The Lives of the Fathers, Martyrs, and Principal Saints Part 53

PRIMOLUS, RHENUS, AND DONATIAN, MARTYRS AT CARTHAGE.

From their original acts written, the first part by the martyrs themselves, the rest by an eye-witness. They are published more correctly by Ruinart than by Surius and Bollandus. See Tillemont, t. 4, p. 206.

A.D. 259.

THE persecution, raised by Valerian, had raged two years, during which many had received the crown of martyrdom, and, among others, St.

Cyprian, in September, 258. The proconsul Galerius Maximus, who had p.r.o.nounced sentence on that saint, dying himself soon after, the procurator, Solon, continued the persecution, waiting for the arrival of a new proconsul from Rome. After some days, a sedition was raised in Carthage against him, in which many were killed. The tyrannical man, instead of making search after the guilty, vented his fury upon the Christians, knowing this would be agreeable to the idolaters.

Accordingly he caused these eight Christians, all disciples of St.

Cyprian, and most of them of the clergy, to be apprehended. As soon as we were taken, say the authors of the acts, we were given in custody to the officers of the quarter:[1] when the governor's soldiers told us that we should be condemned to the flames, we prayed to G.o.d with great fervor to be delivered from that punishment: and he in {456} whose hands are the hearts of men, was pleased to grant our request. The governor altered his first intent, and ordered us into a very dark and incommodious prison, where we found the priest, Victor, and some others: but we were not dismayed at the filth and darkness of the place, our faith and joy in the Holy Ghost reconciled us to our sufferings in that place, though these were such as it is not easy for words to describe; but the greater our trials, the greater is he who overcomes them in us.

Our brother Rhenus, in the mean time, had a vision, in which he saw several of the prisoners going out of prison with a lighted lamp preceding each of them, while others, that had no such lamp, stayed behind. He discerned us in this vision, and a.s.sured us that we were of the number of those who went forth with lamps. This gave us great joy.

for we understood that the lamp represented Christ, the true light, and that we were to follow him by martyrdom.

The next day we were sent for by the governor, to be examined. It was a triumph to us to be conducted as a spectacle through the market-place and the streets, with our chains rattling. The soldiers, who knew not where the governor would hear its, dragged us from place to place, till, at length, he ordered us to be brought into his closet. He put several questions to us; our answers were modest, but firm: at length we were remanded to prison; here we prepared ourselves for new conflicts. The sharpest trial was that which we underwent by hunger and thirst, the governor having commanded that we should be kept without meat and drink for several days, insomuch that water was refused us after our work: yet Flavian, the deacon, added great voluntary austerities to these hardships, often bestowing on others what little refreshment which was most sparingly allowed us at the public charge.

G.o.d was pleased himself to comfort us in this our extreme misery, by a vision which he vouchsafed to the priest Victor, who suffered martyrdom a few days after. "I saw last night," said he to us, "an infant, whose countenance was of a wonderful brightness, enter the prison. He took us to all parts to make us go out, but there was no outlet; then he said to me, 'You have still some concern at your being retained here, but be not discouraged. I am with you: carry these tidings to your companions, and let them know that they shall have a more glorious crown.' I asked him where heaven was; the infant replied, 'Out of the world.' 'Show it me,'

says Victor. The infant answered, 'Where then would be your faith?'

Victor said, 'I cannot retain what you command me: tell me a sign that I may give them.' He answered, 'Give them the sign of Jacob, that is, his mystical ladder, reaching to the heavens.'" Soon after this vision, Victor was put to death. This vision filled us with joy.

