Chapter X (5)

S. Frodobert, the son of parents of the middle class, from the earliest age was inspired with the love of God, and a wondrous gentleness and child-like simplicity. He is said, as a little boy, to have healed his mother of blindness, as, in a paroxysm of love and compassion for her affliction, he kissed her darkened eyes, and signed them with the cross. At an early age he entered the abbey of Luxeuil, where his singleness of soul and guilelessness exposed him to become the butt of the more frivolous monks. During the time that he was there, a certain Teudolin, abbot of S. Seguanus, was staying at Luxeuil for the purpose of study, and Frodobert was much with him, being ordered to attend on the wants of the visitor, and obey him implicitly. This Teudolin diversified his labours with playing practical jokes on his gentle assistant; but Frodobert never resented any jest. One day the abbot Teudolin sent Frodobert to another monk, who was also fond of practising jokes on Frodobert, for a pair of compasses, saying that he wanted them for writing. The lay brother took the message without in the least knowing what compasses were. The monk, suspecting that the abbot had sent Frodobert on a fool's errand, put a pair of stones off a hand-mill round his neck, and told him to take them to Teudolin. Frodobert obeyed, but was scarcely able to stagger along the cloister under the weight. On his way, the abbot of Luxeuil, his own superior, met him, and amazed to see the poor brother bowed to earth under this burden, bade him throw down the mill-stones, and tell him whither he was taking them. Frodobert obeyed, and said that the abbot Teudolin had sent him for them, as he wanted them for literary purposes. The superior burst into tears, grieved that the good, simple-minded lay brother should have been thus imposed upon, and hastening to the visitor, and then to the monk who had put the "compasses" about Frodobert's neck, he administered to them such a sharp rebuke, that from that day forward no more practical jokes were played upon him.

As years passed, his virtue became more generally known, and the Bishop of Troyes summoned him to be in attendance on himself. The humble monk in vain entreated to be allowed to return to his monastery; the bishop retained him about his person in his palace.

As he was unable to return to the quiet of his cloister, Frodobert withdrew as much as possible from the world in which he moved, into the calm of his own heart, and practised great abstinence in the midst of the abundance wherewith the bishop's table was supplied. Living outside his cloister, he kept its rules, and in Lent he never ate anything till after sunset. Those who were less strict in their living, sneered at his self-denial, and told the bishop that Frodobert kept a supply of victuals in his bedroom, and ate privily. To prove him, the prelate gave him a chamber in the church tower, and burst in upon him at all unseasonable moments, but was never able to detect the slightest proof of the charge being well founded. He, therefore, regretted his mistrust, and restored the monk to his room in the palace.

Frodobert was given at last, by Clovis II., some marshy land near Troyes, and on this he built a monastery, which he called La Celle, which was soon filled with numerous monks, and became famous for the learned men it educated. Here S. Frodobert spent many years. He passed his declining years in building a church to S. Peter, and when the church was completed, his strength failed, and he knew that he had not many days to live. His great desire was to see it consecrated on the feast of the Nativity, and he sent two of his monks to the bishop to beseech him to dedicate his new church that day. But the duties of Christmas, in his Cathedral, rendered it impossible for the prelate to grant this request. Frodobert received the refusal with many tears, but lifting his eyes and hands to heaven, he prayed, and God prolonged his days, so that he survived to see his church consecrated on the Octave of the Nativity, Jan. 1st; and when the ceremony was over, he resigned his soul into the hands of God. The body was translated, some years after, on the 8th January. The weather had been wet, and the marshes were under water, so that the abbot and monks were in trouble, because their house was surrounded with the flood, and it would be difficult for the bishop and clergy of Troyes to attend the ceremony of the translation. "Grant," said the abbot, "that the blessed Frodobert may obtain for us a sharp frost, or we shall have no one here tomorrow." This was said on the eve of the projected translation. That night, so hard a frost set in, that by morning the whole surface of the water was frozen like a stone, and the bishop, clergy, and faithful of Troyes, came to the monastery over the ice.

S. GUDULA, V.

(ABOUT 712.)

[Gallo-Belgian and Cologne Martyrologies. Two lives of S. Gudula
exist, besides notices of her in the lives of other members of the
family of saints to which she belonged. One life, by a certain
Hubert, was compiled after 1047, the other is anonymous, given by
Surius. That of Hubert is an amplification of an older life,
written in simple and rude style. He did not apparently add
anything to the history, except the account of the various
translations of her relics, up to his time; but he re-wrote the
life in more pedantic and florid style.]

The date of the birth of this holy virgin is uncertain. During the reign of King Dagobert, or of his son Sigebert, there lived in Brabant a count named Witgere. His wife Amalberga, who is said to have been the sister of Pepin of Landen, presented him with many children; Rainilda, Pharaildis, and Emebert, who occupied the episcopal throne of Cambrai, and was afterwards elevated to the ranks of the blessed. Amalberga was again pregnant, and an angel announced to her, in a dream, that the child that should be born to her, would be a model of sanctity. A few days after, S. Gudula was born, and her relative, S. Gertrude, was her sponsor, and took charge of her education.

When Gudula was still a child, she longed to fly the world. She and her sister Rainilda betook themselves to Lobbes, and asked to be admitted into the monastery. But as women were not permitted to invade its precincts, their request was denied. After waiting three days at the gates, Gudula turned away sorrowful, but her sister Rainilda, more persevering, remained undeterred by repeated refusals, till, overcoming by her persistency, she was allowed to live under the rule of the monastery. Gudula returned to her parents; but living at home, she lived a recluse. In those wild times of civil war and general violence, it is not surprising to see gentle spirits flutter like doves to the convent gates, as to an ark of refuge, from the storms raging without, which they were so powerless to withstand.

