Chapter LIV: Appendix: TO (8)

HE was of noble parentage in the diocese of Troyes in Champagne educated under strict discipline in learning and piety, and a saint from his cradle. In his youth, prayer, fasting, and alms-deeds were his chief delight, and, embracing an ecclesiastical state, he took orders; but the love of heavenly contemplation being always the prevalent inclination in his soul he {478} preferred close retirement to the mixed life of the care of souls. In this choice the Holy Ghost was his director, for he lived in continual union with God by prayer and contemplation, and seemed raised above the condition of this mortal life, and almost as if he lived without a body. God glorified him by many miracles; but the greatest seems to have been the powerful example of his life. We have two pious panegyrics made upon this saint by St. Bernard, who says:[1] "Now placed in heaven, he beholds God clearly revealed to him, swallowed up in joy, but not forgetting us. It is not a land of oblivion in which Victor dwells. Heaven doth not harden or straiten hearts, but it maketh them more tender and compassionate it doth not distract minds, nor alienate them from us: it doth not diminish, but it increaseth affection and charity: it augmenteth bowels of pity. The angels, although they behold the face of their Father, visit, run, and continually assist us; and shall they now forget us who were once among us, and who once suffered themselves what they see us at present laboring under? No: _I know the just expect me till thou renderest to me my reward_.[2] Victor is not like that cupbearer of Pharaoh, who could forget his fellow-captive. He hath not so put on the stole of glory himself, as to lay aside his pity, or the remembrance of our misery." St. Victor died at Saturniac, now called Saint-Vittre, two leagues from Arcies in the diocese of Troyes. A church was built over his tomb at Saturniac; but in 837 his relics were translated thence to the neighboring monastery of Montier-Ramey, or Montirame, so called from Arremar, by whom it was founded in 837. It is situated four leagues from Troyes, of the Benedictin Order, and is still possessed of this sacred treasure. At the request of these monks, St. Bernard composed an office of St. Victor, extant in his works, (ep. 312, vet. ed. seu 398, nov. edit.) See the two sermons of St. Bernard on St. Victor, and his ancient life in Henschenius and others: from which it appears that this saint never was a monk, never having professed any monastic Order, though he led an eremitical life.

Footnotes: 1. Serm. 2, p. 966. 2. Ps. cxii. 8.

FEBRUARY XXVII.

ST. LEANDER, BISHOP OF SEVILLE, CONFESSOR.

From St. Isidore of Seville, St. Gregory the Great, and St. Gregory of Tours, hist l. 5. See Fleury, b. 34, 35, 38. Mabillon, Saec. Ben. 1. Ceillier, t. 17.

A.D. 596.

ST. LEANDER was of an illustrious family, and born at Carthagena in Spain. He had two brothers, St. Fulgentius, bishop of Ecija and Carthagena, and St. Isidore, our saint's successor in the see of Seville. He had also one sister, Florentia by name, who had consecrated herself to God in the state of virginity. He set them an example of that piety which they faithfully imitated. He entered into a monastery very young, where he lived many years, and attained to an eminent degree of virtue and sacred learning. These qualities occasioned his being promoted to the see of Seville: but his change of condition made little or no alteration in his method {479} of life, though it brought on him a great increase of care and solicitude for the salvation of those whom God had put under his care, as well as for the necessities of the whole church, that of Spain in particular. This kingdom was then possessed by the Visigoths, or Western-Goths; who, while Theodoric settled the Ostrogoths, or Eastern-Goths, in Italy, had passed the Alps, and founded their kingdom, first in Languedoc, and soon after, about the year 470, in Spain. These Goths, being for the generality all infected with Arianism, established this heresy wherever they came; so that when St. Leander was made bishop, it had reigned in Spain a hundred years. This was his great affliction: however, by his tears and prayers to God, and by his most zealous and unwearied endeavors, both at home and abroad, he became the happy instrument of the conversion of that nation to the Catholic faith. But he suffered much from king Leovigild on this account, and was at length forced into banishment; the saint having converted, among others, Hermenegild, the king's eldest son and heir apparent. This pious prince his unnatural father put to death the year following, for refusing to receive the communion from the hands of an Arian bishop. But, touched with remorse not long after, he recalled our saint, and falling sick, and finding himself past hopes of recovery, he sent for St. Leander, whom he had so much persecuted, and recommended to him his son Recared, whom he left his successor, to be instructed in the true faith; though out of fear of his people, as St. Gregory laments, he durst not embrace it himself. His son Recared, by listening to St. Leander, soon became a Catholic. The king also spoke with so much wisdom on the controverted points to the Arian bishops, that by the force of his reasoning, rather than by his authority, he brought them over to own the truth of the Catholic doctrine; and thus he converted the whole nation of the Visigoths. He was no less successful in the like pious endeavors with respect to the Suevi, a people of Spain, whom his father Leovigild had perverted. It was a subject of great joy to the whole church to behold the wonderful blessing bestowed by Almighty God on the labors of our saint, but to none more than St. Gregory the Great, who wrote to St. Leander to congratulate him on the subject.

This holy prelate was no less zealous in the reformation of manners, than in restoring the purity of faith; and he planted the seeds of that zeal and fervor which afterwards produced so many martyrs and saints. His zeal in this regard appeared in the good regulations set on foot with this intent in the council of Seville, which was called by him, and of which he was, as it were, the soul. In 589, he assisted at the third council of Toledo, of seventy-two bishops, or their deputies, in which were drawn up twenty-three canons, relating to discipline, to repair the breaches the Arian heresy had made in fomenting disorders of several kinds. One of these was, that the Arian clergy cohabited with their wives; but the council forbade such of them as were converted to do so, enjoining them a separation from the same chamber, and, if possible, from the same house.[1] This council commanded also the rigorous execution of all penitential canons without any abatement. The pious cardinal D'Aguirre has written a learned dissertation ton this subject.[2]

St. Leander, sensible of the importance of prayer, which is in a devout life what a spring is in a watch, or the main wheel in an engine, labored particularly to encourage true devotion in all persons, but particularly those of the monastic profession, of which state it is the very essence and constituent. His letter to his sister Florentina, a holy virgin, is called his Rule of a Monastic Life. It turns chiefly on the contempt of the world, and on {480} the exercises of prayer. This saint also reformed the Spanish liturgy.[3] In this liturgy, and in the third council of Toledo, in conformity to the eastern churches, the Nicene creed was appointed to be read at mass, to express a detestation of the Arian heresy. Other western churches, with the Roman, soon imitated this devotion. St. Leander was visited by frequent distempers, particularly the gout, which St. Gregory, who was often afflicted with the same, writing to him, calls a favor and mercy of heaven. This holy doctor of Spain died about the year 596, on the 27th of February, as Mabillon proves from his epitaph. The church of Seville has been a metropolitan see ever since the third century. The cathedral is the most magnificent, both as to structure and ornament, of any in all Spain.

