The Lives of the Fathers, Martyrs, and Principal Saints Part 17

It was not formerly allowed to bury any corpse within the walls of cities. The church of St. Felix, out of the walls of Nola, not being comprised under this prohibition, many devout Christians sought to be buried in it, that their faith and devotion might recommend them after death to the patronage of this holy confessor, upon which head St.

Paulinus consulted St. Austin. The holy doctor answered him by his book, _On the care for the dead_: in which he shows that the faith and devotion of such persons would be available to them after death, as the suffrages and good works of the living in behalf of the faithful departed are profitable to the latter. See the poems of St. Paulinus on his life, confirmed by other authentic ancient records, quoted by Tillemont, t. 4, p. 226, and Ruinart, Acta Sincera, p. 256; Muratori, Anecd. Lat.

Footnotes: 1. S. Paulin. Carm. 19, 20. Seu Natali, 4.

2. De Cor. hymn 5.

3. Paulin. Carm. 19.

4. _Dives egebo Deo; nam Christum pauper habebo_. Paulin. Carm. 2.

Natali S. Felicia 5.

5. ________________ _Ego munere linguae, Nudus opum, famulor, de me mea debita solvens Meque ipsum pro me, vilis licet hostia pendam._ Natal. 6 6. Nat. 1, 2, &c.

7. Nat. 9, 10.

8. St. Paulin. Ep. 28 & 36. Carm. 13, 18, 21, 22, 23, 29, &c.

9. St. August. Ep. 78, olim 137, lib. De cura pro moritus, c. 16.

SS. ISAIAS, SABBAS,

AND thirty-eight other holy solitaries on mount Sinai, martyred by a troop of Arabians in 273; likewise Paul, the abbot; Moses, who by his preaching and miracles had converted to the faith the Ishmaelites of Pharan; Psaes, a prodigy of austerity, and many other hermits in the desert of Raithe, two days' journey from Sinai, near the Red Sea, were ma.s.sacred the same year by the Blemmyans, a savage infidel nation of Ethiopia. All these anch.o.r.ets lived on dates, or other fruits, never tasted bread, worked at making baskets in cells at a considerable distance from each other, and met on Sat.u.r.days, in the evening, in one common church, where they watched and said the night office, and on the Sunday received together the holy eucharist. They were remarkable for their a.s.siduity in praying and fasting. See their acts by Ammonius, an eye-witness, published by F. Combefis; also Bulteau, Hist. Mon.

d'Orient, l. 2, c. 1, p. 209.

Also, many holy anch.o.r.ets on mount Sinai, whose lives were faithful copies of Christian perfection, and who met on Sundays to receive the holy eucharist, were martyred by a band of Saracens in the fifth century. A boy of fourteen years of age led among them an ascetic life of great perfection. The Saracens threatened to kill him, if he did not discover where the ancient monks had concealed themselves. He answered, that death did not terrify him, and that he could not ransom his life by a sin in betraying his fathers. They bade him put off his clothes: "After you have killed me," said the modest youth, "take my clothes and welcome: but as I never saw my body naked, have so much compa.s.sion and regard for my shamefacedness, as to let me die covered." The barbarians, enraged at this answer, fell on him with all their weapons at once, and the pious youth died by as many martyrdoms as he had executioners. St.

Nilus, who had been formerly governor {150} of Constantinople, has left us an account of this ma.s.sacre in seven narratives: at that time he led an eremitical life in those deserts, and had placed his son Theodulus in this holy company. He was carried away captive, but redeemed after many dangers. See S. Nili, Septem Narrationes; also, Bulteau, Hist. Mon.

d'Orient, l. 2, c. 2, p. 220.

S. BARBASCEMINUS,

AND SIXTEEN OF HIS CLERGY, MM.