G.o.d gave us, the night following, another a.s.surance of his mercy by a vision to our sister Quartillosia, a fellow-prisoner, whose husband and son had suffered death for Christ three days before, and who followed them by martyrdom a few days after. "I saw," says she, "my son, who suffered; he was in the prison sitting on a vessel of water, and said to me: 'G.o.d has seen your sufferings.' Then entered a young man of a wonderful stature, and he said: 'Be of good courage, G.o.d hath remembered you.'" The martyrs had received no nourishment the preceding day, nor had they any on the day that followed this vision; but at length Lucian, then priest, and afterwards bishop of Carthage, surmounting all obstacles, got food to be carried to them in abundance by the subdeacon, Herermian, and by Januarius, a catechumen. The acts say they brought the never-failing food[2] {457} which Tillemont understands of the blessed eucharist, and the following words still more clearly determine it in favor of this sense. They go on: We have all one and the same spirit, which unites and cements us together in prayer, in mutual conversation, and in all our actions. These are those amiable bands which put the devil to flight, are most agreeable to G.o.d, and obtain of him, by joint prayer, whatever they ask. These are the ties which link hearts together, and which make men the children of G.o.d. To be heirs of his kingdom we must be his children, and to be his children we must love one another. It is impossible for us to attain to the inheritance of his heavenly glory, unless we keep that union and peace with all our brethren which our heavenly Father has established among us.

Nevertheless, this union suffered some prejudice in our troop, but the breach was soon repaired. It happened that Monta.n.u.s had some words with Julian, about a person who was not of our communion, and who was got among us, (probably admitted by Julian.) Monta.n.u.s on this account rebuked Julian, and they, for some time afterwards, behaved towards each other with coldness, which was, as it were, a seed of discord. Heaven had pity on them both, and, to reunite them, admonished Monta.n.u.s by a dream, which he related to us as follows: "It appeared to me that the centurions were come to us, and that they conducted us through a long path into a s.p.a.cious field, where we were met by Cyprian and Lucius.

After this we came into a very luminous place, where our garments became white, and our flesh became whiter than our garments, and so wonderfully transparent, that there was nothing in our hearts but what was clearly exposed to view: but in looking into myself, I could discover some filth in my own bosom; and, meeting Lucian, I told him what I had seen, adding, that the filth I had observed within my breast denoted my coldness towards Julian. Wherefore, brethren, let us love, cherish, and promote, with all our might, peace and concord. Let us be here unanimous in imitation of what we shall be hereafter. As we hope to share in the rewards promised to the just, and to avoid the punishments wherewith the wicked are threatened: as, in fine, we desire to be and reign with Christ, let us do those things which will lead us to him and his heavenly kingdom." Hitherto the martyrs wrote in prison what happened to them there: the rest was written by those persons who were present, to whom Flavian, one of the martyrs, had recommended it.

After suffering extreme hunger and thirst, with other hardships, during an imprisonment of many months, the confessors were brought before the president, and made a glorious confession. The edict of Valerian condemned only bishops, priests, and deacons to death. The false friends of Flavian maintained before the judge that he was no deacon, and, consequently, was not comprehended within the emperor's decree; upon which, though he declared himself to be one, he was not then condemned; but the rest were adjudged to die. They walked cheerfully to the place of execution, and each of them gave exhortations to the people. Lucius, who was naturally mild and modest, was a little dejected on account of his distemper and the inconveniences of the prison; he therefore went before the rest, accompanied but by a few persons, lest he should be oppressed by the crowd, and so not have the honor to spill his blood.

Some cried out to him, "Remember us." "Do you also," says he, "remember me." Julian and Victoricus exhorted a long while the brethren to peace, and recommended to their care the whole body of the clergy, those especially who had undergone the hardships of imprisonment. Monta.n.u.s, who was endued with great strength, both of body and mind, cried out, "He that sacrificeth to any G.o.d but the true one, shall be utterly destroyed." This he often repeated. He also checked the pride and wicked obstinacy of the heretics, telling them {458} that they might discern the true church by the mult.i.tude of its martyrs. Like a true disciple of Saint Cyprian, and a zealous lover of discipline, he exhorted those that had fallen not to be over hasty, but fully to accomplish their penance.