* * * * *

The contempt of the world which the gospel so strongly inculcates, and which St. Leander so eminently practised and taught, it the foundation of a spiritual life; but is of far greater extent than most Christians conceive, for it requires no less than a total disengagement of the affections from earthly things. Those whom God raises to perfect virtue, and closely unites to himself, must cut off and put away every thing that can be an obstacle to this perfect union. Their will must be thoroughly purified from all dross of inordinate affections before it can be perfectly absorbed in his. This they who are particularly devoted to the divine service, are especially to take notice of. If this truth was imprinted in the manner that it ought, in the hearts of those who enrol themselves in the service of the church, or who live in cloisters, they would be replenished with heavenly blessings, and the church would have the comfort of seeing apostles of nations revive among her clergy, and the monasteries again filled with Antonies, Bennets, and Bernards; whose sanctity, prayers, and example, would even infuse into many others the true spirit of Christ, amid the desolation and general blindness of this unhappy age.

Footnotes:
1. Conc. t. 5, p. 998.
2. Diss. 3. in Conc. Hisp.
3. The church of Spain first received the faith from Rome, as pope
Innocent I. Informs us. (Ep. ad. Decent.) Whence St. Isidore says
their divine office was instituted by St. Peter, (l. l, c. 15, Eccl.
Offic.) Their ceremonies and discipline, as of fasting on Saturdays,
and other rites mentioned in their councils, are Roman. And the
Roman liturgy was used in Africa beyond Spain. But the Goths used a
liturgy formed by Ulphilas from the Orientals. St. Leander is said
to have compiled a liturgy from both, and also from the Gaulish and
oriental liturgies: St. Isidore and St. Ildefonse perfected it. When
the Saracens or Arabians became masters of Spain, the Christians of
that country were called Mixt-Arabs, and their liturgy, Mozarabic.
In the eleventh and twelfth centuries this liturgy gave place to the
Roman. Cardinal Ximenes re-established the daily use of the
Mozarabic in a chapel of the cathedral of Toledo: it is also used in
the same city by seven old Mozarabic churches, but on the days of
their patrons only. See Le Brun, liturg. t. 2, p. 272. F. Flores
thinks the Mozarabic liturgy was that of the Roman and African
churches retained by St. Leander, without any alteration or mixture
from the Orientals, except certain very inconsiderable rites. See
his Spans. Sagrada, t. 3, Diss. de la Missa Antigua de Espagna,
pp.187, 198, &c. But though it much resembles it, we are assured by
F. Burriel, the learned Jesuit, in his letter on the literary
monuments found in Spain, that in some parts there are considerable
differences. We shall be fully informed of this, also what masses
were added by St. Ildefonse, and of other curious particulars, when
we are favored with the collections he has made from the Gothic MSS.
in Spain on this subject, and the new edition of all the liturgies
of Christian churches which the Assemani are preparing at Rome in
fifteen volumes folio. The Mozarabic liturgy has been printed at
Rome in folio, by the care of F. Leeley, a Scotch Jesuit.

SS. JULIAN, CHRONION, AND BESAS, MM.

WHEN the persecution of Decius filled the city of Alexandria with dread and terror, many, especially among the nobles, the rich, and those who held any places in the state, sacrificed to idols, but pale and trembling, so as to show they had neither courage to die, nor heart to sacrifice. Several generous soldiers repaired the scandal given by these cowards. Julian, who was grievously afflicted with the gout, and one of his servants, called Chronion, were set on the backs of camels, and, cruelly scourged through the {481} whole city, and at length were consumed by fire. Besas, a soldier, was beheaded. See St. Dionysius of Alex. in Eusebius, l, 6, c. 41, ed Val.

ST. THALILAEUS, A CILICIAN

HE lived a recluse on a mountain in Syria, and shut himself up ten years in an open cage of wood. Theodoret asked him why he had chosen so singular a practice. The penitent answered: "I punish my criminal body, that God, seeing my affliction for my sins, may be moved to pardon them, and to deliver me from, or at least to mitigate the excessive torments of the world to come, which I have deserved." See Theodoret, Phil. c. 28. John Mosch in the Spiritual Meadow, c. 59, p. 872, relates that Thalihaeus, the Cilician, spent sixty years in an ascetic life, weeping almost without intermission; and that he used to say to those that came to him: "Time is allowed us by the divine mercy for repentance and satisfaction, and wo {sic} to us if we neglect it."

ST. GALMIER, IN LATIN, BALDOMERUS.

HE was a locksmith in Lyons, who lived in great poverty and austerity, and spent all his leisure moments in holy reading and prayer. He gave his gains to the poor, and sometimes even his tools. He repeated to every one: "In the name of the Lord let us always give thanks to God." Vivencius, abbot of St. Justus, (afterwards archbishop of Lyons,) admired his devotion in the church, but was more edified and astonished when he had conversed with him. He gave him a cell in his monastery, in which the servant of God sanctified himself still more and more by all the exercises of holy solitude, and by his penitential labor. He died a subdeacon about the year 650. His relics were very famous for miracles, and a celebrated pilgrimage, till they were scattered in the air by the Huguenots, in the sixteenth century. The Roman Martyrology names him on the day of his death, the 27th of February.

