Part 19

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

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

The two founders having obtained the Pope's blessing and certain indulgences, returned to France, presented themselves to the king, Philip Augustus, who authorized the establishment of their Order in his kingdom, and favoured it with his liberalities. Gauthier III., lord of Châtillon, gave them land whereon to build a convent. Their number increasing, the same lord, seconded by the king, gave them Cerfroid, near Grandlieu, the place in which S. John and S. Felix concerted the first plan of their institute. It is situated in Brie, on the confines of Valois. This house of Cerfroid, or De Cervo frigido, was the chief of the order. The two saints founded many other convents in France, and sent several of their religious to accompany the counts of Flanders and Blois, and other lords, to the Crusade. Pope Innocent III. wrote to recommend these religious to the Emir of Morocco; and S. John sent thither two of his religious in 1201, who, on the first voyage, redeemed one hundred and eighty-six Christian slaves. The year following, S. John went himself to Tunis, where he purchased the liberty of one hundred and ten more. He returned into Provence, and there received great charities, which he carried into Spain, and redeemed many in captivity under the Moors. On his return he collected large alms among the Christians towards this charitable undertaking. His example produced a second order of Mercy, instituted by S. Peter Nolasco, in 1235.

S. John made a second voyage to Tunis, in 1210, in which he suffered much from the infidels, enraged at his zeal and success in exhorting the poor slaves to patience and constancy in their faith. As he was returning with one hundred and twenty slaves he had ransomed, the barbarians took away the helm from his vessel, and tore all its sails, that they might perish in the sea. The saint, full of confidence in God, begged Him to be their pilot, and hung up his companions' cloaks for sails, and, with a crucifix in his hands, kneeling on the deck, singing psalms, after a prosperous voyage they all landed safe at Ostia, in Italy. Felix, by this time, had greatly propagated his order in France, and obtained for it a convent in Paris, in a place where stood before a chapel of S. Mathurin, whence these religious in France were called Mathurins.

S. John lived two years more in Rome, which he employed in exhorting all to penance with great energy and fruit. He died on the 21st of December, in 1213, aged sixty-one. He was buried in his church of S. Thomas, where his monument yet remains, though his body has been translated into Spain.

[26] For an account of the conflict with S. Wilfrid, and the opposition of the Northumbrian Church and princes to his innovations, see his life, Oct. 12.

[27] Montalembert, Monks of the West, iv. p. 412.

February 9.

S. APOLLONIA, _V. M. at Alexandria_, A.D. 249. S. NICEPHORUS, _M. at Antioch in Syria_, _circ._ A.D. 258. S. ATHENODORUS, _B. M. at Pontus_, _circ._ A.D. 270. (_Translated in Modern Roman Martyrology to October 18th._) SS. PRIMUS AND DONATUS, _DD. MM. at Lemele in Africa, 3rd cent._ S. ROMANUS THE WONDER-WORKER, _Monk at Antioch in Syria, 5th cent._ S. ATHRACTA, _V. in Ireland, 6th cent._ S. NEBRIDIUS, _B. of Egara, near Barcelona, 6th cent._ S. TEILO, _B. of Llandaff_; _circ._ A.D. 560. S. SABINE, _B. of Canosi_; _circ._ A.D. 566. SS. SABINE AND EUNOMIUS, _Bishops of Lesina, in Italy_. SS. VICTOR, _M_. AND SUSANNA, _V. at Mouzon_. S. ANSBERT, _B. of Rouen_, A.D. 695. S. AUDOBERT, _B. of Senlis_; _circ._ A.D. 700. S. ALTO, _Ab. in Bavaria_; _circ._ A.D. 760. B. MARIANUS SCOTUS, _Ab. at Ratisbon_, A.D. 1088. S. RAYNALD, _B. of Nocera, in Umbria_, A.D. 1225.

S. APOLLONIA, V. M.

(A.D. 249.)

[This saint is named in the Roman and all Western Martyrologies. There is, however, another Apollonia, martyr under Julian the Apostate, 114 years her junior, commemorated in some churches on this day, and some apocryphal Acts of this latter saint are extant. There is much doubt whether this Roman Apollonia ever really existed, and whether the Martyrologists have not fallen into an inaccuracy in writing S. Apollonia "of Rome," instead of "of Alexandria," because her relics were brought to Rome. The account of the martyrdom of S. Apollonia of Alexandria is perfectly authentic, it occurs in a letter from S. Dionysius B. of Alexandria, during the persecution, to Fabius, B. of Antioch, giving him an account of the sufferings of his church. This letter is preserved by Eusebius, in his Ecclesiastical History, lib. vi. c. 41.]

