Part 3

S. Sabine 273 SS. Sabinian and Sabina 439 S. Salvius 160 SS. Satyrus and others 163 S. Sebastian 300 " Serapion 470 " Sethrida 138 " Severinus 101 " Silvester 36 " Simeon Stylites 72 " Simeon the Old 383 SS. Speusippus and others 246 S. Sulpicius Severus 442 S. Susanna 278 " Syncletica 67

T

S. Telemachus 7 " Telesphorus 65 " Thecla 278 SS. Thecla and Justina 133 S. Theodoric 414 " Theodosius 151 SS. Theodulus & comp. 202 " Theognis & comp. 44 S. Theoritgitha 397 SS. Thyrsus and comp. 416 " Tigris and Eutropius 163 S. Timothy 359 " Titus 53 " Tyllo 94

U

S. Ulphia 468

V

S. Valentine 90 " Valerius of Trèves 439 " Valerius (Saragossa) 417 " Veronica of Milan 196 " Vincent 331 " Vitalis 156

W

B. Walter of Bierbeeke 341 S. William (Bourges) 139 " Wulsin 118 " Wulstan 290

X

SS. Xenophon and Mary 389 " XXXVIII Monks, in Ionia 175

Z

SS. Zosimus and Athanasius 38

LIST OF ILLUSTRATIONS

SILVER-GILT MONSTRANCE _Frontispiece_ _In the Treasury of the Cathedral, Aix-la-Chapelle._

THE CIRCUMCISION OF CHRIST _to face p._ 1 _From the grand Vienna edition of the "Missale Romanum."_

OBLATION OF AN INFANT TO A RELIGIOUS COMMUNITY _on p._ 37

S. Genoveva _to face p._ 48 _From "Caractéristiques des Saints dans l'Art populaire énumérées et expliquées," par le_ P. CH. CAHIER, _de la Compagnie de Jesus. 4to. Paris, 1867._

S. SIMEON STYLITES " 72 _From_ HONE'S "_Everyday Book._"

THE EPIPHANY " 82 _From the Vienna Missal._

WORSHIPPERS AT THE SHRINE OF A SAINT _on p._ 87

SEAL OF THE CITY OF BRUSSELS " 98

S. GENOVEVA " 132

S. EGWIN, BP. OF WORCESTER _to face p._ 160 _After_ CAHIER.

S. AELRED, AB. OF RIEVAUX _to face p._ 176 _From a Design by_ A. WELBY PUGIN.

S. ODILO _on p._ 178

S. HILARY BAPTIZING S. MARTIN OF TOURS _to face p._ 184 _From a Window, dated 1528, in the Church of S. Florentin, Yonne._

THE THREE CHILDREN IN THE FIERY FURNACE 184 _From the Catacombs._

SEAL OF ROBERT WISHART, BP. OF GLASGOW, 1272-1316 _on p._ 198

HERMIT SAINTS--S. ANTHONY " 214

HERMIT SAINT _to face p._ 216 _From a Drawing by_ A. WELBY PUGIN.

S. CEOLWULF (?) _on p._ 237

S. HONORÉ _to face p._ 240 _After_ CAHIER.

S. ANTHONY TORTURED BY DEMONS " 252 _From the Design by_ MARTIN SCHONGUER.

THE CHAIR OF S. PETER IN THE VATICAN _on p._ 274

S. PETER'S COMMISSION, "FEED MY FLOCK" _to face p._ 274

THE APOSTOLIC SUCCESSION " 274

BAPTISM AND CONFIRMATION _on p._ 283 _From a Painting in the Catacombs._

S. WULSTAN, BP. OF WORCESTER _to face p._ 296 _From a Design by_ A. WELBY PUGIN.

SS. FABIAN AND SEBASTIAN _on p._ 298

S. SEBASTIAN _to face p._ 304 _From a Drawing by_ LUCAS SCHRAUDOLF.

THE PEACOCK AS A CHRISTIAN EMBLEM _on p._ 311

S. AGNES _to face p._ 316 _From the Vienna Missal._

THE VIRGIN APPEARING TO S. ILDEPHONSUS " 356 _After a Painting by_ MURILLO _in the Museum at Madrid._

S. TIMOTHY " 360 _From a Window of the Eleventh Century at Neuweiler._

S. PAUL _on p._ 369 _After a Bronze in Christian Museum in the Vatican._

THE CONVERSION OF ST. PAUL _to face p._ 370 _After the Cartoon by_ RAPHAEL.