ST. NESTOR, B.M.

EPOLIUS, whom the emperor Decius had appointed governor of Lycia, Pamphylia, and Phrygia, sought to make his court to that prince by surpassing his colleagues in the rage and cruelty with which he persecuted the meek disciples of Christ. At that time Nestor, bishop of Sida in Pamphylia, (as Le Quien demonstrates, not of Perge, or of Mandis, or Madigis, as some by mistake affirm,) was distinguished in those parts for his zeal in propagating the faith, and for the sanctity of his life. His reputation reached the governor, who sent an Irenarch to apprehend him. The martyr was conducted to Perge, and there crucified, in imitation of the Redeemer of the world, whom he preached. His triumph happened in 250. His Latin Acts, given by the Bollandists, are to be corrected by those in Greek, found among the manuscript acts of Saints, honored by the Greeks in the month of February in the king's library at Paris, Cod. 1010, written in the tenth century.

{482}

ST. ALNOTH, ANCHORET, M.

WEDON, in Northamptonshire, was honored with a palace of Wulphere, king of Mercia, in the middle of England, and was bestowed by that prince upon his daughter St. Wereburge, who converted it into a monastery. Alnoth was the bailiff of St. Wereburge in that country, and the perfect imitator of her heroic virtues. After her retreat he led an anchoretical life in that neighborhood, and was murdered by robbers in his solitude. His relics were kept with veneration in the church of the village of Stow, near Wedon. Wilson places his festival on the 27th of February, in the first edition of his English Martyrology, and in the second on the 25th of November. See the life of St. Wereburge, which Camden sent to F. Rosweide, written, as it seems, by Jocelin. See also Harpsfield, Saec. 7, c. 23, and Bollandus, p. 684.

FEBRUARY XXVIII.

MARTYRS, WHO DIED IN THE GREAT PESTILENCE IN ALEXANDRIA.

From Eusebius, Hist. l. 7, c. 21, 22, p. 268.

A.D. 261, 262, 263.

A VIOLENT pestilence laid waste the greatest part of the Roman empire during twelve years, from 249 to 263. Five thousand persons died of it in one day in Rome, in 262. St. Dionysius of Alexandria relates, that a cruel sedition and civil war had filled that city with murders and tumults; so that it was safer to travel from the eastern to the western parts of the then known world, than to go from one street of Alexandria to another. The pestilence succeeded this first scourge, and with such violence, that there was not a single house in that great city which entirely escaped it, or which had not some dead to mourn for. All places were filled with groans, and the living appeared almost dead with fear. The noisome exhalations of carcasses, and the very winds, which should have purified the air, loaded with infection and pestilential vapors from the Nile, increased the evil. The fear of death rendered the heathens cruel towards their nearest relations. As soon as any of them had caught the contagion, though their dearest friends, they avoided and fled from them as their greatest enemies. They threw them half dead into the streets, and abandoned them without succor; they left their bodies without burial, so fearful were they of catching that mortal distemper, which, however, it was very difficult to avoid, notwithstanding all their precautions. This sickness, which was the greatest of calamities to the pagans, was but an exercise and trial to the Christians, who showed, on that occasion, how contrary the spirit of charity is to the interestedness of self love. During the persecutions of Decius, Gallus, and Valerian, they durst not appear, but were obliged to keep their assemblies in solitudes, or in ships tossed on the waves, or in infected prisons, or the like places, which the sanctity of our mysteries made venerable. Yet in the {483} time of this public calamity, most of them, regardless of the danger of their own lives to assisting others, visited, relieved, and attended the sick, and comforted the dying. They closed their eyes, carried them on their shoulders, laid them out, washed their bodies, and decently interred them, and soon after shared the same fate themselves; but those who survived still succeeded to their charitable office, which they paid to the very pagans their persecutors. "Thus," adds St. Dionysius, "the best of our brethren have departed this life; some of the most valuable, both of priests, deacons, and laics; and it is thought that this kind of death is in nothing different from martyrdom." And the Roman Martyrology says, the religious faith of pious Christians honors them as martyrs.

* * * * *

In these happy victims of holy charity we admire how powerfully perfect virtue, and the assured expectation of eternal bliss, raises the true Christian above all earthly views. He who has always before his eyes the incomprehensible happiness of enjoying God in his glory, and seriously considers the infinite advantage, peace, and honor annexed to his divine service; he who is inflamed with ardent love of God, and zeal for his honor, sets no value on any thing but in proportion as it affords him a means of improving his spiritual stock, advancing the divine honor, and more perfectly uniting his soul to God by every heroic virtue: disgraces, dangers, labor, pain, death, loss of goods or friends, and every other sacrifice here become his gain and his greatest joy. That by which he most perfectly devotes himself to God, and most speedily and securely attains to the bliss of possessing him, he regards as his greatest happiness.

ST. PROTERIUS, PATRIARCH OF ALEXANDRIA, M.

HE was ordained priest by St. Cyril, but opposed Dioscorus, his successor, on his patronizing Eutyches, and giving into his errors, notwithstanding his endeavor to gain him to his interest, by making him archpriest, and entrusting him with the care of his church. Dioscorus being condemned and deposed by the council of Chalcedon, Proterius was elected in his room, and was accordingly ordained and installed in 552. The people of Alexandria, famed for riots and tumults, then divided; some demanding the return of Dioscorus, others supporting Proterius. The factious party was headed by two vicious ecclesiastics, Timothy, surnamed Elurus, and Peter Mongus, whom the saint had canonically excommunicated. And so great and frequent were the tumults and seditions they raised against him, that during the whole course of his pontificate he was never out of danger of falling a sacrifice to the schismatical party, regardless both of the imperial orders and decisions of the council of Chalcedon. In the height of one of those tumults, Elurus, having caused himself to be ordained by two bishops of his faction, that had been formerly deposed, took possession of the episcopal throne, and was proclaimed by his party the sole lawful bishop of Alexandria. But being soon after driven out of the city by the imperial commander, this so inflamed the Eutychian party, that their barefaced attempts obliged the holy patriarch to take sanctuary in the baptistery adjoining to the church of St. Quirinus, where the schismatical rabble breaking in, they stabbed him on Good-Friday, in the year 557. Not content with this, they dragged his dead body through the whole city, cut it in pieces, burnt it and scattered the ashes in the air. The bishops of Thrace, to a letter to the emperor Loo, soon after his death, declared that they placed him among {484} the martyrs, and hoped to find mercy through his intercession. Sanctissimum Proterium in ordine et choro sanctorum martyrum ponimus, et ejus intercessionibus misericordem et propitium Deum nobis fieri postulamus. Conc. t. 4, p. 907. His name occurs in the Greek calendars on the 28th of February.--See Evagrius, Hist. Eccl. l. 2, c. 4. Liberat. Disc. in Breviar. c. 15. Theophanes in Marciano et Leone. Theodor. Lect. l. 1 F. Cacciari, Diss. in Op. S. Leonia, t. 3. Henschenius, t. 3, Febr. p. 729.