About two miles from her parents' castle was a little village named Moorsel, where was an oratory dedicated to the Saviour; thither went S. Gudula every morning at cock-crow. And now follows an incident similar to that related of S. Genoveva. One wild night, the Prince of the Power of the air extinguished the light which the servant girl carried before the Saint; and she, in profound darkness, on a barren heath, knew not how to find the path. Gudula knelt down and prayed to God, and the light rekindled in her lantern, so that she went on her way rejoicing.

At early mass, one frosty morning, the priest, as he turned towards the people, noticed Gudula wrapped in devotion, and her feet were exposed from beneath her gown; he saw with dismay that there were no soles to her shoes, so that though she appeared to be well shod, she in reality walked barefoot. The good priest, pained to think that her tender feet should be chilled by the icy stones of the pavement, as soon as he had unvested, took his warm mittens, and put them under the feet of the young countess; but she rejected them, much distressed that her act of penance had been discovered. On leaving the church, she met a poor woman, with her crippled dumb son on her back. The boy was bowed double, and was so deformed that he could not feed himself. The Saint looked at the poor mother and then at the unfortunate child, and actuated by a movement of compassion, she took the cripple into her arms, and besought God to pity him. Instantly the stiff joints became supple, and the back was straightened, and the child, feeling himself whole, cried out: "See, mother! see!" Gudula, abashed at the miracle, implored the poor woman to keep what had taken place a secret; but she, full of gratitude, published it abroad. When S. Gudula died, all the people followed her body to the grave. She was buried on the 8th January, 712, according to the general opinion, in a tomb before the door of the oratory of the village of Hamme, near Releghem. On the morrow, a poplar that stood at the foot of her grave was seen, in spite of the season, to have burst into green leaf.[36]

The body was afterwards transported to Nivelles, Mons, and Maubeuge, through fear of the Normans; and then was laid in the oratory of Moorsel, which she had loved so well in life. When Charlemagne came to Moorsel, he built there a monastery, richly endowed; but the convent disappeared in the times of anarchy which followed the death of the founder, and the body was finally taken from the robber baron who had appropriated to himself the lands of Moorsel, and brought to Brussels; where, since 1047, a magnificent church has eternalized the memory of the daughter of Witgere. The site of the chapel at Hamme is now a kiln.

Gudula; _French_, Gudule; _Flemish_, Goole.

Relics, at the church of SS. Michel et Gudule, Brussels.

Patroness of Brussels.

In art, represented with a lantern, and an angel kindling it.

S. PEGA, V.

(ABOUT A.D. 718.)

[English Martyrologies. Authorities: Felix of Croyland, Florence of
Worcester, Ordericus Vitalis, lib. iv. c. 17.]

S. Pega was the sister of S. Guthlac of Croyland, and though of the royal blood of the Mercian kings, forsook the world and led a retired life in the country, where now stands Peakirk, in Northamptonshire. "There Pega, S. Guthlac's sister, was for a long time a servant of the Lord. After her brother's death, she used all her endeavours to wear out her life for the love of Christ, by still severer austerities. She, therefore, undertook a pilgrimage to Rome, to pray at the threshold of the holy Apostles, for herself and her kinsfolk, and she there triumphantly departed, on the sixth of the ides (8th) of January."

S. Pega, called in Northamptonshire S. Pee, is not to be confounded with S. Bega, or S. Bees, who is commemorated on September 8th.

S. WULSIN, B. OF SHERBOURN.

(A.D. 983.)

[Benedictine Martyrology. In English Martyrologies S. Wulsin was
commemorated on Sept. 27th. Mentioned by Matthew of Westminster.
His life is given by Capgrave.]

Matthew of Westminster says (De gestis Pontif. Anglorum, lib. 2):--"Dunstan, the archbishop, when he was Bishop of London, made him (Wulsin), abbot of Westminster, a place where formerly Mellitus had raised a church to S. Peter, and here he formed a monastery of twelve monks. Having discharged his office prudently and with sanctity, he was made Bishop of Sherbourn. Then he at once instituted monks in the episcopal seat, and dismissed the secular clerks, lest he should seem to sleep when so many bishops of the time were patrons of diligence. His sanctity, if manifest in life, was more so in death. For when he was nigh the gates of death, the eyes of his understanding being opened, he exclaimed singing, 'I see the heavens opened, and Jesus standing at the right hand of God!' Which song he uttered without faltering, and singing, he died."

S. LAURENCE JUSTINIANI, PATR. OF VENICE.

(A.D. 1455.)

S. Laurence Justiniani died on Jan. 8th. He was beatified by Clement VII., in the year 1524, and was canonized in 1698 by Alexander VIII. The 5th Sept., the day of his consecration as bishop, is generally observed in his honour, instead of Jan. 8th, and to that day we refer our readers for his life.

FOOTNOTES:

[34] "The Hermits," by the Rev. C. Kingsley. Macmillan, 1869, pp. 224, 239.

[35] La Civilisation Chretienne chez les Francs. Paris, 1861, p. 41.

[36] So related in one of the lives. The other exaggerates the incident, and says that in the night a poplar tree sprang up.

January 9.

S. MARCIANA, _V. M., in Africa_, _circ._ A.D. 300.
SS. JULIAN, BASILISSA, CELSUS, AND COMPANIONS, MM, _in Egypt,
circ._ A.D. 310.
S. PETER, _B. of Sebaste, circ._ A.D. 387.
S. MARCELLINUS, _B. of Ancona, circ._ A.D. 566.
S. FILLAN, _Ab., in Scotland, 8th cent._
S. ADRIAN, _Ab., at Canterbury_, A.D. 709.
S. BRITHWALD, _Abp. of Canterbury_, A.D. 731.