The following is the account of the martyrdom of S. Apollonia, by Dionysius, the bishop of Alexandria, himself a confessor at the time, in the persecution. "The persecution with us did not begin with the imperial edict, but preceded it a whole year. And a certain prophet and poet excited the mass of the heathen against us, stirring them up to their native superstition. Stimulated by him, and taking full liberty to exercise any kind of wickedness, they considered this the only way of showing their piety--to slay us. First, then, seizing a certain aged man, named Metras, they called on him to utter impious expressions, and as he did not obey, they beat his body with clubs, and pricked his face and eyes; after which they led him away to the suburbs, where they stoned him. Next, they led a woman called Quinta, who was a believer, to the temple of an idol, and attempted to force her to worship; but when she turned away in disgust, they tied her by the feet, and dragged her through the whole city, over the rough stones of the paved streets, dashing her against the millstones, and scourging her at the same time, until they brought her to the same place, where they stoned her. Then, with one accord, all rushed upon the houses of the pious, and whomsoever of their neighbours they knew, they drove thither in all haste, and despoiled and plundered them, setting apart the more valuable of the articles for themselves; but the more common and wooden furniture they threw about and burnt in the roads, presenting a sight like a city taken by the enemy. They also seized that admirable virgin Apollonia, then in advanced age, and beating her jaws, they broke out all her teeth, and kindling a fire before the city, threatened to burn her alive, unless she would repeat their impious expressions. She appeared at first to shrink a little, but when suffered to go, she suddenly sprang into the fire, and was consumed."

Relics in the Church of S. Apollonia, at Rome; her head in S. Maria Transtiberina; her arms in S. Laurence, outside the walls; part of her jaw in S. Basil's; other relics at Naples, Volaterra, Bonona, at Antwerp in the Jesuit Church; in S. Augustine's, at Brussels; in the Jesuit Church at Mechlin; in S. Cross at Liége; at Cologne, in the Jesuit Church; and in those of S. Gereon, S. Maurice, S. Alban, S. Cunibert, and others; and elsewhere. These relics consist in some cases of a tooth only, or a splinter of bone.

S. Apollonia is invoked, and the application of her relics is sought against toothache, and other pains in the jaw.

In Art, she is always to be recognized by her being represented holding a tooth, sometimes pincers grasping a tooth, in her hand.

S. NICEPHORUS, M.

(ABOUT A.D. 258.)

[The Roman and Greek Churches commemorate this Saint on the same day. Authorities:--The ancient Acts by an anonymous author, and another life, by John, B. of Sardis.]

There dwelt in Antioch, a priest called Sapricius, and a layman, named Nicephorus, who had been linked together for many years by the strictest friendship. But the enemy of mankind, sowing between them the seeds of discord, their friendship was succeeded by the most implacable hatred, and they no longer accosted each other when they met in the streets. Thus it continued for a considerable time. At length, Nicephorus, entering into himself, and reflecting on the grievousness of the sin of hatred, resolved on seeking a reconciliation. He accordingly deputed some friends to go to Sapricius to beg his pardon, promising him all reasonable satisfaction for the injury done him. But the priest refused his forgiveness. Nicephorus sent other friends to him on the same errand, but though they pressed and entreated him to be reconciled, Sapricius remained inflexible. Nicephorus sent a third time, but to no purpose; Sapricius having shut his ears not to men only, but to Christ Himself, who commands us to forgive, as we ourselves hope to be forgiven. Nicephorus, finding him deaf to the remonstrances of their common friends, went in person to his house, and casting himself at his feet, owned his fault, and begged pardon for Christ's sake; but this also was in vain.

Persecution suddenly began to rage under Valerian and Gallienus, about A.D. 258. Sapricius was apprehended and brought before the governor, who asked him his name. "It is Sapricius," answered he. The governor: "Of what profession are you?" Sapricius: "I am a Christian." The Governor: "Are you of the clergy?" Sapricius: "I have the honour to be a priest. We Christians acknowledge one Lord and Master Jesus Christ, who is God; the only and true God, who created heaven and earth. As for the gods of the heathen they are but devils." The president, exasperated at his answers, gave orders for him to be put into an engine, like a screw press. The excessive pain of this torture did not shake Sapricius's constancy, and he said to the judges, "My body is in your power, but my soul you cannot touch; only my Saviour Jesus Christ is master of that." The governor seeing him so resolute, pronounced this sentence: "Sapricius, priest of the Christians, who is ridiculously persuaded that he shall rise again, shall be delivered over to the executioner of public justice to have his head severed from his body, because he has disregarded the edict of the emperors."

