />
(<small>A.D.</small> 821.)</h3>

  <p class="small">[Roman Martyrology. Authority:&mdash;His life by Ardo Smaragdus, his
  disciple.]</p>

<p><span class="smcap">This</span> Benedict, the reviver of monastic discipline, was
the son of Aigulf, Count of Languedoc, and served King
Pepin and his son Charlemagne as cupbearer. But, at the
age of twenty, he resolved to seek the kingdom of God and
His righteousness with all his heart. From that time forward
he led a mortified life in the Court for three years,
eating sparingly and allowing himself little sleep. In 774,
having narrowly escaped drowning, he made a vow to quit
the world entirely. Returning to Languedoc, he was confirmed
in his resolution by the advice of a hermit, named
Widmar, and, under pretext of going to the Court at Aix-la-Chapelle,
he went to the abbey of S. Seine, five leagues
from Dijon, and became a monk there. His discipline of
himself was most severe. He frequently spent the whole
night in prayer, standing barefoot on the ground in a keen
frost. On the death of the abbot, the brethren desired to
elect Benedict, but he, knowing their aversion to a reformation,
left them, and retired to a hermitage, in 780, on the
brook Aniane, on his own estate in Languedoc. Here he
was joined by the hermit Widmar and other solitaries, who
placed themselves under his direction. They earned their
livelihood by their labour, and lived on bread and water,
except on Sundays and great festivals. In a short while
Benedict had three hundred monks under his rule, and he
built a monastery; and also exercised the office of general
inspector to all the monasteries of Provence, Languedoc,
and Gascony. King Louis the Pious, who succeeded his
father, Charlemagne, in 814, committed to the saint the
inspection of all the abbeys in his kingdom. In 817 he
<span class="pagenum"><a name="Page_285" id="Page_285">{285}</a></span>
presided at an assembly of abbots, to enforce restoration
of discipline in their monasteries. He died at Inde, a
monastery near Aix-la-Chapelle, on February 11th, 821,
at the age of seventy one; but his festival is usually
observed on the following day, which is that of his
burial.</p>

<div class="footnote">

<p class="nodent"><a name="Foot_36" id="Foot_36" href="#Ref_36">[36]</a>&nbsp;&nbsp;
This is a mistake, as Bollandus has pointed out; the cross means the little-horse
on which she was extended.</p>

<p class="nodent"><a name="Foot_37" id="Foot_37" href="#Ref_37">[37]</a>&nbsp;&nbsp;
It is uncertain whether he was first at Sebaste or at Ber&#339;a. Socrates says he
was translated from Ber&#339;a to Sebaste, but there are circumstances which make
this statement impossible to reconcile with other facts.</p>

<p class="nodent"><a name="Foot_38" id="Foot_38" href="#Ref_38">[38]</a>&nbsp;&nbsp;
Theodoret, lib. v. c.&nbsp;2.</p>

<p class="nodent"><a name="Foot_39" id="Foot_39" href="#Ref_39">[39]</a>&nbsp;&nbsp;
Lib. v., c.&nbsp;7.</p>

<p class="nodent"><a name="Foot_40" id="Foot_40" href="#Ref_40">[40]</a>&nbsp;&nbsp;
Lib. vii., c.&nbsp;10.</p>

</div>

<div class="figcenter" style="max-width: 400px">
  <a name="papermaker" id="papermaker">
  <img width="400" height="526" alt="" src="images/323-papermaker.jpg" />
  </a>
  <div class="caption">
    <p class="title">The Papermaker.</p>
  </div>
</div>

<p><span class="pagenum"><a name="Page_286" id="Page_286">{286}</a></span></p>

<h2>February 13.</h2>

<ul>
 <li><span class="smcap">SS. Fusca</span>, <i>V.</i>, <span class="smcap">and Maura</span>, <i>MM. at Ravenna, 3rd cent.</i></li>
 <li><span class="smcap">S. Polyeuctus</span>, <i>M. at Melitene, in Armenia; circ.</i> <span class="smcap">a.d.</span> 259.</li>
 <li><span class="smcap">S. Juliana</span>, <i>Matron at Turin, 9th cent.</i></li>
 <li><span class="smcap">S. Domninus</span>, <i>B. of Digne in France, 4th cent.</i></li>
 <li><span class="smcap">S. Castor</span>, <i>P. at Coblenz, end of 4th cent.</i></li>
 <li><span class="smcap">S. Martian</span>, <i>H. in Palestine; circ.</i> <span class="smcap">a.d.</span> 400.</li>
 <li><span class="smcap">S. Stephen</span>, <i>of Lyons, B. C.; circ.</i> <span class="smcap">a.d.</span> 512.</li>
 <li><span class="smcap">S. Modomnoc</span>, <i>of Ossory, C. 6th cent.</i></li>
 <li><span class="smcap">S. Stephen</span>, <i>Ab. of Riete in Italy, 6th cent.</i></li>
 <li><span class="smcap">S. Licinius</span>, <i>B. of Angers; circ.</i> <span class="smcap">a.d.</span> 617.</li>
 <li><span class="smcap">S. Ermenilda</span>, <i>Q. Abbess of Ely; circ.</i> 700.</li>
 <li><span class="smcap">S. Gregory II.</span>, <i>B. of Rome</i>; <span class="smcap">a.d.</span> 731.</li>
 <li><span class="smcap">SS. Aymon and Weremund</span>, <i>Counts of Turbio in Italy; circ.</i> <span class="smcap">a.d.</span> 790.</li>
 <li><span class="smcap">S. Fulcran</span>, <i>B. of Lodeve in France</i>, <span class="smcap">a.d.</span> 1006.</li>
 <li><span class="smcap">S. Gislbert</span>, <i>B. of Meaux, after</i> <span class="smcap">a.d.</span> 1000.</li>
 <li><span class="smcap">B. Jordan</span>, <i>O. S.D.</i> <span class="smcap">a.d.</span> 1237.</li>
 <li><span class="smcap">S. Catherine</span>, <i>of Ricci, V., O. S.D</i>., <span class="smcap">a.d.</span> 1590.</li>
</ul>

<h3>SS. FUSCA AND MAURA, MM.<br />
(3<small>RD CENT.</small>)</h3>

  <p class="small">[Roman Martyrology. It is doubtful whether these martyrs suffered
  under Caracalla, or under Decius. The Roman Martyrology says "under
  Decius;" the Acts are silent on this point. Baronius says under
  Decius, in the year 254; but Decius fell in 251. There exist several
  editions of the Acts, all apparently derived from the original
  authentic account of their passion, and differing from one another
  in no important particular.]</p>

<div>
  <img class="drop-cap" src="images/drop-t2.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">THE blessed Fusca was a young girl of Ravenna,
aged fifteen, who, with her nurse Maura, had been
instructed in the faith of Christ, and had been
baptized by S. Hermolaus. Her parents, who
were heathens, were exceedingly annoyed, and endeavoured
by persuasion and threats to turn their daughter from her
confidence in God; and on one occasion her father was so
far exasperated as to rush upon her to strike her, but the
mother interposed and restrained him. The Præfect Quintianus,
<span class="pagenum"><a name="Page_287" id="Page_287">{287}</a></span>
hearing of the conversion of Fusca, sent for her,
together with her nurse, and having scourged her, ordered
the executioner to run her through with his spear. The
maiden fell into the arms of Maura, and the old woman,
clasping her bleeding mistress, implored the man to despatch
her also; this request was readily complied with,
and the nurse and her young charge died together.</p>

<p>The relics of these holy martyrs are preserved at Torcelli.
In Art they are represented holding a spear.</p>

<h3>S. POLYEUCTUS, M.<br />
(<small>ABOUT</small> 259.)</h3>

  <p class="small">[Commemorated by Greeks, Armenians, and Latins. The ancient Roman
  Martyrology, called that of S. Jerome, on Jan.&nbsp;7th, as also the
  Armenians; another on Feb.&nbsp;13th; another on Feb.&nbsp;14th; by the Greeks
  on Jan.&nbsp;9th. Usuardus, Ado, and the modern Roman Martyrology on
  Feb.&nbsp;13th; some ancient ones on Jan.&nbsp;10th. There are two editions of
  the Acts of S. Polyeuctus, one in Latin, the other in Greek, based
  on the original by Nearchus, who took his body to burial after his
  death. The following account is a literal translation of the later
  Acts.]</p>

<p><span class="smcap">Whilst</span> the Christians, especially those in the East, were
suffering persecution under the Emperors Decius and
Valerian, there were two men very friendly, Polyeuctus
and Nearchus by name. Now Nearchus was a Christian,
but Polyeuctus was a heathen. But when Decius and
Valerian could not be satiated with the blood of the saints,
they issued an edict that those Christians who would sacrifice
to the gods, should be favoured by the majesty of the
empire, but that those who refused should be cruelly
punished. Which things being heard, Nearchus, who
desired to be dissolved, and to be with Christ, lamented
because his comrade, whom he loved as a second self,
would be left in peril of eternal damnation. Going therefore
<span class="pagenum"><a name="Page_288" id="Page_288">{288}</a></span>
to his friend, Polyeuctus, he announced to him that on
the morrow their friendship must come to an end. And
when he answered that death alone could terminate this,
Nearchus said, "You speak the truth, we are about to be
separated by death." And he showed him the imperial
edict. Then Polyeuctus narrated to Nearchus how Christ
had appeared to him in vision, and had taken off his dirty
vestment, together with his military harness, and had thrown
over him a gorgeous silk robe, linking it at his shoulder with
a golden brooch, and had mounted him on a winged horse.
Hearing this, Nearchus was glad, and having expounded
the vision, and instructed Polyeuctus more fully in the faith,
his friend believed perfectly, and began to thirst for martyrdom.</p>

<p>Now when Polyeuctus declared himself openly to be
a Christian, and rebuked idolatry, being tried by the persecutors,
he was for a long time tortured. And when he had
been a long while scourged with rods, the tormentors were
weary, and endeavoured to persuade him with bland
speeches and promises, to return to the worship of the
gods. But he, remaining immoveable in the confession of
the Lord, and deriding them, was more furiously beaten.</p>

<p>Then came his wife and only son, and she filled the place
with her cries, and held out to him his son, alleging his
marriage ties, with many tears and sighs, and laboured to
call the saint from martyrdom, by the thoughts of his son,
of his wealth, and of his friends. But he, divinely inspired,
could not be separated from Christ by any temptations, but
all the more exhorted his wife to desert her idols and believe
in Christ.</p>

<p>Now when the governors saw that the constancy of the
martyr was not to be shaken, they pronounced capital
sentence against him. And when the martyr heard this, he
gave thanks, and praising God, was led to the place of
<span class="pagenum"><a name="Page_289" id="Page_289">{289}</a></span>
execution, confirming the faithful with his holy exhortations,
so that not a few of the unbelievers were converted. Then,
turning to the Blessed Nearchus, he announced to him that
he should follow him according to mutual agreement; and
bidding him farewell, died a glorious death.</p>

<h3>S. CASTOR, P. C.<br />
(<small>END OF</small> 4<small>TH CENTURY.</small>)</h3>

  <p class="small">[Cologne, Belgian, Treves Martyrologies. The accounts we have of him
  are not of any great antiquity.]</p>

<p><span class="smcap">S. Castor</span> was ordained first deacon, and then priest, by
S. Maximus, second bishop of Trèves. He was appointed
to preach the Gospel at Carden, on the Moselle, where is a
church founded by him. A popular legend represents him
as having asked of a boat which was going up the river with
a load of salt, a small quantity of that useful condiment,
which was however refused him; but when the vessel was
shortly after nigh sinking in a storm, Castor saved it by
making the sign of the cross over the tossing waves. His
body, or part of it, was translated in after years to Coblenz.</p>

<h3>S. MARTIAN, H.<br />
(<small>ABOUT</small> 300.)</h3>

  <p class="small">[Commemorated by the Greeks with special solemnity on this day.
  Authority:&mdash;A Life written by a contemporary. Anciently, S. Martian
  was venerated at Constantinople in the Church of S. Peter, with
  great honour, probably because his relics reposed there.]</p>

<p><span class="smcap">Martian</span> was a native of Cæsarea in Palestine. At the
age of eighteen he retired to a mountain near that city,
where he lived for twenty-five years among many holy
solitaries in the practice of all virtues. A courtesan of
<span class="pagenum"><a name="Page_290" id="Page_290">{290}</a></span>
Cæsarea, called Zoe, having heard of his sanctity, moved by
an evil spirit, resolved to endeavour to lead him into sin.
One stormy night she presented herself at his door, and
cried to be admitted. "Have pity on me!" she pleaded,
"I fear the wild beasts, I have lost my way!" Then he
admitted her, and when she used all her efforts to fascinate
him, and he felt his heart rebel against the law of God, by
a sudden act of resolution, he thrust his legs into the fire,
crying, "O Martian! how feels this fire to thee now? Yet
it is not comparable to that which the devil kindles to
consume the sinner."</p>

<p>The woman, horror-struck at his proceeding, was filled
with shame at her wicked purpose and manner of life. She
burst into tears, and entreated the holy man to give her a
rule whereby she might conform her life to the will of God.
Then he sent her to S. Paula,<span
class="fnanchor"><a name="Ref_41" id="Ref_41" href="#Foot_41">[41]</a></span>
who governed a convent at
Bethlehem, who received her; and Zoe became a model of
penitence, eating only once a day, and sometimes spending
two days without food; sleeping on the bare ground, and
ever bewailing with many tears her former wicked life.</p>

<p>Martian, after his legs were healed, resolved to escape to
some place where he could not be tempted so readily. He
therefore found a rock at some little distance from the
shore, in the sea, and in that was a cave. Martian spent
six years in this solitude, deprived of all human consolations,
but full of joy in being separated from all creatures
who might draw his heart from God. After the lapse of six
years, one stormy day a vessel was wrecked near his islet,
and a girl, who was one of the passengers, managed to save
herself upon the rock of Martian. The hermit was placed
in a sore predicament; he had no wish for the society of a
young damsel in his place of retreat, and yet he had no
power to drive her from her refuge. He therefore said to
<span class="pagenum"><a name="Page_291" id="Page_291">{291}</a></span>
her, "My daughter, we must not both live here together.
In two months a ship will touch on this island to bring me
what is needful for my support. Till then there is bread
and water in my cave. Take it, and live here; when the
ship arrives, tell the captain how you came here, and he will
take you on board and convey you to the main land."
Then he flung himself into the sea and swam ashore. For
two years he wandered without finding a home, but at last
died at Athens. The girl left on the island, had, in the
meantime, become attached to the solitary life, and when
the boat arrived, she besought the ship-master to give her
a warm dress, some wool to spin, and bread and water.
The captain readily promised to do as she required, and
returned shortly after with his wife, bringing her all she
needed; and from that day he came to the island every
three months, bringing her what she needed, during the six
years she lived there.</p>

<h3>S. MODOMNOC, C.<br />
(6<small>TH CENT.</small>)</h3>

  <p class="small">[Irish Martyrologies. Sometimes called S. Domnoc.]</p>

<p><span class="smcap">This</span> saint, who is greatly reverenced in Ossory, was a
pupil of S. David in Wales, but a native of Ireland, a member
of the princely house of the Nialls, son of Saran, and
fourth in descent from Eugene, one of the sons of Neill
Neigilliach. After having spent some time in Wales in the
little monastery cultivating flowers and vegetables and bees,
he returned to his native island. And as he mounted the
ship, his bees swarmed, and settled on the boat. So
Modomnoc took the swarm with him to the Emerald Isle.
After his return home he served God at Tiprat Fachtua, in
the west of Ossory, near the Suir, now Tibrach, in Kilkenny.</p>

<p><span class="pagenum"><a name="Page_292" id="Page_292">{292}</a></span></p>

<h3>S. LICINIUS, B. C.<br />
(<small>ABOUT A.D.</small> 617.)</h3>

  <p class="small">[Roman Martyrology. Usuardus, Gallican Martyrologies, &amp;c.
  Authorities:&mdash;Two ancient lives, one by an anonymous author, the
  other by Marbod, archdeacon of Angers, and afterwards Bishop of
  Rennes.]</p>

<p><span class="smcap">This</span> saint was born about the year 540, and at the age
of twenty was sent to the court of King Clothaire I., whose
cousin he was. He was made Count of Anjou by King
Chilperic, and was about to be married in 578, when, on
the wedding morning, the bride was struck with leprosy.
This incident so affected Licinius, that he renounced the
world; and in the year 600, was elected bishop of Angers,
where he set an example of great piety and zeal. He
is called in French <i>Lessin</i>.</p>

<h3>S. ERMENILDA, Q. ABSS.<br />
(<small>ABOUT A.D.</small> 700.)</h3>

  <p class="small">[Wytford, Maurolycus, Carthusian Mart. of Cologne, Ferrarius and
  Cansius. Authorities:&mdash;Bede, John of Brompton, the Historia
  Eliensis, &amp;c.]</p>

<p><span class="smcap">Ermenilda</span> was the daughter of the saintly queen of
Kent, Sexburga, who after the death of her husband, and
regency till her son was of age, retired to Ely, where she
became abbess. Ermenilda was married to Wulfhere, king
of Mercia, and became the mother of S. Wereburga. She
used all the influence which the love of her husband gave
her to extirpate the last vestiges of idolatry in the country
which had been the centre and last bulwark of Anglo-Saxon
heathenism. The example of her virtues was the most
effectual of sermons, and it was, above all, by her incomparable
sweetness, her pity for all misfortunes, her unwearied
kindness, that she touched the hearts of her subjects
most. Like her mother, it was her desire to offer herself
<span class="pagenum"><a name="Page_293" id="Page_293">{293}</a></span>
entirely to God; to whom she had finally led back her
people; as soon as she became a widow, she took the veil
like her mother, and under her mother&mdash;for it was to Ely
that she went to live in humility and chastity, under a
doubly maternal rule. The mother and daughter contended
which should give the finest examples of humility and
charity. At last, and still following in her mother's steps,
Ermenilda, on the death of Sexburga, became abbess, and
was thus the third princess of the blood of the Uffings who
ruled the flourishing community of Ely. The local chronicle
affirms that it was not her birth, but her virtues, and even
her love of holy poverty, which made her preferred to all
others by the unanimous suffrages of her numerous companions.
She showed herself worthy of their choice; she
was less a superior than a mother. After a life full of
holiness and justice, her soul went to receive its eternal
reward in heaven, and her body was buried beside those of
her mother and aunt, in the church of the great abbey,
which had thus the singular privilege of having for its three
first abbesses, a queen of Northumbria, a queen of Kent,
and a queen of Mercia.</p>

<h3>S. GREGORY II., POPE.<br />
(<small>A.D.</small> 731.)</h3>

  <p class="small">[Roman and other Western Martyrologies on this day, though he died
  on Feb.&nbsp;10th.]</p>

<p><span class="smcap">S. Gregory II.</span> was ordained sub-deacon by pope Sergius
I., and under the four succeeding popes he acted as treasurer
and librarian to the Church in Rome. When elected
pope, he signalized himself by his unwearied zeal in defending
the pure faith against heresy, and in combating the
Iconoclasts who, protected by the Emperor Leo the
Isaurian, waged war against sacred pictures and images.</p>

<p><span class="pagenum"><a name="Page_294" id="Page_294">{294}</a></span>
The tyrant sent officers on several occasions to murder
the holy pope; but he was so faithfully guarded by the
Romans, that he escaped unhurt. He held the pontificate
fifteen years, eight months, and twenty-three days, and died
on Feb.&nbsp;10th, 731.</p>

<h3>S. FULCRAN, B. C.<br />
(<small>A.D.</small> 1006.)</h3>

  <p class="small">[Gallican Martyrology, Authority:&mdash;A Life by Bishop Bernard Guido,
  compiled from ancient notices and lives of this saint, published by
  Bollandus.]</p>

<p><span class="smcap">The</span> blessed Fulcran was a native of Lodeve, in the
archdiocese of Narbonne, in France; and from his childhood
exhibited marked piety. He was educated by
Theodoric, Bishop of Lodeve, who also ordained him. On
the death of Theodoric, the city elected Fulcran to be his
successor; and he was consecrated at Narbonne by Archbishop
Imerick, on the 4th February, 949. His zeal and
humility endeared him to his flock, as did also his abundant
charity in time of famine. Having been told of a certain
neighbouring bishop that had fallen into heresy, Fulcran,
in a moment of indignation, without weighing his words,
exclaimed, "The man deserves to be burnt!" Shortly
after he heard that the people had burnt the bishop
alive. He was at once filled with remorse, fearing lest his
rash and uncharitable speech should have been reported,
and encouraged the people to commit this crime. Unable
to find rest of conscience, he went to Rome, and entering
the city, tore the clothes off his back, and bade his companions
beat him through the streets with thorn branches,
till he reached the Church of S. Peter, where he made his
confession with many tears. After this, he returned to his
diocese, but again feeling agonies of remorse, revisited
<span class="pagenum"><a name="Page_295" id="Page_295">{295}</a></span>
Rome, and again a third time, subjecting himself to various
penances. When his end drew near, he announced it to
his friends, and the rumour spreading, multitudes poured
to Lodeve to see him for the last time, and receive his
parting benediction. Though consumed with fever, he said
Mass in the Cathedral before all, and weeping, prayed for
his flock; then he blessed the tomb he had ordered to be
prepared for himself, and died peacefully shortly after.</p>

<h3>S. CATHARINE DE RICCI, V.<br />
(<small>A.D.</small> 1590.)</h3>

  <p class="small">[Roman Martyrology. Canonised by Pope Benedict XIV, in 1746.]</p>

<p><span class="smcap">S. Catharine</span>, born of the noble Ricci family at Florence,
from her infancy exhibited a precocious piety. Being
placed in a convent when young, she prayed every day
before a crucifix, shedding many tears, and meditating
continually on the passion. She afterwards entered the
Dominican convent of S. Vincent, in the town of Prato.
She was asked to come home, but refused to revisit her
parents till they had given her a promise that they would
not oppose her vocation. At the age of thirteen she
embraced the religious profession.</p>

<p>The grace of God descended upon her in abundant
measure, and she is said to have received from our Blessed
Lord the ring of espousal, and the stigmata. Being at
Prato, she is said also to have seen and conversed with
S. Philip Neri, who was then in Rome. At length after a
life of great self-denial and continual ecstasy, exhausted by
grave sickness, and strengthened with the sacraments of the
Church, she departed to her rest, in the year 1590, in the
sixty-ninth year of her age, on Feb.&nbsp;2nd.</p>

<div class="footnote">

<p class="nodent"><a name="Foot_41" id="Foot_41" href="#Ref_41">[41]</a>&nbsp;&nbsp;
See Jan.&nbsp;26th.</p>

</div>

<p><span class="pagenum"><a name="Page_296" id="Page_296">{296}</a></span></p>

<h2>February 14.</h2>

<ul>
 <li><span class="smcap">SS. Vitalis, Fechula, Zeno</span>, <i>MM. at Rome</i>.</li>
 <li><span class="smcap">S. Eleucodius</span>, <i>B. of Ravenna</i>, <span class="smcap">a.d.</span> 112.</li>
 <li><span class="smcap">S. Valentine</span>, <i>P. M. at Rome</i>, <span class="smcap">a.d.</span> 269.</li>
 <li><span class="smcap">S. Valentine</span>, <i>B. M. at Teramo in Umbria; circ.</i> <span class="smcap">a.d.</span> 273.</li>
 <li><span class="smcap">SS. Modestine</span>, <i>B.</i>, <span class="smcap">Florentine</span>, <i>P.</i>,
   <span class="smcap">and Flavian</span>, <i>D., at Avellino in Italy</i>.</li>
 <li><span class="smcap">S. Maro</span>, <i>H. in Syria; circ.</i> <span class="smcap">a.d.</span> 370.</li>
 <li><span class="smcap">S. Abraham</span>, <i>B. at Carrhæ, in Mesopotamia; circ.</i> <span class="smcap">a.d.</span> 390.</li>
 <li><span class="smcap">S. Auxentius</span>, <i>Ab. in Bithynia; circ.</i> <span class="smcap">a.d.</span> 470.</li>
 <li><span class="smcap">S. Antonine</span>, <i>Ab. at Sorrento; circ.</i> <span class="smcap">a.d.</span> 830.</li>
 <li><span class="smcap">SS. Bruno</span>, <i>B.</i>, <span class="smcap">and Eighteen Companions</span>,
   <i>in Prussia, MM.</i> <span class="smcap">a.d.</span> 1008.</li>
</ul>

<h3>S. VALENTINE, P. M.<br />
(<small>A.D.</small> 269.)</h3>

  <p class="small">[All Western Martyrologies. Acts contained in those of SS. Marius,
  Martha, Audifax, and Habachuc.]</p>

<div>
  <img class="drop-cap" src="images/drop-t2.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">THIS saint was a priest of the Roman Church, and
was put in chains by Claudius II. for having
assisted the martyrs during the Emperor's persecution
of the Christians. Calpurnius, the
prefect of the city, who had charge of him, intrusted
him to the care of Asterius, his chief officer. S. Valentine
used his opportunity, and preached the faith to his guard,
and restored sight to his adopted daughter. Asterius
was converted and baptized with his whole family, and
confirmed by a bishop named Callistus. Claudius hearing
this, condemned Valentine to be beaten with clubs, and
afterwards beheaded. He suffered on the Flaminian Way,
on February 14th, <span class="smcap">a.d.</span> 269.</p>

<p>The body of S. Valentine is preserved in the Church of
S. Praxedis, in Rome; but the head in that of S. Sebastian.
Much difficulty is caused by the great number of relics of
saints called Valentine, commemorated on the same day,
but of whose acts nothing is known.</p>

<p><span class="pagenum"><a name="Page_297" id="Page_297">{297}</a></span>
There is a S. Valentine, bishop and martyr, whose body
is preserved at Baga, in the Asturias, and the head at Toro,
on the Douro.</p>

<p>The body of a S. Valentine, together with that of a S. Albinus,
and S, Paulianus, Bishop of Rieux, are preserved at
Annecy. The body of another S. Valentine, M. at Rome,
was extracted from the cemetery of S. Calixtus, and given by
Pope Urban VIII. to the monastery of Socuellamos, in
Albacete, in Spain. Another body claiming to be that
of a S. Valentine, Roman martyr, is venerated in Belgium,
at Hamme; this body was extracted from the catacomb of
S. Laurence on the Flaminian Way, and given by Pope
Gregory XV., in 1623, to Count Louis Egmont; part of
these relics were translated to Armentières on the Lys,
upon the French frontier. Again, another body of a
S. Valentine, martyr at Rome, was found in the catacomb
of S. Cyriac, and was given in 1651 to the Jesuits of Ghent.
The name was so common in the later period of the Roman
Empire, that it is probable there were many martyrs of the
same name. This is proved by the discovery in the catacombs
of three, with the palm branch and bottle of blood. Besides,
the ancient Martyrology, called that of S. Jerome, mentions
on this day, "In Africa, Valentine and twenty-four soldiers,
martyrs," of whom nothing further is known. There was
also a S. Valentine, first Bishop of Teramo, in Umbria, who
having healed the crippled son of one Crato, a citizen of
distinction, was seized and beheaded by order of the
governor, about the year 273.</p>

<p><span class="pagenum"><a name="Page_298" id="Page_298">{298}</a></span></p>

<h3>S. ABRAHAM, B. C.<br />
(<small>ABOUT A.D.</small> 390.)</h3>

  <p class="small">[Greek Menæa. Authority:&mdash;The Philotheus of Theodoret, c.&nbsp;17.]</p>

<p><span class="smcap">Abraham</span> was a native of Cyrus in Syria, and a monk, who,
moved by desire to spread the kingdom of God, visited
the Lebanon in the quality of a merchant buying nuts.
And whilst there he collected the Christians into his hut, and
together they recited the divine office in a low tone. But
when the heathen heard the subdued strains of music, they
supposed that they were engaged in incantations, and
assembled about the house, then climbed upon the roof,
broke it, and poured down dust and sand upon those within,
to choke and bury them. However some of the elders of
the village interfered, and the half-stifled Christians were
drawn out of the house, and bidden to depart. After this
the taxgatherers of the Emperor came round, and the
people being hardly able to pay, Abraham went to Emesa
and begged the money, and then, returning, paid the tax
for the whole village, thereby completely conciliating the
barbarous people, who at once insisted on his remaining
among them, and teaching them the way of God. He
accordingly sought priest's orders, and became their pastor
for three years, till he was elected Bishop of Charan. In
his new position he remained a monk, living on lettuces
and water, and never using a bed for rest, nor fire for
warmth. Every night he chanted forty hymns, interspersed
with prayer, and slept seated in his chair. The Emperor
Theodosius visited him, having heard of his fame, and found
him a poor old man in a country smock, unable to speak a
word of Greek.</p>

<p><span class="pagenum"><a name="Page_299" id="Page_299">{299}</a></span></p>

<h3>S. AUXENTIUS, AB. P.<br />
(<small>ABOUT A.D.</small> 470.)</h3>

  <p class="small">[Commemorated on the same day by Greeks and Latins. Authorities:&mdash;A
  life by a contemporary and a disciple; mention also by Sozomen, who
  wrote his history before Auxentius had retired from the world, and
  whilst the saint was setting a holy example in the court of
  Theodosius the Younger.]</p>

<p><span class="smcap">S. Auxentius</span> was the son of Abdas, a Persian Christian,
who had fled to Syria from the persecution of king Sapor.
In the reign of Theodosius the Younger, Auxentius visited
Constantinople, to see his uncle, who had a charge in the
imperial guard; but finding that he was dead, he attached
himself to the court, and was placed in the fourth company
of the guards. He was well built, handsome, active, and
strong, and to these bodily perfections was added a lively
intelligence, and rigid rectitude. Sozomen says that he
was especially commendable at this period for his piety
towards God, the purity of his morals, his learning in
profane and ecclesiastical sciences, and his courtesy and
gentleness.</p>

<p>By this conduct he preserved himself from the contagion
of the world, and drew upon himself such heavenly benediction,
that, before renouncing a secular life, he received
of God the gift of miracles. He associated with pious
persons, but chiefly with a solitary named John, who lived
as a recluse in the Hebdon, a suburb of Constantinople.
He visited this man frequently in company with Marcian
and Anthimius, both at that time laymen like himself, but
afterwards priests.</p>

<p>At length the voice of God spake so clear in the soul of
the young officer, that he could not mistake its import, and
renouncing his position in the court, about the year 446, he
retired to a mountain in the neighbourhood of Chalcedon,
<span class="pagenum"><a name="Page_300" id="Page_300">{300}</a></span>
in Bithynia, where he hoped to live unknown to men. His
dress consisted in a sheep-skin, and he had no shelter from
the rain and snow. When he prayed, he ascended a rock,
and then, raising his hands and eyes to heaven, his heart
swelled with joy at the thought of his disengagement from
all creatures. But he had not spent a month in this retreat
before he was discovered by some shepherd boys, who
sought, crying, some strayed sheep. When they first saw
him, they ran away screaming, thinking he must be some
mountain goblin, but he called after them, and asked them
the cause of their sorrow; and when they plucked up
courage and told him their grief, he bade them be of good
cheer, their sheep were on the left side of the mountain.
The boys, having recovered their sheep, returned to their
parents, who hastened to visit the strange man. They
found him on his rock in the attitude of prayer, with uplifted
hands. After this, many people resorted to him, and
he instructed them in their duty to God, and healed many
that were sick and possessed.</p>

<p>The heresy of Eutyches, which consisted in denying the
duality of natures in Christ, then imperilled the Church.
Nestorius had denied that "God and Man made one Christ."
Eutyches denied that in Christ the nature of man and the
nature of God remained distinct. "Was Christ of two
natures after the Incarnation, or of only one?" he was
asked at his trial. Eutyches replied, "Of two natures
before the union; but after it, I acknowledge but one."
Eutyches being the chief abbot in Constantinople, his views
had influenced many of the religious there and throughout
Asia Minor. A general council met at Chalcedon, in 451,
to try Eutychianism, into which so many had fallen in their
eagerness to escape Nestorianism. The Emperor Marcian
sent messengers to Auxentius to demand of him a confession
of his faith, and his presence at the council. He
<span class="pagenum"><a name="Page_301" id="Page_301">{301}</a></span>
now inhabited a little cell, which had been built for him.
The messengers spoke to him through the window; Auxentius
refused to be mixed up with the controversy, and shut
his window in their faces. They beat at his door, and
endeavoured to break in, but in vain. Then he opened to
them his window once more, and asked, "My fathers and
my brethren, of what error am I accused?" They replied
that his presence was required at Chalcedon. Auxentius
said that he believed that the Word had truly taken flesh in
the womb of the holy Virgin, ever virgin; and that he
adored Him as the only Son of God the Father, and that
He was without beginning as to His Godhead, but that He
assumed flesh in the end of time; and that it was heresy to
declare that the Son of God was man only. This reply
showed that Auxentius was profoundly ignorant of the
subject of dispute; it was a theologic point that had not
been raised when he lived in the world, and it had not
invaded and troubled his retreat on Mount Oxia. As the
messengers still insisted on his accompanying them, he
opened his door reluctantly, and came forth, so fearfully
emaciated, ragged, and covered with sores, that their
hearts were moved with pity and veneration. As he
stepped over the threshold one of his nails fell from off his
foot, and one of the company reverently stooped to pick it
up. Then the hermit recoiled in shame and indignation,
exclaiming, "What! am not I a man like you? I pray
you, spare me this distress." As he was too feeble to ride,
he was mounted on a car, and thus conveyed to Chalcedon,
followed by troops of poor, amongst whom he had distributed
the charities placed at his disposal by rich visitors,
and surrounded by multitudes bearing their sick, so many
of whom were healed by the benediction of the saint, that
his guards were astonished and irritated, believing him, at
heart, to be an Eutychian. Under the same impression,
<span class="pagenum"><a name="Page_302" id="Page_302">{302}</a></span>
the monks of the monastery of Phileas, with whom he
was placed, treated him with roughness, lodging him in
an obscure cell without window; but placing a candle
and a basket of dates beside him, to prove him; as
also a little child, to watch him. At the end of a
week they opened the cell, and found the candle still
burning, and the fruit untouched. The child said that
the holy man had spent the time in prayer and praises, and
that angelic forms had surrounded him, and a dove had
brought him food. The saint was next taken to the
monastery of the abbot Hypacius, where he was received
with much cordiality; and thence he was brought before
the Emperor at Constantinople, and required to subscribe
to the decrees of the Council of Chalcedon. "If the
council has decided nothing contrary to that of Nicæa, if it
has declared that Jesus Christ our Lord was truly incarnate,
and that the holy Virgin is truly the Mother of God, I will
gladly communicate with it." The prince, satisfied with
this answer, embraced him, and commanded him to be
conducted to the great church. He sent also to the
patriarch of Constantinople, to show him the decrees of the
Council of Chalcedon, concerning the errors of Eutyches.
The saint went to the church followed by a crowd. He read
the Acts of the council, and declared that he thoroughly
and heartily agreed with them. It is probable that he was
then ordained priest, but his historian does not state the
time of his reception of holy orders. He then returned to
the monastery of Hypacius, and asked to be allowed to
inhabit Mount Sinope, instead of Mount Oxia. This
mountain was nearer to Chalcedon than that on which he
had before resided. It was very high, barren, and deficient
in springs. Thither he was conducted by the monks of the
monastery of Hypacius, singing hymns; a little hut was
erected for his accommodation in a cave, with a window,
<span class="pagenum"><a name="Page_303" id="Page_303">{303}</a></span>
through which he could receive food, and converse with his
visitors. Here he spent some years, becoming more and
more emaciated and covered with wounds. Those who
visited him in the morning, he retained with him till the
hour of Tierce, after which he dismissed them; those
coming after, he kept till Sext, which he repeated with
them, and then sent them away. He composed hymns and
spiritual songs, which he taught to those who came to him,
and made them sing them along with him. He daily
preached to the people, and gave them instruction in the
faith, and how to conduct themselves in the most difficult
circumstances. His sermons produced a most striking
effect, and many who heard him renounced the world, and
adopted the religious habit.</p>

<p>As the saint was one night saying Matins, he suddenly
opened his window, and exclaimed thrice, "The Lord be
praised!" Then he bent his head and said, "Simeon, the
great father, is dead." And it was so, for the news reached
Bithynia afterwards, that Simeon Stylites,<span
class="fnanchor"><a name="Ref_42" id="Ref_42" href="#Foot_42">[42]</a></span>
the great anchorite, had died that night.</p>

<p>Many women having renounced the world, and placed
themselves under the direction of Auxentius, a convent
was built to receive them not far from his cavern, at the
foot of the mountain, and the nuns visited his cell once
a week, to receive instruction from his lips. At length,
when he knew that he had not many days to live, he came
forth from his hut, and visited the convent, where he prayed
with many tears for the spiritual welfare of his children.
Then he returned to his cave followed by a great multitude.
Three days after he was stricken with a sickness which
proved fatal; and he died on the 14th February.</p>

<p><span class="pagenum"><a name="Page_304" id="Page_304">{304}</a></span></p>

<h3>S. BRUNO, B. M.<br />
(<small>A.D.</small> 1008.)</h3>

  <p class="small">[Roman Martyrology on October 15th, that being, as Baronius
  conjectures, the commemoration of a translation of the relics, as it
  is certain that S. Bruno died on Feb.&nbsp;14th. Authority:&mdash;His life by
  his kinsman Ditmar, bishop of Merseburg, in his Chronicles, lib.&nbsp;6;
  and mention by Marianus Scotus, and other chroniclers of Germany.]</p>

<p><span class="smcap">The</span> Sclavonic races in Prussia were some of the last to
receive Christianity in Germany. S. Adalbert, bishop of
Prague, had gone amongst the Lithuanians and Prussians,
bearing the gospel, and, in 997, had fallen a victim to his
zeal. Probably obeying the call of S. Adalbert, Bruno, a
monk of Magdeburg, a man of good education, and kinsman
to Ditmar, bishop of Merseburg, went on the mission to
these heathen. Boleslas, king of Poland, sent, urging his
coming, and, after having visited Merseburg, where he received
episcopal ordination, Bruno, with many companions,
entered on his apostolic mission. But the Pagans refused
to hear the word of salvation, and, falling on the little
band, hacked off Bruno's hands and feet, and put to death
with him eighteen men who accompanied him.</p>

<div class="footnote">

<p class="nodent"><a name="Foot_42" id="Foot_42" href="#Ref_42">[42]</a>&nbsp;&nbsp;
See January 5th.</p>

</div>

<div class="figcenter">
  <img width="200" height="177" alt="" src="images/342-notitle.jpg" />
</div>

<p><span class="pagenum"><a name="Page_305" id="Page_305">{305}</a></span></p>

<h2>February 15.</h2>

<ul>
 <li><span class="smcap">SS. Faustinus</span>, <i>P.</i>, <span class="smcap">and Jovita</span>,
   <i>D., MM. at Brescia</i>, <span class="smcap">a.d.</span> 120.</li>
 <li><span class="smcap">SS. Crato, his Wife and Servants</span>, <i>MM. at Rome, circ.</i> <span class="smcap">a.d.</span> 273.</li>
 <li><span class="smcap">S. Agape</span>, <i>V. M. at Teramo, in Umbria, circ.</i> <span class="smcap">a.d.</span> 273.</li>
 <li><span class="smcap">S. Eusebius</span>, <i>H. in Syria, after</i> <span class="smcap">a.d.</span> 400.</li>
 <li><span class="smcap">S. Georgia</span>, <i>V. at Clermont</i>.</li>
 <li><span class="smcap">S. Severus</span>, <i>P. in Valeria, circ.</i> <span class="smcap">a.d.</span> 530.</li>
 <li><span class="smcap">S. Quinidius</span>, <i>B. of Vaison in Vaucluse, circ.</i> <span class="smcap">a.d.</span> 578.</li>
 <li><span class="smcap">S. Berach</span>, <i>B. Ab. in Ireland, circ.</i> <span class="smcap">a.d.</span> 615.</li>
 <li><span class="smcap">S. Faustus</span>, <i>Monk, O. S. B.; circ.</i> <span class="smcap">a.d.</span> 607.</li>
 <li><span class="smcap">S. Walfrid</span>, <i>Ab. of Monte Virido, circ.</i> <span class="smcap">a.d.</span> 765.</li>
 <li><span class="smcap">S. Sigfried</span>, <i>B., Ap. of Sweden, circ.</i> <span class="smcap">a.d.</span> 1045.</li>
</ul>