S. MARCIANA, V. M.

(ABOUT 300.)

[Roman, Spanish, German, and other Martyrologies. There is some
difficulty as to whether the African S. Marciana and the Saint of
the same name, honoured at Toledo, are to be distinguished; but
probably they are the same. Some hagiographers have supposed that
there were two, because at Toledo, S. Marciana is commemorated on
July 12th, but that is in all probability the day of her
translation. The Acts of the African Saint and the Toledan hymn to
S. Marciana, as well as the account of her in the Mozarabic
Breviary, relate the same incidents. None of these are of any great
authority.]

Saint Marciana was a native of Rusuccus, in Mauritania. When at Caesarea, in Mauritania, she was brought before the governor on the charge of having overthrown a marble statuette of Diana, which stood above a drinking fountain in the public street.

For this outrage on the established religion, she was scourged, and then delivered over to the lust of the gladiators, but was miraculously delivered, for God was as careful to protect the modesty of his servant, as was she to proclaim the honour of His name.

She was exposed in the amphitheatre to a lion, which, however, spared her; but a bull gored her with its horns, and a leopard despatched her.

Patroness of Tortosa, in Spain.

SS. JULIAN, BASILISSA, CELSUS, AND COMPANIONS, MM.

(ABOUT 310.)

[Roman Martyrology and Greek Menaea. Authority:--The Acts of these
martyrs. They are referred to by S. Eulogius, the martyr, who
flourished about A.D. 850. They have been inserted by Metaphrastes
in his collection of the lives of the Saints, in Greek. S. Aldhelm
of Sherbourne, wrote a panegyric on these Saints, in Anglo-Saxon,
in 700; and S. Venantius Fortunatus wrote a hymn in honour of them
in 620. The Acts purport to have been written by an eye-witness of
the martyrdom, for he says:--"We write the Acts of the Saints from
what we saw with our eyes, wherefore we hope to receive some little
share in future blessedness." The writer survived to the time of
Constantine the Great, for he speaks of churches erected to the
memory of these martyrs. Nevertheless, the Acts cannot be regarded
as genuine. They are nothing but a religious romance, possibly
founded on fact. Such religious romances were common in the 5th
cent., written to supply Christians with wholesome reading in place
of the sensual fictions of Heliodorus, Achilles, Tatius, &c. As
there are no less than thirty-six Julians in the Roman Martyrology,
and of these seven are commemorated in January, there is great
liability to confusion. S. Julian seems to have suffered on the 6th
January; but on account of the concurrence of the Epiphany, his
memorial was transferred to different days in different dioceses,
and this again has proved an element of confusion.]

S. Julian was born at Antinoë, in Egypt, of noble parents. The love of God, and God alone, filled his heart from earliest childhood. At the age of eighteen his parents required him to marry. This troubled him much, for he had read the saying of S. Paul, "He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: but he that is married careth for the things that are of the world, how he may please his wife." 1 Cor. vii. 32, 33. He besought his parents to allow him to defer giving them a final answer till he had well considered their proposal during seven days. He now fasted, and watched, and prayed, revealing to God the desire of his heart, to keep his body in virginity, and his soul devoted to God alone. At the end of the seven days he saw Christ in a vision, who said to him, "Fear not, Julian, to take thee a wife, and to fulfil the desire of thy parents. As virgins ye shall serve me, and I shall not be separated from you, and as virgins shall ye enter into my kingdom." Then Julian was filled with great joy, and he considered whom he should choose. Now there was one maiden, Basilissa by name, who was well-known to his parents, and with whom he had been acquainted from childhood, and whom he loved for her whiteness of soul. Therefore he told his father that he consented to marry Basilissa. And she, on her side, was glad to be the wife of Julian, but her timid soul shrank from the cares and responsibilities of marriage, for she was as yet young and fresh to the world.

The marriage took place with all the boisterous merriment and display, usual then as now; and evening approaching, the young bride was led by the maidens, who were her fellows, to the nuptial chamber. Now when Julian entered, there came an odour in the apartment, as of lilies and roses, though the season was mid-winter, and an awe fell on their young hearts. And they put their hands together, and promised to serve God together in purity and fervour, with singleness of heart all their days. Then they were aware of One present in the room, and kneeling down, they fell prostrate, and besought Him to accomplish the good work He had begun in them. And when they looked up, the chamber was full of light, and they saw Jesus and Mary, and an innumerable company of virgin Saints. Then the Lord said, "Thou hast conquered, O Julian, thou hast conquered!" And the Blessed Virgin said, "Blessed art thou, Basilissa, who hast thus sought with single heart the glory that is eternal."

Then said Jesus, "My soldiers, who have overcome the wiles of the old serpent, rise and behold what is prepared for you!" Thereupon came two clothed in white robes, and girded about the loins with golden zones, having crowns of flowers in their hands, and they raised them from the ground and showed them an open book seven times brighter than silver, inscribed with golden letters, and round about it stood four elders, having vials in their hands of pure gold, from which ascended diverse odours. And one, answering, said, "In these four vials your perfection is contained. For out of these daily ascends an odour of sweet fragrance before the Lord. Therefore, blessed are ye, because ye have rejected the unsatisfying pleasures of this world to strive after those which are eternal, which eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive."