He exhorted the virgins to preserve their purity, and to honor the bishops, and all the bishops to abide to concord. When the executioner was ready to give the stroke, he prayed aloud to G.o.d that Flavian, who had been reprieved at the people's request, might follow them on the third day. And, to express his a.s.surance that his prayer was heard, he rent in pieces the handkerchief with which his eyes were to be covered, and ordered one half of it to be reserved for Flavian, and desired that a place might be kept for him where he was to be interred, that they might not be separated even in the grave. Flavian, seeing his crown delayed, made it the object of his ardent desires and prayers. And as his mother stuck close by his side with the constancy of the mother of the holy Maccabees, and with longing desires to see him glorify G.o.d by his sacrifice, he said to her "You know, mother, how much I have longed to enjoy the happiness of dying by martyrdom." In one of the two nights which he survived, he was favored with a vision, in which one said to him: "Why do you grieve? You have been twice a confessor, and you shall suffer martyrdom by the sword." On the third day he was ordered to be brought before the governor. Here it appeared how much he was beloved by the people, who endeavored by all means to save his life. They cried out to the judge that he was no deacon; but he affirmed that he was. A centurion presented a billet which set forth that he was not. The judge accused him of lying to procure his own death. He answered: "Is that probable? and not rather that they are guilty of an untruth who say the contrary?" The people demanded that he might be tortured, in hopes he would recall his confession on the rack; but the judge condemned him to be beheaded. The sentence filled him with joy, and he was conducted to the place of execution, accompanied by a great mult.i.tude, and by many priests. A shower dispersed the infidels, and the martyr was lead into a house where he had an opportunity of taking his last leave of the faithful without one profane person being present. He told them that in a vision he had asked Cyprian whether the stroke of death is painful, and that the martyr answered: "The body feels no pain when the soul gives herself entirely to G.o.d." At the place of execution he prayed for the peace of the church and the union of the brethren; and seemed to foretell Lucian that he should be bishop of Carthage, as he was soon after. Having done speaking, he bound his eyes with that half of the handkerchief which Monta.n.u.s had ordered to be kept for him, and, kneeling in prayer, received the last stroke. These saints are joined together on his day in the present Roman and in ancient Martyrologies.

Footnotes: 1. Apud regionantes.

2. Alimentum indeficiens.

ST. LETHARD, BISHOP OF SENLIS, C.

CALLED BY VENERABLE BEDE, LUIDHARD.

BEDE, William of Malmesbury, and other historians relate, that when Bertha, daughter of Charibert, king of the French, was married to Ethelbert, king of Kent, about the year 566, this holy French prelate accompanied her into England, and resided at Canterbury in quality of almoner and chaplain to the queen. Though his name does not occur in the imperfect catalogue of the bishops of Senlis, which is found in the ancient copy of St. Gregory's sacramentary, which belonged to that church in 880, nor in the old edition of Gallia Christiana yet, upon the authority of the English historians, {459} is inserted in the new edition, the thirteenth, from St. Regulus, the founder of that see, one of the Roman missionaries in Gaul about the time of St. Dionysius. The relics of St. Regulus are venerated in the ancient collegiate church which bears his name in Senlis, and his princ.i.p.al festival is kept on the 23d of April. St. Lethard having resigned this see to St. Sanctinus, was only recorded in England. On the high altar of St. Augustine's monastery at Canterbury, originally called SS. Peter and Paul's, his relics were exposed in a shrine near those of the holy king Ethelbert, as appears from the Monasticon. St. Lethard died at Canterbury about the year 596. Several miracles are recorded to have been obtained by his intercession, particularly a ready supply of rain in time of drought.

See Bede, l. 1, c. 25. Will. of Malmesbury, de Pontif. l. 1. Monas.

Angl. t. 1, p. 24. Tho. Sprot, in his History of the Abbey of Canterbury, Thorn, Henschenius ad 24 Feb., Gallia Christ. Nova, t. 10, p. 1382.

B. ROBERT OF ARBRISSEL,

SO CALLED FROM THE PLACE OF HIS BIRTH.