ALPHA AND OMEGA; THE FIRST AND THE LAST _on p._ 377

SS. PAULA, PRISCA, AND PAUL _to face p._ 384

S. CYRIL OF ALEXANDRIA " 424 _After the Picture by_ DOMINICHINO (_or_ DOMINIQUIN) _in the Church of Grotta Ferrata, Rome._

S. CYRIL OF ALEXANDRIA " 432 _After_ CAHIER.

CHARLEMAGNE AND S. LOUIS " 436 _After a Picture in the Palais de Justice, Paris._

BAPTISM OF VANQUISHED SAXONS BY COMMAND OF CHARLEMAGNE _on p._ 438 _From a Miniature of the 15th Century in the Burgundy Library at Brussels._

S. FRANCIS OF SALES _to face p._ 448

S. ALDEGUND " 460 _After_ CAHIER.

VIRGIN IN CRESCENT _on p._ 464 _After_ ALBERT DÜRER.

S. MARCELLA _to face p._ 466 _After an Engraving of the Seventeenth Century._

S. ULPHIA " 468 _From_ CAHIER.

S. PETER NOLASCO " 470 _From_ CAHIER.

LIVES OF THE SAINTS

January 1.

The Feast of the Circumcision of our Lord Jesus Christ.

S. GASPAR, _one of the Magi_. S. CONCORD, _P. M., at Spoleto, in Umbria, circ._ A.D. 175. SS. ELVAN, _B., and_ MYDWYN, _in England, circ._ A.D. 198. S. MARTINA, _V. M., at Rome_, A.D. 235. S. PARACODIUS, _B. of Vienne_, A.D. 239. S. SEVERUS, _M., at Ravenna_, A.D. 304. S. TELEMACHUS, _M., at Rome_, A.D. 404. S. FULGENTIUS, _B. C. of Ruspe, in N. Africa_, A.D. 533. S. MOCHUA, or CUAN, _Ab. in Ireland, 6th cent._ S. MOCHUA, or CRONAN, _Ab. of Balla, in Ireland, 7th cent._ S. EUGENDUS, _Ab. of Condate, in the Jura_, A.D. 581. S. FANCHEA, or FAIN, _V. Abss., of Rosairthir, in Ireland, 6th cent._ S. CLARE, _Ab. of Vienne, circ._ A.D. 660. S. WILLIAM, _Ab. S. Benignus, at Dijon_, A.D. 1031. S. Odilo, _Ab. Cluny_, A.D. 1049.

THE CIRCUMCISION OF OUR LORD.

This festival is celebrated by the Church in order to commemorate the obedience of our Lord in fulfilling all righteousness, which is one branch of the meritorious cause of our redemption, and by that means abrogating the severe injunctions of the Mosaic law, and placing us under the grace of the Gospel.

God gave to Abraham the command to circumcise all male children on the eighth day after birth, and this rite was to be the seal of covenant with Him, a token that, through shedding of the blood of One to come, remission of the original sin inherited from Adam could alone be obtained. It was also to point out that the Jews were cut off, and separate, from the other nations. By circumcision, a Jew belonged to the covenant, was consecrated to the service of God, and undertook to believe the truths revealed by Him to His elect people, and to hold the commandments to which He required obedience. Thus, this outward sign admitted him to true worship of God, true knowledge of God, and true obedience to God's moral law. Circumcision looked forward to Christ, who, by His blood, remits sin. Consequently, as a rite pointing to Him who was to come, it is abolished, and its place is taken by baptism, which also is a sign of covenant with God, admitting to true worship, true knowledge, and true obedience. But baptism is more than a covenant, and therefore more than was circumcision. It is a Sacrament; that is, a channel of grace. By baptism, supernatural power, or grace, is given to the child, whereby it obtains that which by nature it could not have. Circumcision admitted to covenant, but conferred no grace. Baptism admits to covenant, and confers grace. By circumcision, a child was made a member of God's own peculiar people. By baptism, the same is done; but God's own people is now not one nation, but the whole Catholic Church. Christ underwent circumcision, not because He had inherited the sin of Adam, but because He came to fulfil all righteousness, to accomplish the law, and for the letter to give the spirit.