<h3>SS. FAUSTINUS, P., AND JOVITA, D., MM.<br />
(<small>A.D.</small> 120.)</h3>

  <p class="small">[Roman Martyrology, and those of Bede, Usuardus, and others; but
  Usuardus, misled by the name, makes Jovita a virgin martyr. Three
  different versions of their Acts are published by Bollandus. None of
  these are the original.]</p>

<div>
  <img class="drop-cap" src="images/drop-f.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">FAUSTINUS and Jovita were brothers, nobly
born. Faustinus, the elder, was a priest; Jovita
was in deacon's orders. During a time of persecution
under Hadrian, the bishop of Brescia lay
concealed, and the brothers strengthened and encouraged
the fainting flock. The Acts of their Martyrdom are of
such doubtful authority that it is unsafe to affirm concerning
them more than that their zeal provoked the fury of the
heathen against them, and procured them a glorious death
for their faith, at Brescia. Their constancy, under the torments
of boiling lead and red-hot iron, was the means of
converting one Calocerus, who afterwards also suffered for
the faith.</p>

<p>These saints are venerated as the chief patrons of Brescia,
where their relics are preserved in the church dedicated
under their invocation.</p>

<p><span class="pagenum"><a name="Page_306" id="Page_306">{306}</a></span></p>

<h3>S. EUSEBIUS, H.<br />
(<small>AFTER A.D.</small> 400.)</h3>

  <p class="small">[Greek Menæa. Life from the Philotheus of Theodoret, c.&nbsp;18.]</p>

<p><span class="smcap">Was</span> a hermit at Aschia, in Syria. Theodoret visited him,
and was admitted into his cell. There is nothing remarkable
related concerning him.</p>

<h3>S. GEORGIA, V.<br />
(<small>DATE UNCERTAIN, BUT PROBABLY IN THE</small> 5<small>TH CENT.</small>)</h3>

  <p class="small">[Gallican Martyrology. Authority:&mdash;S. Gregory of Tours, De Gloria
  Confess., c.&nbsp;34.]</p>

<p><span class="smcap">This</span> pious virgin was a native of Clermont, in Auvergne,
where she served God like Anna, constantly attending in
the temple. Very little is known of her life, which flowed
on in calm simplicity, and would hardly have required a
more particular notice than the insertion of her name, were
it not for one graceful incident narrated by S. Gregory of
Tours, to the effect that as her body was being carried to
the cathedral for sepulture, a great company of doves or
pigeons fluttered above the mourning train, and settled on
the roof of the minster, whilst the last rites were being performed;
and this the pious and simple people regarded as a
token of divine favour.</p>

<h3>S. SEVERUS, P.<br />
(<small>ABOUT A.D.</small> 530.)</h3>

  <p class="small">[Roman Mart. Authority:&mdash;S. Gregory the Great, Dialog., lib. i., c.&nbsp;12.]</p>

<p><span class="smcap">S. Severus</span> was priest to a church in the district of
Valeria, which is that part between the Tiber and the
Velino, occupied by the cities Riete, Terni, and Narni. S.
<span class="pagenum"><a name="Page_307" id="Page_307">{307}</a></span>
Gregory relates that on one occasion a message was brought
him, whilst he was pruning his vines, that a dying man
needed his pastoral assistance. Severus promised to go as
soon as he had done cutting the vine he was then engaged
upon. When he drew near to the sick man's house, the
people ran out to meet him, saying, "Oh, sir! why didst
thou delay? the man is dead." Then Severus entered, full
of self-reproach, praying to God for pardon. And when he
saw the dead body, he burst into tears, and beat his head
against the ground, reproaching himself for his neglect.
Then the dead man's spirit returned, and he opened his
eyes, and sat up. So he made his confession and received
absolution, and died shortly after.</p>

<p>The relics were translated to the monastery of Münster-Maifeld,
near Coblenz, about the year 980, by S. Egbert, bishop of Trèves.</p>

<h3>S. BERACH, B., AB.<br />
(<small>ABOUT A.D.</small> 615.)</h3>

  <p class="small">[Irish Kalendar. Two lives of this saint exist, but both are late,
  collected from oral tradition, and full of fable.]</p>

<p><span class="smcap">The</span> lives of the Irish saints were, for the most part,
written from popular tradition, many centuries after their
decease. They are characterised by a love of the marvellous
and the grotesque, diminishing their historical value.
The same quaint legends re-appear in almost all, or with
slender modifications. It seems that every Irish saint yoked
stags to his plough, and made bells come to him over the
water. If some of these fanciful stories are here inserted,
it is not that we desire a ready credence to be yielded to
them, but rather because it is all that there is to be told
about these saints, and some of them possess a strange
beauty or are characteristically grotesque.</p>

<p><span class="pagenum"><a name="Page_308" id="Page_308">{308}</a></span>
Berach is said to have been the son of Nemnald, descendant
of Brian, Prince of Connaught, by his wife, Finmaith,
who took him to be baptized by his uncle, S. Froech. And
here follows a strange tale. When Berach was taken from
the font, the mother wished to resume her charge of him,
but "No," said the bishop, "let me have the bringing up
of this little one; God will provide for his sustenance." So
S. Froech took him, and when the babe cried for the breast
of his mother, his uncle gave him the lobe of his ear to
suck, and thence flowed a copious supply of honey. Now,
when the boy was grown up, guided by an angel, he went
to Glendalough, and there he settled, leading a monastic
life under S. Coemgen. One day a wolf fell on a calf, belonging
to the monks, and devoured it, then the cow ran
lowing painfully about, and Berach, pitying her, bade the
wolf come and suck her, and be to her in place of the calf
he had eaten.</p>

<p>Now there was in the charge of S. Coemgen, a lad, the
son of Duke Colman, who was very ill, and consumed with
fever. As the boy fretted in his bed, and cried for apples
and sorrel to quench his burning thirst, S. Coemgen said to
Berach, "Go forth, my son, taking my staff, and bring me
what the sick boy needs." So Berach went forth. And it
was midwinter. Then he prayed to God, with whom nothing
is impossible, for he was stirred with pity for the
fevered child, and he went to a willow, and blessed it; then
it thrust forth its little silky flowers, and these swelled and
ripened into red apples, and beneath the willow the snow
dissolved, and green sorrel thrust up its shoots and spread
its delicate leaves; so he gathered of the apples a lap-full,
and picked a large bunch of sorrel, and came with them to
his master.<span
class="fnanchor"><a name="Ref_43" id="Ref_43" href="#Foot_43">[43]</a></span></p>

<p><span class="pagenum"><a name="Page_309" id="Page_309">{309}</a></span>
And after some time, Berach went forth and built a
monastery in a remote spot, Clon-cairpthe, in the desert of
Kinel-dobhtha; but a certain wealthy man interfered to
pull it down, and to disturb him in many ways. So Berach
appealed for protection to the king; and when he came to
the court his adversary arrived also, and was admitted by
the porter, for he was well-dressed; but the door was shut
against the abbot in his tattered clothing. Now it was
winter, and the ground was white with snow, and rude boys,
seeing the poor man, scantily clothed, shivering outside the
gate, began to pelt him with snow-balls, but suddenly they
were struck as by an icy blast, that they could not stir.
And Berach saw that the snow had been scraped from the
palace-door into a great heap. So he approached it, and
blew upon it, and a flame crackled in the snow heap, and
leaped up, and he stood and warmed himself at the flaming
snow. Then, when the king heard what had taken place,
he was full of wonder, and went forth, and besought the man
of God; so he restored the boys to their usual activity, and
quenched the blazing snow-heap.</p>

<h3>S. WALFRID, AB. OF MONTE VIRIDO.<br />
(<small>ABOUT A.D.</small> 765.)</h3>

  <p class="small">[On this day Benedictine Kalendar; but Wyon, Menardus, and
  Ferrarius, on April 17th. The life of this saint was written by his
  friend and companion in monastic life, Andrew, who was third abbot
  of the monastery. Walfrid was founder and first abbot; he was
  succeeded by his son, Gimfrid, and then by Andrew.]</p>

<p><span class="smcap">Walfrid</span>, a native of Pisa, was married to a virtuous
wife, by whom he had five sons. Both he and his wife
then resolved to retire from the world. He founded and
governed the abbey of Monte Virido, in Tuscany, near
Volterra. There is nothing of remarkable interest in his life.</p>

<p><span class="pagenum"><a name="Page_310" id="Page_310">{310}</a></span></p>

<h3>S. SIGFRIED, B. AP. OF SWEDEN.<br />
(<small>ABOUT A.D.</small> 1045.)</h3>

  <p class="small">[Anciently venerated in Sweden; named in the Cologne and other
  German Kalendars. Authority:&mdash;Joannes Magnus, Archb. of Upsal, Hist.
  Goth. lib. xvii., c.&nbsp;18, 19, 20.]</p>

<p><span class="smcap">The</span> faith of Christ was first preached in Sweden, as has
been already related (February 3rd) by S. Ansgar, in the
ninth century; but the Swedes soon relapsed into their
former heathenism, partly from want of a sufficient supply
of teachers, till the reign of Olaf Scobkongr. This prince
sent ambassadors to King Edred (others say Ethelred) of
England, to renew the ancient alliance between the two
crowns, and desired that some persons might be sent to
him, knowing the Christian law, to instruct him and his
people. Edred received the proposition with joy; and,
assembling the prelates and chief clergy of his kingdom, exhorted
them to make choice of proper missionaries for this
great work. Sigfried, archdeacon of York, perceiving that
most of those present shrank from the undertaking, as one
hazardous and laborious, sprang to his feet, and offered himself
for the mission. His offer was at once accepted. He
was consecrated bishop, and then sailed to Sweden, taking
with him his three nephews Sunaman, Unaman, Wiaman, and
other companions. He landed in South Gothland, where
now stands the cathedral of Wexiö, which, by the admonition
of an angel, he caused to be erected; and there he
made some stay, the king being at that time absent in West
Gothland. The chief Jarl or earl of those parts came to
see the strangers, and observed their conduct with interest;
he was even present when Sigfried celebrated the Holy
Sacrifice; of all which he gave an account to the king, informing
him that he had seen the old man, as he called
him, whilst he was standing at the table of his religion, raise
<span class="pagenum"><a name="Page_311" id="Page_311">{311}</a></span>
above his head a most radiant and beautiful infant, who
extended his arm towards him with a smile. The king sent
for the saint, and, at his coming, went forth to meet him,
and received him with joy; and, after he had been sufficiently
instructed in the Christian faith and moral law, was
baptized with his queen, and many of his nobles, and gave
the saint the royal castle of Husaby to be converted into a
church. For this it was well adapted, for the palaces of
the Scandinavian kings and nobles consisted of huge halls
with sleeping-apartments in what might be termed the aisles,
and doors at both ends. By removing the partitions and
beds, and blocking up one door, the building at once assumed
the appearance of a stately church, of nave and side
aisles, separated by huge square pillars of pine-wood. At
Husaby, Sigfried long resided, till he had converted all West
Gothland to the faith of Christ. But this was not effected
without opposition, and his three nephews, Sunaman, Unaman,
and Wiaman, to whom he had committed the care of
the Church of Wexiö, were murdered, and their bodies
cast into a neighbouring pool. The murderers were discovered,
and the king would have put them to death, but they
were spared at the intercession of S. Sigfried, but the king
forced them to pay a blood-fine, which he offered to the
bishop as the nearest kinsman of the deceased. Sigfried,
however, refused to receive the money. The relics of the
three brothers were miraculously discovered by a light
hovering above the pool in which they lay. Their names
have been recorded among the saints on Feb.&nbsp;15th, along
with their uncle, S. Sigfried. This loss of his coadjutors did
not discourage the saint from the work of the Gospel, which
he carried on with great success. He was buried in the
cathedral of Wexiö, and canonized by the Pope in 1155.</p>

<div class="footnote">

<p class="nodent"><a name="Foot_43" id="Foot_43" href="#Ref_43">[43]</a>&nbsp;&nbsp;
See Giraldus Cambrensis, who refers to the legend in his book, De Mirabilibus
Hiberniæ, c.&nbsp;28, but relates it of S. Keiven.</p>

</div>

<p><span class="pagenum"><a name="Page_312" id="Page_312">{312}</a></span></p>

<h2>February 16.</h2>

<ul>
 <li><span class="smcap">S. Onesimus</span>, <i>Disciple of S. Paul</i>, <span class="smcap">a.d.</span> 95.</li>
 <li><span class="smcap">S. Onesimus</span>, <i>B. M. of Ephesus</i>, <span class="smcap">a.d.</span> 109.</li>
 <li><span class="smcap">S. Honestus</span>, <i>P. M., Ap. of Pampeluna, circ.</i> <span class="smcap">a.d.</span> 270.</li>
 <li><span class="smcap">SS. Proclus, Ephebus, Apollonius</span>, <i>MM. at Teramo, circ.</i> <span class="smcap">a.d.</span> 283.</li>
 <li><span class="smcap">S. Cornelius</span>, <i>M. at Rome, relics at Ghent</i>.</li>
 <li><span class="smcap">SS. Elias, Jeremias, Isaias, Samuel, and Comp.</span>, <i>MM. at Cæsarea, in Palestine</i>, <span class="smcap">a.d.</span> 309.</li>
 <li><span class="smcap">S. Juliana</span>, <i>V. M. at Nicomedia, circ.</i> <span class="smcap">a.d.</span> 309.</li>
 <li><span class="smcap">S. Flavian</span>, <i>H. in the East</i>.</li>
 <li><span class="smcap">S. Eulalius</span>, <i>B. of Syracuse, after</i> <span class="smcap">a.d.</span> 503.</li>
 <li><span class="smcap">S. Tanco</span>, <i>B. of Verden, in Hanover, circ.</i> <span class="smcap">a.d.</span> 800.</li>
</ul>

<h3>S. ONESIMUS.<br />
(<small>A.D.</small> 95.)</h3>

  <p class="small">[There is much confusion between the S. Onesimus, disciple of St.
  Paul, and his namesake, bishop of Ephesus. Indeed, by many it is
  supposed that there was only one Onesimus, and that the runaway
  slave spoken of by S. Paul was afterwards bishop of Ephesus. The
  Greeks commemorate the first on Feb.&nbsp;15th, and the second on
  December 1st.]</p>

<div>
  <img class="drop-cap" src="images/drop-o2.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">ONESIMUS was a Phrygian by birth, slave to
Philemon, a person of note of the city of
Colossæ, converted to the faith by S. Paul.
Having run away from his master, he providentially
met with S. Paul, then a prisoner at Rome, who
there converted and baptized him, and sent him, with his
canonical letter of recommendation, to Philemon, by whom
he was pardoned, set at liberty, and sent back to his
spiritual father, whom he afterwards faithfully served. The
apostle made him, with Tychicus, the bearer of his Epistle
to the Colossians,<span
class="fnanchor"><a name="Ref_44" id="Ref_44" href="#Foot_44">[44]</a></span>
and afterwards, as S. Jerome<span
class="fnanchor"><a name="Ref_45" id="Ref_45" href="#Foot_45">[45]</a></span>
and other fathers witness, a preacher of the gospel and a bishop. The
Greeks say he suffered under Domitian. There was a
<span class="pagenum"><a name="Page_313" id="Page_313">{313}</a></span>
bishop of Ephesus, after S. Timothy, of the same name,
who showed great respect for S. Ignatius, when on his
journey to Rome, in 107, and is highly commended by
him.<span
class="fnanchor"><a name="Ref_46" id="Ref_46" href="#Foot_46">[46]</a></span>
He was conducted to Rome two years after, and was stoned to death.</p>

<h3>S. HONESTUS, P. M.<br />
(<small>ABOUT A.D.</small> 270.)</h3>

  <p class="small">[Commemorated at Pampeluna, as the apostle of that place, and at
  Amiens with nine lections, and at Toulouse, where his head is
  preserved. Besides being mentioned in these Breviaries, his name
  occurs in the Anglican Martyrology of Wytford, and in the additions
  to Usuardus, by Molanus. All that is known of him is found in the
  Acts of S. Firmin, B. M. See Sept.&nbsp;25th.]</p>

<p><span class="smcap">Honestus</span>, a native of Nismes, was found by S. Saturninus,
as he passed through that city, to be of so pious and
zealous a disposition that he called him to follow him, as a
disciple, and after he had fully instructed him, he ordained
him priest, and sent him into Spain. He preached with
great effect at Pampeluna, where he converted one Firmus,
a senator, with all his house, and his son, Firmin, became
his most devoted pupil. He so completely succeeded in
the destruction of superstition in the minds of the people
of Pampeluna, that he persuaded them to entirely overthrow
a temple of Diana, which adorned their town. In some
martyrologies he is called a martyr, but nothing is known of
the place or manner of his death.</p>

<p><span class="pagenum"><a name="Page_314" id="Page_314">{314}</a></span></p>

<h3>S. CORNELIUS, M.<br />
(<small>DATE UNKNOWN.</small>)</h3>

<p>The relics of this martyr, found in one of the Roman
catacombs, were given by Pope Innocent X., in 1649, to
the Jesuit church at Ghent, where they are enshrined in a
silver reliquary, and are exhibited on Feb.&nbsp;16th.</p>

<h3>SS. ELIAS, JEREMIAS, ISAIAS, AND COMP., MM.<br />
(<small>A.D.</small> 309.)</h3>

  <p class="small">[Commemorated on this day by the Greeks, and in some Western
  Martyrologies. On this day also the Roman Martyrology.
  Authority:&mdash;Eusebius; Martyrs of Palestine, c. ii.]</p>

<p><span class="smcap">In</span> the year 309, the Emperors Galerius and Maximinus
continuing the persecution begun by Diocletian, five pious
Egyptians went to visit the confessors condemned to the
mines in Cilicia, and on their return were stopped by the
guards of the gates of Cæsarea, in Palestine, as they were
entering the town. They readily declared themselves
Christians, together with the motives of their journey;
upon which they were apprehended. The day following
they were brought before Firmilian, governor of Palestine,
together with S. Pamphilus, and others. The judge,
before he began his interrogatory, ordered the five Egyptians
to be laid on the rack. After they had long suffered all
manner of tortures, he addressed himself to him who
seemed to be their chief, and asked him his name and his
country. They had changed their names, which, before
their conversion, were those of some heathen gods, as was
customary in Egypt. The martyr answered according to
the names they had given themselves, which were those of
<span class="pagenum"><a name="Page_315" id="Page_315">{315}</a></span>
prophets, as Elias, Jeremy, Isaiah, Samuel, and Daniel.<span
class="fnanchor"><a name="Ref_47" id="Ref_47" href="#Foot_47">[47]</a></span>
Firmilian then asked their country; he answered, Jerusalem,
meaning the heavenly Jerusalem, the true country of all
Christians. The judge inquired in what part of the world
that was, and ordered him to be tormented with fresh
cruelty. All this while the executioners continued to tear
his body with scourges, whilst his hands were bound behind
him, and his feet squeezed in stocks. The judge, at last,
tired of tormenting them, condemned all five to be beheaded,
and this command was immediately executed.</p>

<p>Porphyry, a youth, the servant of S. Pamphilus, hearing
the sentence pronounced, exclaimed that the honour of
burial ought to be accorded to these men. Firmilian, provoked
at this boldness, ordered him to be apprehended,
and, finding that he confessed himself a Christian, and refused
to sacrifice, "commanded," says Eusebius, "that
they should scrape and mutilate him, not as though they
were dealing with flesh of a human being, but as with stone
and wood, to the very bones, and the inmost recesses of the
bowels. This being continued for a long time, he at length
perceived that he was labouring in vain, as he continued
without uttering a sound, or evincing any feeling, and almost
totally lifeless, although his body was dreadfully mangled.
But, as the judge was of an inflexible cruelty, he condemned
him to be committed to a slow fire. One could then see
Porphyry covered with dust, but with his countenance
bright and cheerful, advancing on his way to death, covered
only with his philosophical garb thrown round him like a
<span class="pagenum"><a name="Page_316" id="Page_316">{316}</a></span>
cloak, and, with a calm and composed mind, beckoning to
his acquaintance and friends, and preserving a cheerful
countenance at the stake. When the fire was kindled,
which was done at some distance from him, he attracted
and inhaled the flame, and then, most nobly persevering in
silence, until his last breath, he uttered not another word,
save that which he uttered when the flame reached him, a
call upon Christ, the Son of God, his helper."</p>

<p>Seleucus, an eye-witness of this victory, was heard by the
soldiers applauding the heroism of these martyrs, whereupon
he was apprehended, and his head was struck off.</p>

<p>S. Pamphilus is commemorated in the Roman Martyrology
on June 1st; Elias, Jeremias, Isaiah, Samuel, Daniel,
Porphyry, and Seleucus, on Feb.&nbsp;16th.</p>

<p>The relics of S. Daniel are preserved at Bologna, in the
churches of S. Cecilia and S. Gabriel.</p>

<h3>S. JULIANA, V. M.<br />
(<small>ABOUT A.D.</small> 309.)</h3>

  <p class="small">[Commemorated by the Greeks on December 21st. The ancient Latin
  Martyrologies on Feb.&nbsp;16th. The Acts are very ancient. They were
  certainly written before 600, when her relics were at Puteoli.
  Usuardus, whose Martyrology dates 800, speaks of her relics as at
  Cumæ, to which place they had been translated about the year 600.
  The Acts are not, however, to be trusted. They have apparently been
  interpolated by those who were not satisfied with their original
  brevity.]</p>

<p><span class="smcap">S. Juliana</span> was a Christian maiden, the daughter of
heathen parents, very beautiful, and of good birth. Her
father resolved on marrying her to the prefect Eleusius, but
she refused, alleging, as her excuse, that she was resolved
not to marry a heathen. Her father, much exasperated,
beat her severely, and when he could not shake her constancy
he gave her over to the prefect, hoping that the
<span class="pagenum"><a name="Page_317" id="Page_317">{317}</a></span>
terror of appearing in court would quell her courage. But
he was deceived. She enthusiastically confessed Christ,
and her betrothed, brutally ordered her to be stripped and
beaten before him, for his love was turned into rage and
hatred. The more cruelly she was treated, the more resolved
she seemed to become, and the more exasperated
grew Eleusius. At last he ordered molten metal to be
poured over her, and then that she should be thrown into
prison, with her feet made fast in the stocks. On the following
day he ordered her to be let down into a vessel of
molten lead, and then he bade the executioner strike off
her head.</p>

<p>The head of S. Juliana is preserved at Hal, in the Tyrol,
but the chief portion of her relics is in the church of Notre
Dame de Sablon, in Brussels.</p>

<h3>S. TANCO, B. OF VERDEN.<br />
(<small>ABOUT A.D.</small> 800.)</h3>

  <p class="small">[Authorities:&mdash;Krantzius, Leslie, and Wion, in Mart. Benedict.]</p>

<p><span class="smcap">Patto</span>, abbot of Amabaric, in Scotland, having gone to
preach the faith to the heathen in Germany, and being appointed
bishop of Verden, in the kingdom of Hanover,
Tanco, monk of Amabaric, was chosen abbot; but, desiring
to follow his former superior, he resigned his charge, and
sought Patto at Verden, whom he succeeded after a while,
being the third bishop of that see. He is said to have
fallen a victim to a barbarous mob who were enraged with
him for denouncing their licentious and savage manners.</p>

<div class="footnote">

<p class="nodent"><a name="Foot_44" id="Foot_44" href="#Ref_44">[44]</a>&nbsp;&nbsp;
Colos. iv.</p>

<p class="nodent"><a name="Foot_45" id="Foot_45" href="#Ref_45">[45]</a>&nbsp;&nbsp;
Ep. lxii. c.&nbsp;2.</p>

<p class="nodent"><a name="Foot_46" id="Foot_46" href="#Ref_46">[46]</a>&nbsp;&nbsp;
Ep. ad Ephes.</p>

<p class="nodent"><a name="Foot_47" id="Foot_47" href="#Ref_47">[47]</a>&nbsp;&nbsp;
It is, perhaps, inaccurate to say that these were the names of the five brethren,
Eusebius does not affirm as much. He says, "The governor asked the chief of
them who he was, when, instead of his proper name, he heard him repeat some
name of the prophets, which was done by them, if they happened to have had
names given to them by their parents from the names of idols, in which case you
would hear them calling themselves Elias, Jeremiah, Isaiah, Samuel and Daniel....
When Firmilian had heard some name like this from the martyr, &amp;c."</p>

</div>

<p><span class="pagenum"><a name="Page_318" id="Page_318">{318}</a></span></p>

<h2>February 17.</h2>

<ul>
 <li><span class="smcap">S. Mariamne</span>, V., <i>sister of S. Philip the Apostle, 1st cent.</i></li>
 <li><span class="smcap">S. Polychronius</span>, <i>B. M. of Babylon</i>, <span class="smcap">a.d.</span> 251.</li>
 <li><span class="smcap">SS. Donatus, Castulus, Magnus, and Companions</span>,
   <i>MM. at Teramo, circ.</i> <span class="smcap">a.d.</span> 273.</li>
 <li><span class="smcap">SS. Donatus, Secundian, Romulus, and Companions</span>,
   <i>MM. at Concordia, in N. Italy</i>, <span class="smcap">a.d.</span> 303.</li>
 <li><span class="smcap">SS. Theodulus and Julian</span>, <i>MM. at Cæsarea,
   in Palestine</i>, <span class="smcap">a.d.</span> 308.</li>
 <li><span class="smcap">SS. Loman and Fortchern</span>, <i>BB. in Ireland, 7th cent.</i></li>
 <li><span class="smcap">S. Fintan</span>, <i>P. Ab. of Cluain-Ednech, in Ireland, 6th cent.</i></li>
 <li><span class="smcap">S. Finan</span>, <i>B. of Lindisfarne</i>, <span class="smcap">a.d.</span> 661.</li>
 <li><span class="smcap">S. Silvine</span>, <i>B. of Auxy-les-Moines, circ.</i> <span class="smcap">a.d.</span> 720.</li>
 <li><span class="smcap">S. Fulrad</span>, <i>Ab. of S. Denys, in France</i>, <span class="smcap">a.d.</span> 784.</li>
 <li><span class="smcap">S. Constabilis</span>, <i>Ab. of Cavia, in Italy</i>, <span class="smcap">a.d.</span> 1124.</li>
 <li><span class="smcap">S. Evermod</span>, <i>B. of Ratzeburg</i>, <span class="smcap">a.d.</span> 1178.</li>
</ul>

<h3>S. MARIAMNE, V.<br />
(1<small>ST CENT.</small>)</h3>

  <p class="small">[Commemorated by Greeks only. Authority:&mdash;Nicephorus Callistus,
  Hist. Eccl. lib. ii. c.&nbsp;89, of no weight, as he wrote in 1341.]</p>

<div>
  <img class="drop-cap" src="images/drop-a.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">AFTER the Ascension of our Blessed Lord,
S. Philip, with Bartholomew, and Mariamne, his
sister, came to Hierapolis, where the people
held in special veneration a monstrous serpent.
The apostles, filled with holy zeal, rushed into the temple
and drove the serpent from its sanctum, but the people,
enraged, fell on them, and hung S. Philip to a pillar, and
would have executed S. Bartholomew and S. Mariamne, had
they not been terrified by the shock of an earthquake.
They released SS. Bartholomew and Mariamne, who buried
Philip, and then went into India.</p>

<div class="figcenter" style="max-width: 400px">
  <a name="reliquary" id="reliquary">
  <img width="400" height="366" alt="" src="images/357-reliquary.jpg" />
  </a>
  <div class="caption">
    <p class="title">AN EARLY RELIQUARY.</p>
    <p class="date">Feb. 17.</p>
  </div>
</div>

<p><span class="pagenum"><a name="Page_319" id="Page_319">{319}</a></span></p>

<h3>S. POLYCHRONIUS, B. M.<br />
(<small>A.D.</small> 251.)</h3>

  <p class="small">[Roman, and almost all Martyrologies. The Acts of this martyr,
  somewhat fragmentary, are extant.]</p>

<p><span class="smcap">The</span> following fragment is all that remains of the Acts of
S. Polychronius, slightly epitomized at the commencement:</p>

<p>"In those days the storm rose under Decius Cæsar, and
many Christians were slain in the city of Rome. Galba
being regent in Rome, Decius went against the Persians.
Coming to the city Ponticum, he stayed there, but he was
warring. Then Decius went up into the Median hill-country,
and gained a victory, and took several cities of the
Persians, as Babylon, Bactria, Hyrcania, Cordula, where
he found many Christians, whom he slew with tortures.
At that time he found in the city of Babylon, a bishop
named Polychronius, with the priests Parmenias, Elymas,
Chrysotelus, and the deacons Luke and Mucius; whom,
when he had taken, he ordered to be led forth and to
sacrifice to idols. Then Polychronius answered promptly,
'We offer ourselves to the Lord Jesus Christ, and will not bow
to devils, or idols made with hands.' Then Decius ordered
him and his clergy to prison. And he built there a temple
to Saturn, and made a gypsum image, and gilded it....<span
class="fnanchor"><a name="Ref_48" id="Ref_48" href="#Foot_48">[48]</a></span>
And when it was ready, he ordered Polychronius, his
priests, and deacons, to be led before him, and he questioned
them, saying, 'Thou art the sacrilegious Polychronius,
who will not keep the commandments of the gods of the
Emperor.' But Polychronius answered not. Then Decius
said to the clergy, 'Your chief is silent.' Parmenias answered,
'Our chief will not defile his mouth; he keeps the
command of Our Lord, Cast not your pearls before swine.
Dost thou deem it seemly that what has once been purified
<span class="pagenum"><a name="Page_320" id="Page_320">{320}</a></span>
should be defiled with dung?' Decius said, 'Ha! we are
dung, are we?' and he ordered their tongues to be cut out.
Now when they had cut out the tongue of Parmenias,<span
class="fnanchor"><a name="Ref_49" id="Ref_49" href="#Foot_49">[49]</a></span>
Parmenias exclaimed, 'O blessed father Polychronius, pray
for me, for I see that the Holy Spirit rules thee, signs thy
mouth, and distils honey thereunto.' Decius said, 'Polychronius,
sacrifice to the gods;' but he answered not a
word. Then Decius ordered his mouth to be beaten in
with stones; and he, as they beat him, raised his eyes to
heaven, and spread forth his hands, and so expired."</p>

<h3>SS. THEODULUS AND JULIAN, MM.<br />
(<small>A.D.</small> 308.)</h3>

  <p class="small">[Roman Martyrology. The Greeks on Feb. 16th. See account of SS.
  Elias, Jeremias, Isaiah, and Companions, Feb.&nbsp;16th. Authority the
  same.]</p>

<p><span class="smcap">"Immediately</span> after Seleucus, (see p. <a href="#Page_316">316</a>) came the
aged Theodulus, a grave and pious man," says Eusebius,
"who was of the governor's family, and who, on account of
his age, had been treated with more regard by Firmilian
than any of his domestics, as also, because he was now
a father of the third generation, and had always evinced
great fidelity and attachment to himself and family. He,
however, pursuing the same cause as Seleucus, when
arraigned before his master, was condemned to endure the
same martyrdom as our Saviour on the cross. After all the
rest came Julian. He had just come from abroad, and had
not yet entered the city; but learning on the road the death
of the martyrs, he hastened at once, just as he was, to the
sight. Then, when he saw the earthly tabernacles of the
holy men lying on the ground, filled with joy, he embraced
<span class="pagenum"><a name="Page_321" id="Page_321">{321}</a></span>
every one, and kissed them all. Upon this, he was immediately
seized by the ministers of death, and conducted to
Firmilian, who consigned him to a slow and lingering fire.
Then Julian, exulting with joy, gave thanks to God with a
loud voice, who had honoured him with martyrdom. He
was a native of Cappadocia; in his manner he was most
religious, and eminent for the sincerity and soundness of
his faith."</p>

<h3>SS. LOMAN AND FORTCHERN, BB.<br />
(7<small>TH CENT.</small>)</h3>

  <p class="small">[Colgan is the only authority for their insertion; he says that in
  Ireland these saints are venerated on Feb.&nbsp;17th, and Oct.&nbsp;11th.
  These saints are mentioned in the Tripartite Life of S. Patrick, and
  in that by Jocelin.]</p>

<p><span class="smcap">S. Loman</span> is said to have been the son of Tigridia, sister
of S. Patrick; his brothers Brochan and Mogenoch, were,
like him, also bishops; and his cousins, Mel, Rioch and
Mun, (Feb.&nbsp;6th), sons of his aunt Darerca, were saints and
prelates. S. Loman accompanied S. Patrick to Ireland,
and when they landed at Temora, the great apostle left
Loman in charge of the boat, ordering him to bring it up
the river Boyne to Trim. And when one Fortchern, son of
Fethlemid, chief of Trim, heard the sweet chanting of
Loman on his boat, a great longing came over him to hear
the doctrine which exhaled such sweetness. Therefore he
came to him and received instruction out of the boat, and
he sang with him the songs of Zion. Then came the
mother of Fortchern, seeking her son, and she was a
Scottish princess, and she saluted the priest of God reverently,
and rejoiced that the Gospel of Christ was wafted to
the shores of Ireland. And Fethlemid came also, and
received instruction, and himself believed, and his whole
house; and they were baptized; and he gave Antrim to
<span class="pagenum"><a name="Page_322" id="Page_322">{322}</a></span>
the church as a possession. Then came Patrick and
founded there a church, and placed Loman over it, as chief
pastor. Jocelin, the writer of the life of S. Patrick, states
that he used a life of the great apostle of the Irish, written
by S. Loman, his nephew.</p>

<p>Now when Loman was dying, he called to him Fortchern,
that he might consecrate him to be his successor in the See
of Antrim, but he would not, "Lest," said he, "it should be
thought that the government of this diocese was mine by
hereditary right, for my father owned it till he gave it to
God." Then Loman recognised this reason as fitting, and
he was succeeded by one named Cathald.</p>

<p>Such is the legend, and a sad confusion of history and
fable does it prove to be. These are Dr. Lanigan's judicious
remarks: "The Tripartite Life makes S. Loman or Luman
a nephew of S. Patrick, left in charge of the boat, and adds
that, in consequence of the order of the saint, he sailed up
against the current of the river as far as Trim. This was
too good a story to be slightly passed over by Jocelin, who,
to make it still more marvellous, subjoins that, the sails
being hoisted, he went up, without the assistance of oars,
notwithstanding furious blasts of wind in the direction
opposite to its course. He might as well have said that it
had been carried in the air; for the channel of the Boyne
is so unfit for navigation, that it would be impossible for a
boat to proceed as far as Trim, even were both the current
and the winds favourable."<span
class="fnanchor"><a name="Ref_50" id="Ref_50" href="#Foot_50">[50]</a></span></p>

<p>There can be no doubt that Loman lived much later, and
that he is no other than the bishop Loman of Trim, who
lived in the 7th century, of whom nothing authentic is
known. Dr. Lanigan carefully traces the fable of the
donation of Antrim, and shows that it is partly blunder,
partly wilful invention. Colgan patched up the Acts of
<span class="pagenum"><a name="Page_323" id="Page_323">{323}</a></span>
S. Loman from the stories in the Tripartite Life of
S. Patrick, and in Jocelin, who quotes from the Martyrologum
Tamlachtense the following passage:&mdash;"Loman of
Trim and his companions, who were (of the list two only
are worth noting) Ossan and Fortchern." "If," says
Dr. Lanigan, "by <i>sociis suis</i> we should understand disciples
of Loman, Loman must be brought to much later times
than those of S. Patrick, for Ossan was, in all appearance,
the person of that name whose memory was revered at
Rath-Ossan, near the west gate of Trim, and whose death is
marked at <span class="smcap">a.d.</span> 686. Some of them are placed by Colgan
himself in still later times. It may be objected that Tirechan,
who is supposed to have lived in the 7th century,
speaks of Loman as being in S. Patrick's days. But if
Tirechan lived so early, the account given of Loman is
undoubtedly an interpolation thrust into his work. For no
author of that country would have written certain nonsense
therein contained, such as that prince Fethlemid, a son of
king Leogaire, made a grant of <i>all</i> his territory, property,
and family, to Saints Patrick and Loman, and thus to the
Church of Trim. Such fables, relative to ecclesiastical
endowments, did not appear in Ireland until a much later
period."<span
class="fnanchor"><a name="Ref_51" id="Ref_51" href="#Foot_51">[51]</a></span></p>

<p>With regard to Fortchern the same difficulty exists.
Notwithstanding that he is made the son of Fethlemid,
prince of Trim, he is spoken of in the Tripartite Life as
blacksmith to S. Patrick; and if he were a disciple of
S. Loman, he must be moved from the 5th to the 7th
century. Anyhow he is not to be confounded with Bishop
Fortchern of Ross, as does the legend; if he was a bishop
at all, it was of Trim.</p>

<p><span class="pagenum"><a name="Page_324" id="Page_324">{324}</a></span></p>

<h3>S. FINTAN, AB. OF CLONENAGH.<br />
(6<small>TH CENT.</small>)</h3>

  <p class="small">[Roman Martyrology, and those of Bede, Usuardus, Ado, &amp;c. Colgan
  says there were twenty-four saints of this name in Ireland, which
  has led to some confusion. Authority:&mdash;An ancient life published by
  Colgan, and also by Bollandus, but, like all the lives of Irish
  saints, late, and resting on tradition.]</p>

<p><span class="smcap">S. Fintan</span>, abbot of Cluain-Ednech, (Clon-Enach), was
born in Leinster, in the sixth century. He was brought up
in piety and letters by a holy man, who led a religious life
in a place called Cluain-mhic-Trein,<span
class="fnanchor"><a name="Ref_52" id="Ref_52" href="#Foot_52">[52]</a></span>
under whom he made
such progress, as to give early evidence that God was with
him. When he was grown to man's estate, he took leave
of his spiritual father, and went for further improvement to
S. Columba of Trydaglas, (December 13th), with whom he
remained, till he was ordered to Cluain-Ednech, in East
Meath, where he laid the foundations of a famous monastery,
to which many resorted from all parts of Ireland, to
place themselves under his direction, (about <span class="smcap">a.d.</span> 548.)
The rules he gave his monks were very strict; they abstained
from all kind of meat, butter, and milk; living only upon
vegetables; they laboured like hermits in the fields, and
tilled their ground with their own hands. This rigour
appeared excessive to the other holy solitaries in those
parts, and assembling together, they resolved to send a
deputation to remonstrate with the saint for imposing a rule
which it was impossible for flesh and blood to endure. The
night before they were to come to him, with S. Cannech at
their head, Fintan was admonished from heaven of their
coming; and for further instructions how he was to proceed,
was ordered to go out in the morning, and follow the
<span class="pagenum"><a name="Page_325" id="Page_325">{325}</a></span>
directions of one whom God would send to meet him. The
first person he met was one born dumb. Fintan blessed
him, and bade him declare to him the will of God.
Then the dumb man spake, "All these good things that
thou thyself hast begun for God carry out unto the end;
but beware of scandalizing others; for some vessels are
weaker than are others." The saint observed this lesson,
and when the deputation reached him, he was in a compliant
mood, and ready to remit the rigour of his rule with
regard to those under his direction; but with respect to
himself, he persevered in his penitential exercises. Amongst
the disciples of S. Fintan was the famous S. Comgal,
who afterwards founded the monastery of Bangor, where
S. Columbanus, and many other saints, received their
education. When this holy abbot had served God in great
perfection, from his very childhood to a venerable old age;
after a long exercise of humility, charity, patience, meekness
to others, and severity towards himself, he called his
children about him, and recommending to them his successor,
gave them his benediction, and arming himself with
the Holy Sacrament, fell asleep in the Lord.</p>