HE succeeded his brother St. Sadoth in the metropolitical see of Seleucia and Ctesiphon, in 342, which he held six years. Being accused as an enemy to the Persian religion, and as one who spoke against the Persian divinities, _Fire_ and _Water_, he was apprehended, with sixteen of his clergy, by the orders of king Sapor II. The king seeing his threats lost upon him, confined him almost a year in a loathsome dungeon, in which he was often tormented by the Magians with scourges, clubs, and tortures, besides the continual annoyance of stench, filth, hunger, and thirst. After eleven months the prisoners were again brought before the king. Their bodies were disfigured by their torments, and their faces discolored by a blackish hue which they had contracted.

Sapor held out to the bishop a golden cup as a present, in which were a thousand sineas of gold, a coin still in use among the Persians. Besides this he promised him a government, and other great offices, if he would suffer himself to be initiated in the rites of the sun. The saint replied that he could not answer the reproaches of Christ at the last day, if he should prefer gold, or a whole empire, to his holy law; and that he was ready to die. He received his crown by the sword, with his companions, on the 14th of January, in the year 346, and of the reign of king Sapor II. the thirty-seventh, at Ledan, in the province of the Huzites. St. Maruthas, the author of his acts, adds, that Sapor, resolving to extinguish utterly the Christian name in his empire, published a new terrible edict, whereby he commanded every one to be tortured and put to death who should refuse to adore the sun, to worship fire and water, and to feed on the blood of living creatures.[1] The see of Seleucia remained vacant twenty years, and innumerable martyrs watered all the provinces of Persia with their blood. St. Maruthas was not able to recover their names, but has left us a copious panegyric on then heroic deeds, accompanied with the warmest sentiments of devotion, and desires to be speedily united with them in glory. See Acta Mart.

Orient. per Steph. a.s.semani, t. 1, p. 3.

Footnotes: 1. The Christians observed for several ages, especially in the East, the apostolic temporary precept of abstaining from blood. Acts, xv.

20. See Nat. Alexander Hist. Saec. 1, dissert 9.

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JANUARY XV.

ST. PAUL, THE FIRST HERMIT.

From his life, compiled by St. Jerom, in 365. Pope Gelasius I., in his learned Roman council, in 494, commends this authentic history. St. Paul is also mentioned by Ca.s.sian, St. Fulgentius, Sulpitius Severus, Sidonius, Paulinus, in the life of St. Ambrose, &c. St. Jerom received this account from two disciples of St. Antony, Amathas and Macariux. St.

Athanasius says, that he only wrote what he had heard from St. Antony's own mouth, or from his disciples; and desires others to add what they know concerning his actions. On the various readings and MS. copies of this life, see the disquisition of P. Jem{} de Prato, an oratorian of Verona, in his new edition of the works of Sulpitius Severus, t. l, app.

2, p. 403. The Greek history of St. Paul the hermit, which Bollandus imagines St. Jerom to have followed, is evidently posterior; and borrows from him, as Jos. a.s.semani shows. Comm. In Calend. Univ. t. 6, p. 92.

See Gudij Epistolae, p. 278.

A.D. 342.

ELIAS and St. John the Baptist sanctified the deserts, and Jesus Christ himself was a model of the eremitical state during his forty days' fast in the wilderness; neither is it to be questioned but the Holy Ghost conducted the saint of this day, though young, into the desert, and was to him an instructor there; but it is no less certain, that an entire solitude and total sequestration of one's self from human society, is one of those extraordinary ways by which G.o.d leads souls to himself, and is more worthy of our admiration, than calculated for imitation and practice: it is a state which ought only to be embraced by such as are already well experienced in the practices of virtue and contemplation, and who can resist sloth and other temptations, lest, instead of being a help, it prove a snare and stumbling-block in their way to heaven.

