Chapter X (7)

In order to be more at liberty to devote his time to travel, Benedict took a coadjutor in the government of Wearmouth. This new abbot was his nephew, Easterwin, his junior by twenty-two years, and like Biscop, of high birth. The noble youth took pride in following minutely the rule of the house, like any other monk. Thanks to his illustrious biographer, we know what the occupations of a Saxon thane turned monk were in the seventh century. His duties were to thrash and winnow the corn, to milk the goats and cows, to take his turn in the kitchen, the bakehouse, and the garden, always humble and joyous in his obedience. When he became coadjutor, and was invested, in Biscop's absence, with all his authority, the young abbot continued the course of communal life; and when his duties as superior led him out of doors to where the monks laboured in the fields, he set to work along with them, taking the plough or the fan in his own hands, or forging iron upon the anvil. He was robust as well as young and handsome; but his look was infinitely gentle, and his conversation full of amiability. When he was compelled to reprove a fault, it was done with such tender sadness that the culprit felt himself incapable of any new offence which should bring a cloud over the benign brightness of that beloved face. His table was served with the same provisions as that of the monks; and he slept in the general dormitory, which he left only five days before his death, being then hopelessly ill, to prepare himself in a more solitary place, for the last struggle. When he felt his end approaching, he had still strength enough left to go down into the garden; and, seating himself there, he called to him all his brethren, who wept the anticipated loss of such a father. Then, with the tenderness which was natural to him, he gave to each of them a last kiss. The following night (March 7th, 686) he died, aged thirty-six, whilst the monks were singing matins. When Benedict returned from his last expedition to Rome he found his benefactor, King Egfrid, and his nephew, Easterwin, both dead, along with a great number of his monks, carried off by one of the epidemics then so frequent. The only survivors at Jarrow were the abbot and one little scholar, whose fame was destined to eclipse that of all the Saxon Saints and kings, who are scarcely known to posterity except by his pen.[42]

Benedict Biscop did not lose courage, but promptly collected new subjects under his sway, recommenced and pursued, with his habitual energy, the decoration of his two churches of S. Peter and S. Paul. The monks had already chosen as successor to Easterwin a deacon named Sigfried, a learned and virtuous man, but affected with lung disease, and the first of the English in whom history indicates a malady so general and so fatal to their race.

Benedict's own turn was, however, soon to come. God preserved his life to purify him, and put his patience to a long and cruel trial, before calling him to his eternal recompense. After having devoted the first thirteen years of his abbacy to the laborious and wandering life so dear to him, and to those distant expeditions that produced so many fruits for his order and his country, he was stricken with a cruel disease, which lasted for three years, and paralysed all his members one after the other. Though kept to his bed by his infirmity, and unable to follow his brethren to the choir, he, notwithstanding, continued to celebrate each service, both day and night, with certain of the monks, mingling his feeble voice with theirs. At night his sleepless hours were consoled by the reading of the Gospels, which was kept up without interruption by a succession of priests. Often, too, he collected the monks and novices round his couch, addressing to them urgent and solemn counsels, and among other things begging them to preserve the great library which he had brought from Rome, and not to allow it to be spoiled or dispersed; but above all, to keep faithfully the rules which, after a careful study of the seventeen principal monasteries which he had visited during his journeys, he had collected for them. He also dwelt much upon the injunction he had already often repeated, that they should pay no regard to high birth in their choice of an abbot, but look simply to his life and doctrine. "If I had to choose between two evils," said he, "I should prefer to see the spot on which I have established our dear monastery fall back into eternal solitude, rather than to be succeeded here by my own brother, who, we all know, is not in the good way."

The strength of the abbot, and at the same time that of his poor coadjutor, was by this time so exhausted by their respective diseases, that they both perceived that they must die, and desired to see each other for the last time before departing from this world. In order that the wish of these two tender friends should be accomplished, it was necessary to bring the dying coadjutor to the bed of the abbot. His head was placed on the same pillow; but they were both so feeble that they could not even embrace each other, and the help of brotherly hands was necessary to join their lips. All the monks assembled in chapter round this bed of suffering and love; and the two aged Saints, having pointed out among them a successor, approved by all, breathed together, with a short interval between, their last breath. Thus died, at the age of sixty-two, S. Benedict of England, a worthy rival of the great patriarch of the monks of the West, whose robe and name he bore.

SS. XXXVIII MONKS, IN IONIA.

(ABOUT 750.)

[The account of their martyrdom was written by Theosterictus, a
confessor in the same Iconoclastic persecution.]

In the horrible persecution of the orthodox by Constantine Copronymus, on the subject of the images, concerning which more shall be said elsewhere, the blessed martyr Stephen the younger, Archimandrite of Auxentia, was in prison, when a monk, Theosterictus by name,[43] was admitted to him, with his nose cut off, and his cheeks burnt with pitch; he came from the monastery of Peleceta, and related to the abbot how, on the Wednesday in Holy Week, as the unbloody Sacrifice was being offered in the monastery church, a band of soldiers, by command of the heretical Emperor, broke into the sacred building and interrupted the mysteries. Thirty-eight monks were chained, the rest were mutilated, their noses cut off, and their beards steeped in tar, and then fired. Then the soldiers set the whole convent in flames. The thirty-eight were carried off to the borders of Ephesus, and thrust into the furnace of an old bath; the openings were then closed, and they were suffocated therein.

S. AELRED, AB. OF RIEVAULX.

(A.D. 1166.)

[Authorities: His life in Capgrave, and his own writings, still
extant.]