<h3>S. FINAN, B. OF LINDISFARNE.<br />
(<small>A.D.</small> 661.)</h3>

  <p class="small">[Anglican Martyrology. Colgan in his Acts of the Irish Saints notes
  him on the same day. Same day in the Aberdeen Breviary, but Dempster
  says he was commemorated in Scotland on Feb.&nbsp;16th. Among the Irish,
  Jan.&nbsp;9th was regarded as a day on which S. Finan was honoured.
  Authority:&mdash;Bede, Hist. Eccl. lib. iii. c.&nbsp;17, 21, 25, &amp;c.]</p>

<p><span class="smcap">England</span> was Christianized from two quarters; Kent
and all the south received the Gospel from Rome through
the mission of S. Augustine; but the whole of the north-east
<span class="pagenum"><a name="Page_326" id="Page_326">{326}</a></span>
of the island, called Northumbria, including the modern
Northumberland, Durham, and Yorkshire, was Christianized
from Iona, the great monastery of S. Columba.</p>

<p>The first four successors of Augustine at Canterbury were
all chosen from the Italian monks who had accompanied
him to England; but they all belonged to that first mission;
whereas the See of Lindisfarne, as it became vacant, was
filled from Iona. The Scottish monks, thus placed during
thirty years at the head of the Church in the North of
England, showed themselves worthy of the saintly school
whence they issued, and of the glorious mission to which
they were consecrated.</p>

<p>The first monk sent from Iona to replace the noble Aidan,
(Oct.&nbsp;22nd), was S. Finan. His episcopate was prosperous;
it lasted ten years, and was not interrupted by any melancholy
event, such as those which had troubled the life of
Aidan, by taking from him his two royal friends. S. Finan
always lived on good terms with king Oswy, and before
going to join his predecessor in heaven, he had the happiness
of introducing to the Church the heads of the two
great Saxon kingdoms. Sigebert, king of the East Saxons,
and Peada, king of the Midland English, came to seek
baptism at the gates of Lindisfarne. This made way to the
conversion of their respective provinces, which this holy
prelate furnished with proper missioners; and after some
time, he ordained the Scot, Diuma, bishop of the Midland
English, and S. Cedd (January 7th), bishop of the East
Saxons. In the island sanctuary of Lindisfarne, S. Finan
caused a cathedral to be built, not of stone, like that which
Paulinus and Edwin had commenced at York, but according
to the Keltic custom, and like the churches built by
Columba and his Irish monks, it was made entirely of
wood, and covered with bent, that long rough sea-grass,
whose pivot-like roots bind together the sands on the seashore,
<span class="pagenum"><a name="Page_327" id="Page_327">{327}</a></span>
and which is still found in great abundance on the
island, as well as on the sandy beach which has to be
crossed before the traveller can reach Lindisfarne.</p>

<p>Vast as was his diocese, which embraced the two great
Northumbrian kingdoms, and great as must have been his
influence over the other Saxon provinces, S. Finan seems to
have preserved and exercised an authority not less complete
over the country of his origin, the kingdom of the Dalriadian
Scots. The Scotch annalists all speak of a certain
king Fergus, who, by his violence and exactions, had raised
the indignation of the Scottish clergy, and called down
upon himself a sentence of excommunication from the
bishops of Lindisfarne, Finan and his successors. Bede,
who is prejudiced against this holy prelate, because of his
adhesion to the Keltic ritual, and resistance of the introduction
of the Roman usages in vogue in the South of
England, nevertheless admits his great virtues, his contempt
of the world, love of poverty and disinterestedness, and
great diligence in preaching the Word of Life.<span
class="fnanchor"><a name="Ref_53" id="Ref_53" href="#Foot_53">[53]</a></span></p>

<div class="footnote">

<p class="nodent"><a name="Foot_48" id="Foot_48" href="#Ref_48">[48]</a>&nbsp;&nbsp;
Portion lost.</p>

<p class="nodent"><a name="Foot_49" id="Foot_49" href="#Ref_49">[49]</a>&nbsp;&nbsp;
A mistake of a copyist for Polychronius, apparently.</p>

<p class="nodent"><a name="Foot_50" id="Foot_50" href="#Ref_50">[50]</a>&nbsp;&nbsp;
Lanigan, i. p. 222.</p>

<p class="nodent"><a name="Foot_51" id="Foot_51" href="#Ref_51">[51]</a>&nbsp;&nbsp;
Lanigan. ii., p. 345.</p>

<p class="nodent"><a name="Foot_52" id="Foot_52" href="#Ref_52">[52]</a>&nbsp;&nbsp;
Whence it appears that S. Fintan was a native of Ross, (in Wexford), for Ross
is <i>Ros</i>-mhic-Trein; <i>i.e.</i>, Ross of the Sons of Trein.</p>

<p class="nodent"><a name="Foot_53" id="Foot_53" href="#Ref_53">[53]</a>&nbsp;&nbsp;
Montalembert: "Monks of the West."</p>

</div>

<div class="figcenter" style="max-width: 400px">
  <img width="400" height="269" alt="" src="images/367-notitle.jpg" />
</div>

<p><span class="pagenum"><a name="Page_328" id="Page_328">{328}</a></span></p>

<h2>February 18.</h2>

<ul>
 <li><span class="smcap">S. Simeon</span>, <i>BM. of Jerusalem</i>, <span class="smcap">a.d.</span> 107.</li>
 <li><span class="smcap">SS. Leo and Paregorius</span>, <i>MM. at Patara (commemorated by Greeks only)</i>.</li>
 <li><span class="smcap">SS. Maximus, Claudius, Præpedigna, Alexander, and Cutias</span>, <i>MM. at Rome</i>,
   <span class="smcap">a.d.</span> 295.</li>
 <li><span class="smcap">SS. Constantia, Augusta, Attica, and Artemia</span>, <i>VV. at Rome, 4th cent.</i></li>
 <li><span class="smcap">S. Flavian</span>, <i>BM. of Constantinople</i>, <span class="smcap">a.d.</span> 449.</li>
 <li><span class="smcap">S. Helladius</span>, <i>B. of Toledo</i>, <span class="smcap">a.d.</span> 632.</li>
 <li><span class="smcap">S. Angilbert</span>, <i>Ab. of S. Riquier, in France</i>, <span class="smcap">a.d.</span> 814.</li>
 <li><span class="smcap">S. Theotontius</span>, <i>Prior of S. Cruz, at Coimbra</i>, <span class="smcap">a.d.</span> 1166.</li>
</ul>

<h3>S. SIMEON, B. OF JERUSALEM.<br />
(<small>A.D.</small> 107.)</h3>

  <p class="small">[Roman, and all ancient Martyrologies, but commemorated by the
  Greeks on April 27th. Authorities:&mdash;Eusebius, Hist. Eccl., lib.
  iii., c.&nbsp;10, 32; Hegesippus quoted by Eusebius.]</p>

<div>
  <img class="drop-cap" src="images/drop-a.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">AFTER the martyrdom of S. James, and the capture
of Jerusalem by the Romans, the surviving
apostles and disciples of our Lord are reported
to have assembled at Jerusalem to consult who
should be appointed bishop in the room of S. James. They
unanimously declared Simeon, the son of Cleopas, as deserving
to succeed to that important office. He is said to
have been cousin-german to our Saviour, for Hegesippus
asserts that Cleopas was the brother of Joseph. Hegesippus
gives the following account of his martyrdom:&mdash;"There
are those that take the lead of the whole Church as martyrs,
even the kindred of our Lord. Profound peace had lasted
for the Church till the days of Trajan, when Simeon, the
relative of our Lord, being the son of Cleopas, was waylaid
by the heretics, and was accused to the Consul Atticus.
After he had been tormented many days, he died a martyr,
<span class="pagenum"><a name="Page_329" id="Page_329">{329}</a></span>
with such firmness that all wondered, even the president
himself, that a man of one hundred and twenty years of
age should endure such tortures. At last he was ordered
to be crucified."</p>

<p>In art, S. Simeon appears with a cross, and as a very aged
man. Some of his relics are preserved in the church of S.
James the Great, at Bologna; his head in the Jesuit church
at Brussels; other portions of the body at Lisborne, near
Lipstadt, in Westphalia.</p>

<h3>SS. CLAUDIUS, MAXIMUS, AND COMP., MM.<br />
(<small>A.D.</small> 295.)</h3>

  <p class="small">[Almost all Martyrologies. Authority:&mdash;The very ancient, but
  fabulous Acts of S. Susanna, VM. See Aug.&nbsp;11th.]</p>

<p><span class="smcap">Claudius</span> and Maximus were brothers of Pope S. Caius,
and S. Gabinius, priest in Rome. Maximus was count of
the privy purse to Diocletian, and Claudius also held a post
of distinction about the person of the emperor. Their
family was one of the most noble in Rome, and when
Galerius Maximianus, the Cæsar, had lost his wife, Valeria,
daughter of Diocletian, the emperor resolved on finding for
his son-in-law another wife, of good repute and honourable
birth. Hearing of the beauty and modesty of Susanna,
daughter of Gabinius, he sent Claudius to the father, to ask
the hand of Susanna for the young Cæsar. But Susanna
had resolved to love and devote herself to none, save Jesus
Christ. When she was brought into the room by her father
to hear the flattering announcement, her uncle Claudius
would have kissed her, but she gently withdrew her face,
saying, "Pardon me, my uncle, but no man has ever kissed
me." Then she declared that she was resolved to continue
in celibacy, loving none save Jesus. Claudius was surprised
<span class="pagenum"><a name="Page_330" id="Page_330">{330}</a></span>
and alarmed, for the request of an emperor is the
same as a command. He had already received some
Christian teaching from his brothers, the bishop and the
priest, and now was fully convinced of the power of that
religion which could make a young girl reject a princely
lover and the prospect of a throne, with every prospect of
death as an alternative. He consulted with his brother
Maximus, and with his wife Præpedigna, and they, together
with his sons, Alexander and Cutias, forseeing an explosion
of imperial rage, which would sweep them all away, hastened
to receive the sacrament of regeneration, and then Claudius
and Maximus calmly informed the emperor that the maiden
preferred a heavenly to an earthly crown. Diocletian was
furious, and gave over Maximus, Claudius, and the whole
family to be disposed of by one Julian, a heathen favourite,
and apparently personally hostile to Maximus and Claudius.
He hurried these brothers, with the wife and sons of Claudius,
to Cumæ, where they were burnt alive, and their ashes
cast into the river. Gabinius and his daughter Susanna
were reserved in prison to suffer later.</p>

<h3>SS. CONSTANTIA, AND HER COMPANIONS, VV.<br />
(4<small>TH CENT.</small>)</h3>

  <p class="small">[In some authors on Jan.&nbsp;28th; in others, on Feb.&nbsp;17th; in others,
  on Feb, 25th; also on Feb.&nbsp;18th. Authority:&mdash;The Acts of S. Agnes,
  attributed to S. Ambrose, but of questionable authenticity; and the
  apocryphal Acts of SS. John and Paul.]</p>

<p><span class="smcap">S. Constantia</span>, daughter of Constantine the Great, was
afflicted with a distressing disease, apparently scrofula. The
Roman general, Gallicanus, being much in favour with Contantine,
and having lost his wife, was offered Constantia in
marriage by the emperor. Gallicanus was called off to
oppose an inroad of the barbarians on Thrace, and he
<span class="pagenum"><a name="Page_331" id="Page_331">{331}</a></span>
vowed, if he obtained the victory, to accept the faith of
Christ. He succeeded in repulsing the enemy, and returned
to Rome to find that Constantia had been healed of her
scrofula at the tomb of S. Agnes, and that she had persuaded
his three daughters, Augusta, Attica, and Artemia,
to live with her, as consecrated virgins, near the shrine of
the virgin martyr, to whose intercession she attributed her
cure. It is difficult to decide what shadow of historical
foundation there is for this story.</p>


<h3>S. FLAVIAN OF CONSTANTINOPLE, B. M.<br />
(<small>A.D.</small> 449.)</h3>

  <p class="small">[Roman Martyrology; but by the Greeks on Feb.&nbsp;16th.
  Authorities:&mdash;Nicephorus Callistus, Evagrius, and the letters of S.
  Leo the Great to Flavian.<span
  class="fnanchor"><a name="Ref_54" id="Ref_54" href="#Foot_54">[54]</a></span>]</p>

<p><span class="smcap">It</span> is not easy to understand the position of any great
man of the eventful 4th and 5th centuries, without a general
knowledge of the struggles of the Church against one heresy
after another for the maintenance of the true doctrine, as to
the natures and person of Christ Jesus, and this it is almost
impossible to compress into a single article on the life of
one actor in that eventful period. S. Proclus, author of
the famous "Tome," as it was called, or doctrinal statement
on the Incarnation, was patriarch of Constantinople.
S. Leo, pious, earnest, Roman-spirited, was bishop of Rome.
Domnus was patriarch of Antioch. The great S. Cyril of
Alexandria was dead, and had left a large bequest to his
successor, conjuring him, "by the venerable and awful
mysteries," to befriend his kindred. The archdeacon
Dioscorus was elected in his place, and forthwith extorted
from the family of Cyril considerable sums, and imprisoned
<span class="pagenum"><a name="Page_332" id="Page_332">{332}</a></span>
and otherwise outraged the nephews of the deceased patriarch.
The new patriarch had previously borne a fair character,
but his exaltation revealed a spirit at once tyrannous
and sensual. His life became openly scandalous. He deposed
from their functions those whom Cyril had favoured;
he burnt the house, felled the trees, and hacked up the land
of one deacon against whom he bore a grudge.</p>

<p>S. Proclus of Constantinople died on October 24th, 447,
and Flavian, the treasurer of the church, was elected to
succeed him. He immediately became obnoxious to the
eunuch Chrysaphius, by refusing him the fee which the
creatures of the court attempted to impose on the patriarchs
on their appointment. Theodosius, the younger, was then
emperor; his sister, Pulcheria, was at the head of the orthodox
party in the Church, and the royal chamberlain, Chrysaphius,
godson of Eutyches, supported the heretical party
out of motives of hostility to the rival power of Pulcheria,
and affection for his godfather. Dioscorus of Alexandria
took the same side as Chrysaphius, and these men used
their influence to expel from their dioceses bishops who did
not satisfy them. Theodoret, bishop of Cyrus, the famous
ecclesiastical historian, was anathematized by the haughty
patriarch, Dioscorus, in his cathedral at Alexandria; and
Theodoret wrote to Flavian of Constantinople, complaining
of the outrage. Domnus of Antioch took part with Theodoret,
and sent envoys to Constantinople in his favour,
whom Theodoret charged with letters, in which he protested
his orthodoxy, declaring that he believed in one
Christ, truly God, and truly man. "I give Him one worship,"
he wrote, "yet I know that the Godhead and the
flesh are distinct, for the union is without confusion." But
now began the great Eutychian struggle. Eutyches, abbot
of the principal monastery of Constantinople, denied that
Christ, at His incarnation, was "perfect God and perfect
<span class="pagenum"><a name="Page_333" id="Page_333">{333}</a></span>
man&mdash;one, not by confusion of substance, but by unity of
person." On November 8th, 448, a council of bishops
assembled in the synod-room of Flavian's palace, at Constantinople.
One of these bishops was Eusebius of Dorylæum,
who begged the council to summon Eutyches, asserting
that he would convict him of heresy. Flavian observed
that an accusation against one so respected was simply
astonishing. Could not Eusebius visit Eutyches before invoking
the judgment of the council? Eusebius, who was
greatly excited, declared that Eutyches had once been his
friend; he had repeatedly warned him to desist from heterodox
language, he could not, after these vain remonstrances,
"go and hear him once again blaspheme." It was, therefore,
agreed that Eutyches should be summoned; the
council adjourned to the 12th, and the patriarch Flavian,
having made profession of his faith in Christ as perfect God
and perfect man, of one substance with the Father as to his
Godhead, and with Mary as to his manhood, called on the
other bishops to declare the true faith on this great doctrine.
When they had done so, the council was adjourned till Nov.
15th, when the messengers who had been sent to Eutyches
reported that he would not leave the monastery; that he
regarded Eusebius of Dorylæum as his personal enemy;
and that, as to his faith, he denied that Christ's flesh was of
one substance with ours, and that, after the incarnation,
there was more than one nature in Him. He also sent a
brother abbot to inform the council that he was ill. Flavian
answered, kindly, "We have no idea of pressing hardly
upon him. We are old friends of his; we will wait till he
is better, and then let him come and confess that he has
erred." He added, after the sitting was broken up, that
"fire itself seemed cold to Eusebius," whose vehemence he
had endeavoured to calm down. A third summons was
followed, on Nov.&nbsp;27th, by the personal attendance of
<span class="pagenum"><a name="Page_334" id="Page_334">{334}</a></span>
Eutyches. His great influence and position was shown by
the officers, soldiers, and monks who escorted him, and by
an imperial order that the patrician Florentius should have
a seat in the synod to see that justice was shown to the
accused. The patriarch Flavian asked if Eutyches confessed
an union out of two natures. He replied that he
did. "My lord abbot," asked Eusebius, "do you confess
two natures after the incarnation?" Eutyches attempted to
fence with the question, but, when brought to the point, he
denied the existence of two natures in the one Christ.
Then, all the bishops rose, and Flavian, in the name of the
synod, passed sentence of deposition and excommunication
against Eutyches. After the council was broken up, Eutyches
said, in a low voice, to Florentius, "I appeal to Rome,
Alexandria, and Jerusalem." He at once wrote to S. Leo
of Rome. Flavian also wrote, and sent a record of what
had passed. On Feb.&nbsp;18th, before Flavian's letter, which
was unaccountably delayed, had reached Rome, Leo wrote
to Flavian, marvelling at his silence, and requesting him to
explain the grounds on which Eutyches had been thus
severely punished. Dioscorus of Alexandria was forward
in espousing the quarrel of Eutyches. He at once admitted
him into his communion, and worked, in conjunction with
the chamberlain Chrysaphius, in support of his petition for
a general council. Flavian now replied to Pope Leo's
letter; he entreated Leo to give a written approval of the
sentence against Eutyches, and thereby to preserve Christendom
from any fresh disturbance. Before S. Leo could
receive this letter, the Emperor Theodosius wrote on March
30th to Dioscorus, announcing his will that a general council
should meet at Ephesus, on August 1st. S. Leo sent three
legates to attend this council: Julius, bishop of Puteoli;
Renatus, a priest; and Hilarus, a deacon. On the 13th
of June, he wrote several letters, one of them was his famous
<span class="pagenum"><a name="Page_335" id="Page_335">{335}</a></span>
"Tome," a doctrinal epistle addressed to S. Flavian, a clear,
forcible, intelligible text-book on both aspects of the incarnation-mystery.
On the 8th of August, 449, the council
met in the church of S. Mary at Ephesus. About a hundred
and thirty bishops were present. Dioscorus of Alexandria
presided. Next to him sat the papal legate, Julius.
It was evident from the first that this council was not free.
The eunuch Chrysaphius was at hand to support his godfather
Eutyches; veteran troops of Asia, a band of archers,
were collected to obey the summons of Dioscorus. After
the writ of convocation had been read in due form, Hilarus
explained the reason of Leo's absence, and announced that
Leo had sent a letter. "Let it be received." The letter
was handed in, but, by a pre-concerted scheme, it was put
aside unread, as Dioscorus dreaded its effects on the assembled
fathers, in its place being read a letter of the emperor
to Dioscorus. Eutyches was then introduced. The
records of his trial were read, and Dioscorus still kept back
the letter of Leo of Rome, promising to read it afterwards.
During the reading of the trial a scene of tumult took place.
One bishop exclaimed, when he heard that Christ was of
two natures, "This language turns the Church upside
down!" Another cried, "Let him who says that in Christ
are two natures be cut in twain." "Will you endure,"
asked Dioscorus, "to hear of two natures after the incarnation?"
His followers, among the bishops, responded,
"Anathema." "I want your voices, and your hands too,"
said Dioscorus, "if anyone cannot shout, let him hold up
his hand." In the uproar, one bishop after another yielded,
and re-habilitated Eutyches. Hilarus again vainly attempted
to procure a hearing of Leo's letter. Dioscorus, not content
with having restored Eutyches, determined on having
Flavian of Constantinople and Eusebius of Dorylæum
deposed and excommunicated. The scene now became
<span class="pagenum"><a name="Page_336" id="Page_336">{336}</a></span>
really terrific. The bishops who had acquitted Eutyches
against their conscience, struggled hard to escape this new
degradation. Several started up, and clasped the knees of
the president, Dioscorus. Onesiphorus of Iconium cried,
imploringly, "By the feet of your piety, I pray you forbear;
Flavian has done nothing worthy of condemnation. If he
deserves rebuke, rebuke him; but do not condemn a bishop
for the sake of a priest." Dioscorus rose from his throne,
and, standing upon the footstool, made a signal with his
hand, and exclaimed, "Look you, he that will not sign the
sentence has to deal with <i>me</i>. If my tongue were to be
cut out for it, I would say, 'Depose Flavian.' Are you
making a sedition? Where are the counts?" At the signal,
which had been pre-concerted, a body of soldiers, with
clubs and swords, rushed in; monks followed; the trembling
bishops hid themselves behind the altar, or under the
benches, and as they were not inspired with a zeal of martyrdom,
they successively subscribed a blank paper, which
was afterwards filled with the condemnation of the patriarch
of Constantinople. Flavian was instantly delivered to the
wild beasts of this spiritual amphitheatre, the monks and
soldiers, and the bishops even, most hostile to him, fell on
him. Dioscorus, the patriarch of Alexandria, buffeted and
kicked,&mdash;like a wild ass, says Zonaras,&mdash;and trampled his
brother of Constantinople. Some of the bishops were
locked up in the vestry of the church, and not allowed to
leave till they signed the sentence. Hilarus escaped without
compromising his fidelity. Nothing is known of the
conduct of Julius. Renatus was not there; he had died
on his way. Flavian was ordered into exile, but was so
bruised by the treatment he had received in the church at
Ephesus, that he died three days after, August 11th, in a
village of Lydia.</p>

<p>So closed the assembly, which has received its name from
<span class="pagenum"><a name="Page_337" id="Page_337">{337}</a></span>
an indignant letter of S. Leo: "It was no court of justice,
but a gang of robbers." This <i>Latrocinium</i>, it is almost
needless to say, has been rejected by the Church; its decrees
were reversed by the council of Chalcedon; and S.
Flavian, "that second Abel," as he was called by S. Leo,
was re-vindicated with honour.</p>

<h3>S. ANGILBERT, AB.<br />
(<small>A.D.</small> 814.)</h3>

  <p class="small">[Some French Martyrologies. Authorities:&mdash;A life by Hariulph the
  Monk, which is, however, much interpolated; and a later life.]</p>

<p><span class="smcap">Angilbert</span>, a man of noble birth, was much loved by
Pepin the Short, son of Charles Martel, and by his sons,
Charles and Carloman. He was destined to rule one of
the Archiepiscopal sees. Nevertheless, he married Bertha,
daughter of Charlemagne, after he was ordained priest, with
the king's consent, and by her had two sons, Nithard and Harnid.<span
class="fnanchor"><a name="Ref_55" id="Ref_55" href="#Foot_55">[55]</a></span>
Charlemagne now made his son-in-law duke of
the northern coast, and his office was to watch against, and
resist the attacks of the Norman pirates. In his perigrinations
he often stopped at Centulum, where was a monastery,
and prayed with fervour at the tomb of S. Richarius
(Riquier). Falling into a dangerous illness, he vowed that,
should he recover, he would embrace the monastic life. On
his restoration to health, he was summoned to resist the
Danes, who had run their boats up the Somme, and were
devastating the country on both sides. Angilbert at once
went to the tomb of S. Richarius, renewed his vow, and
then, buckling on his harness, fell like a thunderbolt on the
<span class="pagenum"><a name="Page_338" id="Page_338">{338}</a></span>
pirates, and utterly defeated and exterminated them. He
at once communicated his intention to his wife and to the
king; neither raised any objections, and the gentle Bertha
herself took the veil at the same time that her husband
donned the monastic habit, in the same house of Centulum,
though, probably, in a different part of the monastery.</p>

<p>S. Angilbert was sent on several missions to Rome. On
one occasion he was charged to conduct thither Felix, bishop
of Urgel, who had been condemned by a provincial council
at Ratisbon, for having affirmed that Christ was merely the
adopted son of God.</p>

<p>He died twenty-two days after Charlemagne.</p>

<div class="footnote">

<p class="nodent"><a name="Foot_54" id="Foot_54" href="#Ref_54">[54]</a>&nbsp;&nbsp;
To a great extent taken from Canon Bright's Church History.</p>

<p class="nodent"><a name="Foot_55" id="Foot_55" href="#Ref_55">[55]</a>&nbsp;&nbsp;
This is stated by the author of his life, and Nithard himself (lib.&nbsp;4) says of his
father, "He begot me, Nithard, and my brother, Harnid, of the daughter of this
great king, called Bertha"; but, on the other hand, Eginhard does not mention
Angilbert, and this has led Bollandus to express a doubt on the matter.</p>

</div>

<div class="figcenter" style="max-width: 400px">
  <a name="agatha" id="agatha">
  <img width="400" height="575" alt="" src="images/378-agatha.jpg" />
  </a>
  <div class="caption">
    <p class="title">S. Agatha. See page <a href="#Page_136">136</a>.</p>
  </div>
</div>

<p><span class="pagenum"><a name="Page_339" id="Page_339">{339}</a></span></p>

<h2>February 19.</h2>

<ul>
 <li><span class="smcap">S. Auxibius</span>, <i>B. of Solias, in Cyprus, circ.</i> <span class="smcap">a.d.</span> 102.</li>
 <li><span class="smcap">S. Gabinius</span>, <i>P. M. at Rome</i>, <span class="smcap">a.d.</span> 296.</li>
 <li><span class="smcap">S. Zabdas</span>, <i>B. of Jerusalem</i>, <span class="smcap">a.d.</span> 304.</li>
 <li><span class="smcap">S. Odran</span>, <i>M. in Ireland; about</i> <span class="smcap">a.d.</span> 451.</li>
 <li><span class="smcap">S. Conon</span>, <i>Ab. in Palestine; circ.</i> <span class="smcap">a.d.</span> 555.</li>
 <li><span class="smcap">S. Mansuetus</span>, <i>B. of Milan; after</i> <span class="smcap">a.d.</span> 680.</li>
 <li><span class="smcap">S. Barbatus</span>, <i>B. of Benevento</i>, <span class="smcap">a.d.</span> 682.</li>
 <li><span class="smcap">S. Beatus</span>, <i>P. at Valle-cava in Asturia</i>, <span class="smcap">a.d.</span> 798.</li>
 <li><span class="smcap">S. Belina</span>, <i>V. M. at Landreville</i>, <span class="smcap">a.d.</span> 1153.</li>
 <li><span class="smcap">S. Boniface</span>, <i>B. of Lausanne</i>, <span class="smcap">a.d.</span> 1265.</li>
 <li><span class="smcap">B. Conard</span>, <i>H. at Noto in Sicily</i>, <span class="smcap">a.d.</span> 1351.</li>
</ul>

<h3>S. AUXIBIUS, B. OF SOLIAS.<br />
(<small>A.D.</small> 102.)</h3>

  <p class="small">[Roman Martyrology. Greek Menæa on Feb.&nbsp;17th. Authority:&mdash;A Greek
  life of uncertain authority, written by a native of Solias.]</p>

<div>
  <img class="drop-cap" src="images/drop-s2.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">SAINT AUXIBIUS was a Roman, who coming
to Cyprus after the martyrdom of S. Barnabas,
was baptized and ordained priest by John
Mark, the companion of the apostle whose
sister's son he was, and sent to Solias, the modern Lerka,
in the north of the island, where he succeeded in converting
to the faith a priest of Jove. After Mark had visited
Alexandria, he went to S. Paul,<span
class="fnanchor"><a name="Ref_56" id="Ref_56" href="#Foot_56">[56]</a></span>
who, hearing that there
was a deficiency of apostles in Crete, sent Epaphras and
Tychicus to Heraclias, the bishop of Crete, ordering him
to place Epaphras in the See of Paphos, and Tychicus in
that of Neapolis, and to seek out Auxibius, at Solias, who
had been ordained by Mark, and consecrate him bishop.
Amongst the converts made by Auxibius was one, a native
of Solopotamus, his namesake, who was afterwards bishop.
Auxibius of Solias is said to have foreseen his future elevation
<span class="pagenum"><a name="Page_340" id="Page_340">{340}</a></span>
in the following way. One day that he and his pupil
were out walking, they came to a tree, where there was
pleasant shade, and beneath this they sat down to rest;
whereupon Auxibius of Solopotamus fell asleep with his
head against the trunk. Then a great multitude of ants,
which were running over the bark, came down on his head,
and the bishop thought it was a token of the future industry
which his namesake would exhibit, and a sign that he would
be a suitable person to receive the grace of episcopal orders.
Auxibius had the happiness of converting and baptizing his
brother Themistagoras, and his sister-in-law Tima; and
when he was dying, he bade his disciples not open his
sepulchre till the death of Themistagoras, when his brother
was to be laid beside him. He then appointed his namesake
to succeed him, and expired. But when Themistagoras
was about to die, he felt himself unworthy to lie beside his
brother, and bade that he should be entombed elsewhere,
and "thus it follows," says the writer of the Life of S. Auxibius,
"that to this day the sepulchre of the saint remains unopened."</p>

<h3>S. GABINIUS, P. M.<br />
(<small>A.D.</small> 296.)</h3>

  <p class="small">[Roman Martyrology, and those of Usuardus, Bede, Notker, &amp;c.; by
  some of these however on the 18th.]</p>

<p><span class="smcap">S. Gabinius</span>, priest at Rome, and brother of S. Caius,
the pope, was father of S. Susanna, (August 11th), and was
brother of the martyrs Claudius and Maximus, (February
18th), to the account of whose Acts the reader is referred.
It is uncertain by what death Gabinius glorified God.</p>

<p><span class="pagenum"><a name="Page_341" id="Page_341">{341}</a></span></p>

<h3>S. ZABDAS, B. C.<br />
(<small>A.D.</small> 304.)</h3>

  <p class="small">[Roman Martyrology. Name mentioned by Eusebius among the Bishops of
  Jerusalem. He is also called Zambdas and Bazas. He is said to have
  baptized a portion of the Theban legion, but nothing authentic is
  known of him.]</p>

<h3>S. ODRAN, M.<br />
(<small>ABOUT A.D.</small> 451.)</h3>

  <p class="small">[Irish Martyrologies of Tamlach and Donegal; another Odran on
  October 27th. Authorities:&mdash;The Life of S. Patrick, by Jocelyn, the
  Tripartite Life, and others.]</p>

<p><span class="smcap">There</span> was a noble named Faigle, who bore a bitter
hatred against S. Patrick and the Christian faith, and who
resolved to murder the apostle. Now Odran, the chariot-driver,
heard of his threats, and fearing for his master's life,
one day, as they passed near the castle of Foilge, he said to
S. Patrick, "Master, for long have I driven thee. For this
once let me ride in the chariot, and do thou run beside the
horse, and urge it on."</p>

<p>Then Patrick consented, and changed places with Odran.
Shortly after Faigle rushed out upon them from an ambush,
and thrust his spear through Odran, deeming him to be the
apostle. Then Patrick raising his eyes, saw angels bearing
the soul of his faithful servant to the mansions of eternal
bliss.</p>

<h3>S. MANSUETUS OF MILAN, B. C.<br />
(<small>AFTER A.D.</small> 680.)</h3>

  <p class="small center">[Roman Martyrology.]</p>

<p><span class="smcap">S. Mansuetus</span> is alluded to by many writers, but nothing
of interest connected with him has survived; except the
<span class="pagenum"><a name="Page_342" id="Page_342">{342}</a></span>
fact that he was present at the Roman Synod in 680, under
S. Agatho, in which the heresy of the Monothelites was
condemned.</p>

<p>His relics are preserved in the Church of S. Stephen at
Milan.</p>

<h3>S. BARBATUS OF BENEVENTO, B. C.<br />
(<small>A.D.</small> 682.)</h3>

  <p class="small">[Roman Martyrology, and some others. Authorities:&mdash;Two lives, one of
  which, very ancient, is found in MS., in Lombardic characters. Both
  lives seem to be genuine, and may be trusted.]</p>

<p><span class="smcap">Of</span> the early life of S. Barbatus nothing authentic is known.<span
class="fnanchor"><a name="Ref_57" id="Ref_57" href="#Foot_57">[57]</a></span>
He first comes before us as a priest, zealously
combating the superstition of the people of Benevento,
who, though nominal Christians, retained much of their
ancient heathen belief. The great objects of their veneration
in the city were a golden image of a viper, and a
sacred tree; and Romuald, the Lombard Duke, son of the
famous Grimoald, was not more enlightened than his subjects.
It is said of the tree to which they offered religious honours
that they were wont to hang on it the skin of a wild beast,
and shoot over their shoulders at it. S. Barbatus preached
for long zealously against these abuses, but with no result;
however he did not desist, but joined to his exhortations
fervent prayer and rigorous fasting, for the conversion of
the unhappy people. At length he roused their attention
by foretelling the distress of their city, and the calamities
which it was to suffer from the army of the emperor
Constans, who landing soon after in Italy, laid siege to
Benevento. In their extreme distress, and still more
<span class="pagenum"><a name="Page_343" id="Page_343">{343}</a></span>
grievous alarm, they listened to the holy preacher, and
renounced their idolatrous practices. Thereupon S. Barbatus
gave them the comfortable assurance that the siege
should be raised, and the emperor worsted: which happened
as he had foretold. Upon their repentance, the saint with his
own hand cut down the tree, which was the object of their
superstition, and afterwards melted down the golden viper
which they adored, of which he made a chalice and paten
for the use of the altar. Hildebrand, bishop of Benevento,
dying during the siege, S. Barbatus was consecrated bishop
on the 10th of March, 663. Barbatus, having been invested
with the episcopal character, pursued and completed the
good work he had so happily begun, and destroyed every
trace of superstition in the diocese over which he presided.
In the year 680, he assisted in a council held by pope
Agatho at Rome, and the year following, in the sixth general
council, held at Constantinople against the Monothelites.
He did not long survive this great assembly, for he died on
the 29th of February, 682, being about seventy years
old, nineteen of which he had spent in the episcopal
chair. He is honoured at Benevento among the chief
patrons of the town; in Art he appears with the golden
viper under his foot, and an axe in his hand.</p>

<p>His relics are said to be preserved in the monastery of
Monte Vergine.</p>

<h3>S. BONIFACE OF LAUSANNE, B. C.<br />
(<small>A.D.</small> 1265.)</h3>

  <p class="small">[Molanus, in his additions to Usuardus. Not extensively known.
  Authority:&mdash;A Life by an anonymous monk of the Cistercian Order,
  date uncertain, but probably very little posterior to the death of
  S. Boniface.]</p>

<p><span class="smcap">Boniface</span>, son of a goldsmith at Cantersteen, was
trained in the Cistercian monastery of Cambre, near
<span class="pagenum"><a name="Page_344" id="Page_344">{344}</a></span>
Brussels; he afterwards studied, and in 1258, became
lecturer on theology in the university of Paris. But after a
while his pupils fell off, and he went to Cologne, where he
taught with success for two years. He was then appointed
bishop of Lausanne, where he laboured to enforce celibacy
on the clergy, and some, enraged, armed themselves, and
entered the church where he was celebrating mass, with
intent to kill him. But a Franciscan friar, seeing his peril,
ran through the streets of Lausanne calling for help;
and the people crowding into the cathedral, rescued him.
Boniface, despairing of his power to accomplish the work,
with the consent of the Holy Father, resigned his charge,
and returned to Cambre, where he died in 1265. He was
buried in the choir. A small chapel has been recently
erected at Cambre, by a Recollet father, Francis Vancutzen,
in his honour. His festival is solemnized in Brabant in
virtue of a bull of Pope Clement XI., in the year 1702. On
June 25th, 1600, his relics were exhumed, and placed in a
wooden coffer, by Robert Van Ostebaere, abbot of Cambron,
and Hautmont, acting under authority for the archbishop
of Mechlin. This reliquary was translated to the
Church of Notre-Dame de la Chapelle, at Brussels, in
1796, whence a portion was transported on May 9th, 1852,
to the Church of Ixelles, of which S. Boniface is patron.</p>

<h3>S. BELINA, V. M.<br />
(<small>A.D.</small> 1153.)</h3>

  <p class="small">[Venerated in the diocese of Troyes in France. Canonized in 1203.]</p>

<p><span class="smcap">Belina</span> was a little peasantess of Landreville, in the
diocese of Troyes, the daughter of pious parents, who were
the serfs of John, Lord of Pradines and of D'Arcy, in the
popular legend called John Paterne. She was engaged to a
<span class="pagenum"><a name="Page_345" id="Page_345">{345}</a></span>
young man in her village of the same humble rank; and
her parents asked the Lord of Pradines' permission to
allow the marriage to take place, for no serf could marry
without the consent of his or her lord. The nobleman
made some demur, and declared he chose the beautiful
little maiden to be his mistress. She indignantly rejected his
sinful proposals, and one day as he surprised her when
she was keeping her sheep in a little glen, she defended
herself against his violence with such vehemence that he
lost all control over himself, and drawing his sword struck
at her, and the blade falling on her slender neck, dealt her
her death-wound. The peasants, enraged at this act of
barbarity, rose in a body and burnt the castle, and would
have killed the Lord of Pradines, had he not escaped in
disguise. Shortly after, pope Anastasius IV. excommunicated
him for the crime, and laid the lordship of Landreville
under an interdict for a brief space, till the king
confiscated the territory, and the parliament of France
condemned John de Pradines to perpetual exile.</p>

<p>Most of the relics of the saintly virgin were dispersed
and lost at the Revolution, but some particles of bone
remain in a bust at Landreville. The day on which she
was killed was September 8th, but her festival is observed
with great solemnity at Landreville, on Feb.&nbsp;19th.</p>

<div class="footnote">

<p class="nodent"><a name="Foot_56" id="Foot_56" href="#Ref_56">[56]</a>&nbsp;&nbsp;
Col. iv. 10; 2 Tim. iv. 11.</p>

<p class="nodent"><a name="Foot_57" id="Foot_57" href="#Ref_57">[57]</a>&nbsp;&nbsp;
Butler gives an account of his early life, and his ministry at Moncona, but
nothing of all this is found in the two ancient lives. It is taken from a life by
Ovid, a monk of Monte Vergine, quoted by Vincent Chiarlanti, but this seems to
be no authority.</p>