This saint was a native of the Lower Thebais, in Egypt, and had lost both his parents when he was but fifteen years of age: nevertheless, he was a great proficient in the Greek and Egyptian learning, was mild and modest, and feared G.o.d from his earliest youth. The b.l.o.o.d.y persecution of Decius disturbed the peace of the church in 250; and what was most dreadful, Satan, by his ministers, sought not so much to kill the bodies, as by subtle artifices and tedious tortures to destroy the souls of men. Two instances are sufficient to show his malice in this respect: A soldier of Christ, who had already triumphed over the racks and tortures, had his whole body rubbed over with honey, and was then laid on his back in the sun, with his hands tied behind him, that the flies and wasps, which are quite intolerable in hot countries, might torment and gall him with their stings. Another was bound with silk cords on a bed of down, in a delightful garden, where a lascivious woman was employed to entice him to sin; the martyr, sensible of his danger, bit off part of his tongue and spit it in her face, that the horror of such an action might put her to flight, and the smart occasioned by it be a means to prevent, in his own heart, any manner of consent to carnal pleasure. During these times of danger, Paul kept himself concealed in the house of another; but finding that a brother-in-law was inclined to betray him, that he might enjoy his estate, he fled into the deserts.

There he found many s.p.a.cious caverns in a rock, which were said to have been the retreat of money-coiners in the days of Cleopatra, queen of Egypt. He chose for his dwelling a cat; in this place, near which were a palm-tree[1] and a clear spring: the former by its leaves furnished him with raiment, and by its fruit with food; and the latter supplied him with water for his drink.

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Paul was twenty-two years old when he entered the desert. His first intention was to enjoy the liberty of serving G.o.d till the persecution should cease; but relishing the sweets of heavenly contemplation and penance, and learning the spiritual advantages of holy solitude, he resolved to return no more among men, or concern himself in the least with human affairs, and what pa.s.sed in the world: it was enough for him to know that there was a world, and to pray that it might be improved in goodness. The saint lived on the fruit of his tree till he was forty-three years of age, and from that time till his death, like Elias, he was miraculously fed with bread brought him every day by a raven. His method of life, and what he did in this place during ninety years, is unknown to us: but G.o.d was pleased to make his servant known a little before his death.

The great St. Antony, who was then ninety years of age, was tempted to vanity, as if no one had served G.o.d so long in the wilderness as he had done, imagining himself also to be the first example of a life so recluse from human conversation: but the contrary was discovered to him in a dream the night following, and the saint was at the same time commanded, by Almighty G.o.d, to set out forthwith in quest of a perfect servant of his, concealed in the more remote parts of those deserts. The holy old man set out the next morning in search of the unknown hermit.

St. Jerom relates from his authors, that he met a centaur, or creature not with the nature and properties, but with something of the mixed shape of man and horse,[2] and that this monster, or phantom of the devil, (St. Jerom pretends not to determine which it was,) upon his making the sign of the cross, fled away, after having pointed out the way to the saint. Our author adds, that St. Antony soon after met a satyr,[3] who gave him to understand that he was an inhabitant of those deserts, and one of that sort whom the deluded Gentiles adored for G.o.ds.

St. Antony, after two days and a night spent in the search, discovered the saint's abode by a light that was in it, which he made up to. Having long begged admittance at the door of his cell, St. Paul at last opened it with a smile: they embraced, called each other by their names, which they knew by divine revelation. St. Paul then inquired whether idolatry still reigned in the world. While they were discoursing together, a raven flew towards them, and dropped a loaf of bread before them. Upon which St. Paul said, "Our good G.o.d has sent us a dinner. In this manner have I received half a loaf every day these sixty years past; now you are come to see me, Christ has doubled his provision for his servants."