He was of noble descent, and was born in the north of England, in 1109. Being educated in learning and piety, he was invited by David, the pious King of Scotland, to his court, made master of his household, and highly esteemed both by him and the courtiers. His virtue shone with bright lustre in the world, particularly his meekness, which Christ declared to be his favourite virtue, and the distinguishing mark of his true disciples. The following is a memorable instance to what a degree S. Aelred possessed this virtue:--A certain person of quality having insulted and reproached him in the presence of the King, Aelred heard him out with patience, and thanked him for his charity and sincerity, in telling him his faults. This behaviour had such an influence on his adversary that it made him ask his pardon on the spot. Another time, whilst he was speaking on a certain matter, one interrupted him with very harsh reviling expressions: the servant of God heard him with tranquility, and afterward resumed his discourse with the same calmness and presence of mind as before. He desired ardently to devote himself entirely to God, by forsaking the world; but the charms of friendship detained him some time longer in it, and were fetters to his soul; reflecting notwithstanding that he must sooner or later be separated by death from those he loved most, he condemned his own cowardice, and broke at once those bands of friendship, which were more agreeable to him than all other sweets of life. To relinquish entirely all his worldly engagements, he left Scotland, and embraced the austere Cistercian order, at Rievaulx, in Yorkshire, where Walter de l'Especke had founded a monastery in 1122. At the age of twenty-four, in 1133, he became a monk under the first abbot, William, a disciple of S. Bernard. In spite of the delicacy of his body he set himself cheerfully to practise the greatest austerities, and employed much of his time in prayer and reading. His heart turned with great ardour to the love of God, and this made him feel all his mortifications sweet and light. "Thy yoke doth not oppress, but raiseth the soul; thy burden hath wings, not weight," said he. He speaks of divine charity with love, and by his frequent ejaculations on the subject, it seems to have been the sweet consolation of his soul. "May thy voice (says he) sound in my ears, O Good Jesus, that my heart may learn how to love thee, that my mind may love thee, that the interior powers, the bowels of my soul, and very marrow of my heart may love thee, and that my affections may embrace thee, my only true good, my sweet and delightful joy! O my God! He who loves thee possesses thee; and he possesses thee in proportion as he loves, because thou art love itself. This is that abundance with which thy beloved are inebriated, dissolved to themselves, that they may live into thee, by loving thee." He had been much delighted in his youth with reading Cicero; but after his conversion found that author, and all other reading, tedious and bitter, which was not sweetened with the honey of the holy name of Jesus, and seasoned with the word of God, as he says in the preface to his book _On Spiritual Friendship_. He was much edified with the very looks of a holy monk, called Simon, who had despised high birth, an ample fortune, and all the advantages of mind and body, to serve God in that penitential state. This monk went and came as one deaf and dumb, always recollected in God; and was such a lover of silence, that he would scarce speak a few words to the prior on necessary occasions. His silence however was sweet, agreeable, and full of edification. Our Saint says of him, "The very sight of his humility stifled my pride, and made me blush at the want of mortification in my looks." This holy monk, having served God eight years in perfect fidelity, died in 1142, in wonderful peace, repeating with his last breath, "I will sing eternally, O Lord, thy mercy, thy mercy, thy mercy!"

S. Aelred, much against his inclination, was made abbot of a new monastery of his order, founded by William, Earl of Lincoln, at Revesby, in Lincolnshire, in 1142, and after, in 1143, of Rievaulx, where he governed three hundred monks. Describing their life, he says that they drank nothing but water, ate little, laboured hard, slept little, and on hard boards; never spoke, except to their superiors on necessary occasions; and loved prayer.

FOOTNOTES:

[39] Socrates, Eccl. Hist., lib. vi. c. 18.

[40] Monk-Wearmouth on the north bank of the river.

[41] Bede: Vitae Abbt. in Wiramuth, c. 6.

[42] This is Bede, who describes, further on, how the abbot and that little boy celebrated alone, and in great sadness, the whole psalms of the monastic service, with no little labour, until new monks arrived.

[43] Not to be confused with Theosterictus, disciple of the abbot S. Nicetas, who writes this account.

January 13.

The Octave of the Epiphany.

S. POTITUS, _M._, A.D. 166.
SS. HERMYLUS AND STRATONICUS, _MM., at Belgrade_, A.D. 315.
S. GLAPHYRA, _V., at Amasia, circ._ A.D. 324.
S. AGRICIUS, _B. of Trèves, circ._ A.D. 335.
S. HILARY, _B. of Poictiers_, A.D. 368.
S. VIRENTIUS, _P._, _in Burgundy_, A.D. 400.
S. KENTIGERN, _B. of Glasgow_, A.D. 601.
B. BERNO, _Ab. of Cluny_, A.D. 920.
S. HELDEMAR, _H., in Artois_, A.D. 1097.
B. GOTFRIED, _of Kappenberg_, A.D. 1127.
B. JUTTA, _W. and Recluse, at Huy, in Belgium_, A.D. 1228.
B. VERONICA, _V. at Milan_, A.D. 1497.

SS. HERMYLUS AND STRATONICUS, MM., AT BELGRADE.

(A.D. 315.)

[Greek Menaea and Menologium. The Acts in Metaphrastes are compiled
from the original genuine Acts, and may be trusted.]