HE was archpriest and grand vicar of the diocese of Rennes, and chancellor to the duke of Brittany; but divested himself of these employments, and led a most austere eremitical life, in the forest of Craon, in Anjou. He soon filled that desert with anch.o.r.ets, and built in it a monastery of regular canons. This is the abbey called De la Roe, in Latin De Rota, which was founded, according to d.u.c.h.esne, in 1093, and confirmed by pope Urban II., in 1096. This pope having heard him preach at Angers, gave him the powers of an apostolical missionary. The blessed man therefore preached in many places, and formed many disciples. In 1099 he founded the great monastery of Fontevraud, Fons Ebraldi, a league from the Loire, in Poitou. He appointed superioress Herlande of Champagne, a near kinswoman to the duke of Brittany; and Petronilla of Craon, baroness of Chemille, coadjutress. He settled it under the rule of St. Benedict, with perpetual abstinence from flesh, even in all sicknesses, and put his order under the special patronage of the blessed Virgin. By a singular inst.i.tution, he appointed the abbess superioress over the men, who live in a remote monastery, whose superiors she nominates. The holy founder prescribed so strict silence in his order, as to forbid any one to speak, even by signs, without necessity. The law of enclosure was not less rigorous, insomuch that no priest was allowed to enter even the infirmary of the nuns, to visit the sick, if it could possibly be avoided, and the sick, even in their agonies, were carried into the church, that they might there receive the sacraments. Among the great conversions of which St. Robert was the instrument, none was more famous than that of queen Bertrade, the daughter of Simon Montfort, and sister of Amauri Montfort, count of Evreux. She was married to Fulk, count of Anjou, in 1089, but quitted him in 1092, to marry Philip I., king of France, who was enamored of her. Pope Urban II. excommunicated that prince on this account in 1094, and again in 1100, because the king, after having put her away, had taken her again. These censures were taken off when she and the king had sworn upon the gospels, in the council of Poitiers, never to live together again. Bertrade, when she had retired to an estate which was her dower, in the diocese of Chartres, was so powerfully moved by the exhortations of St. Robert, that, renouncing the world, of which she had been long the idol, she took the religious veil at Fontevraud, and led there an exemplary life till her death. Many other princesses embraced the same state {460} under the direction of the holy founder: among others Hersande of Champagne, widow of William of Monsoreau; Agnes of Montroeil, of the same family; Ermengarde, wife of Alin Fergan, duke of Brittany; {}pa, countess of Thoulouse, wife of William IX., duke of Aquitaine, &c. After the death of St. Robert, several queens and princesses had taken sanctuary in this monastery, flying from the corruption of the world.

Among its abbesses are counted fourteen princesses, of which five were of the royal house of Bourbon. The abbot Suger, writing to pope Eugenius III., about fifty years after the death of the founder, says there were at that time in this order between five and six thousand religious persons. The order of Fontevraud, in France, is divided into four provinces. B. Robert lived to see above three thousand nuns in this one house. He died in 1116, on the 25th of February, St. Matthias's day, it being leap-year, in the seventieth of his age, at the monastery of Orsan, near Linieres, in Berry. His body was conveyed to Fontevraud, and there interred. The bishop of Poitiers, in 1644, took a juridical information of many miracles wrought by his intercession.[1] From the time of his death he has been honored with the t.i.tle of blessed, and is invoked in the litany of his order, which keeps his festival only with a ma.s.s of the Trinity on St. Matthias's day. See his life by Baldric, bishop of Dole, his contemporary; Helyot, Hist. des Ordres Relig. t. 6, p. 83, Dom Lobineau, Hist. de Bretagne, fol. 1707, p. 113, and, in the first place, Chatelain, Notes on the Martyrol. p. 736 to 758, who clearly confutes those who place his death in 1117.

Footnotes: 1. Some have raked up most groundless slanders to asperse the character of this holy man, as, that he admitted all to the religious habit that asked it, and was guilty of too familiar conversation with women. These slanders were spread in a letter of Roscelin, whose errors against faith were condemned in the council of Soissons in 1095. Such scandalous reports excited the zeal of some good men, and they are mentioned in a letter ascribed to Marbodius, bishop of Rennes, and in another of G.o.dfrey, abbot of Vendome, addressed to the holy man himself. This last letter seems genuine, though some have denied it. But the charge was only gathered from hearsay, and notoriously false, as the very authors of these letters were soon convinced. It is not surprising that a man who bade open defiance to all sinners, and whose reputation ran so high in the world, should excite the murmurs of some and envy of others, which zeal and merit never escape. But his boldness to declaim against the vices of great men, and the most hardened sinners; the high encomiums and favorable testimonies which all who knew him gave to his extraordinary sanct.i.ty, which forced even envy itself to respect him; and his most holy comportment and happy death, furnish most invincible proofs of his innocence and purity; which he preserved only by humility, and the most scrupulous flight of all dangerous occasions. G.o.dfrey of Vendome was afterwards perfectly satisfied of the sanct.i.ty of this great servant of G.o.d and became his warmest friend and patron; as is evident from several of his letters. See l. 1, ep. 24, and 26, l. 3, ep.2, l. 4, ep. 32. He entered into an a.s.sociation of prayers with the monastery of Fontevraud in 1114; and so much did he esteem his virtue that he made a considerable foundation at Fontevraud, often visited the church, and built himself a house near it, called Hotel de Vendome, that he might more frequently enjoy the converse of St.