Having given thanks to G.o.d they both sat down by the fountain; but a little contest arose between them who should break the bread; St. Antony alleged St. Paul's greater age, and St. Paul pleaded that Antony was the stranger: both agreed at last to take up their parts together. Having refreshed themselves at the spring, they spent the night in prayer. The next morning St. Paul told his guest that the time of his death approached, and that he was sent to bury him; adding, "Go and fetch the cloak given you by St. Athanasius, bishop of Alexandria, in which I desire you to wrap my body." This he might say with the intent of being left alone in prayer, while he expected to be called out of this world; as also that he might testify his veneration for St. Athanasius, and his high regard for the faith and communion of the Catholic church, on account of which that holy bishop was then a great sufferer. St. Antony was surprised to hear him mention the cloak, which he could not have known but by divine revelation. Whatever was his motive for desiring to be buried {153} in it, St. Antony acquiesced to what was asked of him: so, after mutual embraces, he hastened to his monastery to comply with St. Paul's request. He told his monks that he, a sinner, falsely bore the name of a servant of G.o.d, but that he had seen Elias and John the Baptist in the wilderness, even Paul in Paradise. Having taken the cloak, he returned with it in all haste, fearing lest the holy hermit might be dead, as it happened. While on his road, he saw his happy soul carried up to heaven, attended by choirs of angels, prophets, and apostles. St. Antony, though he rejoiced on St. Paul's account, could not help lamenting on his own, for having lost a treasure so lately discovered. As soon as his sorrow would permit, he arose, pursued his journey, and came to the cave. Going in, he found the body kneeling, and the hands stretched out. Full of joy, and supposing him yet alive, he knelt down to pray with him, but by his silence soon perceived he was dead. Having paid his last respects to the holy corpse, he carried it out of the cave. While he stood perplexed how to dig a grave, two lions came up quietly, and, as it were, mourning; and tearing up the ground, made a hole large enough for the reception of a human body. St. Antony then buried the corpse, singing hymns and psalms, according to what was usual and appointed by the church on that occasion. After this he returned home praising G.o.d, and related to his monks what he had seen and done. He always kept as a great treasure, and wore himself on great festivals, the garment of St. Paul, of palm-tree leaves patched together. St. Paul died in the year of our Lord 342, the hundred and thirteenth year of his age, and the ninetieth of his solitude, and is usually called the _first hermit_, to distinguish him from others of that name. The body of this saint is said to have been conveyed to Constantinople, by the emperor Michael Comnenus, in the twelfth century, and from thence to Venice in 1240.[4] Lewis I., king of Hungary, procured it from that republic, and deposited it at Buda, where a congregation of hermits under his name, which still subsists in Hungary, Poland, and Austria, was inst.i.tuted by blessed Eusebius of Strigonium, a n.o.bleman, who, having distributed his whole estate among the poor, retired into the forests; and being followed by others, built the monastery of Pisilia, under the rule of the regular canons of St.

Austin. He died in that house, January the 20th, 1270.

St. Paul, the hermit, is commemorated in several ancient western Martyrologies on the 10th of January, but in the Roman on the 15th, on which he is honored in the anthologium of the Greeks.

An eminent contemplative draws the following portraiture of this great model of an eremitical life:[5] St. Paul, the hermit, not being called by G.o.d to the external duties of an active life, remained alone, conversing only with G.o.d, in a vast wilderness, for the s.p.a.ce of near a hundred years, ignorant of all that pa.s.sed in the world, both the progress of sciences, the establishment of religion, and the revolutions of states and empires; indifferent even as to those things without which he could not live, as the air which he breathed, the water he drank, and the miraculous bread with which he supported life. What did he do? say the inhabitants of this busy world, who think they could not live without being in a perpetual hurry of restless projects; what was his employment all this while? Alas! ought we not rather to put this question to them; what are you doing while you are not taken up in doing the will of G.o.d, which occupies the heavens and the earth in all their motions? Do you call that doing nothing which is the great end G.o.d {154} proposed to himself in giving us a being, that is, to be employed in contemplating, adoring, and praising him? Is it to be idle and useless in the world to be entirely taken up in that which is the eternal occupation of G.o.d himself, and of the blessed inhabitants of heaven?