When Licinius was in Mysia he sought out the Christians, to punish them with death, being moved thereto by his great hatred to the religion of Christ, which Constantine protected. Socrates says, in his "Ecclesiastical History," that Licinius hated the Christians; and that, although for a while, from dread of Constantine, he avoided open persecution, yet he managed to plot against them covertly, and at length proceeded to acts of undisguised malevolence. The persecution, however, was local, not extending beyond those districts where Licinius himself was, but these and other public outrages could not long remain concealed from Constantine. By this perfidy he drew upon himself the Emperor Constantine's heaviest displeasure; and the pretended treaty of friendship having been so flagrantly violated, it was not long before they took up arms against each other.[44]

When Licinius was at Sigidunum (Belgrade), on the Danube, a deacon, named Hermylus, was denounced to him as a despiser of the gods of Rome. The Emperor ordered him to be brought before him. The order was obeyed.

Then the Emperor said, "Answer me, and tell me openly, dost thou confess thyself to be a Christian?"

"Not only do I acknowledge myself to be a Christian, but to be consecrated a deacon to the service of God."

"Well then, be deacon in the service of the gods," said Licinius.

"Thou must be deaf, Emperor! I said that I served God the all-seeing, not these blind stocks."

Licinius ordered the deacon to be smitten on the cheeks, and said, "Not so glib with thy tongue, Hermylus. Honour the Emperor, sacrifice to the gods, and save thy life."

Then Hermylus cried out with a loud voice, "Thou shalt endure torments without end, from the hand of God, because thou dost adore vain idols, and seekest to destroy those who serve the living God, as though envious of their superiority."

Then the martyr was taken back to prison. And after three days he was again brought forth, and when Licinius had mounted the tribunal, he said, "Well now, Hermylus, art thou prepared to abandon this folly and escape what is in store for thee?"

But the deacon answered, "I am ready to endure. There is one God in heaven to whom I live, and to whom I am ready to die. He will succour me."

"We shall soon see what His succour is worth," said the Emperor; and ordered him to be beaten. Then six men cast him on the ground and stripped him, and scourged him. But Hermylus cried, "O Lord my God, who before Pilate enduredst the scourge, strengthen me suffering for Thee, that I may finish my course, and that, being made partaker in Thy sufferings, I maybe made also to partake in Thy glory."

Then there was heard a voice from heaven, saying, "Verily, verily, Hermylus, in three days shalt thou receive a glorious reward!" Hearing this, the martyr was filled with boldness, and a great fear fell on all around. Then Licinius hastily remitted the deacon to prison. Now the jailor's name was Stratonicus, and he was a disciple, but secretly, like Nicodemus, not having great boldness, and he comforted Hermylus in the dungeon as well as he could, for he was also his personal friend.

On the morrow, the Emperor ordered the brave soldier of Christ to be led forth again, and beaten on the stomach, as his back was one great wound, and the instrument wherewith he was to be beaten was a willow rod, twisted and knotted into a triangle, and this, say the Acts, was a most excruciating torture, for the angles and knots cut like knives into the flesh. But as he bore this with unflinching constancy, the tyrant commanded that his belly should be torn with little iron hooks. Then Stratonicus, the jailor, unable to bear the sight of his friend's sufferings, covered his face with his hands and burst into tears. Seeing this, the soldiers who stood by jeered him, and called the attention of the Emperor to the agitation of the jailor. Then Stratonicus, mustering up all his courage, cast himself before Licinius, and cried, "Sire! I am a Christian, I believe in God, the maker of heaven and earth." Then Licinius ordered him to be scourged. And Stratonicus, looking piteously at his friend, said, "Hermylus, pray for me to Christ, that I may be able to endure!"

And when Licinius saw that Stratonicus was covered with wounds, he bade the executioners desist, and he remitted the jailor and the prisoner to the same dungeon. But on the morrow, finding Stratonicus resolute, he ordered him and Hermylus to be drowned in the Danube. Then they were tied up in nets and cast into the river. Three days after their bodies were washed up, and were buried by the Christians.

S. HILARY, B. D. OF POICTIERS.

(A.D. 368.)

[In the Roman Missal, before 1435, there was no mention of S.
Hilary; in the reformed Breviary of Cardinal Quignon, published by
authority of Pope Paul III., S. Hilary was commemorated on Jan.
31st, the same day as that on which he was noted in the York
Calendar, because Jan. 13th is the Octave of the Epiphany.
Afterwards, however, the commemoration of S. Hilary was fixed for
Jan. 14th, his name being inserted in the Martyrology on the 13th;
but with this clause, "His festival is, however, to be celebrated
on the morrow," so as not to interfere with the Octave of the
Epiphany. The Sarum, Dominican, Belgian, and some of the German
Calendars mark the 13th as the feast of S. Hilary. The Anglican
Calendar also notes his name on this day. The Bollandists give his
life on this day, though in the Roman offices the commemoration is
on the morrow. His own writings, and the histories of his age,
contain all the materials for his life.]

S. Hilary was born at Poictiers in Gaul. There is some reason to believe that his family was illustrious in that country. His parents were pagans, and he was brought up in idolatry. He gives an account of his conversion to the faith of Christ in his book "On the Trinity." He was married before his conversion; and his wife, by whom he had a daughter, named Apra, was yet living when he was chosen Bishop of Poictiers, about the year 353; but from the time of his ordination he lived in perpetual continence. It is probable that S. Hilary was elected Bishop from the rank of a layman, as was often the case in the early ages, and received all orders by accumulation. He soon became renowned in Gaul as a preacher; and S. Martin, then a young man, was attracted by his name, and lived for a time at Poictiers as his disciple.