</div>

<p><span class="pagenum"><a name="Page_346" id="Page_346">{346}</a></span></p>

<h2>February 20.</h2>

<ul>
 <li><span class="smcap">SS. Tyrannio</span>, <i>B. M.</i>, <span class="smcap">and Companions</span>, <i>MM. at Tyre</i>,
   <span class="smcap">a.d.</span> 304 <i>and</i> 310.</li>
 <li><span class="smcap">S. Paula, the Bearded</span>, <i>V. at Avila, in Spain</i>.</li>
 <li><span class="smcap">SS. Sadoth</span>, <i>B. M.</i>, <span class="smcap">and cxxviii. Companions</span>,
   <i>MM. in Persia</i>, <span class="smcap">a.d.</span> 345.</li>
 <li><span class="smcap">SS. Eucher and Falco</span>, <i>HB. at Mæstrecht, circ.</i> <span class="smcap">a.d.</span> 500.</li>
 <li><span class="smcap">S. Olcan</span>, <i>B. in Ireland, circ.</i> <span class="smcap">a.d.</span> 500.</li>
 <li><span class="smcap">S. Eleutherius</span>, <i>B. of Tournai</i>, <span class="smcap">a.d.</span> 531.</li>
 <li><span class="smcap">S. Mildred</span>, <i>V., Abs. in Thanet, circ.</i> <span class="smcap">a.d.</span> 700.</li>
 <li><span class="smcap">S. Eucher</span>, <i>B. of Orleans</i>, <span class="smcap">a.d.</span> 743.</li>
 <li><span class="smcap">S. Leo, the Wonderworker</span>, <i>B. of Catanea, circ.</i> <span class="smcap">a.d.</span> 780.</li>
 <li><span class="smcap">S. Wulfric</span>, <i>P. H. at Haselborough, in Wiltshire</i>, <span class="smcap">a.d.</span> 1154.</li>
</ul>

<h3>SS. TYRANNIO, B. M., AND COMPANIONS, MM.<br />
(<small>A.D.</small> 304 <small>AND</small> 310.)</h3>

  <p class="small">[Roman Martyrology. Not mentioned in any Martyrologies earlier than
  that of Usuardus. Among these martyrs are some commemorated
  separately on other days. Sylvanus, by the Greeks, on Jan.&nbsp;29th; by
  the Latins, on Feb.&nbsp;6th. Zenobius, on Oct.&nbsp;29th. Peleus and Nilus,
  on Sept.&nbsp;17th or 19th. Tyrannio is not noticed on any other day, nor
  named by the Greeks, but they celebrate four martyrs at Tyre, on
  Jan.&nbsp;21st, without name given, and, possibly, Tyrannio may be one of
  these. In the old Roman Martyrology, published by Rosweydus, on this
  day, Feb.&nbsp;20th, the notice is of martyrs at Tyre, without any name
  given, save that of the governor who sentenced them. The authorities
  for these martyrdoms are Eusebius, lib. viii., c.&nbsp;7, and Ruffinus in
  his paraphrase thereon.]</p>

<div>
  <img class="drop-cap" src="images/drop-e.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">EUSEBIUS, an eye-witness of what he relates
concerning these martyrs, gives the following
account of them:&mdash;"Several Christians of Egypt,
whereof some had settled in Palestine, others at
Tyre, gave astonishing proof of their patience and constancy
in the faith. After innumerable stripes and blows,
which they cheerfully underwent, they were exposed to wild
beasts, such as leopards, wild bears, boars, and bulls. I,
myself, was present when these savage creatures, accustomed
to human blood, being let loose upon them, instead of devouring
<span class="pagenum"><a name="Page_347" id="Page_347">{347}</a></span>
or rending them, as it was natural to expect, refused
to touch them, but turned upon their keepers, and others
that came in their way. They utterly refused to touch the
soldiers of Christ, though these martyrs, pursuant to the
order given them, tossed about their arms, which was
thought a ready way to provoke the beasts, and stir them up
against them. Sometimes, indeed, they were perceived to
rush towards them with their usual impetuosity, but, withheld
by a divine power, they suddenly withdrew; and this
many times, to the great admiration of all present. The first
having done no execution, others were let out upon them,
a second and a third time, but in vain; the martyrs standing
all the while unshaken, though many of them were very
young. Among them was a youth, not yet twenty, who had
his eyes lifted up to heaven, and his arms extended in the
form of a cross, not in the least daunted, nor trembling, nor
shifting his place, while the bears and leopards, with their
jaws wide open, threatening immediate death, seemed just
ready to tear him to pieces; but, by a miracle, not being
suffered to touch him, they speedily withdrew. Others were
exposed to a furious bull, which had already gored and
tossed into the air several infidels who had ventured too
near, and left them half dead: only the martyrs he could
not approach; he stopped, and stood scraping the dust
with his feet, and though he seemed endeavouring to rush
forward, butting with his horns on every side, and pawing
the ground with his feet, and was urged on by red-hot
iron goads, yet it was all to no purpose. After repeated
trials of this kind with other wild beasts, with as little success
as the former, the saints were slain by the sword, and
their bodies cast into the sea. Others, who refused to
sacrifice, were beaten to death, or burned, or executed
divers other ways." This happened in the year 304, under
Veturius, a Roman general, in the reign of Diocletian.</p>

<p><span class="pagenum"><a name="Page_348" id="Page_348">{348}</a></span>
The church on this day commemorates the other holy
martyrs, whose crown was deferred till 310. The principal
of these was S. Tyrannio, bishop of Tyre, who had been
present at the glorious triumph of the former, and encouraged
them in their conflict. He had not the comfort to
follow them till six years after; when, being conducted from
Tyre to Antioch, with S. Zenobius, a holy priest and physician
of Sidon, after many torments, he was thrown into the
river Orontes. Zenobius expired on the rack, whilst his
sides were being laid open with iron hooks. S. Sylvanus,
bishop of Emesa, in Ph&#339;nicia, was, some time after, under
Maximin, devoured by wild beasts in the midst of his own
city, with two companions, after having governed that
church forty years. Peleus and Nilus, two other Egyptian
priests, in Palestine, were consumed by fire. S. Sylvanus,
bishop of Gaza, was condemned to the copper mines of
Ph&#339;non, near Petra, in Arabia, and afterwards beheaded
there with thirty-nine others.</p>

<h3>S. PAULA, THE BEARDED.<br />
(<small>DATE UNCERTAIN.</small>)</h3>

  <p class="small">[Venerated at Avila, in Spain, where her relics are preserved. No
  authority for her story except popular tradition.]</p>

<p><span class="smcap">This</span> saint was the daughter of poor parents, near Avila.
She was very beautiful, and a youth fell in love with her, and
pursued her one day to an oratory, whither she was wont to
resort, in the forest. Knowing that his intentions were evil,
and that there was no human assistance at hand, according
to the popular legend, Paula fled to the crucifix, and, embracing
it, besought the Saviour to be her deliverer from the
young pursuer. At once a beard sprouted on her chin, and
moustaches on her lip. The youth coming in, shortly after,
<span class="pagenum"><a name="Page_349" id="Page_349">{349}</a></span>
did not recognise her, and asked the bearded personage if
he had seen a young damsel pass that way. Paula replied
that no one had come into the chapel except herself, whereupon
the youth withdrew. It is impossible to say what
foundation of truth there is in this curious story, which bears
some resemblance to that of S. Wilgifortis (July 20th).
The festival of S. Paula is observed on Feb.&nbsp;20th, at Avila.
This story would not deserve notice, but that it is sometimes
represented in Spanish art.</p>

<h3>S. OLCAN, B. OF DERKAN.<span
class="fnanchor"><a name="Ref_58" id="Ref_58" href="#Foot_58">[58]</a></span><br />
(<small>ABOUT</small> 500.)</h3>

  <p class="small">[According to Wytford, S. Olcan or Bolcan is on this day
  commemorated in Ireland. In the Tamlacht Martyrology he is called
  Olcan; in the Donegal Martyrology he is Bolcan. Authorities:&mdash;The
  Tripartite Life of S. Patrick, and that by Jocelin.]</p>

<p><span class="smcap">A wild</span> legend is connected with this saint. His mother
is said to have been an Englishwoman, married in Ireland,
whose husband died, leaving her pregnant. She fell into a
fit, and was buried, as dead. But a certain nobleman, passing
near her tomb, heard, from within, the wailing of a
child, and, opening it, found that a new-born babe lay by
the dead mother. It is probable that this is an exaggeration
of the simple fact that Olcan's mother died in childbirth,
and that he was taken up by a noble. He grew up
to be admitted to holy orders, and to receive episcopal consecration.
A certain chief, named Saran, had incurred the
malediction of S. Patrick, for having driven him from his
territories and overthrown the churches he had erected.
Saran, having made many captives in war, would have
massacred or sold them, had not Olcan hastened to him to
<span class="pagenum"><a name="Page_350" id="Page_350">{350}</a></span>
implore him to show pity upon them. Saran answered that
he would spare the captives, if Olcan would promise him
eternal life. Olcan hesitated. Then Saran gave orders for
a general butchery. The bishop, rather than see so much
innocent blood flow, consented to baptize Saran on the
spot. When S. Patrick heard of this he was very angry
that the holy Sacrament of Regeneration should be administered
thus to an unrepentant and uninstructed tyrant.
Olcan, hearing of S. Patrick's anger, ran to seek him, and,
seeing him in his chariot, he fell on his knees and implored
pardon. Patrick sternly averted his head. Then Olcan
flung himself prostrate in the road before the horses. The
driver stopped. Patrick ordered him to whip the horses
on. The charioteer replied that he dare not drive over a
bishop. Then Patrick, after having reproached Olcan, forgave
him.</p>

<p>He is said to have studied in Gaul.</p>

<h3>S. ELEUTHERIUS OF TOURNAI, B. M.<br />
(<small>A.D.</small> 531.)</h3>

  <p class="small">[Roman Martyrology. Additions to Usuardus by Molanus; all modern
  Martyrologies. Authorities:&mdash;A very ancient life written before 880,
  but not until long after the death of the saint; a second, written
  before 900; a third by Guibert of Tournai, is late, 1257. The
  authority of these lives is much diminished by the length of time
  which elapsed between the death of Eleutherius and their
  composition.]</p>

<p><span class="smcap">Tournai</span> was evangelized by S. Piatus, in 287. During its
early history it had seen the blood of martyrs shed. The
Vandals had taken possession of it in 407; then it had become
the principal seat of the Salic Franks. In the reign
of Childeric, there lived in this city a rich and noble citizen,
named Serenus, with his wife, Blanda. They had been converted
from heathenism, and they honoured the religion
<span class="pagenum"><a name="Page_351" id="Page_351">{351}</a></span>
they had adopted by their virtues, and especially by their
abundant charity to the poor and infirm. In 456, they became
parents of a son, whom they named Eleutherius. All
their care tended towards educating him in every science
befitting his condition. The young Eleutherius so thoroughly
responded to their hopes, that S. Medard, who frequented
along with him the school of S. Quentin, foretold that his
friend would one day become a bishop.</p>

<p>About the year 484, whilst Clovis was marching upon
Soissons, the governor of Tournai, an inveterate heathen,
profited by his absence, to banish from the city all who bore
the name of Christians, or to seize on their goods. Serenus
and Blanda were included in the number of exiles. They
took their son with them, and found a place of refuge at a
distance of about six miles from Tournai, where they built
a church, in honour of S. Peter. A number of Christians
settled on the same spot, and many heathen, converted by
Serenus, helped to swell the colony, which was called Blandinium.<span
class="fnanchor"><a name="Ref_59" id="Ref_59" href="#Foot_59">[59]</a></span>
The number was now so great that they asked
for, and obtained, a bishop, Theodore by name, who died
immediately after his ordination. The faithful assembled
at Blandinium, charmed by the virtues of Eleutherius,
elected him to succeed Theodore, and sent him to Rome.
The Pope approved of the choice, and the new pastor was
consecrated in the year 487, at the age of thirty. Now it
fell out that the daughter of the governor of Tournai was
passionately in love with the young and handsome Eleutherius,
and she resolved to make the attempt to withdraw
him from the ministry of God, that he might serve the
world, reposing in her love, and the favour of her father.
She found him engaged in prayer, but, regardless of what
he was about, she arrested his attention, and declared to
him her passion. He started to his feet, and she held him
<span class="pagenum"><a name="Page_352" id="Page_352">{352}</a></span>
by the mantle. Then, like another Joseph, he cast his
mantle from him, and fled from her presence. The unfortunate
girl, heart-broken, sank upon the ground, breathless
and motionless. When she had been buried, Eleutherius
returned, and now, touched at her misfortune, as much as
he had been irritated at her offence, he summoned the
father, and promised to restore to him his daughter, if he
would embrace Christianity. The governor readily consented.
Then Eleutherius celebrated the holy sacrifice, and
followed by all his clergy and the faithful, went to the tomb,
and struck it with his pastoral staff. But God revealed to
the bishop that the promise of the father was made without
purpose of observing it. The earth shook, but the dead
rose not. Eleutherius passed the night in prayers, and returned
to the grave on the morrow; again, the earth
trembled, but the heart of the heathen governor remained
unshaken. On the third day the father came with tears,
and all tokens of true contrition, to promise sincere repentance;
then the bishop went again to the sepulchre. At
his command the stone was rolled away. He called thrice
to the dead girl to rise. Then she sat up, and the people
uttered a shout of joy. Eleutherius took her by the hand,
and presented her to her father. After that, he bade her
fast for six days, and, on the seventh, he baptized her, his
mother, Blanda, standing as god-mother, and giving her her
name. The father, however, would not keep his promise,
but withdrew his child from the hands of the Christians,
and threatened to disinherit her unless she returned to the
worship of idols. A plague breaking out shortly after, in
Tournai, was attributed to the incantations of Eleutherius,
who was seized at night, severely beaten, and thrown into
prison, from which, however, he escaped, and returned to
his flock. The plague continued its ravages with such fury,
that the city of Tournai was deserted of its inhabitants,
<span class="pagenum"><a name="Page_353" id="Page_353">{353}</a></span>
who fled into the country, in hopes of escaping the epidemic
by isolation. Then the governor was humbled, and, coming
to Eleutherius, implored him to forgive his past resistance
to the truth, and to baptize him in the faith of Christ.
Eleutherius, after having instructed him, and made him
prepare, by fasting, for the holy sacrament, afterwards
baptized him. The submission of the governor led to the
recall of Eleutherius, who re-entered the city of Tournai on
the 22nd September; a day which has ever since been celebrated
as a feast in that place. Eleutherius at once overthrew
the temple of Apollo and the altars of the heathen
deities in Tournai; and his labours to convince the pagans
were followed by such effect that, in one week, probably
that of Pentecost, he baptized as many as eleven thousand
persons.</p>

<p>As soon as heathenism was overcome, heresy manifested
itself, and, as Eleutherius was himself accused, he visited
Rome, in 501, to vindicate his orthodoxy before Pope
Symmachus. He combated Arian false doctrine with word
of mouth, and with his pen, and made a second journey to
Rome, to Pope Hormisdas, to obtain confirmation of his
writings. On his return some of the heretics fell upon him,
as he left the church after mass one morning, and wounded
him so cruelly that he died of his injuries five weeks later,
in the 66th year of his age. He was laid in the church
built by his father at Blandain, but his relics were afterwards
removed to Tournai, of which city he is patron.</p>

<p><span class="pagenum"><a name="Page_354" id="Page_354">{354}</a></span></p>

<h3>S. MILDRED, V. ABSS.<br />
(<small>END OF</small> 7<small>TH CENT.</small>)</h3>

  <p class="small">[Anglican Martyrology, Molanus, and Saussaye. It is uncertain which
  of her two festivals, Feb.&nbsp;20th or July 13th, is the day of her
  death, and which the day of her translation. In the first edition of
  Wilson's Anglican Martyrology, Feb.&nbsp;20th is given as the day of her
  death; in the second edition as that of her translation; and he is
  probably right, for he follows in this William Thorne's Chronicle.]</p>

<p><span class="smcap">Domneva</span>, or Ermenberga, the wife of Merewald, son of
Penda, King of Mercia, had by him three daughters and a
son, who were all reckoned by our ancestors among the
saints. These were Milburgh, Mildred, Mildgitha, and
Mervin. King Egbert having built and endowed the nunnery
of Minster, in the isle of Thanet, Domneva became
its first abbess, and the house was soon occupied by seventy
nuns. But she soon gave up the government to her daughter
Mildred, whom she had sent to France, to Chelles, to receive
a literary and religious education. The Abbess of
Chelles, far from encouraging the young princess to embrace
monastic life, employed every kind of threat and ill-usage
to compel her to marry one of her relations. But
Mildred resisted victoriously. She returned to England to
govern the abbey founded by her mother, and to give an
example of all monastic virtues to her seventy companions.
Very few details of her life have been preserved, which
makes the extraordinary and prolonged popularity which has
attached to her name, her relics, and everything belonging
to her, all the more wonderful. Her popularity eclipsed
that of S. Augustine, even in the district which he first won
to the faith, and to such a point that the rock which had
received the mark of his first footsteps, and which lies a
little east of Minster, took and retained, up to the last century,
the name of S. Mildred's Rock.</p>

<p><span class="pagenum"><a name="Page_355" id="Page_355">{355}</a></span></p>

<h3>S. EUCHER, B. OF ORLEANS.<br />
(<small>A.D.</small> 743.)</h3>

  <p class="small">[Roman Martyrology. In those of Bede, Notker, and Rabanus, on
  Feb.&nbsp;21st. Authorities;&mdash;A Life by a contemporary, published by
  Bollandus.]</p>

<p><span class="smcap">This</span> saint was dedicated to God from his infancy.
About the year 714, he retired to the abbey of Jumièges, on
the banks of the Seine, in the arch-diocese of Rouen.
After having spent six or seven years there, his uncle
Suavaric, bishop of Orleans, died, and Eucher was elected
in his room, with the consent of Charles Martel, mayor
of the palace, in 721. But he shortly afterwards incurred
the anger of Charles Martel, for some political reason not
mentioned by the author of the life of the saint, and
Charles, on his return from defeating the Saracens near
Tours, in 732, took the bishop from his see, and sent him
into exile to Cologne, where, however, his piety and gentleness
attracted such general admiration, that Charles ordered
him to be removed into the less populous county of
Hasbain, or Haspengau, in the territory of Liége, under the
guard of Robert, the governor of that county, who allowed
him to retire into the monastery of S. Trond, where he
passed the rest of his days in prayer, glad to rest once more
in the peaceful round of cloister life. He was buried at
S. Trond, and there his relics are preserved.</p>

<p>In Art, S. Eucher is often represented contemplating a
man in the flames of hell, on account of a legend which
relates that he saw Charles Martel undergoing torment in
the place of the damned. Sometimes he is depicted lying
in his sepulchre, with a serpent marked with the arms of
France, symbolising Charles Martel, writhing beneath it.</p>

<p><span class="pagenum"><a name="Page_356" id="Page_356">{356}</a></span></p>

<h3>S. WULFRIC, P. H.<br />
(<small>A.D.</small> 1154.)</h3>

  <p class="small">[S. Wulfric is also called Ulric. Wilson's Anglican Martyrology;
  also the Benedictine Kalendar. Authorities:&mdash;John Fordun, Roger of
  Wendover, Henry of Huntingdon, and other historians.]</p>

<p><span class="smcap">S. Ulric</span> was born at Lenton, eight miles from Bristol.
When he had reached man's estate, he entered holy orders,
and was made priest, without much thought of the responsibilities
of his calling. He allowed himself to follow the
sports of hunting, hawking, and other diversions inconsistent
with his profession. One day, whilst out hunting,
there came to him a man, who by his dress seemed needy,
and begged of him a new piece of money, as alms; for at
that time there was a new coinage in England, but it was
rare, on account of its recency. Wulfric replied that he
did not know whether he had any of the new coins or not;
upon which the man said, "Look in thy purse and thou
wilt find two pieces and a half." Wulfric did as he was
bidden, and found the money, which he at once bestowed
on the beggar. Then the man said, "May He, for whose
love thou hast done this, give thee a fitting reward. Behold,
in His name, I tell thee that thou shalt remove hence,
and at length find repose; and He will summon thee to
join the communion of His saints." Musing on these words,
S. Wulfric felt that his life must undergo a change; and he
resolved at once to embrace a very austere life. He therefore
retired to Haselbury, in Dorsetshire, to a cell given
him by a knight of his acquaintance, and there he served
God in cold and want and tears. He wore a suit of chain
mail next his flesh, even in winter. One Easter Eve he was
troubled by impure thoughts. Then, next day, he went to
the church and made public confession of what had befallen
him, and humbly besought the prayers of the congregation.
<span class="pagenum"><a name="Page_357" id="Page_357">{357}</a></span>
His shirt of mail hindering him from kneeling, he privately
called to him his patron, and asked him to shorten it. The
knight said that he would send the coat to London, and
have it cut shorter. "Take a pair of shears and cut," said
the recluse. The knight obeyed, and found that he was
able to cut it as if it had been cloth.</p>

<div class="footnote">

<p class="nodent"><a name="Foot_58" id="Foot_58" href="#Ref_58">[58]</a>&nbsp;&nbsp;
In Antrim.</p>

<p class="nodent"><a name="Foot_59" id="Foot_59" href="#Ref_59">[59]</a>&nbsp;&nbsp;
Blandain, on the high road from Tournai to Lisle.</p>

</div>

<div class="figcenter" style="max-width: 400px">
  <a name="printer" id="printer">
  <img width="400" height="514" alt="" src="images/397-printer.jpg" />
  </a>
  <div class="caption">
    <p class="title">The Printer.</p>
  </div>
</div>

<p><span class="pagenum"><a name="Page_358" id="Page_358">{358}</a></span></p>

<h2>February 21.</h2>

<ul>
 <li><span class="smcap">SS. Maurice, Photinus, Theodore, and Companions</span>, <i>MM. at Apamea, circ.</i>
   <span class="smcap">a.d.</span> 298.</li>
 <li><span class="smcap">SS. Verulus, Secundinus, and Companions</span>, <i>MM. at Adrumetum, in Africa</i>.</li>
 <li><span class="smcap">S. Vitaliana</span>, <i>V. at Artonne, in Auvergne, circ.</i> <span class="smcap">a.d.</span> 390.</li>
 <li><span class="smcap">S. Severian</span>, <i>B. M. of Scythopolis</i>, <span class="smcap">a.d.</span> 452.</li>
 <li><span class="smcap">S. Zacharias</span>, <i>Patriarch of Jerusalem</i>, <span class="smcap">a.d.</span> 631.</li>
 <li><span class="smcap">S. Paterius</span>, <i>B. of Brescia; beginning of 7th cent.</i></li>
 <li><span class="smcap">B. Pepin</span> <i>of Landen, C. at Nivelles, in Belgium</i>, <span class="smcap">a.d.</span> 646.</li>
 <li><span class="smcap">S. Gondebert</span>, <i>B. of Sens, in France, 7th cent.</i></li>
 <li><span class="smcap">SS. German</span>, <i>Ab. M.</i>, <span class="smcap">and Randoald</span>, <i>Prior, M. of Munsterthal,
   in Switzerland, end of 7th cent.</i></li>
 <li><span class="smcap">S. Peter</span> <i>of Majuma, M. in Palestine</i>, <span class="smcap">a.d.</span> 743.</li>
 <li><span class="smcap">S. George</span>, <i>B. of Amastris, in Paphlagonia, beginning of 9th cent.</i></li>
</ul>

<h3>SS. MAURICE, PHOTINUS, THEODORE, AND COMPANIONS, MM.<br />
(<small>ABOUT A.D.</small> 298.)</h3>

  <p class="small">[Commemorated by the Greeks on this day, and also on December 27th.
  Theodoret, Bishop of Cyrus, speaks of the festival of S. Maurice
  being observed in his time, (<span class="smcap">a.d.</span> 400); the Acts in
  Metaphrastes are not altogether trustworthy. This S. Maurice is not
  to be mistaken for the S. Maurice who suffered at Agaunum,
  commemorated by the Westerns on September 22nd.]</p>

<div>
  <img class="drop-cap" src="images/drop-d.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">DURING the persecution by the tyrant Maximian,
which began in the army, Maurice and seventy
soldiers, amongst whom was his son Photinus,
boldly confessed Christ, and refused to sacrifice
to the gods. They were deprived of their military belts,
a humiliation similar to the striking off the spurs of a
knight in the Middle Ages, and were consigned to prison.
The head of Photinus, who was only a lad, was struck
off; the others were tormented with iron hooks and fire;
and then, with cruel malice, they were conducted to a
<span class="pagenum"><a name="Page_359" id="Page_359">{359}</a></span>
low, marshy spot, near Apamea, were smeared with honey,
and tied to stakes, that they might be tormented by
wasps, hornets, and musquitos. The brave soldiers of
Christ lingered without food for many days, but by the
tenth day all were dead; their heads were then cut off,
and they were buried.</p>

<h3>S. VITALINA, V.<br />
(<small>ABOUT A.D.</small> 390.)</h3>

  <p class="small">[Commemorated as Patron at Antonne, between Riome and Gannat, in
  Auvergne. Commemorated also at Metz. Nothing is known concerning her
  except a strange story of her having spoken to S. Martin out of her
  tomb, and told him she was still mourning for having washed her head
  on a Friday,&mdash;a story related by Gregory of Tours. De gloria
  Confessorum, c. v.]</p>

<h3>S. ZACHARIAS, PATR. OF JERUSALEM.<br />
(<small>A.D.</small> 631.)</h3>

  <p class="small">[Greek Menæa, Authorities:&mdash;The Chronicon Alexandrinum, Theophanes,
  the Annals of Eutychius, Anastasius Bibliothecarius, Paulus
  Diaconus, Cedrenus, &amp;c.]</p>

<p><span class="smcap">Zacharias</span> was made Patriarch of Jerusalem in the year
609, having been previously warden of the sacred vessels at
Constantinople. During his reign, in the year 614, the holy
city was taken by the Persians, and as many as 90,000
Christians are said, by Theophanes, to have perished in the
massacre which ensued, the Jews taking the opportunity to
revenge themselves on the worshippers of the Crucified:
Chosroes having swelled his army with twenty-six thousand
Jews, who fought with fury, in the hopes of recovering
Jerusalem for themselves. The sepulchre of Christ, and
the stately churches of Helena and Constantine, were
<span class="pagenum"><a name="Page_360" id="Page_360">{360}</a></span>
consumed, or at least damaged, by the flames; the devout
offerings of three hundred years were rifled in one sacrilegious
day; the patriarch Zacharias, and the true Cross,
were transported into Persia. The fugitives of Palestine
were entertained at Alexandria, by the charity of John,
the Patriarch, who is distinguished by the epithet of the
Alms-giver, (Jan.&nbsp;23rd), and Modestus, abbot of S. Theodosius,
was appointed vicar of the scattered and bleeding
flock in the Holy Land, during the captivity of their
pastor. In 628 Chosroes was deposed and assassinated
by his son Siroes, who concluded peace with the Emperor
Heraclius, restored to him all that had been taken by
his father, the wood of the true Cross, and the captives,
amongst whom was Zacharias, who returned to Jerusalem,
the following year.</p>

<p>The seals of the case in which the venerable relic had
been enclosed before it was carried into Persia, were found
unbroken, and it was easy for the patriarch, who had been
its fellow-captive, to verify it. Zacharias died in the year
631, two years after his restoration.</p>

<h3>B. PEPIN OF LANDEN, C.<br />
(<small>A.D.</small> 646.)</h3>

  <p class="small">[Of local veneration only, at Nivelles; mentioned in some of the
  later Martyrologies, and called, sometimes Saint, sometimes the
  Blessed. Authorities:&mdash;A Life contained in the Acts of his
  daughter, S. Gertrude, (March 17th), Fredegar, and other early
  French historians.]</p>

<p><span class="smcap">The</span> Blessed Pepin of Landen<span
class="fnanchor"><a name="Ref_60" id="Ref_60" href="#Foot_60">[60]</a></span>
died on February 21st,
in 640, or 647, at Landen, where he had also been born, in
all probability. He was buried at Landen, but afterwards,
at what date is unknown, his body was translated to
<span class="pagenum"><a name="Page_361" id="Page_361">{361}</a></span>
Nivelles, where he reposes beside the altar of his daughter,
S. Gertrude, and where one tomb enshrines his body and
that of his wife, S. Itta, and that of his nurse. On the day
of his translation, a great procession of people bearing
candles accompanied his relics from Landen to Nivelles,
and during the long course, the wind, though very violent,
did not extinguish one of the tapers, says the story. This
prince has always been venerated at Nivelles and Landen
as a saint, though he has never been canonized, and every
year, in the Rogation processions, his reliquary is borne,
together with those of S. Itta or Iduberga, his wife, and
S. Gertrude, his daughter. To Pepin is attributed the
foundation of the Church of S. Mary, which subsists to
this day at Landen.</p>

<h3>SS. GERMAN, AB., AND RANDOALD, PRIOR, MM.<br />
(<small>END OF</small> 7<small>TH CENT.</small>)</h3>

  <p class="small">[Commemorated as a double in the diocese of Basle. Not noticed in
  any other Kalendar. Authority:&mdash;A Life by a contemporary, Bobolen,
  Priest, at the request of the Monks of Münsterthal, who asked him to
  put in record what had taken place under their eyes.]</p>

<p><span class="smcap">S. German</span> was a native of Trèves, son of a man of
senatorial rank, named Optardus. His brother Opthomar
became a favourite courtier of king Dagobert, and afterwards
with the saintly Sigebert, King of Austrasia, (February
1st.) When German was quite young he was given to
S. Modoald, bishop of Trèves,<span
class="fnanchor"><a name="Ref_61" id="Ref_61" href="#Foot_61">[61]</a></span>
that he might be educated in all the knowledge of the times. At the age of seventeen
the boy longed to devote himself wholly to God, in the
monastic life, and as his parents were dead, he asked
permission of his preceptor, but Modoald answered that
he dare not give him the requisite permission, without the
<span class="pagenum"><a name="Page_362" id="Page_362">{362}</a></span>
consent of the king. The boy then evidenced his sincerity
by at once disposing of all his possessions. With three other
boys similarly disposed, he went to the blessed Arnulf, a
holy bishop living as a hermit at Herenberg, and grew
to man's estate, disciplining himself after the example, and
by the advice, of his new preceptor. Then he sent two of
his companions to Trèves to bring to him his little brother,
Numerian, who was still quite a child;<span
class="fnanchor"><a name="Ref_62" id="Ref_62" href="#Foot_62">[62]</a></span>
and migrated first to Remiremont, and thence, followed by numerous monks
who had placed themselves under his direction, to the
famous abbey of Luxeuil, which was then ruled by S. Waldebert,
(May 2nd), who had him ordained priest, and sent
him to found a house in the valley of Münsterthal, or
Val Moutier, in the Jura, which was given to him by a
nobleman of great piety named Gundoin, the father of
S. Salaberga, (September 22nd.) The Münsterthal is a
grand and romantic defile, traversed by the Birs. The
huge cleft through which the stream passes testifies to the
mighty convulsion which has forced the horizontal strata to
assume their present almost perpendicular position, resembling
gigantic walls on either side of the old Roman
road which passed through it, and served as the line of
communication between Aventiacum (Avenches), the most
important town of Helvetia, and Augusta Rauracorum
(Rheinfelden.) German found the old road blocked up
with fallen rocks, so as to be impassable. He cleared these
away, and enlarged the entrance to the gorge, and settled
with his monks at the present Moutier. On the death of
his protector Gundoin, Duke Boniface Kattemund succeeded
to the government of the land, and crushed the
poor people with his taxes. He also traversed the country
exacting large sums from all who could pay, and wasting
the lands of those who refused. On his appearance in the
<span class="pagenum"><a name="Page_363" id="Page_363">{363}</a></span>
valley, the abbot German and the prior Randoald went to
meet him, to implore him to deal less harshly with the
people; but Kattemund repulsed them with insolence, and
allowed some ruffians of his suite to fall on the helpless
monks, strike off the head of the prior, and transfix the
abbot with a lance, whilst they were kneeling in prayer in
the church of S. Maurice.</p>

<h3>S. GEORGE OF AMASTRIS, B. C.<br />
(<small>BEGINNING OF</small> 9<small>TH CENT.</small>)</h3>

  <p class="small">[Mentioned in no late Martyrologies; but commemorated by the Greeks
  on this day. Authority:&mdash;A Life written towards the end of the 9th
  cent.]</p>

<p><span class="smcap">S. George</span> was born of parents who had long been
childless, at Cromna, near Amastris, in Paphlagonia. When
three years old he fell into the fire, and burnt his hands and
foot, but though disfigured by the scars, he was not thereby
deprived of the use of these members. When a youth, he
secretly fled his home, and retired into a mountain, followed
only by one servant, and lived among the rocks the life of
an anchorite, with an old hermit whom he there discovered.
When this hermit was on the point of death, he bade
George go to the monastery of Bonyssa, and serve God
there. George obeyed, and among the monks he distinguished
himself by the perfection of his self-control. On
the death of the bishop of Amastris, the citizens elected
George, whose fame had reached them, and sent a deputation
to announce to him their choice; but George steadfastly
refused the proffered dignity; whereupon the deputation
forcibly carried him off to Constantinople, where the
patriarch, S. Tarasius, who had known him as a boy, gladly
agreed to consecrate him. But the Emperor interfered,
and nominated some one else. The patriarch, however,
<span class="pagenum"><a name="Page_364" id="Page_364">{364}</a></span>
would not yield, as George had been canonically elected.
He nevertheless, brought forward the two candidates, and
bade the clergy and people proceed to a new election, and
decide which was to be chosen. As the lot fell again upon
George, the patriarch resolutely rejected the imperial nominee,
and ordained George. He was received at Amastris with
demonstrations of the holiest joy. During his episcopate
Asia Minor was overrun by the Saracens. George, foreseeing
an incursion, and finding that the farmers and
peasants could not be induced by others to take warning,
and flee in time, went round the country, cross in hand,
and urged all to escape within the walls. The threatened
incursion took place, and the Saracens, not being in sufficient
force to take the city, retired without having done
serious damage.</p>

<div class="footnote">

<p class="nodent"><a name="Foot_60" id="Foot_60" href="#Ref_60">[60]</a>&nbsp;&nbsp;
See further, S. Sigebert, (February 1st.)</p>

<p class="nodent"><a name="Foot_61" id="Foot_61" href="#Ref_61">[61]</a>&nbsp;&nbsp;
He was Bishop of Trèves about 622, and is honoured as a saint on May 22nd.</p>

<p class="nodent"><a name="Foot_62" id="Foot_62" href="#Ref_62">[62]</a>&nbsp;&nbsp;
He became afterwards Bishop of Trèves, and is venerated on July 5th.</p>

</div>

<div class="figcenter" style="max-width: 400px">
  <img width="200" height="178" alt="" src="images/404-notitle.jpg" />
</div>

<p><span class="pagenum"><a name="Page_365" id="Page_365">{365}</a></span></p>

<h2>February 22.</h2>

<ul>
 <li><span class="smcap">S. Peter's Chair</span> <i>at Antioch</i>, <span class="smcap">a.d.</span> 37.</li>
 <li><span class="smcap">S. Aristion</span>, <i>at Salamis, 1st cent.</i></li>
 <li><span class="smcap">S. Papias</span>, <i>B. of Hierapolis, in Phrygia, beginning of 2nd cent.</i></li>
 <li><span class="smcap">SS. Martyrs</span> <i>in Arabia, circ.</i> <span class="smcap">a.d.</span> 304.</li>
 <li><span class="smcap">S. Paschasius</span>, <i>B. of Vienne, circ.</i> <span class="smcap">a.d.</span> 313.</li>
 <li><span class="smcap">SS. Thalassius and Limnæus</span>, <i>HH. near Cyrus, in Syria, 5th cent.</i></li>
 <li><span class="smcap">S. Baradatus</span>, <i>H. in Syria, circ.</i> <span class="smcap">a.d.</span> 460.</li>
 <li><span class="smcap">S. Maximian</span>, <i>B. of Ravenna</i>, <span class="smcap">a.d.</span> 556.</li>
 <li><span class="smcap">S. Margaret</span> of <i>Cortona, Pen.</i>, <span class="smcap">a.d.</span> 1297.</li>
</ul>

<h3>S. PETER'S CHAIR AT ANTIOCH.<br />
(<small>A.D.</small> 37.)</h3>

  <p class="small">[Roman Martyrology; the ancient Roman Martyrology, called that of S.
  Jerome; Bede; Ado; Usuardus, &amp;c.]</p>

<div>
  <img class="drop-cap" src="images/drop-u.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">UNDER this name is celebrated the foundation
of the see of Antioch by S. Peter the Apostle,
before he went to Rome, so that this day may
be called the birthday of the Church and
Patriarchate of Antioch. Through the coincidence of this
Christian festival with some ancient pagan solemnities, its
observance has become surrounded by spurious usages, at
least among the Northern races. These usages were so
rooted into the habits of the people, that the Church, unable
to eradicate them, sought to give them a Christian significance,
and to substitute the feast of the Chair of S. Peter
for the <i>cara cognitio</i> celebrated by the pagans of the Teutonic
races on this day. This heathen festival was a commemoration
of deceased relations by a great banquet, called
in Flanders the <i>dadsisas</i>, or death-wake, on the 27th Feb.,
the day on which, in the North of Europe, the year was
supposed to begin.</p>

<p><span class="pagenum"><a name="Page_366" id="Page_366">{366}</a></span></p>

<h3>S. ARISTION, DISCIPLE OF CHRIST.<br />
(1<small>ST CENT.</small>)</h3>

  <p class="small">[Latin Martyrology. S. Aristion is not mentioned in the Greek Menæa.
  No Acts exist, but he is mentioned in the Apocryphal Acts of S.
  Barnabas. The Apocryphal Synopsis of the 72 Disciples, by Dorotheus
  of Tyre, does not mention S. Aristion, but S. Jerome mentions him in
  his Ecclesiastical Writers, c.&nbsp;18; and Papias quoted by Eusebius,
  lib. iii., c.&nbsp;39.]</p>

<p><span class="smcap">Aristion</span> is mentioned by Eusebius in his account of the
writings of Papias. Eusebius quotes the words of Papias,
who says, "If I met with any one who had been a follower
of the Elders anywhere, I made a point of inquiring what
those Elders taught; what had been said by Andrew,
Peter, or Philip; and what by Thomas, James, John,
Matthew, or any other of the disciples of our Lord; and
what was said by Aristion, and by the priest John, disciples
of the Lord; for I do not think that I derived so much
benefit from books, as from the living voice of those that
are still surviving."</p>

<p>Papias inserted in his book, says Eusebius, many accounts
given him, concerning our Lord, by Aristion. It is much
to be regretted that the book of Papias is lost.</p>

<h3>S. PAPIAS, B. C.<br />
(<small>BEGINNING OF</small> 2<small>ND CENT.</small>)</h3>

  <p class="small">[Roman, and all Latin Martyrologies. Authorities:&mdash;Eusebius, lib.
  iii. c.&nbsp;39; and S. Jerome, De Scrip. Ecclesiasticis, c.&nbsp;9;
  epist.&nbsp;29, ad. Theodoram.]</p>

<p><span class="smcap">Papias</span> lived at the same time as the illustrious Polycarp,
and had the privilege of conversing with those who had
known and heard the Apostles, as also with Aristion and the
priest John, who had been disciples of our blessed Lord.
He wrote a work entitled "The interpretation of Our Lord's
<span class="pagenum"><a name="Page_367" id="Page_367">{367}</a></span>
declaration," in five books, containing various parables of
Our Lord not contained in the Gospels, and other portions
of His doctrine. Papias was visited at Hierapolis, where
he was bishop, by the daughters of S. Philip the Apostle,
and from them also he derived much information. Papias
does not seem, from Eusebius' account, to have been a
man of much mental power. He says, "He was very
limited in his comprehension, as is evident from his discourses."
Nor had he much acuteness of judgment, for he
is accused by the same writer of having inserted in his work
much that was fabulous.</p>

<h3>SS. MARTYRS IN ARABIA.<br />
(<small>ABOUT A.D.</small> 304.)</h3>

  <p class="small">[Roman Martyrology. Authority:&mdash;Eusebius, lib. viii., c.&nbsp;12.]</p>

<p><span class="smcap">Nothing</span> more is known of these martyrs than that in
the persecution of Maximin they were slain with the axe.</p>

<h3>SS. THALASSIUS AND LIMNÆUS, HH.<br />
(5<small>TH CENT.</small>)</h3>

  <p class="small">[Commemorated by the Greeks. Authority:&mdash;The Philotheus of
  Theodoret, c.&nbsp;12. Theodoret knew these hermits, and visited them. He
  wrote whilst the latter was still alive.]</p>