It was, probably, the extravagances committed among the heathen at the kalends of January, upon which this day fell, that hindered the Church for some ages from proposing it as an universal set festival. The writings of the Fathers are full of invectives against the idolatrous profanations of this day, which concluded the riotous feasts in honour of Saturn, and was dedicated to Janus and Strena, or Strenua, a goddess supposed to preside over those presents which were sent to, and received from, one another on the first day of the year, and which were called after her, strenae; a name which is still preserved in the _étrennes_, or gifts, which it is customary in France to make on New Year's Day.

But, when the danger of the heathen abuses was removed, by the establishment of Christianity in the Roman empire, this festival began to be observed; and the mystery of our Blessed Lord's Circumcision is explained in several ancient homilies of the fifth century. It was, however, spoken of in earlier times as the Octave of the Nativity, and the earliest mention of it as the Circumcision is towards the end of the eleventh century, shortly before the time of S. Bernard, who also has a sermon upon it. In the Ambrosian Missal, used at Milan, the services of the day contain special cautions against idolatry. In a Gallican Lectionary, which is supposed to be as old as the seventh century, are special lessons "In Circumcisione Domini." Ivo, of Chartres, in 1090, speaks of the observance of this day in the French Church. The Greek Church also has a special commemoration of the Circumcision.

S. CONCORD, P. M.

(ABOUT 175.)

[S. Concord is mentioned in all the Latin Martyrologies. His festival is celebrated at Bispal, in the diocese of Gerona, in Spain, where his body is said to be preserved, on the 2nd Jan. His translation is commemorated on the 4th July. The following is an abridgment of his genuine Acts.]

In the reign of the Emperor Marcus Antoninus, there raged a violent persecution in the city of Rome. At that time there dwelt in Rome a sub-deacon, named Concordius, whose father was priest of S. Pastor's, Cordianus by name. Concord was brought up by his father in the fear of God, and in the study of Holy Scripture, and he was consecrated sub-deacon by S. Pius, Bishop of Rome. Concord and his father fasted and prayed, and served the Lord instantly in the person of His poor. When the persecution waxed sore, said Concord to his father, "My lord, send me away, I pray thee, to S. Eutyches, that I may dwell with him a few days, until this tyranny be overpast." His father answered, "My son, it is better to stay here that we may be crowned." But Concord said, "Let me go, that I may be crowned where Christ shall bid me be crowned." Then his father sent him away, and Eutyches received him with great joy. With him Concord dwelt for a season, fervent in prayer. And many sick came to them, and were healed in the name of Jesus Christ.

Then, hearing the fame of them, Torquatus, governor of Umbria, residing at Spoleto, sent and had Concord brought before him. To him he said, "What is thy name?" He answered, "I am a Christian." Then, said the Governor, "I asked concerning thee, and not about thy Christ." S. Concord replied, "I have said that I am a Christian, and Christ I confess." The Governor ordered: "Sacrifice to the immortal gods, and I will be to thee a father, and will obtain for thee favour at the hands of the Emperor, and he will exalt thee to be priest of the gods." S. Concord said, "Harken unto me, and sacrifice to the Lord Jesus Christ, and thou shalt escape eternal misery." Then the governor ordered him to be beaten with clubs, and to be cast into prison.

Then, at night, there came to him the blessed Eutyches, with S. Anthymius, the bishop; for Anthymius was a friend of the governor; and he obtained permission of Torquatus to take Concord home with him for a few days. And during these days he ordained him priest, and they watched together in prayer.