Immediately after the Arian Council at Milan, in A.D. 355, which had condemned S. Athanasius, and had prevailed on the Emperor Constantius to banish all the Bishops who adhered to him, S. Hilary wrote to the Emperor, entreating him to stop the persecution, to recall the Catholic Bishops, and forbid secular judges to interfere in the affairs of the Church. This remonstrance had no effect; but he had the satisfaction of seeing the Gallican Bishops remain firm during those days of trial. Saturninus, Bishop of Arles, alone united with Ursacius and Valens, two Illyrian Bishops, to vex the Catholics. They held an Arian synod at Béziers in Languedoc, at which Saturninus himself presided. S. Hilary there made a noble confession of the Nicene Faith, and refuted the heresy of Arius; but the party of Saturninus, reinforced by Bishops from the neighbouring countries, was too strong for him, and he was condemned and deposed; and immediately afterwards the Emperor Constantius banished him into Phrygia. He left Gaul early in A.D. 356, in company with Rhodanus, Bishop of Toulouse, whom God called from those evils to His kingdom, soon after their arrival in Phrygia.

His departure was followed by a cruel persecution of the Gallican clergy; but nothing could daunt their constancy, or prevail on them to communicate with the enemies of S. Hilary and the Nicene Faith, or to fill up his see, which in the eye of the Church was not vacant. The priests and deacons of Toulouse were severely beaten, and their church profaned. In A.D. 357 the Bishops wrote a letter to S. Hilary assuring him of their fidelity and firmness. About the same time S. Hilary received a letter from Apra, his only daughter, informing him that she had been asked in marriage by a young man. She was then about thirteen or fourteen years of age. He immediately wrote to her, entreating her to set her thoughts on the more precious rewards which the Lord Jesus has promised to those virgins who devote themselves wholly to their Heavenly Spouse, and are not entangled in the snares of earthly love. He reminded her of that blissful company whom the Church commemorates on the feast of the Holy Innocents (Dec. 28), who sing a new song which no man can learn but they who are virgins and follow the Lamb whithersoever He goeth. She yielded to his pious counsel; and on his return home God took her to Himself at his request, without pain or any visible sickness. Bishop Jeremy Taylor relates this little story in his own beautiful language in the "Holy Dying."

In return for the comforting letter which the Gallican Bishops had sent him, and at their request to be informed regarding the faith of the Eastern Churches, S. Hilary wrote his "History of Synods" in the end of A.D. 358. It contains an account of the various councils that had been assembled in the East on the subject of the Arian heresy, together with a defence of the Nicene Faith. It is addressed to the British Bishops among others, whom he congratulates on their steadfastness. The Saint also wrote his book "On the Trinity" during his exile, and a smaller treatise "Against the Arians." He was also the undoubted author of several hymns, and others have been attributed to him.

In A.D. 359 the Western Bishops held a synod at Rimini, at which nearly four hundred were present. The Arian party among them beguiled the rest by its address, to sanction its errors by their signatures. The Bishops of Agen and Tongres took a prominent lead in the proceedings of the synod. In September of the same year S. Hilary was invited with other Catholic Bishops by the semi-Arians to their council at Seleucia, in Isauria. Their object was to defeat the Arians, and they hoped that the Catholics would assist them. In this council S. Hilary bore witness to the faith of the Western Church being the same as that declared to be the Catholic Faith at the Council of Nice in A.D. 325, and he protested against both the Arian and semi-Arian opinions as novelties. He accompanied the deputies of the council to Constantinople, in hopes of obtaining from the Emperor Constantius the recall of his sentence of banishment.

While the Arian synod was sitting at Constantinople, in January, A.D. 360, he entreated the Emperor to grant him a conference with Saturninus, Bishop of Arles, the author of his exile, and that he might be allowed to appear in the synod, and bear witness to the Catholic Faith. He also complained of the perplexity which the multiplication of creeds and confessions of faith had occasioned; for in the preceding year alone four had been published to the Church. The Emperor refused to grant S. Hilary what he asked; but the Arians so much dreaded his presence in the East, that they persuaded Constantius to send him back to Gaul, yet without formally recalling the sentence of exile.

The joy of his return to his Church and his native land was much lessened by the miserable confusion which he left behind him in the East. Still it must have been very great; and his approach was hailed with delight by the Church in Gaul. S. Martin, who had been living in retirement in the island of Gallenari, off the city of Genoa, went to Rome to meet him; but finding that he had already left it, he followed him to Poictiers, and soon after built a monastery near the town (see November 11.) S. Hilary immediately applied himself to repair the mischief which the Council of Rimini had done: and a synod was assembled at Paris, which condemned its proceedings, and declared the true Faith of the _consubstantiality_ of the Son of God. The Bishops also corresponded with their banished brethren in the East.

In A.D. 363 S. Hilary made a journey into Italy in company with Eusebius of Vercelli. They were at Milan in the autumn of the following year, at the time when the Emperor Valentinian arrived there. The people were Catholic, and even abstained from entering the churches, to avoid communicating with Auxentius their Arian Bishop. In a public disputation which the Emperor invited him to hold, S. Hilary extorted from the Arian a confession of the Nicene Faith, which was taken down in writing and preserved. Auxentius was enraged at being thus vanquished, and prevailed on the Emperor to send S. Hilary away from Milan. Before his departure he addressed a letter to the Catholic Bishops and laity in the neighbourhood, exhorting them to remain firm. This was the last public act of his life which is recorded. He returned home to Poictiers, and finished his labours by a blessed death in January, A.D. 368, according to the testimony of the greater number of historians. A brilliant light is said to have filled the chamber where the body of the holy man was lying. S. Gregory of Tours attests the truth of a miracle performed at his tomb; and others also are authenticated by various writers. But neither the fame of these, nor respect for the memory of the saintly Confessor, prevented his tomb from being violated by the Calvinists in 1567.