<p><span class="smcap">Thalassius</span> was a hermit, living on the side of a hill near
the village of Pillima, in the diocese of Cyrus, in Syria,
then governed by the famous Theodoret, the ecclesiastical
historian. Under his direction was disciplined Limnæus,
who, as a boy, having a too glib tongue, learned to control
it by imposing on himself, for many years, complete silence.
Limnæus afterwards became the pupil of the hermit Maro.
<span class="pagenum"><a name="Page_368" id="Page_368">{368}</a></span>
He lived in a sort of court, made of rough stone walls,
open to the sky, with a little door and window. Through
the latter he spoke with the people who visited him, but he
suffered none, save the bishop, to enter through the door.
One day, as he went forth, he trod on a viper, which bit his
heel. He put forth his right hand to withdraw the venomous
beast, when it turned and fixed its fangs in his hand,
and when he endeavoured to grasp it by the left, it bit his
left hand also. He was bitten in more than ten places before
he could disengage the serpent, yet he would not allow
the wounds to be dressed by a physician, but signed them
with the cross. He suffered great torture from the bites,
but recovered. He loved to assemble the blind around
his cell, and teach them to sing hymns to the glory of God.
For their accommodation he built two houses adjoining his
cell, and he devoted himself especially to their spiritual
direction. Theodoret wrote of him when he had spent
thirty-eight years in this manner of life.</p>

<h3>S. BARADATUS, H.<br />
(<small>ABOUT A.D.</small> 460.)</h3>

  <p class="small">[Greek Menæa. Authority:&mdash;Theodoret, in his Philotheus, c.&nbsp;27; who
  wrote whilst Baradatus was still alive, and from personal knowledge
  of him and his manner of life.]</p>

<p><span class="smcap">S. Baradatus</span> held so high a position among the solitaries
of Syria, that the Emperor Leo, wishing to know the
opinion of the Eastern Church touching the council of
Chalcedon, wrote to him, as well as to S. Simeon Stylites
and S. James the Syrian. All we know of him is derived
from the account left us by Theodoret, bishop of Cyrus,
who calls him the admirable Baradatus, and says that he
manifested his ingenuity in discovering new austerities.
<span class="pagenum"><a name="Page_369" id="Page_369">{369}</a></span>
Baradatus at first dwelt in a hut, but afterwards he ascended
a rock and built himself a cabin, so small that he was
unable to stand upright in it, and was obliged to move
therein bent nearly double. The joints of the stones were,
moreover, so open that it resembled a cage, and exposed
him to the sun and rain. But Theodosius, patriarch of
Antioch, ordered him to leave this den, and the hermit, at
his advice, chose one more commodious. He spent most
of his time in prayer, with his hands raised to heaven. His
clothing was of leather, which covered him so completely
that only his nose and mouth were visible. Theodoret says
that his knowledge of heavenly things and doctrinal perspicuity
were very remarkable. His answer to the Emperor
Leo is found appended to the Acts of the Council of
Chalcedon.</p>

<h3>S. MAXIMIAN OF RAVENNA, B. C.<br />
(<small>A.D.</small> 556.)</h3>

  <p class="small">[Roman Martyrology; insertion by Baronius on Feb.&nbsp;21st, by mistake,
  apparently, for Maximian died on Feb.&nbsp;22nd. Authority:-An ancient
  life used by Rubæus in his Hist. Ravennæ.]</p>

<p><span class="smcap">The</span> story of the elevation of Maximian to the Archiepiscopal
See of Ravenna is by no means edifying. He was
a deacon at Pola, and was one day ploughing up his land
when he lighted on an immense treasure, which had probably
been hidden at some time of invasion, and never recovered.
He was at a loss what to do with this wealth, but, after some
consideration, he killed his ox, disembowelled it, and filled
the belly with money, and also a pair of tall goatskin boots
he possessed. Then he presented all the rest to the Emperor
Justinian, and it was quite sufficient to highly gratify
the monarch, who, however, claiming all treasure-trove as
belonging to the crown, asked Maximian whether he would
<span class="pagenum"><a name="Page_370" id="Page_370">{370}</a></span>
swear that this was all he had found. "It is all but what is
in my boots and belly,"<span
class="fnanchor"><a name="Ref_63" id="Ref_63" href="#Foot_63">[63]</a></span>
he answered; and Justinian, not
seeing through the equivocation, allowed him to depart,
promising to reward him for what had been given to the
crown. Shortly after, in 546, the see of Ravenna became
vacant, and Justinian, remembering the deacon, appointed
him to the archiepiscopal throne, and he was ordained
thereto by Pope Vigilius, on Oct.&nbsp;12th, 546. But the people
of Ravenna had already canonically elected a successor,
and refused to acknowledge the archbishop sent them by
the emperor. They even refused to admit him into the
city, and he was obliged to lodge in the suburbs. Those
who took part with Maximian desired to carry a complaint
to the emperor against the citizens, but Maximian would not
permit it. He preferred waiting patiently, till the hostility
of the people and clergy should die away. His course was
wise, and it succeeded in the end, for the people of Ravenna,
seeing it was impossible to resist the will of a despot, yielded
their right, and admitted Maximian into possession of the
see. He spent his ten years of rule in building and adorning
the churches, using for that purpose the money "in the
boots and belly," and exhibited such gentleness, piety, and
prudence, that he gained the love of his flock, and was regarded
by them as a saint.</p>

<p><span class="pagenum"><a name="Page_371" id="Page_371">{371}</a></span></p>

<h3>S. MARGARET OF CORTONA, PENITENT.<br />
(<small>A.D.</small> 1297.)</h3>

  <p class="small">[Leo X. allowed the festival of this saint to be celebrated in the
  diocese of Cortona on Feb.&nbsp;22nd. Urban VIII. extended this faculty
  to all congregations of the Order of S. Francis, in 1623. She was
  canonized by Benedict XIII., in 1728. She is mentioned by Ferrarius
  in his Catalogue of the Saints of Italy, on this day, but, probably
  on account of the coincidence of the day with the Chair of S. Peter,
  the festival of S. Margaret is usually observed in the Franciscan
  Order on the day following, Feb.&nbsp;23rd. Authority:&mdash;A Life written by
  Friar Juncta, her Confessor; but he trips lightly over her life
  before her conversion, saying nothing concerning it but giving only
  vague allusions. For fuller details we must go to some of the
  writers on the Saints of the Franciscan Order, and to Ferrarius.]</p>

<p><span class="smcap">Margaret</span> was a girl of Alviano, in Tuscany. Her good
looks attracted the attention of a young nobleman, and, led
astray by passion and love of dress, she deserted her father's
house, and followed her seducer for nine years. One day
he went out, followed by his dog,<span
class="fnanchor"><a name="Ref_64" id="Ref_64" href="#Foot_64">[64]</a></span>
and did not return.
Some days passed, and, at last, the dog appeared at the
door, and, plucking at Margaret's dress, drew her forwards,
as though it wished her to follow. She obeyed the animal,
and it led her into the wood, and began to scratch where
dry leaves and sticks were thrown over a sort of pit. She
hastily uncovered the spot, and found the body of her lover,
who had been assassinated, frightfully decomposed. The
shock was great. She went sorrowfully to her father's house,
but he refused to admit his fallen daughter, urged thereto by
her step-mother. Then she sought the protection and guidance
of the Minorite friars at Cortona, and, after two years,
she entered the third order of S. Francis. Her director had
now to restrain her enthusiastic self-mortification. Knowing
that it was her beauty which had turned her head and led
her astray, she wanted to cut off her nose and lips, but was
<span class="pagenum"><a name="Page_372" id="Page_372">{372}</a></span>
peremptorily forbidden by her confessor. Then she desired
to make public confession in Cortona of all her iniquities,
but was also forbidden this. She, however, went, one Sunday,
to her native village, with a halter round her neck, and,
casting herself down before all the congregation, expressed
her deep sorrow for the scandal she had caused there. Her
conversion took place in 1274, when she was aged twenty-five.
The rest of her life was spent in penance for her sin.
At length, worn out by her austerities, she died on the 22nd
February, 1297, in the forty-eighth year of her age.</p>

<div class="figcenter" style="max-width: 298px">
  <a name="margaret" id="margaret">
  <img width="298" height="600" alt="" src="images/411-margaret.jpg" />
  </a>
  <div class="caption">
    <p class="title">S. MARGARET CORTONA. From Cahier.</p>
    <p class="date">Feb. 22.</p>
  </div>
</div>

<p>Her body is preserved at Cortona.</p>

<p>In art, she appears contemplating a corpse, or more often
a skull at her feet, whilst a dog plucks at her robe.</p>

<div class="footnote">

<p class="nodent"><a name="Foot_63" id="Foot_63" href="#Ref_63">[63]</a>&nbsp;&nbsp;
Apparently a vulgar expression used at the period to mean, "All but a mere
trifle."</p>

<p class="nodent"><a name="Foot_64" id="Foot_64" href="#Ref_64">[64]</a>&nbsp;&nbsp;
<i>Catella</i> is the word in Ferrarius; in art it is a dog.</p>

</div>

<div class="figcenter" style="max-width: 400px">
  <a name="bookbinder" id="bookbinder">
  <img width="400" height="520" alt="" src="images/414-bookbinder.jpg" />
  </a>
  <div class="caption">
    <p class="title">The Bookbinder.</p>
  </div>
</div>

<p><span class="pagenum"><a name="Page_373" id="Page_373">{373}</a></span></p>

<h2>February 23.</h2>

<ul>
 <li><span class="smcap">S. Martha</span>, <i>V. M. at Astorga, in Spain</i>, <span class="smcap">a.d.</span> 251.</li>
 <li><span class="smcap">S. Priamian</span>, <i>B. M. at Ancona</i>.</li>
 <li><span class="smcap">S. Polycarp</span>, <i>P. C. at Rome, circ.</i> <span class="smcap">a.d.</span> 300.</li>
 <li><span class="smcap">S. Romana</span>, <i>V. at Rome, circ.</i> <span class="smcap">a.d.</span> 324.</li>
 <li><span class="smcap">S. Serenus</span>, <i>M. at Sirmisch, in Hungary, circ.</i> <span class="smcap">a.d.</span> 327.</li>
 <li><span class="smcap">S. Priamianus</span>, <i>B. M. at Ancona</i>.</li>
 <li><span class="smcap">SS. Zebinas, Polychronius, Moses, and Damian</span>, <i>HH. in Syria, 5th cent.</i></li>
 <li><span class="smcap">S. Dositheus</span>, <i>Monk in Palestine, circ.</i> <span class="smcap">a.d.</span> 530.</li>
 <li><span class="smcap">S. Felix</span>, <i>B. of Brescia, circ.</i> <span class="smcap">a.d.</span> 652.</li>
 <li><span class="smcap">S. Earcongotha</span>, <i>V. Abss. at Faremoutier, end of 7th cent.</i></li>
 <li><span class="smcap">S. Milburgh</span>, <i>V. Abss. of Wenlock in Shropshire, 7th cent.</i></li>
 <li><span class="smcap">S. Lazarus</span>, Monk at Constantinople, circ. <span class="smcap">a.d.</span> 870.</li>
 <li><span class="smcap">S. Celsus</span>, <i>B. of Trèves, circ.</i> <span class="smcap">a.d.</span> 980.</li>
 <li><span class="smcap">B. Peter Damiani</span>, <i>Card. B. of Ostia</i>, <span class="smcap">a.d.</span> 1072.</li>
</ul>

<h3>S. MARTHA, V. M.<br />
(<small>A.D.</small> 251.)</h3>

  <p class="small">[Roman Martyrology. Authority:&mdash;The ancient Acts, which are not,
  however, in their original form; but the substantial authenticity of
  the facts mentioned by them there is no reason to dispute.]</p>

<div>
  <img class="drop-cap" src="images/drop-t2.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">THIS blessed saint suffered in the reign of Decius,
under the proconsul Paternus. He ordered her
to be racked, and beaten with knotted sticks,
and then taken back to prison. She seems to
have been noble by birth, and wealthy, for the proconsul
endeavoured to persuade her to relinquish her religion and
marry his son. She, however, constantly refused, declaring
that she had chosen Jesus Christ as her heavenly bridegroom.
She was then ordered to be executed with the
sword, and her body to be cast into a foul place. It was
withdrawn from this place by a pious matron; and her
relics are preserved at the monastery of Rivæ de Sil, and
in the church of Tera, in the diocese of Astorga.</p>

<p><span class="pagenum"><a name="Page_374" id="Page_374">{374}</a></span></p>

<h3>S. SERENUS, M.<br />
(<small>ABOUT A.D.</small> 327.)</h3>

  <p class="small">[Roman Martyrology; also the ancient one of S. Jerome. In the
  Anglican Martyrology of Richard Wilson (1608) on Feb.&nbsp;24th.
  Authority:&mdash;The genuine Acts; of these there are two editions; one,
  the most ancient, given by Bollandus, terse and short; the other, by
  Ruinart, longer.]</p>

<p><span class="smcap">Serenus</span> was by birth a Greek. He quitted estate,
friends, and country to serve God in an ascetic life. Coming
with this design to Sirmium, the modern Sirmisch, or
Mitrowitz, in Hungary, he there bought a garden, which he
cultivated with his own hands, and lived on the fruits and
herbs it produced. When persecution broke out, he hid
himself for some months, but, on its abatement, he returned
to his garden. One day there came thither a woman to
walk. Serenus, knowing that she had come there to meet
a lover, gravely rebuked her, saying, "A lady of your
quality ought not to walk here at unseasonable hours, and
this, you know, is an hour you ought to be at home. Let
me advise you to withdraw, and be more regular in your
hours and conduct for the future, as decency requires, in
persons of your sex and condition." It was usual for the
Romans to repose themselves at noon, as it is still the
custom in Italy. The woman, stung at our saint's remonstrance,
retired in confusion, but resolved on revenging the
supposed affront. She accordingly wrote to her husband,
who belonged to the guards of the Emperor Maximian, to
complain of Serenus as having insulted her. Her husband,
on receiving her letter, went to the emperor to demand
justice, and said, "Whilst we are waiting on your Majesty's
person, our wives in distant countries are insulted." Whereupon
the emperor gave him a letter to the governor of the
province, to enable him to obtain satisfaction. With this
<span class="pagenum"><a name="Page_375" id="Page_375">{375}</a></span>
letter he set out for Sirmium, and presented it to the
governor, conjuring him, in the name of the emperor his
master, to revenge the affront offered to him, in the person
of his wife, during his absence. "And who is that insolent
man," said the magistrate, "who has dared to insult such a
gentleman's wife?" "It is," said he, "a vulgar fellow, one
Serenus, a gardener." The governor ordered him to be immediately
brought before him, and asked him his name.
"It is Serenus," said he. The judge said, "Of what profession
are you?" He answered, "I am a gardener." The
governor said, "How durst you affront the wife of this
officer in your garden?" Serenus: "I never insulted any
woman, to my knowledge, in my life; but, I remember
that, some time ago, a lady came into my garden at an unseasonable
hour, with the design, as she pretended, of taking
a walk; and I own I took the liberty to tell her it was
against decency for one of her sex and quality to be abroad
at such an hour." This plea of Serenus having put the
officer to the blush for his wife's conduct, he dropped his
prosecution against the gardener and withdrew.</p>

<p>But the governor's suspicions were roused, and he determined
to convince himself whether this gardener were a
Christian or not. He, therefore, said, "What is your religion?"
Serenus at once replied, "I am a Christian."
Then, said the magistrate, "Where have you been lurking,
that you have not sacrificed to the gods?" The gardener
replied, "God reserved me till this day. Now he calls me,
and I am ready to magnify his name, that I may inherit his
kingdom." Then the governor ordered him to be executed
with the sword.</p>

<p>Relics at Billome, in Auvergne. The feast of his translation
is observed in the diocese of Clermont, on May 10th.</p>

<p>In art, S. Serenus is represented with a sword in his
hand.</p>

<p><span class="pagenum"><a name="Page_376" id="Page_376">{376}</a></span></p>

<h3>S. PRIAMIANUS, B. M.<br />
(<small>UNKNOWN DATE.</small>)</h3>

  <p class="small center">[Commemorated at Ancona, and nowhere else.]</p>

<p><span class="smcap">The</span> story of this saint, of local celebrity, is somewhat
curious. In 1370, a marble tomb, on which was inscribed
"Here reposes the body of the Blessed Bishop Priamian, a
Greek," was discovered under the tabernacle, in the wall.
It was opened, and found to contain a human body. This
was now enshrined in silver. But, as yet, nothing was
known of who S. Priamian was, beyond what was stated on
the tomb. One night, however, he appeared in a dream to
an old woman, in Ancona, and announced to her that he
had been a martyr for the faith more than a thousand years
before, with many details, which do not deserve record, as
the revelation is very questionable.</p>

<h3>SS. ZEBINAS, POLYCHRONIUS, MOSES, AND DAMIAN, HH.<br />
(5<small>TH CENT.</small>)</h3>

  <p class="small">[Commemorated by the Greek Church on this day. Authority:&mdash;The
  Philotheus of Theodoret, c.&nbsp;24. Theodoret knew personally
  Polychronius, the disciple of Zebinas, and Moses and Damian were
  admitted to be disciples of Polychronius at the advice of Theodoret.
  Theodoret wrote whilst these three latter were still alive.]</p>

<p><span class="smcap">Zebinas</span>, a hermit in Syria, was said to have exceeded all
others of his time in the ardour of his devotion. The
bishop of Cyrus says that he was engaged in prayer night
and day, without finding his fervour satisfied, but with ever
increasing vehemence of desire. And when people came
to him for counsel, it was with an effort that he detached his
mind from heavenly meditation that he might attend to
<span class="pagenum"><a name="Page_377" id="Page_377">{377}</a></span>
them, impatiently desiring release that he might soar again
to divine communings. And when very old he had a staff
on which he leaned to pray. After his death he was followed
in the same ascetic way of life by his disciple Polychronius,
on whom Zebinas had impressed his spirit, just,
says Theodoret, as a signet stamps its device on wax. His
mind was ever in heaven, and when he talked with those
who came to see him, it was as though his voice spoke from
celestial habitations. Theodoret, the bishop, seeing the old
man worn with years and feeble, urged him to take two
disciples into his cell to tend him. He consented, and admitted
Moses and Damian. But they had not been long
with him before they ran away; "For," said they, "his
manner of life is too austere for our endurance. He stands
all night in prayer, and he urges us to lie down and sleep,
but how can we, who are young and robust, do so, when
that aged and infirm man stands all night without repose?"</p>

<p>Moses, however, returned to him, and served him continually,
but Damian went elsewhere, and found an old
cottage, where he served God in an ascetic life, and
gradually trained himself to bear fatigue and privations
like Polychronius, so that he grew greatly to resemble him.
"In both," says Theodoret, "there is the same simplicity,
and gentleness, and moderation; the same kindliness in
speech, and sweetness in conversation; the same watchfulness
of spirit, intelligence of God, and condition of life,
labours, vigils, and fastings."</p>

<p><span class="pagenum"><a name="Page_378" id="Page_378">{378}</a></span></p>

<h3>S. DOSITHEUS, MONK.<br />
(<small>A.D.</small> 530.)</h3>

  <p class="small">[Not in Roman Martyrology nor in Greek Menæa, but inserted in the
  Martyrology of Peter Galesinius on this day, and by Ferrarius, and
  also in the Acta Sanctorum by the Bollandists, on this day.
  Authority:&mdash;His Life, by a fellow-disciple.]</p>

<p><span class="smcap">Dositheus</span> was page to an officer in the army, who was
warmly attached to him, and regarded him almost as a son.
He grew up among soldiers, without the least knowledge of
the truths of religion. One day he heard a conversation
turn on Jerusalem, which was called the Holy City, and he
was filled with curiosity to see it, and know why it was regarded
as sacred. As a friend of his master's was about to
visit Jerusalem, he asked permission to accompany him, and
his request was readily granted. On his arrival at Jerusalem,
Dositheus went to Gethsemane, and saw there a painting
which represented the lost in the flames of hell. This
picture produced a most powerful impression upon him, and
he stood long before it, wondering what it meant. A lady
who was present, seeing the astonishment of the boy, explained
to him about the judgment and hell, truths he had
not heard before. When he asked her how the terrible
place could be escaped, she replied, by fasting and prayer.
The instruction of the lady made upon the youth so deep
an impression that he at once began to abstain from meat,
and pray as best he could. His companions, astonished at
the change, said, laughing, that he was going to become a
monk. But he had not heard of monks before, and when
he ascertained what monks were, he resolved to seek the
nearest monastery. He accordingly went to that governed
by S. Serides, who was at first disposed to reject him, on
account of his rich dress, youth, and delicate complexion;
but, at last, overcome by the boy's earnestness, he committed
<span class="pagenum"><a name="Page_379" id="Page_379">{379}</a></span>
him to S. Dorotheus, as a disciple. Dorotheus saw
that the youth was not of sufficiently robust temperament
to stand austerities, he, therefore, laboured to correct his
self-will, and discipline his hitherto ungoverned tongue.
"Well, Dositheus," said the master to him, soon after his
admission, "How much hast thou eaten to-day?" "A loaf
and a half," answered the boy;&mdash;this was equivalent to
about five pounds. "That is pretty well," said Dorotheus,
smiling. "Try, my son, to be a little more moderate tomorrow."
And then, when the lad had taken somewhat
less, "How farest thou to-day?" asked the master. "Well,
my father." "Then learn to eat sufficient to satisfy thy
need, but never devour food in excess of what is necessary."
He made the youth serve the hospital. Dositheus was so
cheerful, that the sick therein loved his presence. Sometimes
he lost patience, and when a sick man provoked him
he gave way to temper and bad words. Then, filled with
compunction, he ran to his cell, and fell, crying, on the
floor, and would not be comforted till his master came to
assure him that God would on his repentance pardon the
little outbreak. One day, Dorotheus heard the lad talking
noisily in the infirmary, so he called him, and said, "Go,
my son, and bring a bottle of wine." Thereupon the lad
obeyed, and presented the flask to his master. "Oh, Dositheus,"
said his superior, "the bottle is for thee, not for me.
It is the way of the rollicking Goths to drink and shout. I
heard thy clamouring, and I thought the bottle of wine was
all that was wanted to make a complete Goth of thee."
Dorotheus was watchful to check every feeling of vanity
and self-will in his young pupil, and for this purpose he
sometimes assumed a harshness of manner, which ill-accorded
with his natural gentleness. "There, father," said
Dositheus one day, "See how neatly I have made the infirmary
beds." "Humph!" answered Dorotheus; "thou art
<span class="pagenum"><a name="Page_380" id="Page_380">{380}</a></span>
an excellent bed-maker, no doubt, but not much of a
monk." The steward one day gave Dositheus a knife,
which he showed with much elation to his master. "Let
me see it," said Dorotheus. And when the youth had put
it into his hand, the old monk turned it and studied it. "It
will serve me admirably for cutting up my cakes," said Dositheus.
"Art thou very much delighted with it, my son?"
asked the master. "Indeed, I am, father," was the reply.
"Then, my son," said Dorotheus, "give the knife to the
other brethren; let them use it, and do thou never touch it
again." Dositheus obeyed without a murmur. Dorotheus
obliged him diligently to study the Holy Scriptures. Sometimes
the youth came to a passage he could not understand,
and he sought his master to have it explained. One day,
to prove his humility, he said, roughly, "I cannot attend to
thee, go to the abbot." Now, he had before advised the
Abbot Serides what he should do. So the novice came to
him with the book, and said, "My father, explain to me this
passage." Then the abbot boxed his ears, and sent him
away, saying, "I have other matters to attend to than to
teach an ignorant fellow like thee." Then Dositheus went
patiently back to his cell, and God illumined his understanding
in the reading of the Scriptures. Now, after five
years, the lay brother began to spit blood, and exhibit
marks of consumption. He had heard it reported that raw
eggs would cure this complaint, and the idea haunted him.
However, he schooled himself till he was quite able to feel
that if they were denied him he would cheerfully submit
without a contrary wish. Then he said to Dorotheus,
"Dear master, I have heard that raw eggs will stop the
blood, but, I pray thee, forbid me to try this remedy."
"Well, my son," answered Dorotheus, "thou shalt not
prove the efficacy of eggs, but of every other remedy."
Accordingly, everything was done for the young novice that
<span class="pagenum"><a name="Page_381" id="Page_381">{381}</a></span>
could be devised, but he became rapidly worse. Now, when
he was ill, Dorotheus said to him, "Dositheus, be instant in
prayer, lose not hold of that." He replied, "Master, it is
well, pray for me." And when he became greatly exhausted,
Dorotheus asked him, "Well, Dositheus, how farest thou in
prayer?" "Oh, pardon me, master, I cannot continue."
"Then," said the monk, "give it up, my son, but keep God
in thy mind as though He were present beside thee." And,
after some days, he said to the old man, "Send me away, I
care no more." Then Dorotheus answered, "Patience a
while, my son. The mercy of God is not far off." And
again, after some days, he said, "I can bear no more."
Then the old man said to him, "Go in peace, and stand
before the Holy Trinity, and pray for us."</p>

<p>Now, some of the monks murmured that Dorotheus
should have thus promised heaven, and asked the intercession
of one who had never done anything in the way
of fasting, and had wrought no miracles. Then Dorotheus
said, "He fasted not, but he never gave way to his
self-will."</p>

<p>And after some days, there was an old monk taken into
the hospital, who prayed to God to show him all the holy
fathers of that house who had served Him, and had entered
into their rest. And he saw in vision a goodly choir of
aged saints, and amongst them was a young lay brother,
with hair on which the snows of age had not fallen, and a
hectic colour in his cheek. Now the old man told his
vision to the brethren, and when he described the novice,
the monks knew that it was Dositheus, touching whose
sanctity they had doubted.</p>

<p><span class="pagenum"><a name="Page_382" id="Page_382">{382}</a></span></p>

<h3>S. EARCONGOTHA, V. ABSS.<br />
(<small>END OF</small> 7<small>TH CENT.</small>)</h3>

  <p class="small">[Benedictine Martyrology. Authority:&mdash;Bede, lib. iii., c. 8.]</p>

<p><span class="smcap">Earcongotha</span>, great granddaughter of the first Christian
king of the Anglo-Saxons, and daughter of Ercombert,
King of Kent, was a nun in the French community of
Faremoutier, where so many of the English princesses were
trained. She was, says Bede, a virgin of great virtue,
worthy in everything of her illustrious origin, and was
elevated to become Abbess. Being warned of her approaching
end, she went from cell to cell in the infirmary
of the monastery, asking for the prayers of her sick nuns.
She died during the following night, at the first glimpse of
dawn. At the same hour the monks, who occupied another
part of the double monastery, heard a sound like the noise
of a multitude, who, to the sound of heavenly music, invaded
the monastery. When they went out to see what it
was, they found themselves in a flood of miraculous light,
in the midst of which the soul of the foreign princess
ascended to heaven.</p>

<h3>S. MILBURGH, V. ABSS.<br />
(7<small>TH CENT.</small>)</h3>

  <p class="small">[Milburgh or Milburga is inscribed in the Roman Martyrology, and in
  that bearing the name of Bede. Authority:&mdash;William of Malmesbury and
  Capgrave.]</p>

<p><span class="smcap">Perhaps</span> no higher commendation can be passed upon
Domneva, the saintly wife of Merewald, than this, that she
was the mother of three eminent saints, Milburgh, Mildred,
and Mildgytha. S. Milburgh was the eldest, if the names are
mentioned according to the order of birth, and this being
<span class="pagenum"><a name="Page_383" id="Page_383">{383}</a></span>
most probably the case, the date of her birth would be
about the year of grace, 662. We are told that from
her earliest years she dedicated herself to God with all
the ardour of her soul. Whatever she did, she did it for
the love of Christ alone, endeavouring always to please
Him, and to grow up in His holy service. The world,
which would have many attractions to a highborn maiden,
she thoroughly despised, and even life itself she counted as
nothing, unless it were spent in entire devotion to God.
That she might live such a life with greater freedom, and in
holy companionship with others, moved by the same
heavenly desire, she founded a monastery for religious
virgins at Wenlock, in Shropshire. Wenlock Magna it was
afterwards called, and Much Wenlock at the present day.
Her father, and her uncle Wulfhere, king of Mercia,
assisted her in this pious undertaking, and the monastery
was endowed with ample possessions, many precious relicts
of saints, and great privileges. Milburgh was consecrated
abbess by Archbishop Theodore, and under her gentle rule
the monastery became like a paradise in which Our Lord
had planted the fairest flowers, and the sweetest fruits; and
among them all S. Milburgh was pre-eminent in every
virtue, and more especialty did the grace of humility shine
forth in her. But the more she humbled herself, so much
the more did God manifest His power in her by many gifts,
enabling her to restore sight to the blind, and life to the
dead. Her exhortations, full of heavenly unction, and the
teaching of her saintly life, had a marvellous effect in bringing
many souls from the darkness of error to the light of
truth; and from the death of sin to a life of righteousness.
Among the many wonderful things related of her, we read,
that one day she went on some good errand to a village
called Stoke, (Stoke S. Milburgh), when she was seen by
the son of some neighbouring king, who wished to carry her
<span class="pagenum"><a name="Page_384" id="Page_384">{384}</a></span>
off by force, that he might marry her. He got together a
few soldiers, and formed a plan for intercepting her; but
she, divinely admonished of the wicked scheme, fled at once
with a companion she had with her. On her way she
crossed a shallow stream called the Corve. As soon as the
rash man heard of her flight, he followed in great haste, but
when he came to the stream, the water suddenly rose, and
rendered further pursuit impossible; so Christ's lamb
escaped, while he stood still, confounded and amazed.</p>

<p>One night she had continued longer than usual in prayer
and contemplation, and, overcome with fatigue, fell asleep;
nor did she awake till the rays of the morning sun fell
upon her. Then she started up so suddenly that the
sacred veil fell from her head, but a slanting sunbeam
caught it ere it touched the ground, and held it suspended
in mid-air until she had time to rouse herself. Then she
perceived the divine manifestation, and gave thanks to God,
praising and magnifying Him.</p>

<p>Upon another occasion, when she was alone in her
oratory, a widow came in carrying her dead child, and fell
down at the feet of the holy virgin, and with many tears
implored her to intercede for her, that her child might be
restored to life. Milburgh rebuked her for making such a
strange request, and recommended submission to the divine
will. "Go," she said, "and bury thy dead, then prepare
to follow thy son, for man is born to die." But the widow
refused to go. "No, I will not leave thee, unless thou restore
my child to life." When the holy virgin saw the
woman's faith, she prostrated herself in prayer by the body
of the child. Immediately she was surrounded by fire,
which came down from heaven, and so entirely enveloped
her, that it seemed impossible that she could escape
being consumed by it. One of the sisters coming in, cried
out to her to fly, but she had no sooner spoken, than
<span class="pagenum"><a name="Page_385" id="Page_385">{385}</a></span>
all trace of fire was gone, and S. Milburgh, rising from her
knees, presented the now living child to his mother.</p>

<div class="figcenter" style="max-width: 326px">
  <a name="milburgh" id="milburgh">
  <img width="326" height="600" alt="" src="images/427-milburgh.jpg" />
  </a>
  <div class="caption">
    <p class="title">S. MILBURGH. After Cahier.</p>
    <p class="date">Feb. 23.</p>
  </div>
</div>

<p>S. Milburgh is represented as having authority over the
birds of the air, and protecting crops from their ravages.
In the parable, the fowls that came and devoured the good
seed, were, we know, evil spirits.</p>

<p>After many years spent in good works and holy exercises,
she was further purified and fitted, by long and painful illnesses,
for those eternal mansions for which her soul
longed. When the time of her departure drew near, she
called together the whole community, and exhorted them
all to have ever before them those two heavenly sentences:
"Blessed are the pure in heart, for they shall see God.
Blessed are the peacemakers, for they shall be called the
children of God." She then recommended them to choose
the most pious of the sisters for their future abbess. Taking
leave of them, she said, "Most dear sisters, I have loved
you as my own bowels, and have been over you, as a
mother over her children, with pious care. A higher call
now in mercy invites me, I go the way of all flesh, and
commend you to God and the Blessed Virgin." Having
armed herself for her passage with the holy sacraments, she
gave up her pure soul into the hands of her Maker, on
Feb.&nbsp;23rd, 722, and was buried with honour near the altar,
in the church of the monastery.</p>

<p>The monastery was afterwards destroyed by the Danes,
and, in course of time, all trace of the tomb of the saint
was lost. But many ages after, when it was being re-built
by some Cluniac monks, two boys who were playing there,
fell through the pavement, and sunk down to their knees in
the ground. This accident occasioned some surprise, and
the monks had the ground opened, and found human bones
in the very foundation of the altar. An odoriferous exhalation,
as of a most precious balsam, perfumed the whole
<span class="pagenum"><a name="Page_386" id="Page_386">{386}</a></span>
church when the tomb was opened, and numerous miracles
are said to have taken place at the tomb of the saint; so
many, that of all the crowds who went to it, none came
away without receiving some benefit. On May 26th, 1501,
the relics were enclosed in a costly chest, and deposited
in a conspicuous and eminent place in the same monastery,
where they remained till its destruction in the time of
Henry VIII.</p>

<p>Some ruins of the abbey church, built in the year 1080,
may still be seen at Wenlock. They consist of south aisle
and transept, and part of the cloister, sufficient to shew the
magnificence of the ancient building.</p>

<h3>S. LAZARUS, P. C.<br />
(<small>ABOUT A.D.</small> 870.)</h3>

  <p class="small">[Inserted in the Roman Martyrology by Baronius. Venerated by the
  Greeks on November 17th, and his translation on October 17th.
  Authorities:&mdash;Cedrenus and Zonaras.]</p>

<p><span class="smcap">S. Lazarus</span> was priest, monk, and painter. During the
persecution by the emperor Theophilus against sacred
images and monks, Lazarus, as a painter of pictures for
churches, was imprisoned, and his right hand was fearfully
burnt by the application of red-hot iron plates. On the
death of the emperor he recovered his liberty, and painted
two celebrated pictures, one at Constantinople, of S. John
the Baptist, the other at Chalcis, of the Saviour, on a wall,
where there had been a similar picture, which had been
scraped off by the Iconoclasts. He was sent to Rome by
the Emperor Michael the Stammerer, with some magnificent
corporals and altar vestments, minutely described by
Anastasius the Librarian. On a second expedition to
Rome he died.</p>

<p><span class="pagenum"><a name="Page_387" id="Page_387">{387}</a></span></p>

<h3>S. PETER DAMIANI, B. D.<br />
(<small>A.D.</small> 1072.)</h3>

  <p class="small">[Roman Martyrology. A double of the Breviary. Pope Leo XII. gave to
  S. Peter Damiani the title of Doctor of the Church, and extended to
  the whole of the Catholic Church the right of venerating him, which
  was formerly reserved to the Camaldolese, and to the dioceses of
  Ravenna and Falonza. Authority:&mdash;Life by his disciple, John of Lodi.]</p>

<p><span class="smcap">Peter</span>, surnamed of Damian, was born about the year 988,
in Ravenna, of a good family, the Onesti, that was considerably
reduced in circumstances. He was the youngest
of many children, and when very young, losing his father
and mother, he was left in the hands of a married brother, in
whose house he was treated more as a slave than a relation;
and when grown up, he was sent to keep swine. One day
he became possessed of a piece of money, which, instead of
spending on himself, he bestowed in alms on a priest,
desiring him to offer up prayers for his father's soul. He
had another brother called Damian, who was arch-priest of
Ravenna, and afterwards a monk; who, taking pity on him,
gave him an education. Damian sent Peter to school, first
at Faenza, afterwards at Parma. Having good natural parts,
it was not long before Peter found himself in a capacity to
teach others. To arm himself against the allurements of
pleasure, and the artifices of the devil, he began to wear a
rough hair-shirt under his clothes, and to inure himself to
fasting, watching, and prayer. In the night, if any temptation
of concupiscence arose, he got out of bed and
plunged into the river. After this, he visited churches,
reciting the psalter whilst he performed this devotion, till
the church office began. He not only gave much away in
alms, but was seldom without some poor person at his
table, and took a pleasure in serving them with his own
hands. But at length he came to the resolution of deserting
the world, and embracing the monastic life, at a
<span class="pagenum"><a name="Page_388" id="Page_388">{388}</a></span>
distance from his own country. While his mind was full
of these thoughts, two religious of the order of S. Benedict,
belonging to Font-Avellano, a desert at the foot of the
Apennines in Umbria, happened to call at the place of his
abode; and being much edified at their disinterestedness,
he resolved to embrace their institute; which he did
shortly after. This hermitage had been founded by Blessed
Ludolf, about twenty years before S. Peter came thither,
and was then in the greatest repute. The hermits, in pairs,
occupied separate cells. They lived on bread and water
four days in the week: on Tuesdays and Thursdays they
ate pulse and herbs, which every one dressed in his own
cell: on their fast days all their bread was given them by
weight. They never used any wine (the common drink of
the country) except for mass, or in sickness: they went
barefoot, used disciplines, made many genuflections, struck
their breasts, stood with their arms stretched out in prayer,
each according to his strength and devotion. After the
night office they said the whole psalter before day. This
severe life brought on S. Peter a nervous attack of wakefulness,
which nearly wore him out, and of which he was cured
with very great difficulty. But he learned from this to use
more discretion. He gave a considerable time to sacred
studies, and became as well versed in the Scriptures as he
was before in profane literature. His superior ordered him
to make frequent exhortations to the religious, and as he
had acquired a very great character for virtue and learning,
Guy, abbot of Pomposia, begged his superior to send him
to instruct his monastery, which consisted of a hundred
monks. Peter staid there two years, and was then called
back by his abbot, and sent to perform the same function
in the large abbey of S. Vincent, near the Pietra Pertusa, or
Hollow Rock. On his recall, he was commanded by his
abbot, with the unanimous consent of the hermitage, to
<span class="pagenum"><a name="Page_389" id="Page_389">{389}</a></span>
take upon him the government of the desert after his death,
Therefore, on the decease of the abbot, in 1041, Peter
assumed the direction of that holy family, which he
governed with wisdom and sanctity. He founded five
other hermitages; in which he placed priors subject to his
jurisdiction. His principal care was to cherish in his
disciples the spirit of solitude, charity, and humility.
Among them, many became great lights of the Church, as
S. Ralph, bishop of Gubbio, whose festival is kept on the
26th of June; S. Dominic, surnamed Loricatus, the 14th
of October; S. John of Lodi, his successor in the priory of
the Holy Cross, who was also bishop of Gubbio, and wrote
S. Peter's life; and many others. He was for twelve years
much employed in the service of the Church by many
zealous bishops, and by four popes successively, namely,
Gregory VI., Clement II., Leo IX., and Victor II. Their
successor, Stephen IX., 1057, prevailed on him to quit his
desert, and made him cardinal bishop of Ostia.</p>

<p>Stephen IX. dying in 1058, Nicolas II. was chosen
pope, a man of deep penetration, of great virtue and learning.
Upon complaints of simony in the Church of Milan,
Nicolas II. sent Peter thither as his legate. Nicolas II.
dying, after having sat two years and six months, Alexander
II. was chosen pope, in 1062. S. Peter had with great
importunity solicited Nicolas II. to grant him leave to
resign his bishopric, and return to his solitude; but could
not obtain it. His successor, Alexander II., out of affection
for the holy man, was prevailed upon to allow it, in 1062,
but not without great difficulty, and the reserve of a power
to employ him in Church-matters of importance, as he might
have occasion hereafter for his assistance. The saint from
that time thought himself discharged, not only from the burden
of his flock, but also from the government, as Superior
of the several priories, dependent on his monastery.</p>