And after a time, the governor sent and brought him before him once more and said to him, "What hast thou decided on for thy salvation?" Then Concord said, "Christ is my salvation, to whom daily I offer the sacrifice of praise." Then he was condemned to be hung upon the little horse; and, with a glad countenance, he cried, "Glory be to Thee, Lord Jesus Christ!"

After this torment he was cast into prison, with irons on his hands and neck. And blessed Concord began to sing praise to God in his dungeon, and he said, "Glory be to God on high, and in earth peace to men of good will." Then, that same night, the angel of the Lord stood by him, and said, "Fear not to play the man, I shall be with thee."

And when three days had passed, the governor sent two of his officers, at night, to him with a small image of Jupiter. And they said, "Hear what the governor has ordered; sacrifice to Jupiter or lose thy head." Then the blessed Concord spat in the face of the idol, and said, "Glory be to Thee, Lord Jesus Christ." Then one of the officers smote off his head in the prison. Afterwards, two clerks and certain religious men carried away his body, and buried it not far from the city of Spoleto, where many waters flow forth.

SS. ELVAN AND MYDWYN.

(ABOUT 198.)

[Mentioned in English Martyrologies, and by Ferrarius in his General Catalogue of the Saints. The evidence for these Saints is purely traditional; the first written record of them was by Gildas, A.D. 560, but his account is lost. It is referred to by Matthew of Westminster.]

Saint Elvan of Avalon, or Glastonbury, was brought up in that school erroneously said to have been founded by S. Joseph of Arimathea. He vehemently preached the truth before Lucius, a British king, and was mightily assisted by S. Mydwyn of Wales (Meduinus), a man of great learning. Lucius despatched Elvan and Mydwyn to Rome, on an embassy to Pope Eleutherius, in 179, who consecrated Elvan bishop, and appointed Mydwyn teacher. He gave them, as companions, two Roman clerks, Faganus and Deruvianus; or, according to some, Fugatius and Damianus. They returned with these to King Lucius, who was obedient to the word of God, and received baptism along with many of his princes and nobles. Elvan became the second archbishop of London. He and Mydwyn were buried at Avalon. S. Patrick is said to have found there an ancient account of the acts of the Apostles, and of Fugatius and Damianus, written by the hand of S. Mydwyn. Matthew of Westminster gives the following account of the conversion of Lucius, under the year 185:--"About the same time, Lucius, king of the Britons, directed letters to Eleutherius, entreating him that he would make him a Christian. And the blessed pontiff, having ascertained the devotion of the king, sent to him some religious teachers; namely, Faganus and Deruvianus, to convert the king to Christ, and wash him in the holy font. And when that had been done, then the different nations ran to baptism, following the example of the king, so that in a short time there were no infidels found in the island."

There is a considerable amount of exaggeration in this account of Matthew of Westminster, which must not be passed over. Lucius is known in the Welsh triads by the name of Lleurwg, or Lleufer Mawr, which means "The great Luminary," and this has been Latinized into Lucius, from _Lux_, light. He was king of a portion of South Wales only. The Welsh authorities make no mention of the alleged mission to Rome, though, that such a mission should have been sent, is extremely probable. Some accounts say that Medwy and Elfan were Britons, and that Dyfan and Ffagan (Deruvianus and Faganus) were Roman priests. But both these names are British, consequently we may conjecture that they were of British origin, but resided then at Rome.

Four churches near Llandaf bore the names of Lleurwg (Lucius), Dyfan, Ffagan, and Medwy, which confirms the belief in the existence of these Saints, and indicates the scene of their labours. Matthew of Westminster adds:--"A.D. 185. The blessed priests, Faganus and Deruvianus, returned to Rome, and easily prevailed on the most blessed Pope that all that they had done should be confirmed. And when it had been, then the before-mentioned teachers returned to Britain, with a great many more, by whose teaching the nation of the Britons was soon founded in the faith of Christ, and became eminent as a Christian people. And their names and actions are found in the book that Gildas the historian wrote, concerning the victory of Aurelius Ambrosius."