S. KENTIGERN, OR MUNGO, B. OF GLASGOW.

(A.D. 601.)

[His life was written by S. Asaph, his disciple in the monastery of
Llan-Elwyn, in Wales, founded by Kentigern when exiled. This life
has not come down to us in its original form. We have, however, his
life compiled in 1125 by Jocelyn, monk of Furness, from ancient
authorities, by order of Bishop Jocelyn of Glasgow. Undoubtedly the
life of S. Asaph formed the basis of this compilation. S. Kentigern
is also spoken of by many ancient Scottish historians, John Major
de Gest. Scotorum, lib. ii. c. 7; Hector Boece, lib. ix; Leslie,
lib. iv., &c.]

S. Kentigern is said[45] to have been the illegitimate son of Themin, daughter of Loth, King of the Picts, by Eugenius III., King of the Scots; but there is great uncertainty about his origin. When the Pictish King found that his daughter was likely to become a mother, he was filled with grief and anger, and ordered her to be thrown down a rock, on Mount Dunpeld. By God's mercy she was not injured, and was then, by her father's orders, sent to Culross, where she brought forth a son. At the same time S. Servan, being engaged in saying matins, heard angels singing. When he had finished his office he left his cell, and descending to the sea shore in the grey dusk, found there a mother rocking her new-born babe, wherefore the old hermit exclaimed, being moved with compassion, "Mochoche, mochoche!" which being interpreted is, My dear, my dear! Then he took the unfortunate girl and her babe to his cell, instructed her in the faith of Christ, and baptized her and her little one, and he called her Tanca, and him he named Kentiern.[46] So the child grew up in the old man's cell, and became so dear to him, that he called him familiarly Mungho, or Dearest, and by this name he is generally known in Scotland. His mother learned to love God, and to serve him with all her heart, and bitterly to bewail her fault.

Many pretty legends of the childhood of Kentigern have been wafted down to us. S. Servan had a pet redbreast which was wont to eat out of his hand, and to perch on his shoulder, and when he chanted the psalms of David, the little bird flapped its wings and twittered shrilly.

Now Servan had several lads whom he educated at Culross, and these envied Kentigern, because he was the favourite of the old master, so in spite they wrung the neck of the redbreast, and charged the favourite boy with having done the deed. But Kentigern took the little dead bird, and crying bitterly, and praying to God, signed the cross over it. Then when the old man returned from church, the bird hopped to meet him as usual, chirping joyously. In those days it was no easy matter to kindle a fire, indeed, without a flame from which to light one, it was impossible, for in the north, sticks are not dry enough to be rubbed into a blaze as they can be in hot climates. Therefore it was necessary that fires should never be allowed to become extinct. It was the duty of the boys of S. Servan, in turn by weeks, to rise during the night and mend the fire, so that there should not be a deficiency of light for illumining the Church at the matin offices. When it was Kentigern's week, the boys, to bring him into trouble, extinguished the fire. Mungo, rising as usual, went to the hearth but found the fire out. Then he took a stick and placed it over the cold ashes, and invoking the name of the Holy Trinity, he blew upon the dead cinders, and a flame leaped up which kindled the branch; and thereat he lighted the Church candles.

At last, unable to endure longer the envy of his fellow pupils, Kentigern ran away. And when S. Servan discovered it, he pursued him, and reached the bank of a river, but Kentigern had escaped to the other side. Then the old man cried to him, "Alas! my dearest son, the light of my eyes, and the staff of my age, wherefore hast thou deserted me? Remember that I took thee from thy mother's womb, nursed thee, and taught thee to this day. Do not desert my white hairs."

Then Kentigern, bursting into tears, answered, "My father, it is the will of the Most High that I should go."

Servan cried out, "Return, return, dear son, and I, from being a father, will be to thee as a son, from being a master I will become a disciple."

But Kentigern, suffused with tears, replied, "It cannot be, my father; return and admonish thy disciples, and instruct them by thine example. I must go where the Lord God calls me."

Then Servan blessed him across the river, lifting up his holy hands, and sorrowfully they parted the one from the other, to see each other's face no more in this life.

Kentigern settled near Glasgow, where he inhabited a cave in the face of a rock, where the people looked at him with respectful curiosity, while he studied the direction of the storms at sea, and drank in with pleasure the first breezes of the spring. Having converted many of the people, together with the King of Strathclyde, he was consecrated Bishop by an Irish prelate, the Keltic Church being ignorant of the Nicene canon requiring three to consecrate, "with unction of holy oil, invocation of the Holy Spirit, and imposition of hands."

The district of Strathclyde, or Cumbria, on the west coast of Britain, from the mouth of the Clyde to that of the Mersey, that is to say, from Glasgow to Liverpool, was occupied by a mingled race of Britons and Scots, whose capital was Al-Cluid, now Dumbarton. It was in this region that S. Kentigern was called to labour.