SS. ROMANUS AND LUPICINUS, ABBOTS.

ROMANUS at thirty-five years of age left his relations, and spent some time in the monastery of Ainay, (called in Latin Athanacense,) at Lyons, at the great church at the conflux of the Saone and Rhone, which the faithful had built over the ashes of the famous martyrs of that city; for their bodies being burnt by the pagans, their ashes were thrown into the Rhone, but a great part of them was gathered by the Christians, and deposited in this place. Romanus, a short time after, took with him the institutions and conferences of Cassian, and retired into the forests of mount Iura, between France and Switzerland, and fixed his abode at a place called Condate, at the conflux of the rivers Bienne and Aliere, where he found a spot of ground fit for culture, and some trees which furnished him with a kind of wild fruit. Here he spent his time in praying, reading, and laboring for his subsistence. Lupicinus, his brother, came to him some time after in company with others, who were followed by several more, drawn by the fame of the virtue and miracles of these two saints. Here they built the monastery of Condate, and, their numbers increasing, that of Leuconne, two miles distant to the north, and, on a rock, a nunnery called La Beaume, (now St. Remain de la Roche,) which no men were allowed ever to enter, and where St. Romanus chose his burial-place. The brothers governed the monks jointly and in great harmony, though Lupicinus was more inclined to severity of the two. He usually resided at Leuconne with one hundred and fifty monks. The brethren at Condate, when they were enriched with many lands, changed their diet, which was only bread made of barley and bran, and pulse dressed often without salt or oil, and brought to table wheat-bread, fish, and variety of dishes. Lupicinus being informed hereof by Romanus, came to Condate on the sixth day after this innovation, and corrected the abuse. The abstinence which he prescribed his monks was milder than that practised by the oriental monks, and by those of Lerins, partly because the Gauls were naturally great eaters, and partly because they were employed in very hard manual labor. But they never touched fowls or any flesh-meat, and only were allowed milk and eggs in time of sickness. Lupicinus, for his own part, used no other bed than a chair or a hard board; never touched wine, and would scarce ever suffer a drop either of oil or milk to be poured on his pulse. In summer his subsistence for many years was only hard bread moistened in cold water, so that he could eat it with a spoon. His tunic was made of various skins of beasts sewn together, with a cowl: he used wooden shoes, and wore no stockings unless when he was obliged to go out of the monastery. St. Romanus died about the year 460, and is mentioned in the Roman Martyrology on the 28th of February. St. Lupicinus survived him almost twenty years, and is honored in the Roman Martyrology on the 21st of March. He was succeeded in the abbacy of Condate by Minaucius, who, in 480, chose St. Eugendus his coadjutor. See the lives of the two brothers, SS. Romanus and Lupicinus, and that of St. Eugendus or Oyend, compile a by a monk of Condate of the same age; St. Gregory of Tours, {in} {485} de Vitis Patr. c. 1. Mabill. Annal. Ben. l. 1, ad an. 510, t. 1, p. 23. Tillemont, t. 16, p. 142. Bulteau, l. 1.

FEBRUARY XXIX.

ST. OSWALD,

BISHOP OF WORCESTER AND ARCHBISHOP OF YORK.

From his life written by Eadmer; also from Florence of Worcester, William of Malmesbury, and, above all, the elegant and accurate author of the history of Ramsey, published by the learned Mr. Gale, p. 385. The life of this saint, written by Fulcard, abbot of Thorney, in 1068, Wharton thinks not extant. Mabillon doubts whether it is not that which we have in Capgrave and Surius. See also Portiforium 8. Oswaldi Archiep. Eborac. Codex MS. crassus in 8vo. exarates circa annum 1064, in Bennet College, Cambridge, mentioned by Waneley, Catal. p. 110.

A.D. 992.

ST. OSWALD was nephew to St. Odo, archbishop of Canterbury, and to Oskitell, bishop first of Dorcester, afterwards of York. He was educated by St. Odo, and made dean of Winchester; but passing into France, took the monastic habit at Fleury. Being recalled to serve the church, he succeeded St. Dunstan in the see of Worcester about the year 959. He shone as a bright star in this dignity, and established a monastery of monks at Westberry, a village in his diocese. He was employed by duke Aylwin in superintending his foundation of the great monastery of Ramsey, in an island formed by marshes and the river Ouse in Huntingdonshire, in 972. St. Oswald was made archbishop of York in 974, and he dedicated the church of Ramsey under the names of the Blessed Virgin, St. Benedict, and all holy virgins. Nothing of this rich mitred abbey remains standing except an old gate-house, and a neglected statue of the founder, Aylwin, with keys and a ragged staff in his hand to denote his office; for he was cousin to the glorious king Edgar, the valiant general of his armies, and the chief judge and magistrate of the kingdom, with the title of alderman of England, and half king, as the historian of Ramsey usually styles him.[1] {486} St. Oswald was almost always occupied in visiting his diocese, preaching without intermission and reforming abuses. He was a great encourager of learning and learned men. St. Dunstan obliged him to retain the see of Worcester with that of York. Whatever intermission his function allowed him he spent it at St. Mary's, a church and monastery of Benedictins, which he had built at Worcester, where he joined with the monks in their monastic exercises. This church from that time became the cathedral. The saint, to nourish in his heart the sentiments of humility and charity, had everywhere twelve poor persons at his table, whom he served, and also washed and kissed their feet. After having sat thirty-three years he fell sick at St. Mary's in Worcester, and having received the extreme unction and viaticum, continued in prayer, repeating often, "Glory be to the Father," &c., with which words he expired amidst his monks, on the 29th of February, 992. His body was taken up ten years after and enshrined, by Adulph his successor, and was illustrated by miracles. It was afterwards translated to York, on the 15th of October, which day was appointed his principal festival.