<p><span class="pagenum"><a name="Page_390" id="Page_390">{390}</a></span>
In this retirement he edified the Church by his penance
and compunction, and laboured by his writings to enforce
the observance of discipline and morality. He wrote a
treatise to the bishop of Besançon, against the custom
which the canons of that Church had, of saying the divine
office sitting, a custom which has unfortunately, since his
time, become general; but he saw the propriety of all sitting
during the lessons. This saint wrote most severely on the
obligations of religious, particularly against their rambling
over the country, and going from monastery to monastery.
He complained of certain evasions, by which many palliated
real infractions of their vow of poverty. He justly
observed, "We can never restore what is decayed of
primitive discipline; and if we, by negligence, suffer any
diminution in what remains established, future ages will
never be able to repair such breaches. Let us not draw
upon ourselves so base a reproach; but let us faithfully
transmit to posterity the examples of virtue which we have
received from our forefathers." The holy man was obliged
to interrupt his solitude in obedience to the pope, who sent
him in the capacity of legate, into France, in 1063, commanding
the archbishops and others to receive him as
himself. S. Peter there reconciled discords, settled the
bounds of the jurisdiction of certain dioceses, and condemned
and deposed in councils those who were convicted
of simony. He notwithstanding, tempered his severity with
mildness and indulgence towards penitents, where charity
and prudence required such a condescension. Henry IV.,
king of Germany, in 1067, married Bertha, daughter of
Otho, marquis of the Marches of Italy, but afterwards, in
1069, sought a divorce, and persuaded the Archbishop of
Mentz to favour his design, by promising full payment of
monies due to him if he complied, and threatening to fall
on his territories with an armed band if he refused. For
<span class="pagenum"><a name="Page_391" id="Page_391">{391}</a></span>
the purpose of sanctioning the divorce, the archbishop
assembled a council at Mentz. Pope Alexander II.
forbade him ever to consent to such an injustice, and
chose Peter Damiani for his legate to preside in the
synod. The venerable legate met the king and bishops at
Frankfort, laid before them the orders and instructions of
the pope, and in his name conjured the king to pay a
due regard towards the law of God, the canons of the
Church, and his own reputation, and seriously reflect on the
public scandal of so pernicious an example. The noblemen
likewise all rose up, and entreated their sovereign never
to stain his honour by so foul an action. The king, unable
to resist so cogent an authority, dropped his project of a
divorce; but remaining the same man in his heart, continued
to hate the queen more than ever.</p>

<p>S. Peter hastened back to his desert of Font-Avellano.
Whatever austerities he prescribed to others he was the first
to practise himself, remitting nothing of them, even in his
old age. He lived shut up in his cell as in a prison, fasted
every day, except festivals, and allowed himself no other
subsistence than coarse bread, bran, herbs, and water, and
this he never drank fresh, but what he had kept from the
day before. He tortured his body with iron girdles and
frequent disciplines, to render it more obedient to the spirit.
He passed the first three days of every Lent and Advent
without taking any kind of nourishment whatsoever; and
often for forty days together, lived only on raw herbs and
fruits, or on pulse steeped in cold water, without touching
so much as bread, or anything that had passed the fire. A
mat spread on the floor was his bed. He used to make
wooden spoons and such like useful cheap things, to exercise
himself at certain hours in manual labour. Henry, archbishop
of Ravenna, having been excommunicated for
grievous enormities, S. Peter was sent by Pope Alexander II.
<span class="pagenum"><a name="Page_392" id="Page_392">{392}</a></span>
in the character of legate, to adjust the affairs of the Church.
When he arrived at Ravenna, in 1072, he found the unfortunate
prelate just dead; but brought the accomplices of
his crimes to a sense of their guilt, and imposed on them a
suitable penance. This was his last undertaking for the
Church, God being pleased soon after to call him to eternal
rest, and to the crown of his labours. Old age and the
fatigues of his journey did not make him lay aside his
accustomed mortifications, by which he fulfilled his burnt-offering.
In his return towards Rome, he was stopped by
a fever in the monastery of Our Lady, outside the gates of
Faenza, and died there, on the eighth day of his sickness,
whilst the monks were reciting Matins round about him.
He passed from that employment, which had been the delight
of his heart on earth, to sing the same praises of God
in eternal glory, on the 22nd of February, 1072, being fourscore
and three years old. He is honoured as patron at
Faenza and Font-Avellano, on the 23rd of the same month.</p>

<div class="figcenter">
  <img width="200" height="197" alt="" src="images/436-notitle.jpg" />
</div>

<p><span class="pagenum"><a name="Page_393" id="Page_393">{393}</a></span></p>

<h2>February 24.</h2>

<ul>
 <li><span class="smcap">S. Matthias</span>, <i>Ap. M., after</i> <span class="smcap">a.d.</span> 60.</li>
 <li><span class="smcap">SS. Montanus, Lucius, Julian, Victorius, and Companions.</span>, <i>MM. in Africa</i>, <span class="smcap">a.d.</span> 259.</li>
 <li><span class="smcap">S. Sergius</span>, <i>M. at Cæsarea in Cappadocia</i>, <span class="smcap">a.d.</span> 304.</li>
 <li><span class="smcap">S. Modestus</span>, <i>B. of Treves, circ.</i> <span class="smcap">a.d.</span> 480.</li>
 <li><span class="smcap">S. Prætextatus</span>, <i>of Rouen, B. M.</i>, <span class="smcap">a.d.</span> 586.</li>
 <li><span class="smcap">S. Liuthard</span>, <i>of Senlis, B. C. in England, end of 7th cent.</i></li>
 <li><span class="smcap">S. Ethelbert</span>, <i>K. of Kent</i>, <span class="smcap">a.d.</span> 616.</li>
 <li><span class="smcap">S. John Theristis</span>, <i>Monk at Stylum in Calabria; circ.</i> <span class="smcap">a.d.</span> 1129.</li>
</ul>

<h3>S. MATTHIAS, AP. M.<br />
(<small>AFTER A.D.</small> 60.)</h3>

  <p class="small">[Roman Martyrology, but in leap year on Feb. 25th. So all Latin
  Martyrologies, with the exception of the ancient Roman one bearing
  the name of S. Jerome, which does not include any mention of S.
  Matthias, and the Church of Milan venerates S. Matthias on Feb.&nbsp;7;
  the Greeks commemorate him on August 9th. The election of this
  Apostle is said to have taken place on May 12th. Authorities:&mdash;The
  Acts of the Apostles, and various traditional notices concerning
  him. The Apocryphal Syriac Acts of S. Matthias are extant.]</p>

<div>
  <img class="drop-cap" src="images/drop-s2.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">SAINT MATTHIAS not having been an Apostle
of the first election, immediately called and
chosen by our Blessed Lord, particular remarks
concerning him are not to be expected in the
narrative of the Holy Gospels. He was, probably, one of
the Seventy disciples who had attended on Christ the whole
time of his public ministry. A vacancy having been made
in the college of the Apostles by the suicide of the traitor
Judas, the first thing which they did after their return from
Mount Olivet&mdash;where Our Lord took leave of them on His
Ascension&mdash;to S. John's house on Mount Sion, was to fill
up their number with a fit person; for this purpose, S. Peter
informed them that Judas, according to the prophetic prediction,
<span class="pagenum"><a name="Page_394" id="Page_394">{394}</a></span>
having fallen from his ministry, it was necessary that
another should be substituted in his room, one that had
been a constant companion and disciple of the Holy Jesus,
and, consequently, capable of bearing witness to His life,
death, and resurrection. Two were proposed as candidates&mdash;Joseph,
called Barsabas and Justus (whom some make
the same with Joses, one of the brethren of Our Lord), and
Matthias&mdash;both duly qualified for the place. The way of
election was by lots, a way frequently used both among
Jews and Gentiles for the determination of doubtful and
difficult cases, and especially in the choosing judges and
magistrates: and this course the Apostles rather took because
the Holy Ghost was not yet given, by whose
immediate dictates and inspiration they were chiefly guided
afterwards. The lots were put into the urn, and the name of
Matthias was drawn out, and thereby the Apostolate devolved
upon him. Not long after, the promised powers of
the Holy Ghost were conferred upon the Apostles, to fit
them for that great and difficult employment upon which
they were sent; and, among the rest, S. Matthias betook
himself to his charge and province. The first period of
his ministry he spent in Judæa; whence, having reaped a
considerable harvest, he betook himself to other provinces.
The Greeks, with some probability, report him to have
travelled eastwards into Cappadocia (which they erroneously
call Æthiopia). Here, meeting with a people of a fierce
and intractable temper, he was treated by them with great
rudeness and inhumanity; and from them, after all his
labour and sufferings, and a numerous conversion of men
to Christianity, he obtained at last the crown of martyrdom,
about the year of Christ, 64. Little certain information can
be ascertained concerning the manner of his death; but the
Greek Menæa, which are corroborated by several ancient
breviaries, relate that he was crucified, and that as Judas was
<span class="pagenum"><a name="Page_395" id="Page_395">{395}</a></span>
hanged upon a tree, so Matthias suffered upon a cross. His
body is said to have been kept a long time at Jerusalem,
thence thought to have been translated to Rome by S.
Helena, mother of Constantine the Great, where some supposed
portions of it are shown with great veneration at this
day; though others contend that his relics were brought to
and are still preserved at Trèves. Among many apocryphal
writings attributed to the Apostles, there was a Gospel published
under his name, mentioned by the ancient ecclesiastical
historians, and condemned with the rest by Gelasius,
Bishop of Rome, as it had been rejected by others before
him.</p>

<div class="figcenter" style="max-width: 368px">
  <a name="matthias" id="matthias">
  <img width="368" height="600" alt="" src="images/437-matthias.jpg" />
  </a>
  <div class="caption">
    <p class="title">BEHEADING OF S. MATTHIAS. From Cahier.</p>
    <p class="date">Feb. 24.</p>
  </div>
</div>

<p>S. Matthias is seldom represented in works of art; when
his figure does occur, he generally carries an axe or halbert,
sometimes a spear or lance, occasionally a book and a stone.
The Greeks represent S. Matthias as an old man with a
rounded beard.</p>

<h3>SS. MONTANUS, LUCIUS, JULIAN, AND COMP., MM.<br />
(<small>A.D.</small> 259.)</h3>

  <p class="small">[Roman and other Western Martyrologies. Authority:&mdash;The very
  interesting letter written by these Martyrs, when in prison, to
  their brethren, with the conclusion, relating their passion, by an
  eye-witness.]</p>

<p><span class="smcap">The</span> persecution raised by Valerian had raged two years,
during which, many had received the crown of martyrdom,
and amongst others, S. Cyprian, in September, 258. The
proconsul, Galerius Maximus, who had pronounced sentence
on that saint, dying soon after, the procurator, Solon,
continued the persecution, waiting for the arrival of a new
proconsul from Rome. After some days, a sedition was
raised in Carthage against him, in which many were killed.
Solon, instead of making search after the perpetrators of
<span class="pagenum"><a name="Page_396" id="Page_396">{396}</a></span>
the riot, vented his fury upon the Christians, knowing that
this would be agreeable to the idolaters. Accordingly, he
caused eight Christians, all disciples of S. Cyprian, and most
of them of the clergy, to be apprehended. "As soon as
we were taken," say the martyrs, "we were given in custody
to the officers of the quarter. The governor's soldiers
told us that we were to be condemned to the flames; then
we prayed to God, with great fervour, to be delivered from
that punishment, and he, in whose hands are the hearts of
men, was pleased to grant our request. The governor
altered his first intent, and ordered us into a very dark and
incommodious prison, where we found the priest Victor,
and some others; but we were not dismayed at the filth and
darkness of the place, our faith and joy in the Holy Ghost
reconciled us to our sufferings in that place, though they
were such as it is not easy for words to describe; but the
greater our trials, the greater is He who overcomes them in
us. Our brother Rhenus in the meantime had a vision, in
which he saw several of the prisoners going out of the jail
with a lighted lamp preceding each of them, whilst others,
who had no such lamp, stayed behind. He discerned us in
this vision, and assured us that we were of the number of
those who went forth with lamps. This gave us great joy,
for we understood that the lamp represented Christ, the
true Light, and that we were to follow Him by martyrdom.</p>

<p>"The next day we were sent for by the governor, to be
examined. It was a triumph to us to be conducted, as a
spectacle, through the market place and the streets, with our
chains rattling. The soldiers, who knew not where the
governor would hear us, dragged us from place to place till,
at length, he ordered us to be brought into his closet. He
put several questions to us; our answers were modest, but
firm: at length we were remanded to prison; here we prepared
ourselves for new conflicts. The sharpest trial was
<span class="pagenum"><a name="Page_397" id="Page_397">{397}</a></span>
that which we underwent through hunger and thirst, the
governor having commanded that we should be kept without
meat and drink for several days, insomuch that water
was refused us after our work; yet Flavian the deacon
added great voluntary austerities to these hardships, often
bestowing on others that little refreshment which was most
sparingly allowed us at the public charge.</p>

<p>"God was pleased himself to comfort us in this our extreme
misery, by a vision which he vouchsafed to the priest
Victor, who suffered martyrdom a few days after. 'I saw
last night,' said he to us, 'a child, whose countenance was
of a wonderful brightness, enter the prison. He took us to
all parts to make us go out, but there was no outlet; then
he said to me,&mdash;Thou art still concerned at being retained
here, but be not discouraged, I am with thee: carry these
tidings to thy companions, and let them know that they
shall have a more glorious crown. I asked him where
heaven was; the child replied, Beyond the world.' Victor
then desired to be shown the place of the blessed, but the
child in the vision reprimanded him gently, saying, 'Where
then would be thy faith?' Victor said, 'I cannot retain
what thou dost command me: tell me a sign that I may
give to my companions.' He answered, 'Give them the
sign of Jacob, that is, his mystical ladder, reaching to the
heavens.'" Soon after this vision Victor was put to death.
"This vision," continues the letter of the martyrs, "filled
us with joy."</p>

<p>"God gave us, the night following, another assurance of
his mercy, by a vision to our sister Quartillosia, a fellow-prisoner,
whose husband and son had suffered death for
Christ three days before, and who followed them by martyrdom
a few days after. 'I saw,' says she, 'my son, who
suffered; he was in the prison sitting on a vessel of water,
and he said to me,&mdash;God has seen thy sufferings. Then
<span class="pagenum"><a name="Page_398" id="Page_398">{398}</a></span>
entered a young man, of a wonderful stature, and he said,&mdash;Be
of good courage, God hath remembered thee.'" The
martyrs had received no nourishment the preceding day,
nor had they any on the day that followed this vision; but,
at length, Lucian, then priest, and afterward bishop of Carthage,
surmounting all obstacles, got food to be carried to
them in abundance by the subdeacon Herennian, and by
Januarius, a catechumen. The Acts say, they brought the
never-failing Food,<span
class="fnanchor"><a name="Ref_65" id="Ref_65" href="#Foot_65">[65]</a></span>
that is, the blessed Eucharist. They
continue: "We have all one and the same spirit, which
unites and cements us together in prayer, in mutual conversation,
and in all our actions. These are the lovely bands
which put the devil to flight, are most agreeable to God, and
obtain of Him, by joint prayer, whatever they ask. These
are the ties which link hearts together, and which make men
the children of God. To be heirs of His kingdom we must
be His children, and to be His children we must love one
another. It is impossible for us to attain to the inheritance
of heavenly glory, unless we keep that union and peace with
all our brethren which our heavenly Father has established
amongst us. Nevertheless, this union suffered some prejudice
in our troop, but the breach was soon repaired. It
happened that Montanus had some words with Julian about
a person who was not of our communion, and who was got
among us (probably admitted by Julian). Montanus on
this account rebuked Julian, and they, for some time afterward,
behaved towards each other with coldness, which was,
as it were, a seed of discord. Heaven had pity on them
both, and, to reunite them, admonished Montanus by a
dream, which he related to us, as follows:&mdash;'It appeared to
me that the centurions were come to us, and that they conducted
us through a long path into a spacious field, where
we were met by Cyprian and Lucius. After this, we came
<span class="pagenum"><a name="Page_399" id="Page_399">{399}</a></span>
into a very luminous place, where our garments became
white, and our flesh whiter than our garments, and so wonderfully
transparent, that there was nothing in our hearts but
what was clearly exposed to view; but, in looking into myself,
I could discover some filth in my own bosom: and,
meeting Lucian, I told him what I had seen, adding, that
what I had observed in my breast denoted my coldness
towards Julian. Wherefore, brethren, let us love, cherish,
and promote, with all our might, peace and concord. Let
us be here unanimous, in imitation of what we shall be hereafter.
As we hope to share in the rewards promised to the
just, and to avoid the punishments wherewith the wicked
are threatened, as we desire to be, and to reign with Christ,
let us do those things which will lead us to Him and to His
heavenly kingdom.'"</p>

<p>Thus far, the martyrs wrote in prison what happened to
them; the rest was written by those persons who were
present, according to the recommendation of Flavian, one
of the martyrs.</p>

<p>After suffering extreme hunger and thirst, with other hardships,
during an imprisonment of many months, the confessors
were brought before the president, and made a glorious
confession. The edict of Valerian condemned only bishops,
priests, and deacons to death. The false friends of Flavian
maintained before the judge that he was not a deacon, and,
consequently, was not comprehended in the emperor's decree;
whereupon, though he protested that he was one, he
was not then condemned; but the rest were sentenced to
death. They walked cheerfully to the place of execution,
and each of them gave exhortations to the people. Lucius,
who was naturally mild and modest, was a little dejected on
account of a sickness he had contracted in prison; he,
therefore, went before the rest, accompanied by only a few
persons, lest he should be oppressed by the crowd, and so
<span class="pagenum"><a name="Page_400" id="Page_400">{400}</a></span>
not have the honour of spilling his blood. Some cried out
to him, "Remember us." "Do you also," said he, "remember
me." Julian and Victoricus exhorted the brethren
to peace, and recommended to their care the whole body of
the clergy, especially those who had undergone the hardships
of imprisonment. Montanus, who was endued with
great strength, both of body and mind, cried out, "He that
sacrificeth to any God but the true one shall be utterly destroyed."
This he often repeated. He also checked the
pride and wicked obstinacy of the heretics, telling them that
they might discern the true Church by the multitude of its
martyrs. Like a true disciple of S. Cyprian, and a zealous
lover of discipline, he exhorted those that had fallen not to
be over hasty, but fully to accomplish their penance. He
exhorted the virgins to preserve their purity, and to honour
the bishops, and all the bishops to abide in concord. When
the executioner was ready to give the stroke, he prayed
aloud to God that Flavian, who had been reprieved at the
people's request, might follow them on the third day. And,
to express his assurance that his prayer was heard, he rent
in pieces the handkerchief with which his eyes were to be
covered, and ordered one-half of it to be reserved for
Flavian, and desired that a place might be kept for him
where he was to be buried, that they might not be separated
even in the grave. Flavian, seeing his crown delayed, made
it the object of his ardent desires and prayers. And as his
mother kept close by his side, with the constancy of the
mother of the holy Maccabees, and with longing desire
to see him glorify God by death, he said to her, "Thou
knowest, mother, how much I have longed to enjoy the
happiness of dying by martyrdom." In one of the two
nights during which he survived, he was favoured with a
vision, in which one said to him, "Why dost thou grieve?
Twice hast thou been a confessor, and thou shalt suffer
<span class="pagenum"><a name="Page_401" id="Page_401">{401}</a></span>
martyrdom by the sword." On the third day he was ordered
to be brought before the governor. Here it appeared how
much he was beloved by the people, for they endeavoured
by all means to save his life. They cried out to the judge
that he was no deacon; but he affirmed that he was. A
centurion presented a billet, which set forth that he was
not. The judge accused him of lying, to procure his own
death. He answered, "Is that probable? are not they
rather guilty of an untruth who say the contrary?" The
people demanded that he might be tortured, in hopes he
would recall his confession on the rack; but the judge condemned
him to be beheaded. The sentence filled him with
joy, and he was conducted to the place of execution, accompanied
by a great multitude, and by many priests. A shower
dispersed the infidels, and the martyr was led into a house
till the storm was passed, and there he had an opportunity
of taking his last leave of the faithful, without the presence
of any heathen spectators. He told them that in a vision
he had asked Cyprian whether the stroke of death is painful,
and that the martyr answered, "The body feels no pain
when the soul gives itself entirely to God." At the place
of execution, he prayed for the peace of the Church and
the union of the brethren. Having done speaking, he
bound his eyes with that half of the handkerchief which
Montanus had ordered to be kept for him, and, kneeling in
prayer, received the last stroke. Although he suffered two
days after the others, the whole glorious company receives
commemoration together on one day.</p>

<p><span class="pagenum"><a name="Page_402" id="Page_402">{402}</a></span></p>

<h3>S. SERGIUS, M.<br />
(<small>A.D.</small> 304.)</h3>

  <p class="small">[Roman and German Martyrologies, and those of Bede, Usuardus, Ado,
  &amp;c. Authority:&mdash;The Acts, apparently not in their original form, but
  trustworthy.]</p>

<p><span class="smcap">S. Sergius</span> lived a retired, hermit life, near Cæsarea,
in Cappadocia. When he heard of the breaking out of
persecution, under the Emperors Diocletian and Maximian,
his zeal led him to come into the city, and appear before
Sapricius, the governor, and proclaim his abhorrence of the
gods of Rome. The governor at once ordered him to
execution.</p>

<p>His relics were translated to Ubeda, in the diocese of
Taragona, in Spain.</p>

<h3>S. PRÆTEXTATUS OF ROUEN, B. M.<br />
(<small>A.D.</small> 586.)</h3>

  <p class="small">[Roman Martyrology. Authority:&mdash;S. Gregory of Tours, Hist. Franc.
  lib. ix. c.&nbsp;39, 42, and the zealous champion of Prætextatus in the
  Council of Paris.]</p>

<p><span class="smcap">On</span> the death of Clothair, sole king of the Franks,
(<span class="smcap">a.d.</span> 561), his dominions were divided amongst his four
sons, Charibert, who became king of Paris and the adjacent
country; Guntram, of Orleans; Chilperic, of Soissons; and
Sigebert, of Austrasia. The reign of Charibert was unattended
by any important event; he died at the expiration
of eleven years from the date of his accession, leaving an
only daughter, Bertha, who married Ethelbert, king of
Kent, and converted him to Christianity. The brothers
Sigebert and Chilperic were engaged in bloody wars with
each other. Sigebert had espoused Brunhild, daughter
<span class="pagenum"><a name="Page_403" id="Page_403">{403}</a></span>
of Athanagild, king of the Visigoths. Chilperic was
married at three several periods to as many wives: first,
to Audovera, by whom he had three sons; Theodebert,
Meroveus, and Clovis; secondly, to Gailesuinth, sister of
Brunhild, by whom he had a daughter. During the lifetime
of his second queen, Chilperic became enamoured of
Fredegund, and his passion led him to put Gailesuinth
to death, and elevate her rival to the throne. This barbarous
action induced Sigebert to take up arms against his
brother, urged thereto by the vehement Brunhild, desirous
of revenging the murder of her sister; and a destructive
war ensued, in the course of which Chilperic and his guilty
consort were driven from their country, and became exiles
in a foreign land.</p>

<p>At no very distant interval of time, in 575, Sigebert was
assassinated by the directions of his unnatural brother.
Brunhild, his widow, sued for protection to Meroveus, son
of Chilperic by his first wife, who was at Rouen, where
Chilperic had imprisoned her. Meroveus, dreading the
power of Fredegund, who wished to secure the succession
to the crown for her son, took up arms against his father,
and making common cause with Brunhild, his aunt,
married her.</p>

<p>At that time, Prætextatus was bishop of Rouen. His
position was difficult. The insurgent son had made Rouen
his head-quarters, and expected, or exacted contributions
from the Church, which Prætextatus was unwilling to
grant, but which the prince was strong enough to obtain.
To make the case more difficult, Meroveus was the
spiritual son of this bishop, that is, Prætextatus had baptized
him, and this spiritual relationship was then regarded as a
sacred and dear tie. Chilperic heard exaggerated accounts
of what the bishop had done, and hastily concluding that
Prætextatus was privy to the revolt of Meroveus, ordered
<span class="pagenum"><a name="Page_404" id="Page_404">{404}</a></span>
a council of prelates to meet in Paris, to try and sentence
Prætextatus either to have his episcopal habit rent in
twain, and to have Psalm cviii. (<span class="smcap">A. V.</span> 109), said over him, in
token that his bishopric was taken from him, or that he
should be excommunicated. Prætextatus was first charged
by the king with having broken the canons by marrying
Meroveus to his aunt, and with having fomented rebellion
by giving large contributions to the prince. The bishop
denied both charges. The king in person pressed the
charge. S. Gregory, bishop of Tours, who gives us a full
account of the affair, and Aetius, archdeacon of Paris,
were the only two who had courage to take the part of the
bishop, on whose destruction the king was resolved.
Gregory steadfastly refused to condemn Prætextatus on
charges which could not be substantiated. Then the king
sent for him privately, and endeavoured by flattery to
break his resolution, but in vain. Then bursting out in
a passion, he exclaimed, "Hah! bishop, you who have to
dispense justice, will not show justice to me. True, by my
faith! is the proverb, Hawks will not peck out hawks' een.
Here is a collation I had prepared for you," pointing to a
table on which were roast fowl and other delicacies.
Gregory refused to eat, till the king had sworn that he would
not violate the laws of the realm and the canons of the
Church, by forcing the council to condemn an innocent
man. After that he took, so he tells us, some bread, and
even a little wine; and so departed. That night queen
Fredegund sent to his lodgings a large sum of money,
in hopes of bribing him to consent to the sentence on
Prætextatus, but Gregory refused the bribe.</p>

<p>The king next raked up another charge against the
bishop of Rouen, of having stolen some handsome birds
he valued at three thousand sous, but this charge broke
down also. Then some false friend urged Prætextatus to
<span class="pagenum"><a name="Page_405" id="Page_405">{405}</a></span>
deliver the bishops who tried him from their perilous
predicament, by confessing himself guilty, assuring him that
this would satisfy the king, who would not press further
punishment on him. Prætextatus was weak enough to yield
to this treacherous advice,<span
class="fnanchor"><a name="Ref_66" id="Ref_66" href="#Foot_66">[66]</a></span>
and thus to remove it out of the
power of his two defenders to maintain their opposition to
the majority. The bishop of Rouen was at once condemned
and banished to a little island off Coutances,
probably Jersey.</p>

<p>The ferocious Fredegund now cleared the way for her own
son to the throne of her husband, by causing Meroveus,
Theodobert, and Clovis, the sons of Chilperic by his first
wife, Audovera, to be put to death. The only remaining
obstacle to the accession of her child, was Chilperic, her
husband; but that impediment was speedily removed by
his assassination, (584), after which his son ascended the
vacant throne. On the death of Chilperic, Prætextatus
returned to Rouen, with the sanction of Guntram, second
son of Clothair, king of Soissons, much against the wishes of
Fredegund. A council was assembled at Macon, and the
Bishop of Rouen was reinstated, against the protest of
Fredegund, who asserted that it was indecent to overthrow
the sentence of deprivation pronounced against him
by forty-five bishops. In 586 the queen was at Rouen,
where words passed between her and Prætextatus. Seeing
him on her arrival, she greeted him with, "The time is
coming when thou shalt revisit the place of thine exile."
"I was a bishop always, whether in exile or out of exile,"
answered Prætextatus; "and a bishop I shall remain; but
<span class="pagenum"><a name="Page_406" id="Page_406">{406}</a></span>
as for thee, thou shalt not for ever enjoy thy crown;" and
then he earnestly besought her to abandon her wicked life,
and seek reconciliation with God. This was shortly before
Easter. On Easter morning he went after midnight to the
church to sing Matins; he precented the antiphons, and
then during the psalms rested in his seat; an assassin, sent
by the queen, approached at this time, and stabbed him
under the armpit. He rose with a cry, and staggered to
the altar, on which he placed his hands, dabbled with
blood, and received the Holy Sacrament. He was then
carried to his bed, where he died. His death took
place on April 14th, 586; but Feb.&nbsp;24th is observed in his
honour, as being probably the day of his translation.</p>

<h3>S. ETHELBERT, K. C.<br />
(<small>A.D.</small> 616.)</h3>

  <p class="small">[Roman, Ancient Anglican and German Martyrologies, that of Usuardus,
  &amp;c. Authority:&mdash;Bede, lib. i. c.&nbsp;11-15, 25, 26; lib. ii. c.&nbsp;5.]</p>

<p><span class="smcap">S. Ethelbert</span> was son and successor of Irmenric, king
of Kent, and great grandson of Hengist, the first of the
Saxon conquerors of Britain. He reigned for thirty-six
years over the oldest kingdom of the Heptarchy&mdash;that of
Kent&mdash;and gained over all the other Saxon kings and
princes, even to the confines of Northumbria, that kind of
military supremacy which was attached to the title of
Bretwalda, or temporary chief of the Saxon Confederation.
His wife was Bertha, daughter of Charibert, son of Clovis,
king of France; a Christian princess, who brought over
with her as chaplain, one Lethard or Liudhard, of Senlis,
a bishop, who exercised his ministry in a church formerly
built, in Roman times, near the walls of Canterbury, and
dedicated to S. Martin. Tradition records the gentle and
<span class="pagenum"><a name="Page_407" id="Page_407">{407}</a></span>
lovable virtues of queen Bertha, but little is known of her
life; she has left but a brief and uncertain illumination on
those distant and dark horizons, over which she sits like
a star, the herald of the sun. Her example and the
virtues of Liudhard probably did much to break up the
ground in the heart of Ethelbert; but his conversion was
reserved for the coming and preaching of S. Augustine and
his companions, the missioners sent from Rome by Gregory
the Great. These landed first in the Isle of Thanet, which
joins close to the east part of Kent, and thence they sent a
message to king Ethelbert, saying why they had come into
his land. The king sent word back to them to stay in the
isle till he fully made up his mind how to treat them; and
he gave orders that they should be well taken care of in the
meanwhile. After some days he came himself into the
isle, and bade them come and tell him what they had to say.
He sat under an oak, and received them in the open air,
for he would not meet them in a house, as he thought they
might be wizards, and they might use some charm or spell,
which, according to the superstition of the time, was held to
be powerless out of doors. So they came, carrying a silver
cross, and a picture of Our Lord painted on a wooden panel,
chanting in procession the litanies in use at Rome, in the
solemn and touching strains which they had learnt from
Gregory, their spiritual father, and the father of religious
music. At their head marched Augustine, whose lofty
stature and patrician presence attracted every eye, for, like
Saul, "he was taller than any of the people from his
shoulders and upwards."<span
class="fnanchor"><a name="Ref_67" id="Ref_67" href="#Foot_67">[67]</a></span>
The king, surrounded by a
great number of his followers, received them graciously,
and made them sit down before him. After having listened
to the address which they delivered to him and to the
assembly, he gave them a loyal, sincere, and, as we should
<span class="pagenum"><a name="Page_408" id="Page_408">{408}</a></span>
say in these days, truly liberal answer. "You make fair
speeches and promises," he said, "but all this is to me new
and uncertain. I cannot all at once put faith in what you
tell me, and abandon all that I, with my whole nation, have
for so long a time held sacred. But since you have come
from so far away to impart to us what you yourselves, by
what I see, believe to be the truth and the supreme good,
we shall do you no hurt, but, on the contrary, shall show
you all hospitality, and shall take care to furnish you with
the means of living. We shall not hinder you from preaching
your religion, and you may convert whom you can."
So he gave them a house to dwell in, in the royal city of
Canterbury, and he let them preach openly to the people,
of whom they quickly brought some over to the faith,
moved by the innocence of their lives, and the sweetness of
their heavenly doctrine, which was confirmed by miracles.
They were given, as Bede tells us, the Church of S. Martin
in which "to sing, to pray, to say mass, to preach, and to
baptize." But it was not long before the king also submitted
to the truth, and was baptized; and before the year
was out, there was added to the Church more than ten
thousand souls. It was on Whitsun-Day, in the year of
grace, 497, that the English king entered into the unity
of the Holy Church of Christ Since the conversion of
Constantine, excepting that of Clovis, there had not been
any event of greater moment in the annals of Christendom.
Then the king told Augustine and his companions that they
might build new churches, and repair the old ones which
Christians had used before the Saxons invaded England,
and drove the ancient Church into Cornwall and Wales.
Ethelbert, faithful to the last to that noble respect for the
individual conscience, of which he had given proof even
before he was a Christian, was unwilling to constrain anyone
to change his religion. He allowed himself to show
<span class="pagenum"><a name="Page_409" id="Page_409">{409}</a></span>
no preference, save a deeper love for those who, baptized
like himself, became his fellow-citizens in the heavenly
kingdom. The Saxon king had learnt from the Italian
monks that no constraint is compatible with the service of
Christ.<span
class="fnanchor"><a name="Ref_68" id="Ref_68" href="#Foot_68">[68]</a></span>
It was not to unite England to the Roman Church,
but it was in order to tear her from it, a thousand years
after this, that another king, and another queen, Henry
VIII., and his cruel daughter Elizabeth, had to employ
torture and the gallows.</p>

<p>From the time of his conversion, Ethelbert behaved for
the twenty remaining years of his life, as became a good
king and a good Christian. He gave his royal palace in
Canterbury for the use of the archbishop, founded Christ
Church in Canterbury, S. Andrew's in Rochester, S. Paul's
in London, and built and endowed the abbey and church
of SS. Peter and Paul without the walls of Canterbury,
commonly called S. Augustine's; and was instrumental in
bringing over to the faith of Christ, Sebert, king of the East
Saxons, with his people, and Redwald, king of the East
Angles. The former remained true to Christ till his death;
but Redwald returned, at least in part, to the worship of
Thor and Wodin. Ethelbert died in the year 616, and was
buried in the Church of SS. Peter and Paul, near the body
of his devout queen Bertha, and the holy prelate Liuthard.
A light was always kept burning before his tomb by our
pious ancestors.</p>

<p>Liuthard of Senlis, the chaplain of queen Bertha, is also
commemorated on this day.</p>

<div class="footnote">

<p class="nodent"><a name="Foot_65" id="Foot_65" href="#Ref_65">[65]</a>&nbsp;&nbsp;
Alimentum indeficiens.</p>

<p class="nodent"><a name="Foot_66" id="Foot_66" href="#Ref_66">[66]</a>&nbsp;&nbsp;
Alban Butler, in his life of S. Prætextatus, says that the bishop married Meroveus
to his aunt, deeming the case one deserving a dispensation, and that he confessed
this at the council; but S. Gregory of Tours, who is the authority for all that
passed, says that the bishop denied having married them, and when he was
persuaded to confess, he did not confess that he had done this, but that by giving
money to Meroveus, he had encouraged him in his revolt.</p>

<p class="nodent"><a name="Foot_67" id="Foot_67" href="#Ref_67">[67]</a>&nbsp;&nbsp;
Gotselinus: Vita S. Aug. c. 45.</p>

<p class="nodent"><a name="Foot_68" id="Foot_68" href="#Ref_68">[68]</a>&nbsp;&nbsp;
"Didicerat enim a doctoribus auctoribusque suæ salutis, servitium Christ
voluntarium, non coactum esse debere." Bede i.&nbsp;26.</p>

</div>

<div class="figcenter" style="max-width: 351px">
  <a name="chest" id="chest">
  <img width="351" height="600" alt="" src="images/455-chest.jpg" />
  </a>
  <div class="caption">
    <p class="title">ENAMELLED CHEST, which contained the remains of King Ethelbert.</p>
    <p class="title">WINDOW<br />in the Cathedral at Tours.</p>
    <p class="date">Feb. 24.</p>
  </div>
</div>

<p><span class="pagenum"><a name="Page_410" id="Page_410">{410}</a></span></p>

<h2>February 25.</h2>

<ul>
 <li><span class="smcap">SS. Victorinus, Victor, and Comp.</span>, <i>MM. in Egypt</i>,
   <span class="smcap">a.d.</span> 284.</li>
 <li><span class="smcap">SS. Ananias</span>, P. M., Peter, and Seven Soldiers, <i>MM. in Ph&#339;nicia, circ.</i>
   <span class="smcap">a.d.</span> 298.</li>
 <li><span class="smcap">S. Cæsarius</span>, <i>C. in Bithynia, circ.</i> <span class="smcap">a.d.</span> 369.</li>
 <li><span class="smcap">S. Felix III.</span>, <i>Pope of Rome</i>, <span class="smcap">a.d.</span> 492.</li>
 <li><span class="smcap">S. Aldetrudis</span>, <i>V. Abss. of Maubeuge, end of 7th cent.</i></li>
 <li><span class="smcap">S. Walburga</span>, <i>V. Abss. of Heidenheim, about</i> <span class="smcap">a.d.</span> 780.</li>
 <li><span class="smcap">S. Tarasius</span>, <i>Patr. of Constantinople</i>, <span class="smcap">a.d.</span> 806.</li>
 <li><span class="smcap">S. Gerlandus</span>, <i>B. of Girgenti, Sicily</i>, <span class="smcap">a.d.</span> 1101.</li>
 <li><span class="smcap">B. Robert of Arbrissel</span>, <i>Founder of the Order of Fontevrault</i>,
   <span class="smcap">a.d.</span> 1117.</li>
 <li><span class="smcap">S. Avertanus</span>, <i>O. M. C. in Tuscany, 16th cent.</i></li>
</ul>

<h3>SS. VICTORINUS, VICTOR, AND COM., MM.<br />
(<small>A.D.</small> 284.)</h3>

  <p class="small">[Roman Martyrology, and those of Bede, Ado, &amp;c. But the ancient
  Roman Martyrology, bearing the name of S. Jerome, on Feb.&nbsp;24th. By
  the Greeks commemorated on Jan, 31st and April 5th. A mere epitome
  of their Acts was all that was known to Bollandus, as contained in
  the Menæa and Martyrologies; but Assemani has since recovered the
  genuine Acts in Chaldaic.]</p>

<div>
  <img class="drop-cap" src="images/drop-v.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">VICTORINUS, Victor, Nicephorus, Claudian, Dioscorus,<span
class="fnanchor"><a name="Ref_69" id="Ref_69" href="#Foot_69">[69]</a></span>
Serapion, and Papias, were citizens
of Corinth, and had witnessed a good confession
before Tertius, the proconsul, in 249.
They then passed into Egypt, for what reason is not stated,
and were again called upon to confess Christ, in the reign
of Numerian, in Diospolis, capital of the Thebaid, in 284,
under Sabinus, the governor. After the governor had tried
the constancy of the martyrs with the rack and scourge, he
caused Victorinus to be thrown into a great marble mortar.
The executioners began by pounding his extremities, saying
to him, at every stroke, "Spare thy life, Victorinus, by
<span class="pagenum"><a name="Page_411" id="Page_411">{411}</a></span>
abjuring thy new God." But, as he continued to maintain
his steadfastness, by order of Sabinus they crushed his head
and chest. Victor was threatened with the same death.
He pointed to the mortar, stained with the blood and brains
of his companions, and said, calmly, "My salvation and
my true joy await me there!" He was immediately cast
into it, and pounded to death. Nicephorus was impatient
of delay, and leaped of his own accord into the mortar.
He met with the same fate. Sabinus caused Claudian, the
fourth, to be chopped to pieces, and his bleeding joints to
be thrown at the feet of the survivors. He expired, after
his feet, hands, arms, legs, and thighs had been cut off.
The governor then, pointing to the mangled limbs and
bleeding trunk, said to the three who remained, "It concerns
you to escape this punishment; I do not compel you
to suffer." The martyrs replied, with one accord, "We
desire of thee to bid us suffer by the most excruciating
pains thou canst devise, for never will we break our fidelity
to God, and deny Jesus Christ, our Saviour, for He is our
God, from whom we have our being, and to whom alone
we aspire."</p>

<p>The tyrant then condemned Dioscorus to be roasted to
death; Serapion was suspended by his heels and decapitated;
and Papias was cast into the sea with a stone
attached to his neck, and drowned.</p>