As bishop, he still dwelt in his rocky cell, where he used a stone for a pillow, and to inure his body to hardships, he stood in the Clyde to recite his psalter. He wore a dress of goat-skin bound about his loins, and a hood, and over all, his white linen alb, which he never left off; and carried in his hand his pastoral staff of wood without ornament, and in his other hand his office book. Thus he was ever prepared to execute his ministry; and thus attired, he went through the kingdom from the Clyde to the Firth of Forth. In his cell he lived on bread and cheese and milk, but when he was with the King, he relaxed the severity of his fasting, so as not to appear ungracious when offered more abundant and better food; however, on his return to his cell, he curtailed his allowance, so as to make up for his relaxation of rule at court.

When S. Kentigern was made Bishop of Glasgow, Gurthmel Wledio was King of the North Britons. He was succeeded by Roderick the Liberal (Rydderach Hael), a religious and deserving prince, who was driven by his rebellious subjects under Morken Mawr to Ireland. Morken having usurped the throne of Strathclyde, drove S. Kentigern out of the country, and the Saint took refuge in Wales with S. David, Bishop of Menevia, and remained with him till the Prince of Denbigh bestowed on him lands, where he built the famous monastery of Llan-Elwyn, afterwards called S. Asaph. Here he gathered about him a great number of disciples and scholars, and he was there at the date of the death of S. David, in 544.

On the death of Morken, Roderick returned to Scotland, and recovered his crown. He immediately recalled Kentigern to his see, and he, leaving his monastery to the care of S. Asaph, went back to Glasgow in 560.

Roderick's mother was Irish, and he had been baptized by an Irish monk, and greatly respected Kentigern. The Saint returned bringing with him a hive of Welsh monks, and established the seat of his renewed apostleship once more at Glasgow, where Ninian had preceded him nearly a century before, without leaving any lasting traces of his passage. Kentigern, more fortunate, established upon the site of a burying-ground, consecrated by Ninian, the first foundation of that magnificent cathedral which still bears his name, though diverted to a religion different from that he professed.

Kentigern collected round him numerous disciples, all learned in holy literature, all working with their hands, and possessing nothing as individuals. "They dwelt," says Jocelyn, "in separate cells, as did Kentigern, thence were they called Calledei." He distinguished himself during his episcopate by his efforts to bring back to the faith the Picts of Galloway, which formed part of the kingdom of Strathclyde; and afterwards, by numerous mission and monastic foundations throughout all Albyn--a name which was then given to midland Scotland. His disciples penetrated even to the Orkney Isles, where they probably met with the missionaries of S. Columba, despatched from Iona.

The salutary and laborious activity of Kentigern must often have encroached upon the regions which were specially within the sphere of Columba. But the generous heart of Columba was inaccessible to jealousy. He was, besides, the personal friend of Kentigern and of King Roderick.[47] The fame of the Bishop of Strathclyde's apostolic labours drew him from his isle to do homage to his rival in love and good works. He arrived from Iona with a great train of monks, whom he arrayed in three companies at the moment of their entrance into Glasgow. Kentigern distributed in the same way the numerous monks who surrounded him in his episcopal monastery, and whom he led out to meet the abbot of Iona. He divided them, according to their age, into three bands, the youngest of whom walked first; then those who had reached the age of manhood; and last of all, the old and grey-haired, among whom he himself took his place. They all chanted the anthem, "They shall sing in the ways of the Lord: that great is the glory of the Lord. The path of the just is made: and the way of the saints is prepared." The monks of Iona, on their side, chanted the versicle, "The saints shall go from strength to strength: and unto the God of gods appeareth every one of them in Sion."[48] From every side echoed the Alleluia; and it was to the sound of these words of Holy Scripture that the Apostles of the Picts and Scots met at what had been the extreme boundary of the Roman empire, and limit of the power of the Caesars, and upon a soil henceforth for ever freed from paganism and idolatry. They embraced each other tenderly, and passed several days in intimate and friendly intercourse.

The historian, who has preserved for us the account of this interview, does not conceal a less edifying incident. He confesses that some robbers had joined themselves to the following of the abbot of Iona, and that they took advantage of the general enthusiasm to steal a ram from the Bishop's flock. They were soon taken; but Kentigern pardoned them. Columba and his fellow Apostle exchanged their pastoral staves before they parted, in token of mutual affection. The staff of S. Columba, afterwards used by S. Kentigern, was in later times given to S. Wilfred, who placed it in the monastic church he founded at Ripon.

I know not how far we may put faith in another narrative of Jocelyn, which has remained Kentigern's most popular title to fame. The wife of King Roderick, led astray by a guilty passion for a knight of her husband's court, had the weakness to bestow on him a ring which had been given to her by the King. When Roderick was out hunting with this knight, the two took refuge on the banks of the Clyde, during the heat of the day, and the knight, falling asleep, unwittingly stretched out his hand, upon which the King saw the ring which he had given to the Queen as a token of his love. It was with difficulty that he restrained himself from killing the knight on the spot; but he subdued his rage, and contented himself by taking the ring from his finger, and throwing it into the river, without awakening the guilty sleeper. When he had returned to the town, he demanded his ring from the Queen, and, as she could not produce it, threw her into prison, and gave orders for her execution. She obtained, however, a delay of three days, and having in vain sought the ring from the knight to whom she had given it, she had recourse to S. Kentigern. He, moved by the remembrance of his mother, through whose sin he had entered the world, and anxious that the unhappy woman should be given time for repentance, prayed to God, and the ring was found in the belly of a salmon caught in the Clyde, and sent by him to the Queen, who showed it to her husband, and thus escaped the punishment which awaited her. On her liberation she hastened to Kentigern, confessed her fault to him, and was exhorted by him to amend her life and do penance for the past. It is for this reason that the ancient effigies of the Apostle of Strathclyde represent him holding the episcopal cross in one hand, and in the other a salmon with a ring in its mouth.