Sapricius seemed to receive the sentence with great cheerfulness, and was in haste to arrive at the place of execution, in hopes of his crown. On his way to martyrdom, Nicephorus ran out to meet him, and, casting himself at his feet, said, "Martyr of Jesus Christ, forgive me my offence." But Sapricius made him no answer. Nicephorus waited for him in another street, through which he was to pass, and, as soon as he saw him coming up, broke through the crowd, and falling again at his feet, conjured him to pardon the fault he had committed against him, through frailty, rather than design. This he begged by the glorious confession he had made of the divinity of Jesus Christ. Sapricius's heart was more and more hardened, and now he would not so much as look on him. The soldiers laughed at Nicephorus, saying, "A greater fool than thee was never seen, in being so solicitous for a man's pardon who is upon the point of execution." On their arrival at the place of execution, Nicephorus redoubled his humble entreaties and supplications, but all in vain; for Sapricius continued as obstinate as ever, in refusing to forgive. The executioners said to Sapricius, "Kneel down that we may cut off your head." And now, for the first time, there was a sign of wavering in the Confessor. He grew pale and trembled, and asked, "Upon what account?" They answered, "Because you will not sacrifice to the gods, or obey the Emperor's orders, for the love of that man that is called Christ." The unfortunate Sapricius cried out, "Stop, my friends; do not put me to death: I will do what you desire: I am ready to sacrifice." Nicephorus, dismayed at his apostasy, cried aloud to him, "Brother, what are you doing? renounce not Jesus Christ, our good Master. Forfeit not a crown you have already gained by tortures and sufferings." But the holy Spirit of Fortitude had been withdrawn from him, who would not show forgiveness to his brother, and he tremblingly renounced his Lord and Master. Then Nicephorus, with tears of bitter anguish for the fall of Sapricius said to the executioners, "I am a Christian, and believe in Jesus Christ, whom this wretch has renounced; behold me here ready to die in his stead." All present were astonished at such an unexpected declaration. The officers of justice, uncertain how to proceed, despatched a messenger to the governor for further orders. The governor, on hearing the account of the confession of Nicephorus, dictated the following sentence: "If this man persist in refusing to sacrifice to the immortal gods, let him die by the sword:" which was accordingly put in execution. Thus Nicephorus received the three immortal crowns of faith, humility, and charity, triumphs of which Sapricius had made himself unworthy.

S. ATHRACTA OR TARAGHTA, V.

(6TH CENT.)

[There is great uncertainty as to the day on which this Irish Saint is commemorated. Some say Feb. 9th; some Feb. 3rd; and others Aug. 11th. She is mentioned in the Tripartite Life of S. Patrick. Her life, which exists only in a fragmentary condition, given by Colgan from an ancient imperfect MS., is of no authority.]

The same caution must be renewed, which has been given so often in writing the lives of the Irish Saints,--not to trust the records we have, too implicitly. Doubtless, the main outline of their histories is true, but lively fancies, through many centuries, have filled those outlines with wondrous details which it is impossible to accept, and which have made an almost inextricable confusion in their history.

The virgin Athracta, was of noble race. She dedicated herself at an early age to God, and built a lodging where seven roads met, that she might have abundant opportunity of showing hospitality to wayfarers. She is said in her legend to have received the veil from the hands of S. Patrick, when he was founding a church in Druimnea. Lanigan says that this is a mistake, as S. Athracta did not live till some time in the sixth century. He adds, "The statements relative to her are indeed so contradictory that the period in which she flourished cannot be precisely ascertained. According to some accounts she was contemporary with S. Patrick. But we find her spoken of as living in the times of S. Corbmac, brother of S. Erin, and, consequently, in the sixth century. S. Nathy, that is, according to every appearance, Nathy of Achonry, who lived in the same century, is also mentioned as a contemporary of hers. On these grounds it may be fairly concluded that S. Athracta belonged to the same period. She is said to have been the daughter of Talan, of a princely family of Dalaradia, in Ulster, and sister of S. Coeman, of Aird-ne-Coemhain, a consanguinity which it would be difficult to reconcile with her having been a native of Ulster. Whatever were her family connexions, S. Athracta presided over a nunnery called Kill-Athracta (Killaraght), near the lake Techet, now Lough Cara, in the county of Sligo."[28]

The legend of the saint contains the following incidents, the first of which, as will be seen from what has been said above, it is impossible to reconcile with history:--