Geoffrey, of Monmouth, who, unsupported, is thoroughly untrustworthy, mentions the same circumstance, on the authority of the treatise of Gildas, now lost. The embassy to Rome shall be spoken of at length, under the title of S. Lucius, December 11th. See also Nennius, § 22; Bede's Eccles. Hist. i. 4; and the Liber Landavensis, p. 65.

S. TELEMACHUS, H. M.

(ABOUT 404.)

The following account of the martrydom of S. Telemachus is given by Theodoret, in his Ecclesiastical History, book v., chap. 26:--"Honorius, who had received the empire of Europe, abolished the ancient exhibitions of gladiators in Rome on the following occasion:--A certain man, named Telemachus, who had embraced a monastic life, came from the East to Rome at a time when these cruel spectacles were being exhibited. After gazing upon the combat from the amphitheatre, he descended into the arena, and tried to separate the gladiators. The bloodthirsty spectators, possessed by the devil, who delights in the shedding of blood, were irritated at the interruption of their savage sports, and stoned him who had occasioned the cessation. On being apprised of this circumstance, the admirable Emperor numbered him with the victorious martyrs, and abolished these iniquitous spectacles."

For centuries the wholesale murders of the gladiatorial shows had lasted through the Roman empire. Human beings, in the prime of youth and health, captives or slaves, condemned malefactors, and even free-born men, who hired themselves out to death, had been trained to destroy each other in the amphitheatre for the amusement, not merely of the Roman mob, but of the Roman ladies. Thousands, sometimes in a single day, had been

"Butchered to make a Roman holiday."

The training of gladiators had become a science. By their weapons, and their armour, and their modes of fighting, they had been distinguished into regular classes, of which the antiquaries count up full eighteen: Andabatae, who wore helmets, without any opening for the eyes, so that they were obliged to fight blindfold, and thus excited the mirth of the spectators; Hoplomachi, who fought in a complete suit of armour; Mirmillones, who had the image of a fish upon their helmets, and fought in armour, with a short sword, matched usually against the Retiarii, who fought without armour, and whose weapons were a casting-net and a trident. These, and other species of fighters, were drilled and fed in "families" by lanistae, or regular trainers, who let them out to persons wishing to exhibit a show. Women, even high-born ladies, had been seized in former times with the madness of fighting, and, as shameless as cruel, had gone down into the arena, to delight with their own wounds and their own gore, the eyes of the Roman people.

And these things were done, and done too often under the auspices of the gods, and at their most sacred festivals. So deliberate and organized a system of wholesale butchery has never perhaps existed on this earth before or since, not even in the worship of those Mexican gods, whose idols Cortez and his soldiers found fed with human hearts, and the walls of their temples crusted with human gore. Gradually the spirit of the Gospel had been triumphing over this abomination. Ever since the time of Tertullian, in the second century, Christian preachers and writers had lifted up their voice in the name of humanity. Towards the end of the third century, the Emperors themselves had so far yielded to the voice of reason, as to forbid, by edicts, the gladiatorial fights. But the public opinion of the mob, in most of the great cities, had been too strong both for Saints and for Emperors. S. Augustine himself tells us of the horrible joy which he, in his youth, had seen come over the vast ring of flushed faces at these horrid sights. The weak Emperor Honorius bethought himself of celebrating once more the heathen festival of the Secular Games, and formally to allow therein an exhibition of gladiators. But, in the midst of that show, sprang down into the arena of the Colosseum of Rome, this monk Telemachus, some said from Nitria, some from Phrygia, and with his own hands parted the combatants, in the name of Christ and God. The mob, baulked for a moment of their pleasure, sprang on him, and stoned him to death. But the crime was followed by a sudden revulsion of feeling. By an edict of the Emperor, the gladiatorial sports were forbidden for ever; and the Colosseum, thenceforth useless, crumbled slowly away into that vast ruin which remains unto this day, purified, as men well said, from the blood of tens of thousands, by the blood of this true and noble martyr.[14]

S. FULGENTIUS, B. C.

(A.D. 533.)

[Roman Martyrology and nearly all the Latin Martyrologies. His life was written by one of his disciples, and addressed to his successor, Felicianus. Many of his writings are extant.]