S. Kentigern lived to a very advanced age, and his jaws being too weak to masticate his food, his lower jaw was supported by a band of linen tied round his head. He died gently as he was being lifted out of a warm bath, in the year 601.

Patron of Glasgow.

In art, represented with a fish and a ring. (See above.)

B. GOTFRIED OF KAPPENBERG.

(A.D. 1127.)

[His life by a writer of the same time, a monk of Kappenberg, who,
though he did not know Gotfried himself, derived his information
from those who knew him well. He is also mentioned, and the
principal incidents of his life noticed, in the life of S.
Norbert.]

Godfrey or Gotfried, Count of Kappenberg,[49] in Westphalia, lived at a period when the nobles of Germany were engaged in constant feuds with one another, falling on each others lands, burning the villages, and carrying off the cattle. It was a period when the poor suffered untold woes. "It is good to live under the crook," they said, meaning that their only place, where they could live in security, was on the lands of the abbeys. One little incident mentioned in the life of Count Gotfried, shews the lawlessness of the times. The Count and the city of Münster not being on good terms, a party of the Kappenbergers made a foray, and swept up all the cattle from the farms in the neighbourhood of Münster, and brought them in triumph to the Count; but he rebuked them saying, "Take all these back again; my quarrel is with the men of the city; it is not seemly that the innocent and helpless farmers should lose their all on account of a contest of the rights of which they know nothing."

Gotfried happening to attend, along with his brother Otto, the preaching of S. Norbert, who traversed Westphalia at this time, was converted, and resolved on turning his fortress into a monastery. His wife at first opposed his intention, and his relations used all their influence to dissuade him. But his earnestness moved his wife at last to withdraw her objections, and to consent to his entering the religious life; she, at the same time, also resolved to take the veil. Accordingly, Gotfried and his brother Otto, who was his junior, received the tonsure, and became canons of S. Augustine, under the rule of S. Norbert of Prémontré. Frederick, Count of Arnsberg, the father of Gotfried's wife, was furious. He was a man of great cruelty, in whose dungeons languished many wretches, and who delighted in war. His protests were in vain, the Count of Kappenberg transformed his castle into a monastery, and built two more, at Varlar and Elstadt. So great was the humility of Gotfried, that finding he was continually given his title of Count, even by the brethren, he took upon himself the most disagreeable office in the house, that of scourer of the privies.

Frederick, Count of Arnsberg, finding remonstrances in vain, threatened to fall on the county of Kappenberg, and drive the monks out "As for that Norbert!" he exclaimed, "who has come riding on an ass through Westphalia, turning men's heads, let me catch him, and I'll hang him and his ass at the two ends of one rope over a bough, and see which is the heaviest fool of the twain."

Gotfried and his brethren sent to Prémontré, to tell their father in religion, that it was impossible for them to remain in Germany, that Count Arnsberg would attack them shortly; and they added the threat uttered against Norbert himself and his ass.

"Be of good cheer, I have overcome the world, said Christ," he wrote back to them, "and as for me and my ass, we are coming into Westphalia to be weighed one against the other." Nor was S. Norbert long in coming; he rode upon his ass to the door of Kappenberg; but there was no further danger, Count Frederick of Arnsberg was dead.

Before he died, Gotfried visited the cradle of his order, Prémontré, the home of S. Norbert. On his way back, next year, he sickened, and died at Elstadt.

B. VERONICA, V. OF MILAN.

(A.D. 1497.)

[Beatified by Pope Leo X. Her life and revelations were written by
Brother Isidore of Isolani, O.S.D., from the account given him by
those who had known her well; among others from the notes of
Benedetta, and the recital of Thaddaea, two sisters, who had been
intimately acquainted with Veronica. This account was printed in
1518, at Milan.]

Veronica was the daughter of a pious peasant at Binasco, a small village between Milan and Pavia. Her father was noted for his integrity, and when he sold a horse he always mentioned its defects to the purchaser. Veronica was employed in the fields weeding, as the parents were too poor to send her to the school. Veronica desired earnestly to become a sister in the convent of S. Martha, at Milan, but her mother assured her that it was impossible to join a religious community without a knowledge of letters. Accordingly, every night Veronica laboured, by the light of her little oil lamp, at her alphabet and spelling book; but she made little progress. One night, as she lay with her hands spread out on the table, and her head bowed, disheartened at the difficulty of her task, the Blessed Virgin appeared to her in a robe of dazzling blue, like the summer sky. "My child," said the gentle Mother, "trouble thyself not with this scholarship, the only learning thou needst is comprised in three letters, white, black, and red. This white letter is purity of soul and body; this black letter is simplicity, contentedness with what God sends you, and freedom from taking offence; this red letter is meditation on the passion of my dear Son. Let these three branches of learning be mastered, and all the other letters come of themselves."

Veronica, some years later, entered the convent of S. Martha, as a lay sister, and her duties were to beg for the society, as her ignorance of reading and Latin disqualified her from chanting the choir offices with the full sisters.

She persevered in the study of those three letters shown her by the Queen of Heaven, and in studying them she advanced far on the way of perfection. She was honoured with wondrous revelations, but her modesty was so great that she sought to conceal them. On the Octave of Corpus Christi, 1487, during mass, she saw in the adorable Sacrament exposed in the Tabernacle, the form of Jesus Christ as a little child surrounded by adoring angels. In her simplicity she asked one of the other sisters if she had seen the Holy Child, and when she answered in the negative, Veronica flushed red, and said no more.