<p>This happened on Feb.&nbsp;25th, on which day these martyrs
are commemorated in the Western Martyrologies; but the
Greek Menæa and the Menology of the Emperor Basil
Porphyrogenitus honour them on January 31st, the day of
their confession at Corinth.</p>

<p><span class="pagenum"><a name="Page_412" id="Page_412">{412}</a></span></p>

<h3>SS. ANANIAS, P., AND COMP., MM.<br />
(<small>ABOUT A.D.</small> 298.)</h3>

  <p class="small">[Greek Menæa, on Feb. 26th; Martyrology of Ado on Feb.&nbsp;25th.
  Inserted in many of the later Western Martyrologies, but in none of
  the earlier ones except that of Ado. Authority:&mdash;The notices in the
  Martyrologies, and an ancient MS. Acts of these saints found in the
  Monastery of Gladbach, which is, however, of very doubtful value.]</p>

<p><span class="smcap">S. Ananias</span> was a priest in Ph&#339;nicia, who was put to a
terrible death by the governor for his testimony to the
truth. After having been scourged till his back was a mass
of wounds, salt and vinegar were rubbed into the exposed
and bleeding flesh, and he was wrapped in a horse-hair
garment so as still further to inflame and irritate the
wounds. In prison he converted the gaoler, Peter. He
was brought forth again, and slowly scorched on a grate
over live coals; then salt was again applied to his sores,
and the charred flesh was then cut off with a fish-slice.
Peter was also exposed to a slow fire, and was then, with
the priest, and seven believing soldiers, cast into the sea
and drowned.</p>

<h3>S. CÆSARIUS, C.<br />
(<small>ABOUT A.D.</small> 369.)</h3>

  <p class="small">[Roman Martyrology. Greek Menæa on March 9th. Authority:&mdash;His life,
  written by his brother, S. Gregory Nazianzen.]</p>

<p><span class="smcap">S. Cæsarius</span> was given by his parents an excellent education,
and, being a man of great natural parts, he soon
distinguished himself for his accomplishments in all the
known sciences. He became one of the first physicians of
his day, and was urged by the Emperor Constantius to
reside in the imperial city, but declined to do so. Julian
the Apostate nominated him his first physician, and loaded
<span class="pagenum"><a name="Page_413" id="Page_413">{413}</a></span>
him with marks of favour, without, however, being able to
shake his Christian constancy. Jovian, who succeeded
Julian, also honoured him, and finding that, moved by the
remonstrances of his father and brother, Cæsarius had
thrown up his appointment at the court of the Apostate,
he recalled him. Valens created him keeper of the privy
purse, and treasurer of Bithynia. A narrow escape in an
earthquake at Nicæa, in 368, when almost all the chief
men of that city were killed, moved him to renounce the
world. He died shortly after, and was buried with great
solemnity, his parents assisting at the funeral with lighted
tapers in their hands, and his brother, S. Gregory, Bishop of
Nazianzus, preaching his funeral oration.</p>

<h3>S. ALDETRUDIS, V. ABSS.<br />
(<small>END OF</small> 7<small>TH CENT.</small>)</h3>

  <p class="small">[Molanus, Wyon, Miræus, Menardus, Bollandus, &amp;c., on this day; some
  other hagiographers on March 15th. Authority:&mdash;An ancient life, part
  of which formed the lections of the Breviary for the Collegiate
  Church of Mons, founded by S. Waldetrudis.]</p>

<p><span class="smcap">The</span> Abbey of Maubeuge, in France, on the Sambre,
near the confines of Belgium, was founded by S. Aldegund
(Jan.&nbsp;30th), sister of S. Waldetrudis (April 9th), wife of S.
Vincent, a count, (July 14th), and aunt of the two holy
daughters of this pious couple, S. Aldetrudis and S. Madelbertha
(Sept.&nbsp;7th), who succeeded Aldegund as abbesses of
Maubeuge. Aldetrudis was brought up by her saintly
parents to tread the path of light and life from her earliest
infancy. She chose the religious life, and entered the house
founded and governed by her aunt, whom she succeeded.
One little incident of her life has retained its hold on the
popular memory, and is sometimes represented in art.
<span class="pagenum"><a name="Page_414" id="Page_414">{414}</a></span>
Determined not to waste the precious wax from the altar
and other candles, Aldetrudis melted up all the scrapings,
drippings, and ends of the tapers in a large pot on the fire,
but, when it was melted, the wax caught fire. Aldetrudis,
thinking there was danger from the blaze, and not wishing
to lose the wax, boldly caught the pot from the fire with
both her hands, and placed it on the stone floor. The
legend adds that though some of the melted wax ran over
her hands she was not burnt.</p>

<p>Another story is to this effect. One evening she stood at
the convent gate, looking out at an advancing thunderstorm.
Presently there came a flash and a roar, which so
frightened her that she cried out, "Lord Jesus, into Thy
hands I commend my spirit!" Then there passed her the
Lord Himself, shining out of the darkness, fairer than the
sons of men, and comforted her with the words, "Be not
afraid, I am with thee."</p>

<h3>S. WALBURGA, V. ABSS.<br />
(<small>A.D.</small> 779.)</h3>

  <p class="small">[On this day the Martyrology bearing the name of Bede; also those of
  the metropolitan Churches of Prague, of Treves, and Utrecht; the
  Benedictine Kalendar; and as usually commemorated in Germany. But
  some give April 27th. No mention of S. Walburga in the French
  Martyrologies. Some give Feb.&nbsp;25th as the day of her Translation,
  others October 12th, others September 21st; but May 1st is the most
  solemn day of her Translation. Authority:&mdash;Her Life by a priest of
  Eichstadt in the following century; another life by Adelbold, B. of
  Maestrecht, d.&nbsp;1027; another by Eynwick, provost of S. Florian;
  another by an anonymous writer, and others later. Walburga is
  variously called Waldburga, Wilburga, Vaubone, Valpurgis, Vaubourg.]</p>

<p><span class="smcap">The</span> blessed Walburga was a daughter of S. Richard,
West Saxon Thane, (Feb.&nbsp;7th), and sister of S. Willibald,
(July 7th), and S. Wunnibald, (December 18th).
<span class="pagenum"><a name="Page_415" id="Page_415">{415}</a></span>
These holy brothers accompanied their uncle, the great
S. Boniface, (June 5th), apostle of Germany, on his mission,
and are regarded and honoured as his fellow apostles.
S. Walburga was educated from early childhood in the
monastic calm of Wimbourne, in Dorsetshire, where she
took the veil, and spent an untroubled youth till called by
S. Boniface to Germany. Boniface had asked his kinswoman,
the abbess Tatta, to send him a colony of nuns to
found a religious house in the newly acquired provinces of
the kingdom of Christ. She sent S. Lioba, with several
under her, amongst whom was S. Walburga, and they
settled at first at Bischofsheim, in the diocese of Mainz.
Two years after she was appointed abbess of Heidenheim,
a religious house founded by her brothers, Willibald, bishop
of Eichstadt, and Wunnibald, who ruled an abbey of men.
So great was her prudence and virtue, that on the death of
Wunnibald, in 760, following the Anglo-Saxon precedent,
Walburga was appointed to superintend the abbey of monks,
as well as her own convent of nuns, and this double charge
she executed till her death. S. Willibald translated the
body of his brother to Eichstadt, in 776; and S. Walburga
was present at the ceremony. She died in 779 or 780, but
on what day is not mentioned by her biographer.</p>

<div class="figcenter" style="max-width: 295px">
  <a name="walburga" id="walburga">
  <img width="295" height="600" alt="" src="images/463-walburga.jpg" />
  </a>
  <div class="caption">
    <p class="title">S. WALBURGA. From Cahier.</p>
    <p class="date">Feb. 25.</p>
  </div>
</div>

<p>In art she is represented with a flask of oil, on account
of the miraculous and fragrant oil which distilled from her
relics in the church of S. Cross, at Eichstadt; or with three
ears of corn, with which she is said to have cured and
satisfied a girl afflicted with a ravenous appetite.</p>

<p>Her relics were translated in 870, to Eichstadt, on
Sept. <span class="smcap">21</span>st. A considerable part still remains there;
another portion was carried by Baldwin the Bearded,
Count of Flanders, in 1109, to the abbey of Furnes, near
Ostend, where they are still preserved, and the festival
of the translation is kept on May <span class="smcap">1</span>st. From Furnes, small
<span class="pagenum"><a name="Page_416" id="Page_416">{416}</a></span>
portions have been distributed to churches in Antwerp,
Brussels, Thiel, Arnheim, Zutphen, and Gröningen. Other
relics of this saint are said to be preserved at Prague,
Cologne, Augsburg, and Hanover, and many were anciently
distributed over Lorraine, Alsace, and Burgundy.</p>

<p>There can be no doubt that S. Walburga has inherited
the symbols and much of the cultus anciently devoted to
Walborg, or Walburg, the Earth Mother.</p>

<h3>S. TARASIUS, PATR. OF CONSTANTINOPLE.<br />
(<small>A.D.</small> 806.)</h3>

  <p class="small">[By Greeks and Latins on the same day. Authority:&mdash;His life by
  Ignatius, deacon and keeper of the sacred vessels at Constantinople,
  afterwards bishop of Nicæa, a disciple of Tarasius; also the Church
  historians of the period.]</p>

<p><span class="smcap">The</span> Incarnation of God was the descent of the Most
High to the level of human necessity. Man had found a
difficulty in believing in and loving the Infinite; human
language failed to express the nature of God save by a
multitude of abstractions and negations. He was not
limited, had no localized habitation, was not comprehensible
by man; so the philosophers taught, and so they strove
to make men believe; men made the effort, believed, and
in the effort, their devotion expired. The philosophers
had lifted God into the region of an idea, and in so doing,
had divested him of personality; and when His personality
was lost, all interest in Him died away. God was to them
an object of speculation, not an object of worship. God
the Father, knowing man's natural incapacity for realizing
the Godhead, sent His Son into the world clothed in flesh.
Man had now a God-Man, whose nature and personality
<span class="pagenum"><a name="Page_417" id="Page_417">{417}</a></span>
had been brought vividly before him to believe in and to
love. God was "manifest in the flesh," the visible and
the invisible, the spiritual and the material, the finite and
the infinite, the local and the omnipresent were united in
One. Thenceforth the law of God's dealings with man
was to be in accordance with his natural capacities, the
visible was to become the medium of the invisible, the
material the vehicle of the spiritual, the omnipresent
adorable through a local presence, the infinite discernible
through the finite. In Jesus Christ men saw God and lived;
and when He was withdrawn from the eyes of men, He did
not leave them orphans, but perpetuated his presence in
the Holy Eucharist, even unto the end of the world.</p>

<p>In the old heathen world men had been idolaters or
philosophers. The idolater saw in the material image his
God; the philosopher declared that God was everywhere
present, and he despised the idol. Christianity combined in
one the truth taught by the philosopher, and the craving felt
by the idolater. Through the sacraments as outward and
visible means, grace was conveyed to man, chiefly through
the Holy Eucharist; and through sacred images and the
holy cross, worship was addressed to God. Through the
seen to the unseen, to God; from the unseen through the
seen to man, is the law of the Incarnation.</p>

<p>At first, on account of the idolatry which surrounded
them, the early Christians did not deem it prudent to
introduce images into their churches. Idolatry was so
prevalent, that the first lesson they had to insist upon to
the heathen, was the omnipresence of God; but when
heathenism was conquered, the danger of idolatry ceased,
and the peril was in the other direction; men began to
insist on the infinity of the essence of the Godhead, and to
deny the possibility of His becoming local by incarnation.
They were ready to admit that Christ was inspired with a
<span class="pagenum"><a name="Page_418" id="Page_418">{418}</a></span>
divine afflatus, but not that He was very and eternal God.
Then, at once, it became necessary for the Church to use
her every effort to impress on men's minds and hearts the
truth that God had become very man, of the substance of
His mother. Then pictures and images were introduced
into churches. We must remember that the Church, to
defend the truth, had to assume successively opposite
positions, for the truth was double,&mdash;if we are to understand
how she first opposed images, and then defended them.
She did not contradict herself, her attitude was forced
upon her, to maintain a two-fold truth.</p>

<p>The use of images was commonly received in the east,
when the Emperor Leo the Isaurian, resolved to abolish the
practice. The contest began about the year 725. He
was opposed by Pope Gregory II., Germanus, patriarch of
Constantinople, and S. John Damascene. The first wrote
vehemently to him on this subject. He maintained that
the Word by having rendered Himself visible in taking a
human body, subjected Himself to all conditions of a
man, and that as it was lawful to represent any man,
emperor or prince, so it was lawful to make representations
of Christ. But, said he, Christians do not worship the
cloth on which the picture is painted, nor the stone out
of which the statue is hewn, but they use these visible
representations as means of renewing the memory of the
saints, and of raising up the mind to God. He denied
that images received divine honours, but if "Lord Jesus,
save us," be said before an image of Christ, "Holy Mother
of God, intercede with Thy Son for us," before one of the
Virgin, and "Intercede for us," before one of a Martyr;
these prayers are not addressed to the image, but to Christ,
or the Holy Virgin, or the Saint whom the figure is designed
to portray.</p>

<p>Constantine Copronymus, the son of Leo, followed in his
<span class="pagenum"><a name="Page_419" id="Page_419">{419}</a></span>
father's steps, and for the better establishing his purpose, he
called together a council (<span class="smcap">a.d.</span> 754) at Constantinople, composed
of 338 bishops. It began its sittings in February and
ended in August. The Western Church, and the patriarchates
of Alexandria, Antioch, and Jerusalem, were not
represented at this council, which was thus composed of
prelates under the immediate control of the emperor,
gathered together in his imperial city, surrounded by
guards, and, unfortunately, the majority of these bishops
partook of that time-serving and obsequious disposition
which characterised and disgraced the episcopal order in
the Eastern Empire for many centuries. This council
decreed the destruction of images in churches, and the
erasure of paintings on the walls.<span
class="fnanchor"><a name="Ref_70" id="Ref_70" href="#Foot_70">[70]</a></span></p>

<p>By the authority of the emperor, a great part of the
Eastern Church received and executed this decree; but
Irene, who had married Leo the Fourth, son of Constantine
Copronymus, though a cruel, ambitious woman,
espoused, perhaps out of caprice, the opposite side, and
on the death of her husband, during the minority of her
son Constantine, who was but ten years old, assumed the
regency, and stopped the savage persecution of the monks,
and the ruthless destruction of images which had proceeded
without intermission through the three preceding reigns.
Paul III., patriarch of Constantinople, had been raised to
that dignity by the late emperor. Being a timid man,
desirous of remaining in favour with court, he had bowed to
the will of the emperor in the matter of images. But he
was a good and charitable man, greatly beloved by the
<span class="pagenum"><a name="Page_420" id="Page_420">{420}</a></span>
poor. Finding that the Iconoclasts were now out of favour,
and fearing for himself, he suddenly resigned his patriarchal
see, and took refuge in a monastery.</p>

<p>The empress and her son visited him, and endeavoured
to dissuade him from his intention, but found him resolved.
Tarasius, an officer of the court, noted for his
piety, was then appointed patriarch, in spite of his urgent
remonstrance. He declared that he would not accept
the office till a council had been called, which exhibited
those marks of being &#339;cumenical which the former council
had lacked, and which might compose the differences
which had agitated the Eastern Church. This being
agreed to, he was solemnly declared patriarch, and was
consecrated soon after, on Christmas Day.</p>

<p>His first act was to write synodal letters to the patriarchs
of Rome, Alexandria, Antioch, and Jerusalem, convening
a general council. Pope Adrian sent two priests
to act as his legates, and the Eastern bishops did the same.
The council assembled on the 1st August, 786, in the
Church of the Apostles at Constantinople, but a tumult
having broken out, and the soldiers having besieged the
bishops in the church, and endeavoured to break up the
council, it was adjourned till the following year, when it
met at Nicæa. The papal legates sat in the first place, then
Tarasius, patriarch of Constantinople, then the deputies of
the Eastern bishops, who were themselves unable to attend
because not permitted by the Saracen conquerors, afterwards
Agapetus, bishop of Cæsarea, in Cappadocia, John,
bishop of Ephesus, Constantine, metropolitan of Cyprus,
with 250 bishops and archbishops, and above 100 priests
and monks, and two commissioners of the emperor and
empress to maintain order.</p>

<p>The first session was held on the 24th September, 787, in
the Church of S. Sophia; it opened with the reading of the
<span class="pagenum"><a name="Page_421" id="Page_421">{421}</a></span>
letter of the empress Irene and the emperor, wherein they
assured to the bishops that they had assembled the synod
with the consent of the patriarchs, and that they left the
bishops at full liberty to speak their minds; that Paul, the
last patriarch of Constantinople, acknowledging his fault
in having received the decrees of the council of the Iconoclasts,
had quitted his see, and had caused Tarasius to be
elected in his room; that Tarasius had refused the dignity,
but having been urged to accept it, had required a council
to be held to suppress the schism which divided the Church
on the subject of images; and that, therefore, in accordance
with his request, this council was convened. In conclusion,
the empress and her son exhorted the bishops to judge truthfully
and courageously, in accordance with Catholic doctrine
and practice; and they said that letters had been received
from Pope Adrian, which should be read to the assembly.</p>

<p>After this many of the prelates who had taken part with
the Iconoclasts, or had submitted to the decrees, seeing
that the direction of the courtly breeze had changed, veered
round with obsequious readiness. Such were, Basil, bishop
of Ancyra, Theodosius of Myra, Theodosius of Amorn,
Hypatius of Nicæa, and others, who now acknowledged that
they reverenced sacred images.</p>

<p>In the next session the letters of Pope Adrian were read,
declaring the utility of images as means of teaching the
ignorant, and of awakening piety and compunction. He
demanded also that all archbishops of his patriarchate
should receive ordination from the bishop of Rome, and
that the primacy of the see of Rome should receive general
recognition, as also that the patriarch of Constantinople
should be prevented from assuming the title of "Universal
Bishop." These latter articles were not transcribed by the
Greek fathers. Dupin, the judicious historian, suggests
that probably the legates of the Pope did not judge it
<span class="pagenum"><a name="Page_422" id="Page_422">{422}</a></span>
prudent at that moment to present them. A letter
from Adrian to Tarasius was then read, expressing the
trouble given to the Pope by the news of the nomination
of a layman to the influential see of Constantinople,
and exhorting him to procure the condemnation of the
synod which had forbidden images in churches. After the
reading of this letter, the Papal legates asked Tarasius
whether he approved of it. He answered that he did,
and that he did reverently honour the images of Christ,
the Holy Virgin, and the saints, but that to God alone was
due true adoration and worship (latria). Of this the synod
approved. Our English word <i>worship</i> has got at the present
time a meaning which it had not of old. Worship now
means to adore as God, with supreme reverence; and such
worship may not be given to creatures, however exalted;
but the old signification of the word had not this force, but
was synonymous with reverence. Thus, in the Anglican
prayer book, in the marriage service, the husband says to
the wife, "With my body I thee worship," <i>i.e.</i>, honour; and
magistrates are called the "worshipful." When Protestants
accuse Catholics of worshipping images, in one sense
they are right, but in another sense they are wrong.
Catholics do worship sacred images so far as to render them
respect and honour, but they do not give to them that
honour which is implied by the word "worship" in its
modern sense. In the old signification of the word, the
sailor worships the quarterdeck when he touches his cap on
passing it, the soldier worships the royal standard when
he presents arms to it, and the peers the throne when they
bow to it on taking their places in the House of Lords.</p>

<p>In the third session of the council, a letter from the
patriarch of Jerusalem, approved by his bishops, was read,
wherein he acknowledged that reverence and honour were
to be shown to sacred images.</p>

<p><span class="pagenum"><a name="Page_423" id="Page_423">{423}</a></span>
In subsequent sessions the acts of the Iconoclastic Council
at Jerusalem were examined and refuted in order, and the
council closed with the usual acclamations and prayers for
the prosperity of the emperor and empress; after which
synodal letters containing the decrees were sent to all
churches. Pope Adrian approved of all that had been
decreed, and sent copies of the Acts into France, where
pictures and images were used historically, but no honour,
such as burning candles or offering of incense before them,
was allowed. On receiving these copies, Charlemagne
wrote, or caused to be written, or put forth under his name,
a work containing an examination of the decrees of the
second council of Nicæa, by some of the bishops, of whom
Alcuin was chief. This contained a repudiation of these
Acts, and a rejection of image-worship. It maintained that
respect was due to pictures and statues of the Saviour and
the Saints, but refused the right of offering them any sort
of religious honour, as by lighting candles and incensing
them. This work was presented to Pope Adrian by Engilbert,
the ambassador of Charlemagne, and it drew forth
from the pope an answer which, however, did not alter the
practice of the Gallican Church, for in the Council of Frankfort,
held in 794, the decrees relative to the worshipping of
images passed by the second Council of Nicæa were rejected,
as was the case again in a council held at Paris, in
824. Tarasius, in the meantime, obedient to the decrees of
the synod, restored holy images throughout the extent of his
patriarchate. His life was a model of perfection to both
clergy and laity. He lived a quiet, austere life, in the midst
of magnificence and luxury. He reduced to the smallest
possible amount the expenses of his household, and gave to
the poor what he had economised. He often took the
dishes of meat from his table to distribute among them
with his own hands: and he assigned them a large annual
<span class="pagenum"><a name="Page_424" id="Page_424">{424}</a></span>
revenue. And that none might be overlooked, he visited
every house and hospital in Constantinople. His discourses
turned on the mortification of the senses, and he was particularly
severe against all theatrical entertainments, which
served then to encourage and diffuse licentiousness. Some
time after, the emperor became enamoured of Theodota, a
maid of honour to his wife, the empress Mary, and, after
having spent seven years in marriage, in 795, he resolved
to divorce the empress. He used every effort to gain the
patriarch. He sent an officer to him to inform him that a
plot of the empress to poison him had been discovered. S.
Tarasius, however, received the request to divorce the emperor,
and marry him to Theodota, with a stern refusal.
"Tell him that I will rather suffer death and all manner of
torments than consent to his design." The emperor, hoping
to prevail with him by flattery, sent for him to the palace,
and said, "I can conceal nothing from you, whom I regard
as my father. No one can deny but I may divorce one who
has attempted my life. The Empress Mary deserves death
or perpetual penance." He then produced a vessel, full of
the poison, which he pretended she had prepared for him.
The patriarch, with good reason, judging this to be an
attempt to impose upon him, answered, that he was too well
convinced that his passion for Theodota was at the bottom
of all his complaints against the empress. He boldly declared
to Constantine that even if she were guilty of the
crime laid to her charge, a second marriage during her lifetime
would be adulterous. The monk John, who had been
legate of the Eastern patriarchs in the council at Nicæa,
being present, also spoke resolutely to the emperor, who
was so irritated that he drove them both out of his presence,
and John narrowly escaped with his life. As soon as they
were gone, he turned the empress Mary out of the palace
and obliged her to assume the veil. Tarasius persisted in
<span class="pagenum"><a name="Page_425" id="Page_425">{425}</a></span>
his refusal to marry him to Theodota, and the ceremony
was performed by Joseph, the treasurer of the church of
Constantinople. The patriarch became thenceforth an
object of persecution to the emperor, who placed spies
about his person, suffered no one to speak with him without
their leave, and banished many of his relations and
servants. This confinement gave the patriarch more leisure
for prayer and contemplation. In the meantime, the ambitious
Irene, discontented at being no longer at the head of
the administration, formed a conspiracy to dethrone her
son. The secret was faithfully kept above eight months,
till the emperor, suspicious of his danger, escaped from
Constantinople, with the design of appealing to the provinces
and armies. By this hasty flight the empress was
left on the brink of a precipice. She addressed a private
epistle to the friends whom she had placed about his person
with a menace that, unless they accomplished, she would
reveal, their treason. Their fear rendered them intrepid.
They seized the emperor on the Asiatic shore, and transported
him to Constantinople, where his mother and the
other conspirators decided to render him incapable of the
throne by blinding him. Her emissaries assaulted the
sleeping prince, and stabbed their daggers into his eyes.
He survived for several years, oppressed by the court, and
forgotten by the world; whilst his unnatural mother resumed
the sovereign power, of which he had divested her by becoming
of age. She reigned for five years, during which
she recalled all the banished, and favoured the Catholics.
But she was in turn conspired against by the high treasurer,
Nicephorus, who was secretly invested with the purple, and
crowned at S. Sophia by the patriarch. The empress was
sent into exile in the isle of Lesbos, where she was obliged
to earn a scanty subsistence by the labours of her distaff,
till her haughty spirit consuming her, she died of grief.</p>

<p><span class="pagenum"><a name="Page_426" id="Page_426">{426}</a></span>
Under Nicephorus, S. Tarasius persevered peaceably in
his practices of penance, and in the functions of his pastoral
charge. Through his last sickness he continued to offer
daily the holy Sacrifice as long as he was able to move.
A little before his death he fell into a trance, as the author
of his life, who was an eye-witness of the scene, relates,
wherein he was heard disputing with a number of accusers,
very busy in sifting his whole life, and objecting to his
actions. He seemed to be in fear and agitation, and defending
himself against everything laid to his charge.
This filled all present with fear, seeing the endeavours of
the enemy of man to find some condemnation in the life of
so holy and so irreprehensible a bishop. But a great
serenity succeeded, and the holy man gave up his soul
to God in peace, on the 25th of February, in 806, having
sat twenty-one years and two months. God honoured his
memory with miracles, some of which are related by the
author of his life. His festival began to be celebrated
under his successor.</p>

<h3>B. ROBERT OF ARBRISSEL.<br />
(<small>A.D.</small> 1117.)</h3>

  <p class="small">[Authority:&mdash;His life, by Baldric, B. of Dôle (d.&nbsp;1130); and another
  attributed to Andrew, monk of Fontevrault, and his disciple.]</p>

<p><span class="smcap">Robert</span> of Arbrissel was born of poor parents, in a
village of Brittany, then called Arbrissel, and now known
as Arbresec, in the diocese of Rennes, near La Guierche,
in the year 1045 or 1047. His father, Damalioc, who afterwards
embraced a religious life, and his mother, Orvenda,
were pious people who brought him up to love God above
all things. When of an age to study, with their consent he
went to several towns of his native province, to learn in the
schools without being a charge to his parents; and, making
<span class="pagenum"><a name="Page_427" id="Page_427">{427}</a></span>
great progress, he went to Paris, where he so distinguished
himself that he became a doctor in the university. At this
time Silvester de la Guierche, Chancellor of Conon II.,
duke of Brittany, was placed upon the episcopal throne of
Rennes, but being desirous of relieving himself of his duties
on various accounts, he chose Robert, and appointed him
his vicar-general, with absolute power in the diocese. Robert
employed his authority in restoring ecclesiastical discipline,
putting down simony, prohibiting incestuous marriages
amongst the laity, and in enforcing clerical celibacy. As
long as Silvester de la Guierche was alive, Robert was safe
from the enemies his discipline had aroused, but, on the
death of his protector, he was obliged to leave Brittany, and
take refuge in Angers, where he gave lessons in theology.
But, wishing to consecrate himself entirely to God, he
quitted Angers, and buried himself in the forest of Craon,
in Anjou, where he lived in great austerity, wearing a habit
of pig skin, and eating roots and wild fruit. His fame as a
second S. John the Baptist, having been bruited about,
great numbers came to place themselves under his direction,
so that he speedily saw his forest solitude invaded by
many hundreds of anchorites. The number became at
length so great as to oblige him to disperse them through
the neighbouring forests. Not being able to watch over
all, he divided them into three colonies, of which he retained
one, and gave the others to two of his disciples:
the B. Vitalis of Mortain, who founded the order of
Savigny; and the B. Raoul de la Futaye, founder of the
abbey of S. Sulpice, at Rennes.</p>

<p>Robert was obliged to quit his retired life, and preach the
Crusade, by order of Pope Urban II. He, therefore,
placed his colony under the care of the bishop of Angers,
and undertook the execution of the task imposed upon
him.</p>

<p><span class="pagenum"><a name="Page_428" id="Page_428">{428}</a></span>
On the confines of Anjou and Poitou, about four
miles from the little town of Candes, was an extensive
tract of undulating land, covered with bushes, and wholly
uncultivated; a little valley, traversed by a slender stream
in this district, bore the name of Fontevrault. Here, in
1099, Robert began to build some huts to shelter his followers,
and here he settled to found a new colony. Many
religiously disposed persons of both sexes, young and old,
gathered round him, and Robert found it necessary to
establish distinct residences for the men and for the women,
each with its own separate oratory. The work of the women
was to sing continually the praises of God; that of the men
was, between their spiritual exercise, the tillage of the soil.
Charity, unity, modesty, and gentleness, prevailed in this
singular colony. All lived on what their hands produced,
or on the alms sent them; and they bore the name of
"The poor of Jesus Christ."</p>

<p>The example of these new solitaries attracted great numbers,
many of whom had only an imperfect or a mistaken
vocation. Women who had led dissolute lives, feeling a
passing compunction, hastened thither, assumed the outward
profession, waxed cold, and gave great scandal by
fresh lapses. This drew forth severe censure from Marbod,
bishop of Rennes, and Godfrey, abbot of Vendôme. The
former wrote to Robert a letter full of reproach, in which
he told him that he had quitted the Order of the Regular
Canons to run after women, and that the colony of Fontevrault
was a scandal to the Church, through the confinement
of some of the women, and the cries of new born babes;
and he rebuked him for having given the religious habit to
persons who asked for it, without having previously tested
their sincerity. The letter of Godfrey of Vendôme, was
couched in a similar strain of remonstrance; but he went
further, and, trusting to hearsay, reprimanded Robert for
<span class="pagenum"><a name="Page_429" id="Page_429">{429}</a></span>
associating too freely with the females of his Order, and
seeing them in private without the presence of witnesses.
Some have supposed these letters to be spurious, but without
sufficient grounds. A man of great singleness of mind
and guilelessness of spirit is easily deceived by the professions
of others, and is liable to be led into actions which,
with more worldly wisdom, he would avoid as indiscreet.
Indeed, the formation of this double society was hardly
consistent with prudence, and Robert found it necessary to
keep it within the bounds of severe and vigilant prescriptions,
to prevent the recurrence of those scandals which had
called forth the reprimand of Marbod and the abbot of
Vendôme. Godfrey was afterwards so thoroughly convinced
that he was in error in attributing evil to the saintly
Robert, that he became his ardent champion. Robert
erected three convents, strictly enclosed, for the women:
one for virgins and widows, called the Grand Moutier, was
dedicated to the Blessed Virgin; another for penitents, was
placed under the patronage of S. Mary Magdalene; and a
third, for leprous and infirm women, was dedicated to S.
Lazarus. The house of the men was completely distinct,
and was placed under the invocation of S. John the Divine.
One large church was erected to serve the four houses, and
the whole community was placed by Robert under the
supreme direction of an abbess; and he set the example of
submission, by appointing Petronilla de Craon, widow of
the Baron de Chemille, Superior to the Order, and he lived
in obedience to her till his death, which took place on
February 25th, 1117.</p>

<div class="footnote">

<p class="nodent"><a name="Foot_69" id="Foot_69" href="#Ref_69">[69]</a>&nbsp;&nbsp;
Or Diodorus.</p>

<p class="nodent"><a name="Foot_70" id="Foot_70" href="#Ref_70">[70]</a>&nbsp;&nbsp;
The Iconoclastic party was not actuated by any religious feeling, but was
simply that of free-thinkers, as the Protestant and very prejudiced ecclesiastical
historian Gieseler is constrained to admit. He says, "the enlightenment party,
the opponents of images, was not created by a religious feeling, but merely by the
emperor's will, and thus partly fostered a superficial, free-thinking, rather than a
beneficial reformatory tendency."</p>

</div>

<p><span class="pagenum"><a name="Page_430" id="Page_430">{430}</a></span></p>

<h2>February 26.</h2>

<ul>
 <li><span class="smcap">S. Nestor</span>, <i>B. M. of Magida</i>, <span class="smcap">a.d.</span> 251.</li>
 <li><span class="smcap">SS. Fortunatus and Companions</span>, <i>MM. at Antioch</i>.</li>
 <li><span class="smcap">S. Dionysius</span>, <i>B. M. of Augsburg</i>, <span class="smcap">a.d.</span> 303.</li>
 <li><span class="smcap">S. Alexander</span>, <i>Patr. of Alexandria</i>, <span class="smcap">a.d.</span> 326</li>
 <li><span class="smcap">S. Faustian</span>, <i>B. of Bologna, in Italy, 4th cent.</i></li>
 <li><span class="smcap">S. Porphyry</span>, <i>B. of Gaza</i>, <span class="smcap">a.d.</span> 421.</li>
 <li><span class="smcap">SS. Eoladius and Agricola</span>, <i>BB. of Nevers, 6th cent.</i></li>
 <li><span class="smcap">S. Victor</span>, <i>P. at Arcis-sur-Aube, in France, 6th or 7th cent.</i></li>
 <li><span class="smcap">S. Edigna</span>, <i>V. at Puech, in Bavaria</i>, <span class="smcap">a.d.</span> 1119.</li>
</ul>

<h3>S. NESTOR, B. M.<br />
(<small>A.D.</small> 251.)</h3>

  <p class="small">[Roman Martyrology, the ancient one called S. Jerome's, those of
  Bede, Ado, Usuardus, Notker, &amp;c. By the Greeks on Feb.&nbsp;28th.
  Authority:&mdash;The ancient and genuine Acts.]</p>

<div>
  <img class="drop-cap" src="images/drop-i.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap-i">IN the reign of Decius, Pollio was governor of
Pamphylia. When persecution broke out, Nestor,
bishop of Magida, an obscure town in that
province, knowing that he was particularly feared
by the pagans, and that the first stroke was sure to fall
upon him, ordered his flock to disperse into places of
safety, and then calmly awaited the officers of justice.
They found him in prayer, and led him forth with his head
covered with a hood (<i>mafortium</i>). And when he came
into the forum, he was honourably received, all the court
rising and saluting him. He said, "God pardon you, why
have you done this?" They answered, "Thy manner of
life is deserving of respect." Then he was taken apart
from the public, and stools were placed for the magistrates
and his advocates, and a chair for the bishop, and he was
requested to sit down. He replied, "The honour of
being summoned into your presence suffices me." Then
<span class="pagenum"><a name="Page_431" id="Page_431">{431}</a></span>
the Irenarch said, "Sir, dost thou know the order of the
emperor?" "I know the command of the Almighty, not
that of the emperor," was the reply of the Bishop. "O
Nestor," said the magistrate, "consent without difficulty,
that we be not called to judge thee." "I obey the commands
of the heavenly King," answered Nestor. "Thou art
possessed," said the magistrate. "Nay," said the bishop,
"not I, but thou, for thy gods are devils." "I shall have
to send thee to the governor," said the Irenarch, "for they
are true gods. Beware of torture." Then Nestor signing
the cross on his brow, said, "Wherefore dost thou threaten
me with torture? The only torments I dread are those of
my God. Be well assured, in torture, or out of torture,
Him shall I confess."</p>

<p>Then he was taken to Perga, where was the governor of
the province, which he reached on the fourth Sabbath
(Saturday.) And when the Irenach had presented him to
Pollio the governor, Nestor was again urged with kind and
courteous words to renounce his religion; but he as constantly
refused. "Torment me as thou wilt," said he,
"with chains or wild beasts, or sword, as long as there is
any breath in my nostrils, I will confess the name of my
Lord Jesus Christ." Then the judge ordered him to be
suspended on the little horse, and to be cruelly tortured.
The executioner laid his sides bare, tearing them with
iron hooks; but Nestor chanted, "I will alway give thanks
unto the Lord: his praise shall ever be in my mouth."
(Ps. xxxiii.; (<span class="smcap">A. V.</span> 34) 1.) The judge, astonished at his endurance,
exclaimed, "Why, wretched man! art thou not
ashamed to put thy faith in a man, and he short-lived?"
"Let that be my confusion, and that also of all who call on
the name of the Lord Jesus," answered the martyr. And
when the crowd clamoured that he should be released from
his sufferings, the governor asked again, "What, then, is
<span class="pagenum"><a name="Page_432" id="Page_432">{432}</a></span>
thy final choice, to be with us, or with thy Christ?"
Then the martyr exclaimed, "With my Christ have I ever
been, with Him am I now, and with Him shall I ever be."
Seeing his inflexibility, Pollio said scornfully, "Nestor,
as thou hast rejected the immortal gods to follow the
crucified One, I will not be so wanting in devotion to this
God of thine, as to condemn thee to any other death.
Thou shalt be crucified on the wood."</p>

<p>Then a cross was made ready, and Nestor, the bishop,
was nailed to it. And as he hung, he exhorted the people,
and at length he bid them kneel and pray to God through
Jesus Christ; and all knelt, and when he had said the
final Amen, he breathed forth his spirit.</p>

<h3>S. DIONYSIUS, B. OF AUGSBURG, M.<br />
(<small>A.D.</small> 303.)</h3>

  <p class="small">[German Martyrology. No trustworthy authorities for his life and
  acts. The following account is from the Augsburg Breviary.]</p>

<p><span class="smcap">Dionysius</span>, together with his sister Hilaria, (August 12th),
her daughter Afra, (August 7th), and the rest of his family,
was converted and baptized by S. Narcissus the bishop,
afterwards chief pastor of the Church of Gerona, in Spain,
(March 18th.) As Narcissus was obliged to leave the little
band of Christians at Augsburg, he instructed, and then
ordained, Dionysius to be their priest, or, as some writers
assert, their bishop. Thus Dionysius became the spiritual
father of a little family of true believers, and was called to
encourage them during the fiery trial of persecution. He
saw his sister Hilaria, and her daughter Afra, glorify God
by martyrdom. Knowing that his own turn had come,
he fortified himself with the Holy Sacrament, yielded himself
into the hands of those who sought his life, and dying
a martyr's death, gained the crown and palm.</p>

<p><span class="pagenum"><a name="Page_433" id="Page_433">{433}</a></span>
The relics of this saint, who is reckoned the first bishop
of Augsburg, together with those of Quiriacus, were discovered
in the year 1118, and were translated by the abbot
Egino to the Church of S. Ulrich, in Augsburg, and enclosed
in an altar. Later, in the year 1258, Hartmann,
bishop of Augsburg, opened this altar, and placed them, on
26th Feb., in a new altar, dedicated to SS. Dionysius and
Quiriacus, and he ordered that this day should be observed
as the festival of S. Dionysius. The Church of Augsburg
honours him as her first bishop, though the episcopal see of
Augsburg was not regularly constituted till 250 years later,
when Sosimus became the first of a succession of prelates
which from that time to the present has not failed.</p>

<h3>S. ALEXANDER, PATR. OF ALEXANDRIA.<br />
(<small>A.D.</small> 326.)</h3>

  <p class="small">[Roman Martyrology, and those of Bede, Usuardus, Ado, Notker, &amp;c.
  Authorities:&mdash;Sozomen, Socrates, Eusebius, and the Apology of S.
  Athanasius.]</p>

<p><span class="smcap">S. Alexander</span> was patriarch of Alexander when Arius,
the arch-heretic, began to preach his denial of the eternal
Godhead of Christ. Alexander, one of the mildest of men,
endeavoured by gentleness and kind expostulation to bring
the heretic back to the true belief. But when he found
that he was incorrigible, he summoned an assembly of his
clergy, and therein questioned Arius, and on his boldly
proclaiming his disbelief in the fundamental doctrine of the
Catholic faith, he excommunicated him. A council was
called at Alexandria about the end of the year 320, in
which Arius was again tried, and the sentence of excommunication
was ratified by nearly one hundred bishops,
who were present. Alexander attended the famous General
<span class="pagenum"><a name="Page_434" id="Page_434">{434}</a></span>
Council of Nicæa, assembled in 325, which finally condemned
the heresy of Arius. S. Alexander, after this
triumph of the faith, returned to Alexandria; where, after
having recommended S. Athanasius for his successor, he
died on the 26th February, in the year 326. For a fuller
account of the Arian heresy, and the Council of Nicæa, the
reader is referred to the life of S. Athanasius, (May 2nd.)</p>