* * * * *

St. Oswald made quick progress in the path of perfect virtue, because he studied with the utmost earnestness to deny himself and his own will, listening attentively to that fundamental maxim of the Eternal Truth, which St. Bennet, of whose holy order he became a bright light, repeats with great energy. This holy founder declares in the close of his rule, that, He who desires to give himself up to God, must trample all earthly things under his feet, renounce every thing that is not God, and die to all earthly affections, so as to attain to a perfect disengagement and nakedness of heart, that God may fill and entirely possess it, in order to establish therein the kingdom of his grace and pure love forever. And in his prologue he cries out aloud, that he addresses himself only to him who is firmly resolved in all things to deny his own will, and to hasten with all diligence to arrive at his heavenly kingdom.

Footnotes:
1. The titles of honor among our Saxon ancestors were, Etheling, prince
of the blond: chancellor, assistant to the king in giving judgments:
alderman, or ealderman, (not earldonnan, as Rapin Thoyras writes
this word in his first edition,) governor or viceroy. It is derived
from the word ald or old, like senator in Latin. Provinces, cities,
and sometimes wapentakes, had their alderman to govern them,
determine lawsuits, judge criminals, &c. That office gave place to
the title of earl, which was merely Danish, and introduced by
Canute. Sheriffe or she-reeve, was the deputy of the alderman,
chosen by him, sat judge in some courts, and saw sentence executed;
hence he was called vicecomes. Heartoghan signified, among our Saxon
ancestors, generals of armies, or dukes. Hengist, in the Saxon
chronicle, is heartogh; such were the dukes appointed by Constantine
the Great, to command the forces in the different provinces of the
Roman empire. These titles began to become hereditary with the
offices or command annexed under Pepin and Charlemagne, and grew
more frequent by the successors of these princes granting many
hereditary fiefs to noblemen, to which they annexed titular
dignities. Fiefs were an establishment of the Lombards, from whom
the emperors of Germany, and the kings of France, borrowed this
custom, and with it the feodal laws, of which no mention is made in
the Routun code. Titles began frequently to become merely honorary
about the time of Otho I. in Germany.

Reeve among the English Saxons was a steward. The bishop's reeve was
a bishop's steward for secular affairs, attending in his court.
Thanes, _i.e._, servants, were officers of the crown whom the king
recompensed with lands, sometimes to descend to their posterity, but
always to be held of him with some obligation of service, homage, or
acknowledgment. There were other lords of lands and vassals, who
enjoyed the title of thanes, and were distinguished from the king's
thanes. The ealdermen and dukes were all king's thanes, and all
others who held lands of the king by knight's service in chief, and
were immediately great tenants of the king's estates. These were the
greater thanes, and were succeeded by the barons, which title was
brought in by the Normans, and is rarely found before the Conqueror.
Mass thanes were those who held lands in fee of the church. Middle
thanes were such as held very small estates of the king, or parcels
of lands of the king's greater thanes. They were called by the
Normans vavassors, and their lands vavassories. They who held lands
of these, were thanes of the lowest class, and did not rank as
gentlemen. All thanes disposed of the lands which they held (and
which were called Blockland) to their heirs, but with the
obligations due to those of whom they were held. Ceorle (whence our
word churl) was a countryman or artisan who was a freeman. Those
ceorles who held lands in leases were called sockmen, and their land
sockland, of which they could not dispose, being barely tenants.
Those ceorles who acquired possession of five hides of land with a
large house, court, and bell to call together their servants, were
raised to the rank of thanes of the lowest class. A hide of land was
as much as one plough could till. The villains or slaves in the
country were laborers, bound to the service of particular persons;
were all capable of possessing money in property, consequently were
not strictly slaves in the sense of the Roman law.

Witan or Wites, (_i. e._ wisemen,) were the magistrates and lawyers.
Burghwitten signified the magistrates of cities. Some shires (or
counties) are mentioned before king Alfred; and Asserius speaks of
earls (or counts) of Somerset, and Devonshire, in the reign of
Ethelwolph. But Alfred first divided the whole kingdom into shires,
the shires into tithings, lathes, or wapentacks, the tithings into
hundreds, and the hundreds into tenths. Each division had a court
subordinate to those that were superior, the highest in each shire
being the shire-gemot, or folck-mote, which was held twice a year,
and in which the bishop or his deputy, and the ealderman, or his
viceregent, the sheriff, presided. See Seldon on the Titles of
Honor; Speman's Glossary, ad. noviss. Squires on the Government of
the English Saxons. Dr. William Howel, in his learned General
History, t. 5, p. 273, &c. N.B. The titles of earls and hersen were
first given by Ifwar Widfame, king of Sweden, to two ministers of
state in 824; on which see many remarks of Olof Delin, in his
excellent new history of Sweden, c. 5, t. {}, p. {}34.

{487}

_Only Complete and Unabridged Edition with nearly 100 pages of Chronological and General Index, Alphabetical and Centenary Table, etc._

THE LIVES THE FATHERS, MARTYRS, AND OTHER PRINCIPAL SAINTS; COMPILED FROM ORIGINAL MONUMENTS, AND OTHER AUTHENTIC RECORDS; ILLUSTRATED WITH THE REMARKS OF JUDICIOUS MODERN CRITICS AND HISTORIANS BY THE REV. ALBAN BUTLER _With the approbation of MOST REV. M.A. CORRIGAN, D.D., Archbishop of New York._

VOL. III.