What employment is better, more just, more sublime, or more advantageous than this, when done in suitable circ.u.mstances? To be employed in any thing else, how great or n.o.ble soever it may appear in the eyes of men, unless it be referred to G.o.d, and be the accomplishment of his holy will, who in all our actions demands our heart more than our hand, what is it, but to turn ourselves away from our end, to lose our time, and voluntarily to return again to that state of nothing out of which we were formed, or rather into a far worse state?

Footnotes: 1. Pliny recounts thirty-nine different sorts of palm-trees, and says that the best grow in Egypt, which are ever green, have leaves thick enough to make ropes and a fruit which serves in some places to make bread.

2. Pliny, l. 7, c. 3, and others, a.s.sure us that such monsters have been seen. Consult the note of Rosweide.

3. The heathens might feign their G.o.ds of the woods, from certain monsters sometimes seen. Plutarch, in his life of Sylla, says, that a satyr was brought to that general at Athens; and St. Jerom tells us, that one was shown alive at Alexandria, and after its death was salted and embalmed, and sent to Antioch that Constantine the Great might see it.

4. See the whole history of this translation, published from an original MS. by F. Gamans, a Jesuit, inserted by Bollandus in his collection.

5. F. Ambrose de Lombez, Capucin, Tr. de la Paix Interieure, (Paris, 1758,) p. 372.

ST. MAURUS, ABBOT

AMONG the several n.o.blemen who placed their sons under the care of St.

Benedict, to be brought up in piety and learning, Equitius, one of that rank, left with him his son Maurus, then but twelve years old, in 522.

The youth surpa.s.sed all his fellow monks in the discharge of monastic duties, and when he was grown up, St. Benedict made him his coadjutor in the government of Sublaco. Maurus, by his singleness of heart and profound humility, was a model of perfection to all the brethren, and was favored by G.o.d with the gift of miracles. St. Placidus, a fellow monk, the son of the senator Tertullus, going one day to fetch water, fell into the lake, and was carried the distance of a bow-shot from the bank. St. Benedict saw this in spirit in his cell, and bid Maurus run and draw him out. Maurus obeyed, walked upon the waters without perceiving it, and dragged out Placidus by the hair, without sinking in the least himself. He attributed the miracle to the prayers of St.

Benedict; but the holy abbot, to the obedience of the disciple. Soon after that holy patriarch had retired to Ca.s.sino, he called St. Maurus thither, in the year 528. Thus far St. Gregory, Dial. l. 2, c. 3, 4, 6.

St. Maurus coming to France in 543, founded, by the liberality of king Theodebert, the great abbey of Glanfeuil, now called St. Maur-sur-Loire, which he governed several years. In 581 he resigned the abbacy to Bertulf, and pa.s.sed the remainder of his life in close solitude, in the uninterrupted contemplation of heavenly things, in order to prepare himself for his pa.s.sage to eternity. After two years thus employed, he fell sick of a fever, with a pain in his side: he received the sacraments of the church, lying on sackcloth before the altar of St.

Martin, and in the same posture expired on the 15th of January, in the year 584. He was buried on the right side of the altar in the same church,[1] and on a roll of parchment laid in his tomb was inscribed this epitaph: "Maurus, a monk and deacon, who came into France in the days of king Theodebert, and died the eighteenth day before the month of February."[2] St. Maurus is named in the ancient French litany composed by Alcuin, and in the Martyrologies of Florus, Usuard, and others. {155} For fear of the Normans, in the ninth century, his body was translated to several places; lastly, in 868, to St. Peter's des Fusses, then a Benedictin abbey, near Paris,[3] where it was received with great solemnity by aeneas, bishop of Paris. A history of this translation, written by Eudo, at that time abbot of St. Peter's des Fusses, is still extant. This abbey des Fusses was founded by Blidegisilus, deacon of the church of Paris, in the time of king Clovis II. and of Audebert, bishop of Paris: St. Babolen was the first abbot. This monastery was reformed by St. Mayeul, abbot of Cluni, in 988: in 1533 it was secularized by Clement VII. at the request of Francis I., and the deanery united to the bishopric of Paris; but the church and village have for several ages borne the name of St. Maur. The abbey of Glanfeuil, now called St.