Then Julian looked, and beheld his name, and the name of his wife, Basilissa, written in the book. And the elder said, "In that book are written the chaste and the sober, the truthful and the merciful, the humble and gentle, those whose love is unfeigned, bearing adversities, patient in tribulation, and those who, for the love of Jesus Christ, have given up father and mother, and wife and children, and lands, for his sake, lest they should impede the progress of their souls to perfection, and they who have not hesitated to shed their blood for his name, in the number of whom you also have merited to be written."

Then the vision passed. But Julian and Basilissa spent the night in prayer, and singing joyful praises to the Lord.

And when his parents were dead, Julian divided his house and made it into a hospital, and all his substance he spent in relieving the necessities of the sick and suffering. He ruled over the portion devoted to the men, and Basilissa, his wife, at the head of a number of devout virgins, governed the women's department.

Many men placed themselves under the guidance of S. Julian, and assisted him in his works of charity, and laboured for the advancement of God's glory, and the salvation of their own souls. It is from the circumstance of S. Julian having been the first to establish a hospital for the sick, that he has been called by distinction Julian the Hospitaller.

After many years, Basilissa died in peace; her husband Julian survived her. In the persecution of Diocletian he was seized and subjected to cruel tortures. The governor, Marcian, ordered him to be dragged, laden with chains, and covered with wounds, about the city. As the martyr passed the school where Celsus, the son of the governor, was being instructed, the boys turned out into the street to see the soldier of Christ go by. Then suddenly the lad exclaimed, "I see angels accompanying, and extending a glorious crown to him. I believe, I believe in the God of the Christians!" And throwing away his books, he fell at the feet of Julian, and kissed his wounds. When the father heard this, he was filled with ungovernable fury, and believed that the Saint had bewitched the boy; he ordered them both to be cast into the lowest dungeon, a loathsome place, where the corrupting carcases of malefactors lay, devoured by maggots. But God filled this hideous pit with light, and transformed the stench into fragrant odours, so that the soldiers who kept the prison were filled with wonder, and believed. That same night, a priest, Antony, who lived with seven little boys, orphans committed to his care by their parents, summoned by God, came with these seven children to the prison. An angel went before them, and at his touch the gates flew open. Then Antony, the priest, baptized Celsus and the believing soldiers.

On the morrow the governor, supposing that the night in the pit had cured his son, sent him to his mother, and the boy, having related to her in order all he had seen and heard, she believed with her whole heart, and was baptized by the priest.

The governor, Marcian, ordered all these converts to death. The soldiers were executed with the sword, the seven boys were cast into the fire, the rest were tortured to death.

Relics, at Morigny, near Etampes, and in the church of S. Basilissa, at Paris.

Patron of hospitals.

In art, S. Julian and S. Basilissa are represented holding the same lily stalk, or looking on the Book of Life wherein their names are written.

S. PETER, B. OF SEBASTE.

(ABOUT 387.)

[Roman Martyrology and Greek Menaea. The life of S. Peter occurs in
that of his sister, S. Macrina, written by his brother, S. Gregory
of Nyssa. He is also spoken of by Socrates, Theodoret, and
Philostorgius.]

The family of which S. Peter was descended was very ancient and illustrious, as we are informed by S. Gregory Nazianzen. It has become famous for its saints, for three brothers were at the same time eminently holy bishops, S. Basil, S. Gregory of Nyssa, and S. Peter of Sebaste; and their elder sister, S. Macrina, was the spiritual mother of many saints. Their father and mother, S. Basil the elder, and S. Emilia, were banished for their faith in the reign of Galerius Maximian, and fled into the deserts of Pontus; they are commemorated in the Roman martyrology on May 30th. The grandmother of S. Peter was S. Macrina the elder, who had been instructed in the way of salvation by S. Gregory the Wonder-worker. S. Peter of Sebaste, was the youngest of ten children; he lost his father whilst still an infant, and was therefore brought up by his mother and sister. When the aged Emilia was dying, she drew her two children--the only two who were present--to her, and taking their hands, she looked up to heaven, and having prayed God to protect, govern, and sanctify her absent children, she said, "To Thee, O Lord, I dedicate the first-fruits; and the tenth of my womb. This, my first-born, Macrina, I give thee as my first-fruits; and this, my tenth child, Peter, I give thee as my tithe. They are thine by law, and thine they are by my free gift. Hallow, I pray thee, this my first-born daughter, and this my tenth child, and son." And thus blessing them, she expired, says S. Gregory Nyssen. S. Emilia had founded two monasteries, one for men, the other for women; the former she put under the direction of her son Basil, the latter under that of her daughter Macrina. Peter, whose thoughts where wholly bent on cultivating the seeds of piety sown in his heart, retired into the house governed by his brother, situated on the bank of the river Iris; and when S. Basil was obliged to quit that post in 362, he left the abbacy in the hands of S. Peter, who discharged this office for several years with great prudence and virtue. Soon after S. Basil was made Bishop of Caesarea, in Cappadocia, in 370, he promoted his brother Peter to the priesthood. His brother, S. Basil, died on Jan. 1st, A.D. 379, and Eustathius, Bishop of Sebaste, an Arian and a furious persecutor of S. Basil, died soon after. S. Peter was consecrated in his room, in 380, to root out the Arian heresy in that diocese, where it had taken deep hold. In 381, he attended the general council held at Constantinople, and joined in the condemnation of the Macedonian heresy. His death happened in summer, about the year 387, and his brother, S. Gregory of Nyssa, mentions that his memory was honoured at Sebaste by an anniversary solemnity. "Peter," says Nicephorus (lib. ii. c. 44), "who sprang from the same parents as Basil, was not so well-read in profane literature as his brother, but he was not his inferior in the splendour of his virtue."