<h3>S. PORPHYRIUS, B. OF GAZA.<br />
(<small>A.D.</small> 421.)</h3>

  <p class="small">[Commemorated by Greeks and Latins on the same day. Authority:&mdash;His
  life, written by Mark the Deacon, his disciple.]</p>

<p><span class="smcap">Porphyrius</span>, a native of Thessalonica, in Macedonia,
was of a noble and wealthy family. The desire of renouncing
the world made him leave his friends and country at
twenty-five years of age, in 378, to pass into Egypt, where
he consecrated himself to God in a famous monastery in
the desert of Sceté. After five years spent there in the
penitential exercises of a monastic life, he went into
Palestine to visit the holy places of Jerusalem. After this
he took up his abode in a cave near the Jordan, where he
passed other five years in great austerity, till he fell sick,
when a complication of disorders obliged him to return
to Jerusalem. There he never failed daily to visit all
the holy places, leaning on a staff, for he was too weak
to stand upright. It had happened that, about the same
time, Mark, an Asiatic, and the author of his life, came to
Jerusalem with the same intent. He was much edified by
the devotion with which Porphyrius visited the holy places.
And seeing him, one day, labour with great pain up the stairs
in the chapel built by Constantine, he ran to him to offer
his assistance; but Porphyrius refused it, saying, "It is not
<span class="pagenum"><a name="Page_435" id="Page_435">{435}</a></span>
right that I who am come hither to supplicate pardon for
my sins should be eased by any one: rather let me undergo
some labour and inconvenience, that God, beholding
it, may have compassion on me." He never omitted his
visits of piety to the holy places, and daily partook of the
Holy Sacrament. The only thing that afflicted him was,
that his fortune had not as yet been sold for the use of the
poor. This he commissioned Mark to do for him, who
accordingly set out for Thessalonica, and in three months'
time returned to Jerusalem with money and effects, to the
value of four thousand five hundred pieces of gold. When
the blessed man saw him, he embraced him, with tears of
joy. But Porphyrius was now so completely recovered,
that Mark scarcely knew him to be the same person: for
his body was erect and vigorous, and his face looked full,
fresh, and ruddy. Porphyrius perceiving his friend's
amazement, said with a smile, "Be not surprised, Mark, to
see me in perfect health and strength, but admire the unspeakable
goodness of Christ, who can easily cure what
man has despaired of." Mark asked him by what means
he had recovered. He replied, "Forty days ago, being in
extreme pain, I made a shift to reach Mount Calvary,
where, fainting away, I fell into a kind of trance, during
which, methought I saw our Saviour on the cross, and the
good thief hanging beside him. I said to Christ, <i>Lord,
Remember me, when Thou comest into Thy kingdom</i>: whereupon
he ordered the thief to come to my assistance, and
he, raising me off the ground on which I lay, bade me go
to Christ. I ran to Him, and He coming off His cross,
said to me, <i>Take this wood</i> (meaning the cross) <i>into thy
custody</i>. In obedience to Him, methought I laid it on my
shoulders and carried it some way. I awoke soon after,
and have been free from pain ever since, and without the
least appearance of my having ever ailed any thing." Mark
<span class="pagenum"><a name="Page_436" id="Page_436">{436}</a></span>
was so edified with the holy man's discourse and good
example, that he resolved to live with him, for he was
endued with a divine prudence, an eminent spirit of prayer,
and a complete control over his passions. He distributed
all the money and effects Mark had brought him among the
necessitous in Palestine and Egypt, so that in a very short
time, he had reduced himself to the necessity of labouring
for his daily food. He therefore learned to make shoes
and dress leather, while Mark, being well skilled in writing,
obtained a handsome livelihood by copying books. He
therefore desired the saint to partake of his earnings. But
Porphyrius replied, in the words of S. Paul, <i>He that doth not
work, neither let him eat</i>. He led this laborious and penitential
life till he was forty years of age, when the bishop of
Jerusalem ordained him priest, though much against his
will, and committed to him the keeping of the holy Cross.
This was in 393. The saint changed nothing in his
austere life, feeding only upon roots and the coarsest bread,
and not eating till after sunset, except on Sundays and holy
days, when he ate at noon, and added a little oil and
cheese; and a small quantity of wine in the water he drank.
This was his method of living till his death. Having been
elected bishop of Gaza without his knowledge, in 396, John,
the metropolitan and archbishop of Cæsarea, wrote to the
patriarch of Jerusalem to desire him to send over Porphyrius,
that he might consult him on certain difficult passages
of Scripture. He was sent accordingly, but charged to return
in seven days. Porphyrius, receiving this order, seemed
at first disturbed, but said, "God's will be done." That
evening he called Mark, and said to him, "Brother Mark,
let us go and venerate the holy places and the sacred Cross,
for it will be long before we shall be able to do it again."
Mark asked him why he said this. He answered, "Our
Saviour appeared to me the night past, and said 'Give
<span class="pagenum"><a name="Page_437" id="Page_437">{437}</a></span>
up the treasure of the cross which thou hast, for I will marry
thee to a wife, poor indeed, and despicable, but of great
piety and virtue. Take care to adorn her well; for, however
contemptible she may appear, she is My sister.' This," said
he, "Christ signified to me last night: and I fear, in consequence,
that I am about to be charged with the sins of
others, whilst I labour to expiate my own; but the will of
God must be obeyed." When they had venerated the holy
places, and the sacred Cross, and Porphyrius had prayed
long before it, with many tears, he shut up the Cross in its
golden case, and delivered the keys to the bishop; and,
having obtained his blessing, he, and his disciple, Mark,
set out, with three others. They arrived the next day,
which was Saturday, at Cæsarea. The archbishop obliged
them to sup with him. After spiritual discourse they took
a little sleep, and then rose to assist at the night service.
Next morning the archbishop bid the Gazæans lay hold on
Porphyrius, and, while they held him, he ordained him
bishop. The holy man wept bitterly, and was inconsolable
at being promoted to a dignity for which he judged himself
unfit. The Gazæans, however, performed their part in endeavouring
to comfort him; and, having assisted at the
Sunday office, and stayed one day more at Cæsarea, they
set out for Gaza, and, late on Wednesday night, arrived
there much harassed and fatigued. For the heathens living
in the villages near Gaza, having notice of their coming, had
so damaged the roads in several places, and clogged them
with thorns and logs of wood, that they were scarcely
passable.</p>

<p>That year happened to be one of great drought, and this
the pagans ascribed to the coming of the new Christian
bishop, saying that their god Marnas had foretold that
Porphyrius would bring public calamities on their city. In
Gaza stood a famous temple of that idol, which the emperor
<span class="pagenum"><a name="Page_438" id="Page_438">{438}</a></span>
Theodosius the Elder had commanded to be shut up, but
not demolished, on account of its beautiful structure. The
governor afterwards had permitted the heathens to open it
again. As no rain fell the two first months after the arrival
of S. Porphyrius, the idolaters, in great affliction, assembled
in this temple to offer sacrifices, and make supplications to
their god Marnas, whom they called the Lord of rains.
These they repeated for seven days, going also to a place of
prayer outside the town. But, finding all their endeavours
ineffectual, they lost all hopes of a supply. A dearth
ensuing, the Christians, to the number of two hundred and
eighty, women and children included, after a day's fast and
a night's vigil, by the order of their bishop, went in procession
to S. Timothy's church, in which lay the relics of the
holy martyr, S. Meuris, and of the confessor, S. Theis,
singing hymns. But, on their return to the city, they found
the gates shut against them, and the heathens obstinately
determined not to open them. In this situation, the Christians
addressed Almighty God with redoubled fervour,
imploring Him to send them the blessing so much wanted.
Presently the clouds gathered, and there fell such a quantity
of rain, that the heathens opened their gates, and, joining
them, cried out, "Christ alone is God: He alone has overcome."
They accompanied the Christians to the church,
to thank God for the benefit received; and this miracle resulted
in the conversion of one hundred and seventy-six
persons, whom the saint instructed, baptized, and confirmed,
as he did also one hundred and five more before the end of
that year. The miraculous preservation of the life of a
pagan woman in labour, who had been despaired of, occasioned
the conversion of that family and others, to the
number of sixty-four.</p>

<p>The heathens, perceiving their number decrease, grew
very troublesome to the Christians, whom they excluded
<span class="pagenum"><a name="Page_439" id="Page_439">{439}</a></span>
from commerce, and all public offices, and annoyed in
various ways. S. Porphyrius, to screen himself and his
flock from their outrages, had recourse to the Emperor's
protection. On this errand he sent Mark, his disciple, to
Constantinople, and went thither, afterward, himself, in company
with John, his metropolitan, archbishop of Cæsarea.
At Constantinople they applied to S. John Chrysostom, who
joyfully received them, and recommended them to the
eunuch Amantius, who had great credit with the Empress,
and was a zealous servant of God. Amantius, having introduced
them to the Empress, she received them with great
distinction, assured them of her protection, and begged their
prayers for her safe delivery, a favour she received a few
days after. She desired them, in another visit, to sign her
and her new-born son, Theodosius the Younger, with the
cross, which they did. The young prince was baptized with
great solemnity, and on that occasion the Empress obtained
from the Emperor all that the bishops had requested, and in
particular that the temple of Gaza should be demolished.
An imperial edict was drawn up for this purpose, and delivered
to Cynegius, a patrician full of zeal, who was charged
to see it executed. They stayed at Constantinople during
the feast of Easter, and, at their departure, the Emperor
and Empress bestowed on them great presents. When they
landed in Palestine, near Gaza, the Christians came out to
meet them, with a cross carried before them, singing hymns.
In the place called Tetramphodos, or Four-ways-end, stood
a marble statue of Venus, on a marble altar, which was in
great reputation for giving oracles to young women about
the choice of husbands. As the two bishops, with the
procession of the Christians, and the cross borne before
them, passed through that square, this idol fell down of
itself, and was broken to pieces; whereupon thirty-two men
and seven women were converted.</p>

<p><span class="pagenum"><a name="Page_440" id="Page_440">{440}</a></span>
Ten days after, arrived Cynegius, having with him a
duke, or general, with a strong guard of soldiers, and the
civil magistrates of the country. He assembled the citizens,
and read to them the emperor's edict, commanding their
idols and temples to be destroyed. This was accordingly
done, and no less than eight public temples in the city were
burnt; viz., those of the Sun, Venus, Apollo, Proserpine,
Hecate, the Hierion, the temple of fortune, and that of
Marnas. The Marnion, in which men had been often
sacrificed, burned for many days. After this, the private
houses and courts were all searched; the idols were every
where burned or thrown into the common sewers, and all
books of magic and superstition were cast into the flames.
Many idolators desired baptism; but the saint gave them a
long probation, and prepared them for that sacrament by
daily instructions. On the spot where the temple of Marnas
had stood, was built the church of Eudoxia, in the figure of
a cross. The empress sent for this purpose, precious pillars
and rich marble from Constantinople. Of the marble taken
out of the Marnion, S. Porphyrius made steps and a road
to the church, that it might be trampled upon. Before he
would suffer the church to be begun, he proclaimed a fast,
and the next morning, attended by his clergy and all the
Christians in the city, they went in a body to the place,
from the church Irene, singing the <i>Venite exultemus Domino</i>,
and other psalms, and answering to every verse, Allelulia;
the procession being led by a cross. They all set to work,
carrying stones and other materials, and digging the foundations,
according to the plan marked out and directed by
Rufinus, a celebrated architect, singing psalms and saying
prayers during their work. The church was begun in 403,
when thirty high pillars arrived from Constantinople, two of
which, called Carostiæ, shone like emeralds, when placed
in the church. It took five years to build, and, when
<span class="pagenum"><a name="Page_441" id="Page_441">{441}</a></span>
finished in 408, the bishop performed the consecration of it
on Easter-day, with the greatest pomp and solemnity. His
alms to the poor on that occasion seemed boundless. The
good bishop spent the remainder of his life in zealously
instructing his flock in the doctrine of God, and in all
virtuous living.</p>

<p>The heathen, on one occasion, rose in sedition, attacked
the house of the bishop, and set it on fire, so that he and
his deacons were obliged to escape over the roof, and take
refuge in the room of a maiden of fourteen, an orphan,
named Salaphtha, and a heathen. The girl showed them
every kindness, keeping their place of retreat secret, and
supplying them with bread and cheese and vegetables.
The bishop took the opportunity of infusing into the young
mind of the girl the first principles of Christianity, and
when the tumult was abated, and he with his companions
were able to go forth in safety, he left her earnestly desiring
baptism. The maiden afterwards became a zealous Christian,
and was consecrated to a life of virginity by the old
bishop, whom she had saved from the rage of his enemies.</p>

<div class="figcenter">
  <img width="200" height="198" alt="" src="images/491-notitle.jpg" />
</div>

<p><span class="pagenum"><a name="Page_442" id="Page_442">{442}</a></span></p>

<h2>February 27.</h2>

<ul>
 <li><span class="smcap">SS. Julian, Chronion, and Besas</span>, <i>MM. at Alexandria</i>,
   <span class="smcap">a.d.</span> 250.</li>
 <li><span class="smcap">S. Gelasius</span>, <i>M. at Heliopolis, in Ph&#339;nicia</i>,
   <span class="smcap">a.d.</span> 297.</li>
 <li><span class="smcap">S. Honorina</span>, <i>V. M. at Conflans, in France</i>.</li>
 <li><span class="smcap">S. Thalelæus</span>, <i>H. in Syria, circ.</i> <span class="smcap">a.d.</span> 460.</li>
 <li><span class="smcap">S. Comgan</span>, <i>Ab. in Ireland, before</i> <span class="smcap">a.d.</span> 569.</li>
 <li><span class="smcap">S. Leander</span>, <i>B. of Hispala or Seville</i>, <span class="smcap">a.d.</span> 596.</li>
 <li><span class="smcap">S. Baldomer</span>, <i>Subd. at Lyons, circ.</i> <span class="smcap">a.d.</span> 660.</li>
 <li><span class="smcap">S. Alnoth</span>, <i>H. M. in England, circ.</i> <span class="smcap">a.d.</span> 727.</li>
 <li><span class="smcap">B. John</span>, <i>Ab. of Gorze, near Metz</i>, <span class="smcap">a.d.</span> 1162.</li>
</ul>

<h3>SS. JULIAN, CHRONION, AND BESAS, MM.<br />
(<small>A.D.</small> 250.)</h3>

  <p class="small">[Roman Martyrology; but some on Feb. 19th; by the Greeks on Oct.
  30th. Authority:&mdash;The contemporary letters by Dionysius, B. of
  Alexandria, to Germanus, quoted by Eusebius, Hist. Eccles. vi.,
  c.&nbsp;41.]</p>

<div>
  <img class="drop-cap" src="images/drop-s2.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">SAINT DIONYSIUS, bishop of Alexandria, in a
letter describing the sufferings of his church
during the persecutions of Decius, after having
lamented the apostacy of some, adds: "But
others remained firm and blessed pillars of the Lord, confirmed
by the Lord himself, and receiving of Him strength
suited to their measure of faith, proved admirable witnesses
of His kingdom. The first of these was Julian, a man
afflicted with the gout, neither able to walk nor to stand,
who, with two others that carried him, was arraigned. Of
these, the one immediately denied his faith, but the other,
named Chronion, surnamed Eunus, and the aged Julian
himself, having confessed the Lord, were carried on camels
through the whole city, a very large one, as you know, and
were scourged, and finally consumed in an immense fire, in
the midst of a crowd of spectators. But a soldier, named
Besas, standing near, having opposed the insolence of the
multitude whilst these martyrs were on the way to execution,
<span class="pagenum"><a name="Page_443" id="Page_443">{443}</a></span>
was assailed by them with loud shouts, and this brave soldier
of God, after he had excelled in the great conflict of piety,
was beheaded."</p>

<p>Relics at Autun.</p>

<h3>S. GELASIUS, M.<br />
(<small>A.D.</small> 297.)</h3>

  <p class="small">[Greek Menæa. Authority:&mdash;The Chronicon Alexandrinum, or Chron.
  Paschale, under date 269 from the Ascension, which is equivalent to
  297 of the vulgar era. In this Chronicle he is called Gelasinus.
  Theodoret may, perhaps, allude to him, when he says that some have
  passed from the stage of the theatre to the ranks of the martyrs. Du
  curand Græc. Affect., Serm.&nbsp;8. Much the same circumstances are
  related of S. Genesius (Aug. 25th), who suffered about 286, unless
  both are the same; Gelasius in the West becoming Genesius by a
  slight change of liquids.]</p>

<p><span class="smcap">Gelasius</span> was a comic actor, the second clown of the
theatre at Heliopolis, in Ph&#339;nicia. One day, on the stage
was performed a parody of Christian rites for the amusement
of the heathen spectators. A large bathing tub was
introduced on the stage, filled with warm water, and the
clown, Gelasius, was dipped in it, the other clown pronouncing
over him the sacramental words. When he rose
from the bath, and was vested in white, it was observed
that a change had come over him; the jesting air and
laugh were gone, and a solemn expression had overspread
his countenance. "I am a Christian," said he; "in the
font I saw a dazzling light. Therefore, I will die as a
Christian." As soon as the audience became aware that he
spoke in sober earnest, the theatre became a scene of wild
tumult, the people deserted their seats, and rushed on the
stage, and dragged the poor actor forth, clothed in his white
robe, and stoned him to death outside the theatre. His
body was transported to the village of Mariamnia, near Heliopolis,
of which he was a native, and an oratory was erected
by the Christians over his tomb.</p>

<p><span class="pagenum"><a name="Page_444" id="Page_444">{444}</a></span></p>

<h3>S. HONORINA, V. M.<br />
(<small>DATE UNKNOWN.</small>)</h3>

  <p class="small center">[Some Gallican Martyrologies.]</p>

<p><span class="smcap">Nothing</span> whatever is known of this saint. The author
of the history of the translation of her relics to Conflans,
near Pontoise, a short distance from Paris, says that her
virtues, her merits, and her mode of passion, are utterly
unknown. So also is the date of her death. The relics
were translated about the year <span class="smcap">a.d.</span> 912. As an instance of
the manner in which confusion has arisen in the lives and
acts of martyrs of an early date, it is deserving of mention
that in the church of Quimper, the Matin lections for the
feast of S. Honorina are portions of the Acts of S. Dorothea,
transferred to Feb.&nbsp;27th, to do duty for the unrecorded
S. Honorina.</p>

<h3>S. THALELÆUS, H.<br />
(<small>ABOUT A.D.</small> 460.)</h3>

  <p class="small">[Greek Menæa. No commemoration in Western Church.
  Authority:&mdash;Theodoret, Philothaeus, c. xxviii.]</p>

<p><span class="smcap">"Not</span> only have I heard of this man from others," says
Theodoret, "but I saw him myself." Thalelæus erected
for his habitation a small hut against an idol shrine, near
Gabala, to which many people resorted, and where they
offered sacrifice to devils. The evil spirits, enraged at his
thus assaulting them in their sanctuary, endeavoured by
hideous clamours and frightful apparitions, to scare the
Christian hermit away; but every effort of demons and
idolaters to drive him from this shrine proved ineffectual.
Thalelæus succeeded in converting many who came as
votaries to the temple, and persuaded them to bend their
necks to the sweet yoke of Christ's law. With many of
<span class="pagenum"><a name="Page_445" id="Page_445">{445}</a></span>
these converts Theodoret conversed. After that Thalelæus
had lived thus a while, he devised for himself a strange and
horrible penance. He made two wheels, and then joined
them by pieces of wood into a species of barrel, but open
between the bars. He enclosed himself within this case,
which was so low that his chin rested on his knees, and remained
therein for many years. He had been ten years in
it when Theodoret saw him. This frightful self-immolation
is by no means to be regarded as deserving of imitation.
But it was called forth by peculiar circumstances, and for a
special purpose. The rude people of Syria could be impressed
no other way. To win these souls from heathenism
this phase of the ascetic life was evoked, it served its purpose,
and passed away.</p>

<h3>S. LEANDER, B. OF HISPALA.<br />
(<small>ABOUT A.D.</small> 596.)</h3>

  <p class="small">[Roman Martyrology, and those of Usuardus, Notker, Ado, and Bede;
  but by the Spanish Church and Mozarabic Kalendar, followed by the
  Bollandists, on March 13th. Authorities:&mdash;His own writings, the
  letters of S. Gregory the Great, and early Spanish histories.]</p>

<p><span class="smcap">This</span> illustrious friend of the great S. Gregory, this apostle
of the Visigoths, was of illustrious birth. His father, Severian
duke of Carthagena, and mother, Turtura, of royal
Ostrogoth blood, had three sons and two daughters. The
sons were, S. Leander, S. Fulgentius, B. of Ecija, and S.
Isidore, who succeeded Leander as archbishop of Seville.
The daughters were S. Florentina, abbess of fifty convents,
and the princess Theodosia, married to king Leovigild,
who became the mother of the illustrious martyr, S.
Hermenigild.</p>

<p>From his boyhood, Leander was regarded as endowed
<span class="pagenum"><a name="Page_446" id="Page_446">{446}</a></span>
with singular eloquence and power of fascinating others.
He retired, when young, from the world, and took the religious
habit in a monastery of Seville, where he gained so
great a reputation that, on the archiepiscopal see becoming
vacant, he was elected to it by the unanimous voice of
clergy and people.</p>

<p>Leovigild, his brother-in-law, then reigned over the Visigoth
kingdom, in Spain, and openly professed Arianism.
This caused great embarrassment to Leander, who used
every effort to confirm the Catholics in their faith, and to
oppose the heretics at every point. He was sent on an
embassy from the Catholics to the emperor Tiberius, at
Constantinople, where he made the acquaintance of S.
Gregory the Great, then cardinal-deacon of Pope Pelagius
II., who had sent him at this time on the affairs of the
church, to the imperial court. The warmest attachment
sprang up between these two great men, and it was at the
instance of S. Leander, that S. Gregory wrote his famous
"Morals of the Book of Job." When their business was
concluded, both saints returned to their country, S. Gregory
to Italy, and S. Leander to Spain, where he succeeded in
converting prince Hermenigild, his nephew, the eldest son
of king Leovigild. This placed the Catholics in great
danger. The king, in an explosion of rage, executed his
son on Easter-day, 586, and began a furious persecution of
the Church. S. Leander and his brother, S. Fulgentius,
together with several other bishops, were exiled, and the
king seized on the property and revenues of the Church,
and, adding cruelty to robbery, put several nobles to death,
and confiscated their lands.</p>

<p>S. Leander, though exiled, warred with his pen against
the Arian heresy, and wrote two works confuting the errors
of Arianism, and a third book answering objections which
had been raised against his arguments.</p>

<p><span class="pagenum"><a name="Page_447" id="Page_447">{447}</a></span>
The persecution did not last long, for in the following
year, 587, Leovigild, finding himself about to die, recalled
the Catholic bishops, and commended his son, Recared, to
the care of S. Leander. Thus, to use the words of S.
Gregory, Recared, following not the perfidy of his father,
an Arian, but the faith of his martyred brother, was brought
himself, and the whole nation of the Visigoths, to the true
faith.</p>

<p>In the third council of Toledo, 589, the archbishop of
Seville presiding, a solemn declaration of the consubstantiality
of the Divine Persons was drawn up, and signed by
the king, Recared, and his queen, Badda, daughter of king
Arthur, of Britain. Next year another synod was held at
Seville, in which he presided, to establish the complete
conversion of the nation from Arianism to the true faith.</p>

<p>S. Leander died in 596, on March 13th, and his body
was laid in the church of SS. Justus and Rufina. His
relics are now preserved in a chapel of the Cathedral
church.</p>

<p>In art, S. Leander appears with (1) a flaming heart in his
hand, to represent his zeal for the conversion of the Visigoths,
but this is a symbol used for a multitude of other
saints; or with (2) a pen; or (3) with Recared or Hermenigild
as a boy at his side.</p>

<h3>S. BALDOMER, SUBD., C.<br />
(<small>ABOUT A.D.</small> 660.)</h3>

  <p class="small">[Roman Martyrology, and those of Bede, Usuardus, Ado, Notker, &amp;c.
  Authority:&mdash;An ancient epitome of his life, pub. by the Bollandists.
  In French he is called <i>S. Garmier</i> or <i>S. Germier</i>.]</p>

<p><span class="smcap">Baldomer</span> was a blacksmith of Lyons, living a simple,
pious life, "in chastity clean, in friendship firm, in charity
<span class="pagenum"><a name="Page_448" id="Page_448">{448}</a></span>
benign, in reading intent, in watchings solicitous, in almsgiving
prompt," says his biographer. S. Viventius, abbot of
S. Just, going into a church one day, noticed the blacksmith
at his devotions, and afterwards entering into conversation
with him, was so struck with his holiness and knowledge of
the Scriptures, that he gave him a cell in his abbey, where
he edified all the brethren by his modesty and diligence.
His gentleness was so great, that at meal times he crumbled
bread in his hand, and, holding it out of the window, the
wild birds came, full of trust, and perched on his fingers.
Then he would say, "Eat, little birds, eat, and praise the
Lord." He was ordained subdeacon much against his
will, by Caudrick, bishop of Lyons, and died about the
year 660.</p>

<h3>S. ALNOTH, H. M.<br />
(<small>ABOUT A.D.</small> 727.)</h3>

  <p class="small">[Anglican Martyrology of John Wilson, in the first edition; but in
  the second edition on Nov.&nbsp;25th. Ferrarius and Bollandus on
  Feb.&nbsp;27th. Authority:&mdash;Mention in the life of S. Wereburga,
  attributed to Joscelyn, c.&nbsp;3.]</p>

<p><span class="smcap">S. Alnoth</span> was a hermit, who had been a cowherd of S
Wereburga, but embracing the eremitical life, settled in a
wood at Stowe, near Bugbrook, in Northamptonshire, but
was murdered by robbers. His body was buried at Stowe.</p>

<p><span class="pagenum"><a name="Page_449" id="Page_449">{449}</a></span></p>

<h2>February 28.</h2>

<ul>
 <li><span class="smcap">SS. Nymphas and Eubulus</span>, <i>1st cent.</i></li>
 <li><span class="smcap">SS. Alexandrine</span>, <i>Martyrs in the plague</i>, <span class="smcap">a.d.</span> 261.</li>
 <li><span class="smcap">SS. Symphorian, Macarius, and Others</span>, <i>MM. at Rome</i>.</li>
 <li><span class="smcap">S. Proterius</span>, <i>M. Patr. of Alexandria</i>, <span class="smcap">a.d.</span> 457.</li>
 <li><span class="smcap">S. Romanus</span>, <i>Ab. of Condate; circ.</i> <span class="smcap">a.d.</span> 460.</li>
</ul>

<h3>SS. NYMPHAS AND EUBULUS.<br />
(1<small>ST CENT.</small>)</h3>

<div>
  <img class="drop-cap" src="images/drop-o2.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">ON the last day of February are commemorated
two friends of S. Paul, Nymphas, of whom he
speaks in his Epistle to the Colossians, and
Eubulus, whom he mentions in his Second
Epistle to S. Timothy, as being with him at Rome. Nymphas
was at Laodicea. Nothing further is known of these
two.</p>

<h3>SS. MARTYRS IN THE PLAGUE AT ALEXANDRIA<br />
(<small>A.D.</small> 261-3.)</h3>

  <p class="small">[Roman Martyrology. Authority:&mdash;A paschal letter by Dionysius,
  patriarch of Alexandria, quoted by Eusebius. lib. viii. c.&nbsp;21, 22.]</p>

<p><span class="smcap">These</span> brave victims of the plague in Alexandria, who
died through ministering to pest-stricken heathens and
Christians alike, are commemorated by the Church as
examples to all whose office or charity calls them to attend
to the sick. Dionysius, the patriarch, writes of the pestilence
which succeeded war and famine in Alexandria, in
one of his Easter letters, "To other men the present is a fit
season for a festival, but now to us all things are filled with
<span class="pagenum"><a name="Page_450" id="Page_450">{450}</a></span>
tears; all are mourning, and by reason of the multitudes,
already dead and dying, the whole city resounds with
groans. As when the first-born of Egypt were slain, so is it
now; there is a great lamentation, for there is not a house
in which is not one dead. I wish this were all, but we
have undergone other calamities before this plague. First,
we were driven into exile, and persecuted, and put to
death; then came war and the famine, which, indeed, we
and the heathen endured alike; and now we are assailed
by this pestilence, a calamity to the heathen more dreadful
than anything else, but not so to us, but rather a school to
try us. Most of our brethren, by their exceeding great love
and brotherly affection, not sparing themselves, were constant
in their attendance on the sick, ministering to their
wants without fear and without cessation, and they have
departed most sweetly with those to whom they ministered.
Many also, who had healed others, fell victims themselves.
The best of our brethren have departed this life in this way,
some were priests, others deacons, and some laity of great
commendation. This death, with the piety and ardent
faith which attended it, appears to be but little inferior to
martyrdom itself. Our people took up the bodies of these
saints with their open hands and on their bosoms, cleansed
their eyes and closed their mouths, carried them on
their shoulders, and composed their limbs, and decently
washed and clothed them for burial, and those who did this
themselves shared in receiving the same offices. Those
that survived always followed those going before them.
But it was different with the heathen. They repelled those
who began to sicken, and avoided their dearest friends.
They would cast them out into the roads half-dead, or
throw them out when dead without burial, shunning all
communication with the sick and infected."</p>

<p><span class="pagenum"><a name="Page_451" id="Page_451">{451}</a></span></p>

<h3>SS. SYMPHORIAN AND OTHERS, MM.<br />
(<small>UNKNOWN DATE.</small>)</h3>

<p><span class="smcap">The</span> bodies of fourteen martyrs, by name, Symphorian,
Macarius, Victorinus, Maurice, Anicetus, Modestus, Cyriacus,
Faustus, Placidus, Rocchus, Alexander, Genesius,
Eulalia, and Irene, extracted from the catacombs of
S. Callixtus and S. Lucina, are preserved at Antwerp, in
the Church of the Jesuits, to which they were translated
on Feb.&nbsp;27th, 1650. Nothing is known of the acts and
martyrdom of these saints.</p>

<h3>S. PROTERIUS, M. PATR. OF ALEXANDRIA.<br />
(<small>A.D.</small> 457.)</h3>

  <p class="small">[Greek Menæa on this day. Baronius and others have expressed
  surprise that the name of S. Proterius is inserted in no Western
  Martyrologies. Authority:&mdash;Evagrius, lib. iii.&nbsp;13; Theophanes, the
  letters of Anatolius, Patr. of Constantinople, &amp;c.]</p>

<p><span class="smcap">S. Proterius</span> was the head of the orthodox party at
Alexandria, when the patriarch Dioscorus adopted Eutychian
views. That unprincipled and haughty prelate,
knowing the esteem in which Proterius was held, made
him arch-priest of his diocese; but as his heretical opinions
became more evident, Proterius took decided steps to
oppose him, and on the condemnation and deposition of
Dioscorus by the Council of Chalcedon, in 452, he was
ordained in his room. This led to a schism in the Church
of Alexandria, the Catholics acknowledging Proterius, and
the Eutychians holding with Dioscorus. The Eutychians
were headed by two ecclesiastics, Timothy Ailurus, and
Mongus, who had been excommunicated for heresy. In a
tumult that broke out, Ailurus, having obtained consecration
from two bishops of their faction, mounted the episcopal
<span class="pagenum"><a name="Page_452" id="Page_452">{452}</a></span>
throne, and proclaimed himself sole patriarch of Alexandria.
Proterius fled for safety to the baptistery of the Church of
S. Quirinus, but the heretics broke in and stabbed him to
death; then dragged his body through the streets, hacked
it to pieces, and burnt it.</p>

<h3>S. ROMANUS, AB. OF CONDATE.<br />
(<small>A.D.</small> 460.)</h3>

  <p class="small">[Roman, Benedictine, and most Latin Martyrologies. Authorities:&mdash;A
  life by a contemporary monk of Condate, also a life by S. Gregory of
  Tours.]</p>

<p><span class="smcap">Romanus</span>, trained in the monastery of Ainay, near
Lyons, left his father's house at the age of thirty-five, and
carrying with him "Lives of the Fathers of the Desert,"
and some tools and vegetable seeds, made his way into the
high mountains and inhabited forests of the Jura, found a
site enclosed between three steep heights, at the confluence
of two streams, and there founded, under the name of
Condate, a monastery destined to become one of the most
celebrated in the West. The soil was well adapted for
cultivation, but in consequence of the difficulty of access to
the place, it became the property of the first occupant. He
found shelter at first under an enormous fir tree, the thick
branches of which represented to him the palm which
served Paul, the first hermit, in the desert of Egypt, for a
tent; then he began to read, to pray, and to plant his
herbs, with a certainty of being protected against the
curious and importunate, by the extreme roughness of the
paths which crossed those precipices, and also by the masses
of fallen and interlaced trees, which are often met with in
fir woods not yet subjected to regular care and tendance.</p>

<p>His solitude was disturbed only by the wild animals, and
now and then by some bold huntsman. However, he was
<span class="pagenum"><a name="Page_453" id="Page_453">{453}</a></span>
joined there by his brother Lupicinus and others, in so
great a number, that they were soon obliged to spread
themselves, and form new establishments in the environs.
The two brothers governed these monasteries together, and
maintained order and discipline, not without difficulty,
among the increasing multitude of novices, against which
an old monk protested, complaining that they did not even
leave him room in which to lie down. Women followed;
and upon a neighbouring rock, suspended like a nest at the
edge of a precipice, the sister of our two abbots ruled five
hundred virgins, so severely cloistered, that having once
entered the convent, they were seen no more, except during
the transit of their bodies from the death bed to the grave.</p>

<p>As for the monks, each had a separate cell; they had
only the church and the refectory in common. In summer
they took their siesta under the great firs, which in winter
protected their dwelling against the snow and the north
wind. They sought to imitate the anchorites of the East,
whose various rules they studied daily, tempering them
by certain alleviations, which were necessitated by the
climate; their daily labour, and even by the constitution of
the Gaulish race. They wore sabots, and tunics of skins
tacked together, which protected them from the rain, but
not from the rigorous cold of these bleak heights, where
people are, says their biographer, in winter sometimes
crushed beneath the snow, and in summer stifled by the
heat produced by the reflection of the sun upon the perpendicular
walls of rock. Lupicinus surpassed them all in
austerity; he slept in the trunk of an old tree, and lived
only upon pottage made of barley-meal, ground with the
bran, without salt, without oil, and without even milk; and
one day, disgusted at the delicacy of his brethren, he threw
indiscriminately into the same pot, the fish, the herbs, and
the roots, which the monks had prepared apart, and with
<span class="pagenum"><a name="Page_454" id="Page_454">{454}</a></span>
some care. The community was greatly irritated, and
twelve monks, whose patience was exhausted, went away.
Upon this, an altercation arose between the two brothers.
"It would have been better," said Romanus to Lupicinus,
"not to have come hither, than to be a cause of dispersion
to our monks." "Never mind," answered Lupicinus, "it
is the straw separating from the corn; those twelve are
proud, mounted on stilts, and God is not with them."
However, the more gentle and forbearing Romanus succeeded
in bringing back the fugitives, who all, in their turn,
became superiors of communities.</p>

<p>S. Romanus made a pilgrimage to Agaunum (S. Maurice
in the Valais), to visit the scene of the martyrdom of the
Theban Legion. On his way, he cured two lepers by a
kiss, and the fame of this miracle coming to the ears of the
Genevese, the bishop and clergy, and the whole town,
turned out to meet and receive him with honour.</p>

<p>When he felt that he must die, he called to him his
sister from the convent on the rock, and his brother
Lupicinus, to whom he commended the care of his monks,
and then fell asleep in Christ.<span
class="fnanchor"><a name="Ref_71" id="Ref_71" href="#Foot_71">[71]</a></span></p>

<p>Relics in the Church of S. Romain-de-Roche in the Jura.</p>

<div class="footnote">

<p class="nodent"><a name="Foot_71" id="Foot_71" href="#Ref_71">[71]</a>&nbsp;&nbsp;
Chiefly from the Monks of the West, ii. p.&nbsp;486, seq.</p>

</div>

<p><span class="pagenum"><a name="Page_455" id="Page_455">{455}</a></span></p>

<h2>February 29.</h2>

<ul>
 <li><span class="smcap">S. OSWALD</span>, <i>ARCHBISHOP OF YORK</i>, <span class="smcap">a.d.</span> 992.</li>
</ul>

<h3>S. OSWALD, ARCHB. OF YORK.<br />
(<small>A.D.</small> 992.)</h3>

  <p class="small">[Wilson's Anglican Martyrology, and those of Wyon, Menardus, and
  Morolycus. But Molanus on October 15th. Authorities:&mdash;His life by
  Eadmer; also Florence of Worcester, William of Malmesbury, and the
  Ramsey Chronicle.]</p>

<div>
  <img class="drop-cap" src="images/drop-o2.jpg" width="100" height="100" alt=""/>
</div>

<p class="drop-cap">OSWALD, the only saint commemorated on Feb.
29th, was the nephew of S. Odo, archbishop of
Canterbury, and of Osketill, bishop, first of
Dorchester, and afterwards of York. He was
educated by S. Odo, and made first canon and then dean
of Winchester, but he took the monastic habit in the abbey
of Fleury, in France, and was recalled by S. Odo to England,
where he found favour with S. Dunstan, who commended
him to king Edgar, and, by his command, he was
chosen bishop of Worcester, about the year 959. One of
his first acts was to establish twelve monks at Westbury, in
his diocese. He afterwards built Ramsey monastery, on
an island in Ramsey Mere, given to the Order of S.
Benedict by Earl Hilwyn, cousin of king Edgar, who had
been cured of gout by an apparition of the patriarch of
western monks. S. Dunstan, as is well known, laboured
diligently to enforce celibacy on the clergy in England. A
council was held in 969, in which the clergy were ordered
to live single or to resign their cures, and Oswald of Worcester,
and Ethelwold of Winchester, were commissioned to
enforce this decree. Oswald was afterwards made archbishop
of York, without resigning the see of Worcester.
<span class="pagenum"><a name="Page_456" id="Page_456">{456}</a></span>
He had established a Benedictine monastery, dedicated to
the Mother of God, at Worcester, and the monastic church
from that time became the Cathedral.</p>

<p>It was his wont to wash every day the feet of twelve poor
men, whom he afterwards fed. On the Tuesday after the
third Sunday in Lent, Feb.&nbsp;29th, he was performing this
duty as usual. After he had wiped the feet of the last poor
man, and had stooped to kiss them, he said "Glory be to
the Father, and to the Son, and to the Holy Ghost," and
gently expired.</p>

<p>He died, and was buried at Worcester. Ten years after,
his remains were taken up by his successor, Adulph, and
translated to York, on October 15th. It is said that when
his body was taken into Worcester Abbey Church, after
his death, a white dove hovered above it. His purple
and gold stole was preserved in Beverley Minster, in the
time of Thomas Stubbs, who mentions the fact in his
account of the Archbishops of York.</p>

<div class="figcenter">
  <img width="188" height="200" alt="" src="images/506-notitle.jpg" />
</div>

<p class="small center"><br />
<i>Printed by</i> <span class="smcap">Ballantyne, Hanson &amp; Co.</span><br />
<i>Edinburgh and London</i></p>

<div>*** END OF THE PROJECT GUTENBERG EBOOK 45604 ***</div>
</body>
</html>
generated by cgit v1.2.3 (git 2.25.1) at 2026-09-01 11:33:17 +0000