This virgin was of noble race; she dedicated herself at an early age to God, and built a lodging where seven roads met, that she might have abundant opportunity of showing hospitality to wayfarers. She received the veil from the hands of S. Patrick, at Dromanna, the modern Kill-Athractha, Connaught. The story goes that on a visit to the church, built there by the Holy Apostles, S. Patrick prepared to celebrate Mass, when it was discovered that his attendants had forgotten to bring a paten. He was, therefore, about to lay aside his vestments, when the virgin said, "Proceed, father! with God all things are possible." So he began the confession. Then, as Athracta knelt bowed forward, she felt something lightly fall on her shoulder, and she put up her hand, and lo! there was a paten resting upon it. She rose, and, going to the altar, handed it to S. Patrick. On one occasion the King of Connaught desired to build a strong castle, and for that purpose summoned all his vassals to contribute their assistance. Athracta in vain pleaded to be excused; the King roughly ordered her to take her part in the erection of his fortress. Then she, and her servants, and horses, went into the wood to cut timber and transport it. But her maid exclaimed, "Oh, if the stags drew our logs of wood, instead of these old broken-down horses, it would humble the King's pride." Then Athracta called the stags to her, and because the ropes or chains for dragging the timber were broken, she harnessed the stags to the felled trees by some of her long delicate hairs, and these proved as strong to draw the timber as the stags proved docile for the draught.

These quaint legends are, it must be repeated, on no account to be estimated above what they are worth.

S. TEILO, B. OF LLANDAFF.

(ABOUT A.D. 560.)

[Patron of Llandaff. His name occurs in the Salisbury Martyrology of Wytford, and in the Anglican Mart. of John Wilson, who placed him on Dec. 26th, and was followed by Ferrarius. The correct day is, however, certainly Feb. 9th. He is recorded in the Welsh triads as one of the three canonized Saints of Britain; the two others are S. David and S. Cadoc. Authorities:--The Life, by Galfredus, of Llandaff (circ. 1120); another anonymous life in Capgrave; the Regestum Landavense; and the Liber Landavensis.]

S. Teilo or Theliav was descended from a noble British stock. His father's name was Enlleu, son of Hydwn Dwn, and the place of his birth was Eccluis Cunnian, near Tenby. From his infancy he bent his neck beneath the gentle yoke of Christ, and, despising worldly vanities, was given to prayer and alms-deeds. He studied first under S. Dubricius, by whose assistance he attained great proficiency in the knowledge of the Scriptures; his next instructor was Paulinus, under whom he pursued the same study, and in whose school he was the associate of S. David. Under the patronage of Dubricius he opened a college, at Llandaff, which was called Bangor Deilo, or the great choir of Teilo; and his settlement at that place may serve to account for his appointment to fill the See of Llandaff upon the retirement of his patron to the Isle of Bardsey. The idea that he was made bishop of Llandaff at the time S. Dubricius was raised to the Archbishopric of Caerleon, is irreconcilable with chronology. The original diocese governed by S. Teilo, as ascertained by the absence of churches founded by S. David, was co-extensive with the ancient lordships of Glamorgan, containing the present rural deaneries of Croneath, Llandaff, and Newport. How long he continued to preside over this limited district is uncertain; but, in the reign of Maelgwn Cwynedd, the Yellow Plague desolated the Principality. Upon this occasion S. Teilo, with several others, retired to Cornwall, and thence into Brittany, where he was honourably received by S. Samson, Bishop of Dol. After he had remained seven years and as many months in Brittany, he returned, with several of his disciples, to his native country, and on his arrival was elected to the Archbishopric of Menevia, vacant by the death of Cynog. Like S. David, he, however, retained a predilection for the seat of his original bishopric, and, appointing Ismael to the situation of Bishop of Menevia, he removed the archbishopric to Llandaff. In order to maintain his title to the primacy undisturbed, he appears to have kept under his immediate government the whole of the diocese held before by S. David, with the exception of the part north of the river Tivy, which was henceforth attached to the diocese of Llanbadarn.

There is a story told of his having made a pilgrimage, before all this, to the Holy Land, in company with S. David and S. Padarn, and of their having received episcopal consecration from the Patriarch of Jerusalem; but it is probable that this was a story, borrowed by Giraldus from one of the lost Triads, and was invented to establish the independence of the Welsh bishops of the See of Rome.

In the Triads, S. Teilo is called one of the Three Blessed Visitors to the Isle of Britain, and he is associated with SS. David and Padarn. "They were so called," says the Triad, "because they went as guests to the houses of the noble, the plebeian, the native, and the stranger, without accepting either fee or reward, or victuals, or drink; but what they did was to teach the faith in Christ to every one without payment or thanks. Besides which, they gave to the poor and needy, gifts of their gold and silver, their raiment and provisions." His companions, or pupils, playing on his name, compared it to _Helios_, which, in Greek, means the sun; because, by his heavenly doctrine and example, he illumined the Church in South Wales, and warmed the hearts of the faithful. Twelve churches in the diocese of S. David's, and six in that of Llandaff, claim to have been founded by S. Teilo.[29]