It was a great disappointment to her that she was unable to sing the choir offices, and she made it a special object of prayer that her understanding might be enlightened, so that she might join the others in their psalmody. Then an angel descended to her cell, and he held in his hand the psalter, and opening it before her, bade her read, and all her difficulty passed away, and she chanted the psalms of David, with the antiphons and responses, alternately with the Angel of God. One night, when she had been very ill, and deprived of the privilege of communion, she rose from her sick bed, drawn by an irresistible impulse to the church. It was full of light; she cast herself at the altar steps, before the adorable Sacrament, and Jesus in a cloud of glory communicated her Himself.

She lay three years in a lingering illness, all which time she would never be exempted from any of the duty of the house, or make use of the least indulgence, though she was given leave; her answer always was, "I must work whilst I can, whilst I have time."

Sister Thaddaea informed the writer of her life, that on Whitsun-Monday, 1496, she went to the cell of Veronica, who was ill, at the hour of nones, and was astonished to see a bright light streaming from the chinks in the door. Looking in through a hole, she saw Veronica, in dazzling light, chanting nones. Veronica died in the year 1497.

FOOTNOTES:

[44] Lib. I., c. 3, 4.

[45] By David Camerarius, Hector Boece, and Condeus.

[46] From Ken-tiern, chief lord.

[47] Adamnan i. 15.

[48] In viis Domini magna est gloria Domini, et via justorum facta est: et iter sanctorum praeparatum est. Ibunt sancti de virtute in virtutem: videbitur Deus corum in Sion.

[49] Near Lunen, on the river Lippe.

January 14.

S. PONTIAN, _M., at Spoleto, 2nd cent._
S. FELIX, _P. C., at Nola, 3rd cent._
S. MACRINA, _at Neocaesarea, 4th cent._
SS. THEODULUS, PAUL, PROCLUS, HYPATIUS, ISAAC, AND OTHERS,
_Monks, MM., at Sinai, 5th cent._
S. DATIUS, _Abp. of Milan_, A.D. 552.
S. FULGENTIUS, _B. of Carthagina_, A.D. 619.
B. ENGELMAR, _H. M. in Bavaria, beginning of 12th cent._
B. SABBAS, _Abp. of Servia, 13th cent._
B. ORDORICO, _Friar at Udine, in Italy_, A.D. 1331.
For S. HILARY, see JAN. 13.

S. FELIX, P. C., AT NOLA.

(3RD CENT.)

[On this day are commemorated two priests, Confessors, of Nola, of
the same name, Felix. This has led to almost inextricable confusion
among Martyrologists. There is another, a martyr, of this name. The
life of S. Felix is given by S. Gregory of Tours, De Glor. Martyr,
lib. i. c. 104, and by the Venerable Bede. The miracles wrought by
him have also been recorded by S. Paulinus of Nola.]

Saint Felix was a native of Nola, in Campania, where his father, Hermias, who was by birth a Syrian, and had served in the army, had purchased an estate and settled. He had two sons, Felix and Hermias, to whom, at his death, he left his property. The younger, loving the things of Caesar rather than the things of God, says Bede, served in the army, but Felix, more _happy_--as his name implies--enrolled himself as a soldier of Jesus Christ. Having passed the grades of lector and exorcist, he was finally ordained priest by Maximus, Bishop of Nola.

Persecution having broken out, the aged Bishop, mindful of the injunction, "When they persecute you in one city flee to another" (Matt. x. 23), escaped to the hills, and left his flock to the charge of Felix, whom he designated as his successor. The persecutors, not finding the Bishop, seized on Felix, and cast him, heavily ironed, into a dungeon strewn with broken crockery, into which no ray of light entered. In the meantime, Maximus was perishing with cold and hunger in the mountains, hardships which his great age made him unable to endure.

One night an angel appeared to Felix, and bade him go forth out of prison and succour the aged Bishop. Then his chains fell off his neck, and hands, and feet, and the doors opened to him of their own accord, and guided by the angel, he was brought to the hiding place of Maximus, whom he found prostrate and speechless, and apparently dying. He moistened the old man's lips with wine, and forced some food into his mouth, and chafed his frozen limbs. By slow degrees the Bishop was restored, and then laying him upon his shoulders, Felix carried him home before daybreak, where a pious old woman took care of him.

Felix, with the blessing of his pastor, repaired secretly to his own lodgings, and there kept himself concealed, praying for the Church without ceasing, till peace was restored to it by the death of the Emperor Decius in 251. Persecution breaking forth again, the sergeants were sent in quest of Felix. Meeting him in the street, and not recognizing him, they stopped him and asked if he had met Felix on the way. "No," he answered; "I have not met him." They went on, but something arousing their suspicion, they had not gone far before they turned and hastened back. Felix had, in the meantime, crept through a small hole in some old broken walls. The officers came to the place, but seeing a spider's web covering the hole, they did not search the place, thinking that Felix could not have passed that way. But this was the Lord's doing. He had sent the little spider to drop his lines and lace them together, with the utmost rapidity, over the place through which His servant had escaped. Felix, finding among the ruins, between two houses, an old well half dug, hid himself in it for six months; and received during that time wherewithal to subsist from a devout Christian woman.

Peace having been restored to the Church, the Saint quitted his retreat, and was received in the city as an angel from heaven. Soon after, S. Maximus dying, Felix was unanimously elected Bishop; but he persuaded the people to make choice of Quintus, because he was the senior priest, having been ordained seven days before him.