NEW YORK: P.J. KENEDY, PUBLISHER TO THE HOLY SEE, EXCELSIOR CATHOLIC PUBLISHING HOUSE, 5 BARCLAY STREET. 1903

{488 blank page} {489} CONTENTS

MARCH. 1. PAGE ST. DAVID, Archbishop, Patron of Wales.......... 491 St. Swidbert, or Swibert, the ancient, Bishop and Confessor................................. 493 St. Albinus, Bishop of Angers, Confessor........ 494 St. Monan, Martyr............................... 495

2. Martyrs under the Lombards...................... 496 St. Ceada, or Chad, Bishop and Confessor........ 497 St. Simplicius, Pope and Confessor.............. 498 St. Marnan, Bishop and Confessor................ 499 St. Charles the Good, Earl of Flanders, Martyr.. 500 St. Joavan, or Joevin, Bishop and Confessor..... 501

3. St. Cunegundes, Empress......................... 501 SS. Marinus and Asterius, or Astyrius, Martyrs.. 503 SS. Emeterius and Chelidonius, Martyrs.......... 503 St. Winwaloe, or Winwaloc, Abbot................ 504 St. Lamalisse, Confessor........................ 506

4. St. Casimir, Prince of Poland................... 506 St. Lucius, Pope and Martyr..................... 508 St. Adrian, Bishop of St. Andrew's, Martyr...... 509

5. SS. Adrian and Eubulus, Martyrs................. 510 St. Kiaran, or Kenerin, Bishop and Confessor.... 511 St. Roger, Confessor............................ 512 St. John Joseph of the Cross.................... 512

6. St. Chrodegang, Bishop of Metz, Confessor....... 519 B. Coleus, Virgin and Abbess.................... 520 St. Fridolin, Abbot............................. 522 St. Baldrede, Bishop of Glasgow, Confessor...... 522 SS. Kyneburge, Kyneswide, and Tibba............. 522 St. Cadroe. Confessor........................... 523

7. St Thomas of Aquino, Doctor of the Church and Confessor................................. 523 SS. Perpetua and Felicitas, &c., Martyrs........ 533 St. Paul, Anchoret.............................. 540

8. St. John of God, Confessor...................... 541 Venerable John of Avila, Apostle of Andalusia... 542 St. Felix, Bishop and Confessor................. 547 SS. Apollonius, Philemon, &c., Martyrs.......... 548 St. Julian, Archbishop of Toledo, Confessor..... 548 St. Duthak, Bishop of Ross, in Scotland, Confessor..................................... 549 St. Rosa, of Viterbo, Virgin.................... 549 St. Senan, Bishop and Confessor.. .............. 549 St. Psalmod, or Saumay, Anchoret................ 550

9. St. Frances, Widow ............................. 550 Gregory of Nyasa, Bishop and Confessor.......... 552 On the Writings of St. Gregory.................. 553 St. Pacian, Bishop of Barcelona, Confessor...... 557 On the Writings of St. Pacian................... 557 St. Catherine of Bologna, Virgin and Abbess..... 559

10. SS. The Forty Martyrs of Sebaste................ 560 St. Droctovaeus, Abbot........................... 563 St. Mackessoge, or Kessoge, Confessor........... 564

11. St. Eulogius of Cordova, Priest and Martyr...... 564 St. Sophronius, Patriarch of Jerusalem, Confessor..................................... 566 St. AEngus, Bishop and Confessor................. 567 St. Constantine, Martyr......................... 568

12. St. Gregory the Great, Pope and Confessor....... 568 On the Life of St. Gregory...................... 580 St. Maximilian, Martyr.......................... 581 St. Paul, Bishop of Leon, Confessor............. 581

13. St. Nicephorus, Patriarch of Constantinople, Confessor..................................... 582 St. Euphrasia, Virgin........................... 585 St. Theophanes, Abbot and Confessor............. 587 St. Kennocha, Virgin in Scotland................ 588 St. Gerald, Bishop.............................. 588 St. Mochoemoc, in Latin Pulcherius, Abbot....... 588

14. St. Maud, or Mathildis, Queen of Germany........ 589 SS. Acepsimas, Bishop, Joseph, Priest, and Aithilahas, Deacon, Martyrs................... 591 St. Boniface, Bishop of Ross, Confessor......... 594

15. St. Abraham, Hermit............................. 594 St. Zachary, Pope and Confessor................. 596

16. St. Julian, of Cilicia, Martyr.................. 597 St. Finian, surnamed Lobhar, or the Leper....... 598

17. St. Patrick, Bishop and Confessor, Apostle of Ireland....................................... 599 SS. Martyrs of Alexandria....................... 604 St. Joseph of Arimathea......................... 605 St. Gertrude, Virgin and Abbess of Nivelle ..... 605

18 St. Alexander, Bishop of Jerusalem, Martyr...... 606 St. Cyril, Archbishop of Jerusalem, Confessor... 607

{490}

On the Writings of St. Cyril.................... 614 St. Edward, Ring and Martyr..................... 617 St. Anselm, Bishop of Lucca, Confessor.......... 618 St. Fridian, Bishop of Lucca, Confessor......... 619

19. St Joseph....................................... 620 St. Alcmund, Martyr............................. 624

20. St. Cuthbert, Bishop and Confessor.............. 625 St. Wulfran, Archbishop of Seas................. 629

21. St. Benedict, Abbot............................. 639 St. Serapion, the Sindonite..................... 638 St. Serapion, Abbot of Arsinoe.................. 639 St. Serapion, Bishop of Thmuis in Egypt......... 640 St. Enna, or Endeus, Abbot...................... 641

22. St. Basil of Ancyra, Priest and Martyr.......... 641 St. Paul, Bishop of Narbonne, Confessor......... 644 St. Lea, Widow.................................. 644 St. Deogratias, Bishop of Carthage, Confessor... 644 St. Catherine of Sweden, Virgin................. 644

23. St. Alphonsus Turibius, Bishop and Confessor.... 645 SS. Victorian, Proconsul of Carthage. &c., Martyrs....................................... 649 St. Edelwald, Priest and Confessor.............. 650