S. FILLAN, AB.

(8TH CENT.)

[Scottish and Irish Martyrologies. Life in the Aberdeen Breviary.]

S. Fillan, whose name is famous in ancient Scottish and Irish Calendars, was the son of Feriach, a noble, and his saintly wife Kentigerna, daughter of Cualann, king of Leinster. His father ordered him to be thrown into the lake, near his castle, and drowned, when he was shown to him, for he was somewhat unshapely. But, by the ministry of the angels, at the prayer of his mother, he floated ashore. S. Fillan was given by Bishop Ibar to the abbot Munna, to be educated. As he wrote at night in his cell, he held up his left hand, and it shone so brilliantly that he was able to write with the right hand by the light shed by the left hand.

When the abbot Munna died (A.D. 635), S. Fillan was elected to succeed him as head of the monastery of Kilmund in Argyleshire. After some years, he resigned his charge, and retired to his uncle Congan, brother to his mother, in a place called Siracht, a mountainous part of Glendarshy, in Fifeshire, where, with the assistance of seven others, he built a church. He was buried at Straphilline, and his relics were long preserved there with honour. The Scottish historians attribute to his intercession a memorable victory obtained by King Robert Bruce, in 1314, over the English at Bannockburn. His pastoral staff and bell still exist.

S. ADRIAN, AB. OF CANTERBURY.

(A.D. 709.)

[Anglican and some of the German Martyrologies. Life in Bede,
Eccles. Hist., lib. iv., c. 1, 2; lib. v. c. 20.]

"Deusdedit," says the Venerable Bede, "the sixth Bishop of the church of Canterbury, died on the 14th July, 665. The see then became vacant for some considerable time, until the priest Wighard, a man skilled in ecclesiastical discipline, of the English race, was sent to Rome by King Egbert (of Kent), and Oswy, King of the Northumbrians, with a request that he might be ordained Bishop of the Church of England; sending at the same time presents to the Apostolic Pope, and many vessels of gold and silver. Arriving at Rome, where Vitalian presided at that time over the Apostolic see, and having made known to the aforesaid Pope the occasion of his journey, he was not long after snatched away, with almost all his companions that went with him, by a pestilence which happened at that time.

"But the Apostolic Pope, having consulted about that affair, made diligent inquiry for some one to send to the Archbishop of the English Churches. There was then in the Niridian monastery, which is not far from the city of Naples, an abbot called Adrian, by nation an African, well versed in holy writ, experienced in monastic and ecclesiastical discipline, and excellently skilled in both Greek and Latin. The Pope, sending for him, commanded him to accept the bishopric, and repair to Britain; he answered that he was unworthy of so great a dignity, but said he would name another, whose learning and age were fitter for the ecclesiastical office. And having proposed to the Pope a certain monk, belonging to a neighbouring monastery of virgins, whose name was Andrew, he was by all that knew him, judged worthy of a bishopric; but bodily infirmity prevented his being advanced to the episcopal office. Then again Adrian was pressed to accept the bishopric, but he desired a respite for a time, to see whether he could find another fit to be ordained bishop.

"There was at that time, in Rome, a monk called Theodore, well-known to Adrian, born at Tarsus, in Cilicia, a man well instructed in worldly and divine literature, as also in Greek and Latin; of known probity of life, and venerable for age, being sixty-six years old. Adrian offered him to the Pope to be ordained bishop, and prevailed; but upon these conditions, that he should conduct him into Britain, because he had already travelled through France twice upon several occasions, and was, therefore, better acquainted with the way, and was, moreover, sufficiently provided with men of his own; as also that, being his fellow labourer in doctrine, he might take special care that Theodore should not, according to the custom of the Greeks, introduce anything contrary to the true faith into the Church where he presided. Theodore, being ordained sub-deacon, waited four months for his hair to grow, that it might be shorn into the shape of a crown; for he had before the tonsure of S. Paul[37] the Apostle, after the manner of the Easterns. He was ordained by Pope Vitalian, in the year of the Lord 668, on Sunday, the 26th of March, and on the 27th of May was sent with Adrian into Britain.

"They proceeded by sea to Marseilles, and thence by land to Arles, and having delivered to John, Archbishop of that city, Pope Vitalian's letters of recommendation, were by him detained, till Ebroin, the king's mayor of the palace, sent them a pass to go where they pleased. Having received the same, Theodore repaired to Agilbert, Bishop of Paris, and was by him kindly received, and long entertained. But Adrian went first to Emme, and then to Faro, Bishops of Sens and Meaux, and lived with them a considerable time; for the hard winter had obliged them to rest wherever they could. King Egbert, being informed by messengers, that the bishop they had asked of the Roman prelate was in the kingdom of France, sent thither his praefect, Redford, to conduct him; who, being arrived there, with Ebroin's leave, conveyed him to the port of Quentavic (S. Quentin); where, being indisposed, he made some stay, and as soon as he began to recover, sailed over into Britain. But Ebroin detained Adrian, suspecting that he went on some message from the Emperor to the kings of Britain, to the prejudice of the kingdom, of which he at that time took especial care; however, when he found that he really had no such commission, he discharged him, and permitted him to follow Theodore.

"As soon as he came, he received from him the monastery of S. Peter the Apostle, where the Archbishops of Canterbury are usually buried; for at his departure, the Apostolic Lord had ordered that Theodore should provide for him in his diocese, and give him a suitable place to live in with his followers.