Maur-sur-Loire, was subjected to this des Fosses from the reign of Charles the Bald to the year 1096, in which Urban II., at the solicitation of the count of Anjou, re-established its primitive independence. Our ancestors had a particular veneration for St. Maurus, under the Norman kings; and the n.o.ble family of Seymour (from the French _Saint Maur_) borrow from him its name, as Camden observes in his _Remains_. The church of St. Peter's des Fusses, two leagues from Paris, now called St. Maurus's, was secularized, and made a collegiate, in 1533; and the canons removed to St. Louis, formerly called St. Thomas of Canterbury's, at the Louvre in Paris, in 1750. The same year the relics of St. Maurus were translated thence to the abbey of St.

Germain-des-Prez, where they are preserved in a rich shrine.[4] An arm of this saint was with great devotion translated to mount Ca.s.sino, in the eleventh century,[5] and by its touch a demoniac was afterwards delivered, as is related by Desiderius at that time abbot of mount Ca.s.sino,[6] who was afterwards pope, under the name of Victor III. See Mabill. Annal. Bened. t. 1, l. 3 and 4; and the genuine history of the translation of the body of St. Maurus to the monastery des Fosses, by Endo, at that time abbot of this house. The life of St. Maurus, and history of his translation, under the pretended name of Faustus, is demonstrated by Cointe and others to be a notorious forgery, with several instruments belonging to the same.[7]

Footnotes: 1. Mab. Annal. Ben. t. 1, l. 7, ad annos 581, 584.

2. All writers, at least from the ninth century, are unanimous in affirming with Amalarius, that St. Maurus of Anjou, the French abbot, was the same Maurus that was the disciple of St. Benedict; which is also proved against certain modern critics, by Dom Ruinart in his Apologia Missionis St. Mauri, in append. 1. annal. Bened. per Mabill. t. 1, p. 630. The arguments which are alleged by some for distinguishing them, may be seen in Chatelain's notes on the Martyrol. p. 253. In imitation of the congregation of SS. Vane and Hydulphus, then lately established in Lorraine, certain French Benedictin monks inst.i.tuted a like reformation of their order, under the t.i.tle of the congregation of St. Maurus, in 1621, which was approved of by Gregory XV. and Urban VIII. It is divided into six provinces, under its own general, who usually resides at St.

Germain-des-Prez, at Paris. These monks live in strict retirement, and constantly abstain from flesh meat, except in the infirmary.

Their chief houses are, St. Maur-sur-Loire, St. Germain-des Prez, Fleury, or St. Benoit-sur-Loire, Marmoutier at Tours, Vendome, St.

Remigius at Rheims, St. Peter of Corbie, Fecan &c.

3. Ib. l. 15, p. 465, l. 36, p. 82. See Dom Beaunier, Recueil Historique des Evech. et Abbayes, t. 1, p. 17.

4. Dom Vaissette, Geographie Histor. t. 6, p. 515, and Le Beuf, Hist.

du Diocese de Paris, t. 5, p. 17. Piganiol, Descrip. of Paris, t. 8, p. 165, t. 3, p. 114, t. 7, p. 79.

5. S. Odilo in vita S. Majoli; et Leo Ostiens in chron. Casin. l. 2, c.

55.

6. Victor III. Dial. l. 2. Ruinart, Apol. Miss. S. Mauri, p. 632.

Mabill. Annal. Bened. l. 56, c. 73.

7. Dom Freville, the Maurist monk, and curate of St. Symphorian's, at the abbey of St. Germain-des-Prez, has nevertheless made use of these pieces in a MS. history of the life and translations of this saint, which he has compiled, and of which he allowed me the perusal. When the relics of St. Maurus were translated to St.