24. St. Irenaeus, Bishop of Sirmium, Martyr.......... 651 St. Simon, an Infant, Martyr.................... 653 St. William of Norwich, Martyr.................. 653

25. The Annunciation of the Blessed Virgin Mary..... 661 St. Cammin, Abbot............................... 666

26. St. Ludger, Bishop of Munster, Apostle of Saxony........................................ 661 St. Braulio, Bishop of Saragossa, Confessor..... 663

27. St. John of Egypt, Hermit....................... 664 St. Rupert, or Robert, Bishop and Confessor..... 688

28. SS. Priscus, Malchus, and Alexander, Martyrs.... 669 St. Sixtus III., Pope........................... 670 St. Gontran, King and Confessor................. 671

29. SS. Jonas, Barachisius, &c., Martyrs............ 672 SS. Armogastes, Archinimus, and Saturns, Martyrs....................................... 674 St. Eustasius, or Eustachius, Abbot............. 675 St. Gundleus, Confessor......................... 673 St. Mark, Bishop and Confessor.................. 675

30. St. John Climacus, Abbot........................ 677 St. Zozimus, Bishop of Syracuse................. 681 St. Regulus, or Rieul........................... 681

31. St. Benjamin, Deacon, Martyr.................... 691 St. Acacias, or Achates, Bishop of Antioch in Asia Minor, Confessor......................... 683 St. Guy, Confessor.............................. 685

{491}

MARCH I.

SAINT DAVID, ARCHBISHOP,

PATRON OF WALES.

See his life by Giralduc Cambrensis, in Wharton's Anglia Sacra, t. 2; also Doctor Brown Willis, and Wilkins, Conc. Britain. & Hibern. t. 1.

About the year 544.

ST. DAVID, in Welsh Dewid, was son of Xantus, prince of Ceretice, now Cardiganshire. He was brought up in the service of God, and, being ordained priest, retired into the Isle of Wight, and embraced an ascetic life, under the direction of Paulinus, a learned and holy man, who had been a disciple of St. Germanus of Auxerre. He is said by the sign of the cross to have restored sight to his master, which he had lost by old age, and excessive weeping in prayer. He studied a long time to prepare himself for the functions of the holy ministry. At length, coming out of his solitude, like the Baptist out of the desert, he preached the word of eternal life to the Britons. He built a chapel at Glastenbury, a place which had been consecrated to the divine worship by the first apostles of this island. He founded twelve monasteries, the principal of which was in the vale of Ross,[1] near Menevia, where he formed many great pastors and eminent servants of God. By his rule he obliged all his monks to assiduous manual labor in the spirit of penance: he allowed them the use of no cattle to ease them at their work in tilling the ground. They were never suffered to speak but on occasions of absolute necessity, and they never ceased to pray, at least mentally, during their labor. They returned late in the day to the monastery, to read, write, and pray. Their food was only bread and vegetables, with a little salt, and they never drank any thing better than a little milk mingled with water. After their repast they spent three hours in prayer and adoration; then took a little rest, rose at cock-crowing, and continued in prayer till they went out to work. Their habit was of the skins of beasts. When any one petitioned to be admitted, he waited ten days at the door, during which time he was tried by harsh words, repeated refusals, and painful labors, that he might learn to die to himself. When he was admitted, he left all his worldly substance behind him, for the monastery never received any thing on the score of admission. All the monks discovered their most secret thoughts and temptations to their abbot.

The Pelagian heresy springing forth a second time in Britain, the bishops, in order to suppress it, held a synod at Brevy, in Cardiganshire, in 512, or rather in 519.[2] St. David, being invited to it, went thither, and in that venerable assembly confuted and silenced the infernal monster by his eloquence,{492} learning, and miracles. On the spot where this council was held, a church was afterwards built called Llan-Devi Brevi, or the church of St. David near the river Brevi. At the close of the synod, St. Dubritius, the archbishop of Caerleon, resigned his see to St. David, whose tears and opposition were only to be overcome by the absolute command of the synod, which however allowed him, at his request, the liberty to transfer his see from Caerleon, then a populous city, to Menevia, now called St. David's, a retired place, formed by nature for solitude, being, as it were, almost cut off from the rest of the island, though now an intercourse is opened to it from Milford-Haven. Soon after the former synod, another was assembled by St. David at a place called Victoria, in which the acts of the first were confirmed, and several canons added relating to discipline which were afterwards confirmed by the authority of the Roman church; and these two synods were, as it were, the rule and standard of the British churches. As for St. David, Giraldus adds, that he was the great ornament and pattern of his age. He spoke with great force and energy, but his example was more powerful than his eloquence; and he has in all succeeding ages been the glory of the British church. He continued in his last see many years; and having founded several monasteries, and been the spiritual father of many saints, both British and Irish, died about the year 544, in a very advanced age. St. Kentigtern saw his soul borne up by angels into heaven. He was buried in his church of St. Andrew, which hath since taken his name, with the town and the whole diocese. Near the church stand several chapels, formerly resorted to with great devotion: the principal is that of St. Nun, mother of St. David, near which is a beautiful well still frequented by pilgrims. Another chapel is sacred to St. Lily, surnamed Gwas-Dewy, that is, St. David's man; for he was his beloved disciple and companion in his retirement. He is honored there on the 3d, and St. Nun, who lived and died the spiritual mother of many religious women, on the 2d of March. The three first days of March were formerly holidays in South Wales in honor of these three saints; at present only the first is kept a festival throughout all Wales. John of Glastenbury[3] informs us, that in the reign of king Edgar, in the year of Christ 962, the relics of St. David were translated with great solemnity from the vale of Ross to Glastenbury, together with a portion of the relics of St. Stephen the Protomartyr.