"Theodore arrived in his church the second year after his consecration, on Sunday, May 27th. Soon after, he visited all the island, wherever the tribes of the Angles inhabited; and everywhere attended and assisted by Adrian, he taught the right rule of life, and the canonical custom of celebrating Easter. This was the first Archbishop whom all the English Church obeyed. And forasmuch as both of them were well read in both sacred and secular literature, they gathered a crowd of disciples, and there flowed from them daily rivers of knowledge to water the hearts of their hearers; and, together with the books of Holy Writ, they also taught them the arts of ecclesiastical poetry, astronomy, and arithmetic. A testimony of which is, that there are still living at this day some of their scholars, who are as well versed in the Greek and Latin tongues as in their own, in which they were born. Nor were there ever happier times since the English came into Britain; for their kings, being brave men and good Christians, were a terror to all barbarous nations, and the minds of all men were bent upon the joys of the heavenly kingdom of which they had just heard; and all who desired to be instructed in sacred reading had masters at hand to teach them."

S. Adrian died A.D. 709, after having spent thirty-nine years in Britain. His tomb was famous for miracles wrought at it.

S. BRITHWALD, ABP. OF CANTERBURY.

(A.D. 731.)

[Bede, lib. v., c. 8, 23. William of Malmesbury: De Gest.
Pontificum Anglorum; Roger of Hoveden; Matthew of Westminster, &c.
He is called also Bretwald and Berthwald.]

Bede says that after the death of S. Theodore, Archbishop of Canterbury, in 690, "Berthwald succeeded, being abbot of the monastery of Reculver, which lies on the north side of the mouth of the river Inlade. He was a man learned in the Scriptures, and well instructed in ecclesiastical and monastic discipline, yet not to be compared with his predecessor. He was chosen Bishop in the year of our Lord's Incarnation, 692, on the first day of July, Withred and Suebhard being kings of Kent; he was consecrated the next year, on Sunday, the 29th June, by Godwin, Metropolitan Bishop of France, and was enthroned on Sunday, April 31st."

"In the year of our Lord's Incarnation, 731, Archbishop Berthwald died of old age, on the 9th of January, having held his see thirty-seven years six months and fourteen days."

FOOTNOTES:

[37] This tonsure consisted in shaving the whole head.

January 10.

S. NICANOR, _M._, A.D. 76.
SS. THECLA, _V., and_ JUSTINA, _Confessors in Sicily, 3rd cent._
S. MARCIAN, _P. C., at Constantinople, circ._ A.D. 476.
S. DOMITIAN, _B. C., in Armenia, circ._ A.D. 600.
S. AGATHO, _Pope of Rome_, A.D. 682.
S. SETHRIDA, _V., Abbess of Brie, in France, 7th cent._
S. WILLIAM, _Ab. and Abp. of Bourges_, A.D. 1209.
S. GONSALVO, _P. C., Portugal_, A.D. 1259.
B. CHRISTIANA, or ORINGA, _V., in Etruria_, A.D. 1310.

S. NICANOR, M.

(A.D. 76.)

[Roman Martyrology. Commemorated by the Greeks on July 28th and
December 28th.]

Saint Nicanor, one of the first seven deacons appointed by the Apostles, was a native of Cyprus, to which he returned, that he might preach the Gospel on the dispersion of the Apostles. He was variously tortured and then executed, in the reign of Vespasian, but where is not known.

SS. THECLA, V., AND JUSTINA.

(3RD CENT.)

[Authority for the lives of these Saints: the lections in the
proper offices for this day in the church of Lentini, in Sicily.]

S. Thecla was a noble virgin of Lentini, and daughter of S. Isidore. She buried the bodies of the martyrs with loving reverence. For three years she suffered from paralysis, and could not leave her bed, but was healed by the prayers of SS. Alphius, Philadelphus, and Cyrinus. When they were in prison for the faith, she visited them and ministered to their necessities, and when they had been slain and cast into a well, she extracted the bodies and buried them. Tertullus, the governor, hearing of this, sent for her, but his sudden death saved her from injury. During the persecution, she concealed Agatho, Bishop of Lipari, in one of her farms; and when the persecution was over, she and her friend Justina spent their fortunes in works of mercy.

S. MARCIAN, P.

(ABOUT 476.)

[Honoured in the Greek Menaea and Roman Martyrology on the same day.
His life, by an anonymous writer, is given by Simeon Metaphrastes.]

S. Marcian was born at Constantinople; he belonged to a noble Roman family, related to that of the Emperor Theodosius. From his childhood he served God in watching, fasting, and prayer. His great compassion for the necessities of the poor made it impossible for him to refuse relief, when he had anything to give away.

In the reign of the Emperor Marcian, Anatolius, the Archbishop, ordained him priest. His love for the poor manifested itself, not merely in abundant almsgiving, but also in his making their instruction in the truth his favourite pursuit. The severity of his morals was made a handle by those who feared the example of his virtue, as a tacit rebuke of their sloth and avarice, to fasten on him a suspicion of Novatianism; but his meekness and silence triumphed over this, and other slanders.

The patriarch Gennadius conferred on him the dignity of treasurer of the church of Constantinople. S. Marcian built, or repaired, in a stately manner a great number of churches. The following incident is related of the dedication of the church of S. Anastasia, for which he had obtained a site, and which he had built in spite of numerous impediments. On the day that the church was to be consecrated, he was on his way to attend the ceremony, when he was accosted in the street by a very poor man, whose rags scarce held together, and who implored him, for the love of God, to give him an alms. S. Marcian felt in his bosom, but found he had no money there. The pauper would take no refusal, and the compassionate heart of the treasurer was melted at the aspect of his tatters and emaciation. Quickly he slipped off the tunic he wore under his sacerdotal vestments, handed it to the beggar, and then hurried on to the new church, drawing his alb and chasuble about him, to conceal the deficiency of a nether garment. The church was crowded, the Emperor Leo and the Empress, the senate, and almost the whole city were present. Marcian was bidden celebrate the Holy Sacrifice before all, in the new church he had built. So, full of shame, he began, hoping that the folds of his chasuble would conceal the absence of a tunic. But all saw him as though clothed beneath his sacerdotal vestments with a garment as of pure gold, which flashed as he moved. The patriarch Gennadius was offended, and rebuked him when the liturgy was over, for having worn a private garment, more splendid than his ecclesiastical vesture, and worthy only of an emperor. Marcian fell at his feet, and denied that he had worn any such raiment. Then Gennadius, wroth at his having spoken falsely, as he thought, for he supposed his eyes could not have been deceived, caught him by the vesture, and drew it aside, and behold! Marcian was bare of all other garments save his sacerdotal apparel.

S. Marcian built also the church of S. Irene, another of S. Isidore, and a baptistery of magnificent appearance, surrounded with five porches, like that at Jerusalem. "But this one," says the chronicler, "was greater than that by the sheep market, for here greater miracles were wrought than there. To that, an angel descended on one day in the year, and healed but one at a time; at this, whenever a servant of the Lord ministers, Christ himself is present. The healing, moreover, is not but once a year, but daily, and not of bodies only, but of souls as well."

S. Marcian's great compassion extended to women of bad character, and despising the slander and gossip which he might occasion, by visiting them in their houses, setting only before his eyes the blessedness of plucking these brands from the burning, he often sought them out in haunts of crime; and if they had taken up evil courses through poverty only, he found for them honest occupations, and by his exhortations and tears, and his overflowing charity, he convinced and persuaded many of these unhappy women, so that they came openly and did penance, and some he sent on pilgrimages to Jerusalem, and some went into solitude, and recompensed for the past by self-mortification in the desert.

S. DOMITIAN, B. C.

(ABOUT 600.)

[Greek Menaea and Roman Martyrology. His life in the Menaea, and
fuller by Theophylact Simocatta. He is mentioned also by Evagrius,
his contemporary. A letter to him from S. Gregory the Pope, is
extant, praising his learning, prudence and zeal.]

S. Domitian was the son of pious parents, Theodore and Eudoxia by name. He was an intimate friend, if not, as Evagrius says, "a kinsman of the Emperor Maurice." He was married for a few years, but his wife dying, he devoted himself to the services of the Church, and was consecrated Bishop of Melitene, in Armenia, at the age of thirty.

On the murder of Hormisdas, the Persian King, his son Chosroës II., succeeded him (592), but the General Varam having revolted against him, and being deserted by many of his soldiers, Chosroës fled with his wife, and two newly-born children, to Circesium. Thence he sent an embassy to the Emperor Maurice, desiring peace; for at that time war was being waged between the Persians and the Roman emperors. At the persuasion of S. Domitian, Maurice admitted his suit, and treated Chosroës as his guest, instead of as an exile, welcomed him with royal gifts, and placed the whole of his body-guards, and the entire Roman army, at his disposal. Moreover, by way of still greater distinction, he sent Domitian, Bishop of Melitene, to attend him. The Roman army defeated Varam, and Chosroës was reinstated on the throne of Persia.

Domitian was liberally recompensed for his share in this transaction, but he kept nothing for himself. Every gift made him, he offered to the Church, or to the poor; restoring churches, and supporting hospitals. He died at Constantinople, whither he had been summoned by the Emperor.

S. AGATHO, POPE.

(ABOUT 682.)

[His life by Anastasius, the librarian. Commemorated by the Greeks
on Feb. 21st.]

Agatho, a Sicilian by birth, was remarkable for his charity and gentleness. Having been several years treasurer of the Church of Rome, he succeeded Domnus in the Pontificate, in 679. He was represented by three legates in the sixth general council, the third of Constantinople, in 680, against the Monothelite heresy, which he confuted in a learned letter to the Emperor Constantine Pogonatus, appealing to the constant tradition of the Apostolic Church of Rome, "acknowledged," says he, "by the whole Catholic Church to be the mother and mistress of all the churches, and to derive her superior authority from S. Peter, the Prince of the Apostles, to whom Christ committed his whole flock, with a promise that his faith should never fail."

On the 25th day of February, the Council decided against Macarius, author of the Monothelite heresy, and solemnly was the episcopal stole (orarium) removed from his shoulders, and from those of Basil, Bishop of Crete, who followed his opinion, and their thrones were cast out of the council hall, in token that they were removed from their office, and ejected from the communion of the Church. This Pope restored S. Wilfrid to the see of York, from which he had been ejected by the Bishops and King of Northumbria, with the consent of S. Theodore, Archbishop of Canterbury.

S. SETHRIDA, V., ABSS.

(7TH CENT.)

[Anglican Martyrologies, Saussaye. Authority:--Bede, Eccles. Hist.,
lib. iii. c. 8.]

Bede says that Sethrida was a daughter of the wife of Anna, King of the East Angles, and that she served God in the monastery of Brie, "for at that time, but few monasteries being built in the country of the Angles, many were wont, for the sake of the monastic conversation, to repair to the monasteries of the Franks or Gauls; and they also sent their daughters there to be instructed, and delivered to their heavenly bridegroom, especially in the monasteries of Brie, Chelles, and Andelys."

S. WILLIAM, AB. AND ABP. OF BOURGES.

(A.D. 1209.)