* * * * *

By singing assiduously the divine praises with pure and holy hearts, dead to the world and all inordinate passions, monks are styled angels of the earth. The divine praise is the primary act of the love of God; for a soul enamored of his adorable goodness and perfections, summons up all her powers to express the complacency she takes in his infinite greatness and bliss, and sounds forth his praises with all her strength. In this entertainment she feels an insatiable delight and sweetness, and with longing desires aspires after that bliss in which she will love and praise without intermission or impediment. By each act of divine praise, the fervor of charity and its habit, and with it every spiritual good and every rich treasure, is increased in her: moreover, God in return heaps upon her the choicest blessings of his grace. Therefore, though the acts of divine praise seem directly to be no more than a tribute or homage of our affections, which we tender to God, the highest advantages accrue from these exercises to our souls. St. Stephen of Grandmont was once asked by a disciple, why we are so frequently exhorted in the scriptures to bless and praise God, who, being infinite, can receive no increase from our homages. {493} To which the saint replied: "A man who blesses and praises God receives from thence the highest advantage imaginable; for God, in return, bestows on him all his blessings, and for every word that he repeats in these acts, says: 'For the praises and blessings which you offer me, I bestow my blessings on you; what you present to me returns to yourself with an increase which becomes my liberality and greatness.' It is the divine grace," goes on this holy doctor, "which first excites a man to praise God, and he only returns to God his own gift: yet by his continually blessing God, the Lord pours forth his divine blessings upon him, which are so many new increases of charity in his soul."

Footnotes:
1. This denomination was given to the valley from the territory where
it was situated, which was called Ross. Frequent mention is made of
this monastery in the acts of several Irish saints, under the name
of Rosnat or Rosnant.
2. See Wilkins, Conc. t. 1.
3. Maximes de S. Etienne de Grandmort, ch. 105, p. 228. Item {}
Sententuarum S. Stephani Grand. c. {}05, p. 103.

ST. SWIDBERT, OR SWIBERT, THE ANCIENT, B.C.

He was an English monk, educated near the borders of Scotland, and lived some time under the direction of the holy priest and monk, St. Egbert, whom he accompanied into Ireland. St. Egbert was hindered himself from passing into Lower Germany, according to his zealous desire, to preach the gospel to the infidels: and Wigbert, who first went into Friesland upon that errand, was thwarted in all his undertakings by Radbod, prince of that country, and returned home without success. St. Egbert, burning with an insatiable zeal for the conversion of those souls, which he ceased not with many tears to commend to God, stirred up others to undertake that mission. St. Swidbert was one of the twelve missionaries, who, having St. Willibrord at their head, sailed into Friesland, in 690, according to the direction of St. Egbert. They landed at the mouth of the Rhine, as Alcuin assures us, and travelled as high as Utrecht, where they began to announce to the people the great truths of eternal life. Pepin of Herstal, mayor of the French palace, had conquered part of Friesland, eighteen months before, and compelled Radbod, who remained sovereign in the northern part, to pay an annual tribute. The former was a great protector and benefactor to these missionaries, nor did the latter oppose their preaching. St. Swidbert labored chiefly in Hither Friesland, which comprised the southern part of Holland, the northern part of Brabant, and the countries of Gueldres and Cleves: for in the middle age, Friesland was extended from the mouths of the Meuse and the Rhine, as far as Denmark and ancient Saxony. An incredible number of souls was drawn out of the sink of idolatry, and the most shameful vices, by the zeal of St. Swidbert. St. Willibrord was ordained archbishop of Utrecht by pope Sergius I., at Rome, in 696. St. Swidbert was pressed by his numerous flock of converts, and by his fellow-laborers, to receive the episcopal consecration: for this purpose he returned to England soon after the year 697, where he was consecrated regionary bishop to preach the gospel to infidels, without being attached to any see, by Wilfrid, bishop of York, who happened to be then banished from his own see, and employed in preaching the faith in Mercia. Either the see of Canterbury was still vacant after the death of St. Theodorus, or Brithwald, his successor, was otherwise hindered from performing that ceremony, and St. Swidbert had probably been formerly known personally to St. Wilfrid, being both from the same kingdom of Northumberland. Our saint invested with that sacred character, returned to his flock, and settled the churches which he had founded in good order: then leaving them to the care of St. Willibrord and his ten companions, he penetrated further into {494} the country, and converted to the faith a considerable part of the Boructuarians, who inhabited the countries now called the duchy of Berg, and the county of La Marck. His apostolic labors were obstructed by an invasion of the Saxons, who, after horrible devastations, made themselves masters of the whole country of the Boructuarians. St. Swidbert, being at length desirous to prepare himself for his last hour, in retirement, by fervent works of penance, received of Pepin of Herstal the gift of a small island, formed by different channels of the Rhine, and another river, called Keiserswerdt, that is, island of the emperor; werdt, in the language of that country, signifying an island. Here the saint built a great monastery, which flourished for many ages, till it was converted into a collegiate church of secular canons. A town, which was formed round this monastery, bore long the name of St. Swidbert's Isle, but is now called by the old name, Keiserswerdt, and is fortified: it is situated on the Rhine, six miles below Dusseldorp: a channel of the Rhine having changed its course, the place is no longer an island. St. Swidbert here died in peace, on the 1st of March, in 713. His feast was kept with great solemnity in Holland and other parts where he had preached. Henschenius has given us a panegyric on him, preached on this day by Radbod, bishop of Utrecht, who died in 917. His relics were found in 1626 at Keiserswerdt, in a silver shrine, together with those of St. Willeic, likewise an Englishman, his successor in the government of this abbey; and are still venerated in the same place, except some small portions given to other churches by the archbishop of Cologne.[1] See Bede, Hist. l. 5, c. 10, 12, and the historical collection of Henschenius, l. Mart. p. 84; Fleury, l. 40; Batavia Sacra; and the Roman Martyrology, in which his name occurs on this day. His successor, St. Willeic, is commemorated on the 2d of March, by Wilson, in his English Martyrology, in the first edition, an. 1608, (though omitted in the second edition, an. 1628,) and is mentioned among the English saints, by F. Edward Maihew, Trop{}ea Congregationis Anglicanae Bened. Rhemis, 1625; and F. Jerom Porter, in his Flores Sanctorum Angliae, Scotiae, et Hiberniae. Duaci, 1632.