[Gallican Martyrologies. His life, written by a contemporary, was
published, with the style altered and shortened, by Surius; the
same is re-published by the Bollandists, together with a second
life, written by another contemporary, from a MS. at Antwerp.
Another life by a Canon of Bourges, date uncertain, was published
by Labbe, Bibl. nova II., p. 379, 386.]

On the death of Henry de Sully, Archbishop of Bourges, the clergy of that church, unable to agree upon a successor, requested Eudo, Bishop of Paris, to nominate. For this purpose, the bishop came to Beauvais, but found it no easy matter to decide, without causing an eruption of party feeling. In his desire to choose a good man, and one who would commend himself to all, in consultation with two friends, he resolved on committing the matter to God. Accordingly, all the most advisable names were written on slips of parchment, and were sealed, and then deposited beneath the corporal on the altar. The Bishop celebrated very early, with great devotion, and earnestly besought God to indicate him whom he had chosen. When mass was over, he put his hand beneath the corporal, and drew forth one of the billets. He broke the seal in the presence of his two friends, and saw that the name of William, abbot of Challis, was written on the parchment.

No one else was privy to this appeal. As he left the church, the clergy whom he had convened to elect cried out "that they desired William of Challis as their bishop," and on him the majority of votes fell. Then the bishopric was offered to William, but he recoiled from accepting it, with the greatest dismay, for he was a man of retiring habits and of singular humility. However, on an order coming to him from the superior of the society, the abbot of Citeaux, and also from the papal legate, he was unable to refuse; and he was consecrated in the year 1200. After the ceremony was over, he laid aside the vestments in which he had received his ordination, and which were of little value, in a press, till his dying day.

In his new dignity he omitted nothing of the severity of his cloister life, disciplining himself more strictly than before, because his business was calculated to distract his thoughts, and his high position was dangerous to humility.

He was gentle and loving to penitent sinners; and towards the incorrigible he was stern, but he refused to have recourse to the civil power against them; he had a horror of shedding blood, so that he looked with the utmost repugnance upon the violence and warlike customs of his time. When the crusade against the Albigenses was resolved upon, William of Beauvais resolved on accompanying the expedition. Perhaps his earnestness would move the heretics to repentance, and his horror of bloodshed might serve as a check upon the crusaders. The Albigensian heresy, which was a revival of Paulicianism, ate as a canker into the Church of France. It was not even a form of Christianity, but was a heathen philosophical sect which had adopted a few Christian tenets.

The history of the sect was as follows:--Manes, a Persian heathen, flourished in the middle of the third century, dying about 277, the founder of a new religion, after having been, like Simon Magus, a temporary and nominal convert to the Gospel. He was not an inventor of his religion, but merely a blender of the earlier Gnostic heresies with the Persian doctrines of Zoroaster, added to a somewhat larger element of Christianity than the Gnostics had chosen to accept. The Paulicians were a sect which took shape about 660, out of Manichaeism, or the religion of Manes. They were cruelly persecuted by the Byzantine Emperors, during two whole centuries, and spread to the West by degrees; one stream emigrated to Bohemia, where it became the parent of Hussitism; the other to the south of France, where it was called Albigensianism.

The fundamental dogma of this new Manichaeism was a dualism of good and evil principles or gods, equally matched. The evil was the origin of the visible creation, the world and men's bodies; the good God was the creator of the invisible world and men's souls. The opposition of matter and spirit constituted the basis of their moral systems. These systems were diverse; some, regarding everything natural as evil, abstained from meat, from marriage, and from all employments; whilst others, regarding the soul as so distinct from the body as to be incapable of being soiled by any of its actions, gave themselves up to the grossest licentiousness.

The moral condition of Provence, where Albigensianism held sway, was like Sodom and Gomorrah, as may be seen by the poetry of the troubadours; so that God's wrath could not but fall on a land so polluted. The licentiousness which this creed encouraged, helped to make it spread, and the Christianity of the whole of the south of France was imperilled. At the head of these heretics, the Count of Toulouse invaded the lands of the King of Aragon, devastated them, robbed the churches, burnt the monasteries, and ill-treated the clergy, "and slaughtered the Christians of either sex, and every age, without mercy," says Matthew Paris. "But this being at length made known, their heretical aggression was put down by the faithful Christians, who, at the command of Pope Gregory, had come as crusaders from various parts of the West, for the defence of the Christian faith."

William of Beauvais was not, however, destined to play a part in that sanguinary war. He was called to his rest in January, 1209. Drawing near his end, he received first extreme unction, and then, as the Blessed Sacrament was brought to him, he struggled up in his bed, and falling on his knees, with many tears, and hands outspread in the shape of a cross, he adored the presence of his Saviour. The night following, he began as usual to recite the Office of Nocturns, but was unable to pronounce more than the first two words, and sign himself with the cross. Then he was laid, at his desire, on ashes, and the vestments in which he had been consecrated bishop were produced, that he might be laid dressed in them in his grave. His body was buried in the Cathedral of Bourges, but was burnt, and the ashes scattered to the winds, by the Calvinists, on the occasion of their plundering the Cathedral in 1562.

Patron of Bourges, and of the ancient University of Paris.

In art, he is represented holding a monstrance, or in adoration before one, to represent his great devotion towards the Blessed Sacrament. He is also represented with tears on his cheeks, for he is said to have wept whenever he was told of some scandal of his diocese, or wrong done to the poor. It may be noted, as a coincidence, that his festival was the day of Archbishop William Laud's martyrdom in 1644.

S. GONSALVO, P. C.

(ABOUT 1259.)

[His life was compiled in Portuguese, by Didacus de Rosario, of the
order of Friar Preachers, from scattered notices and confused
accounts.]