Robert, and promote his holy endeavors. The letter of Marbodius is denied to be genuine by Mainferme and Natalis Alexander, and suspected by D. Beaugendre, who published the works of Marbodius at Paris, in 1708. But the continuator of the Hist. Litter. t. 10, p.

359, clearly shows this letter to have been written by Marbodius, who, in it, speaks of these rumors without giving credit to them, and with tenderness and charity exhorts Robert to reform his conduct if the reports were true; to dissipate them by justifying himself, if they were false. Marbodius was soon satisfied as to these calumnies, and was the saint's great protector, in 1101, in his missions in Brittany, particularly in his diocese of Rennes; whither he seems to have invited him. Ermengarde, countess of Brittany, was so moved by St. Robert's sermons, that she earnestly desired to renounce the world, and retire to Fontevraud. The saint exhorted her to continue in the world, and to sanctify her soul by her duties in her public station, especially by patience and prayer: yet, some years after, she took the veil at Fontevaud. See F. de la Mainferme, in his three apologetic volumes in vindication of this patriarch of his order, Natalis Alexander, saec. xii. diss. 6, and especially Sorin's Apologetique du Saint. in 1702, a polite and spirited work.

ST. PRETEXTATUS, OR PRIX, M.

ARCHBISHOP OF ROUEN.

HE was chosen archbishop of Rouen in 549, and in 557 a.s.sisted at the third council of Paris held to abolish incestuous marriages, and remove other crying abuses: also at the second council of Tours in 566. By his zeal in reproving Fredegonda for her injustices and cruelties, he had incurred her indignation. King Clotaire I., in 562, had left the French monarchy {461} divided among his four sons. Charibert was king of Paris, Gontran of Orleans and Burgundy, Sigebert I. of Austrasia, and Chilperic I. of Soissons. Sigebert married Brunehault, younger daughter of Athanagilde, king of the Visigoths in Spain, and Chilperic her elder sister Galsvinda; but after her death he took to wife Fredegonda, who had been his mistress, and was strongly suspected to have contrived the death of the queen by poison. Hence Brunehault stirred up Sigebert against her and her husband. But Fredegonda contrived the a.s.sa.s.sination of king Sigebert in 575, and Chilperic secured Brunehault his wife, her three daughters, and her son Childebert. This latter soon made his escape, and fled to Metz, where he was received by his subjects, and crowned king of Austrasia. The city of Paris, after the death of Charibert in 566, by the agreement of the three surviving brothers, remained common to them all, till Chilperic seized it. He sent Meroveus, his son by his first wife, to reduce the country about Poitiers, which belonged to the young prince Childebert. But Meroveus, at Ronen, fell in love with his aunt Brunehault, then a prisoner in that city; and bishop Prix, in order to prevent a grievous scandal, judging circ.u.mstances to be sufficiently cogent to require a dispensation, married them: for which he was accused of high treason by king Chilperic before a council at Paris, in 577, in the church of St. Peter, since called St.

Genevieve. St. Gregory of Tours there warmly defended his innocence, and Prix confessed the marriage, but denied that he had been privy to the prince's revolt; but was afterwards prevailed upon, through the insidious persuasion of certain emissaries of Chilperic, to plead guilty, and confess that out of affection he had been drawn in to favor the young prince, who was his G.o.dson. Whereupon he was condemned by the council, and banished by the king into a small island upon the coast of Lower Neustria, near Coutances. His sufferings he improved to the sanctification of his soul by penance and the exercise of all heroic Christian virtues. The rage and clamor with which his powerful enemies spread their slanders to beat down his reputation, staggered many of his friends: but St. Gregory of Tours never forsook him. Meroveus was a.s.sa.s.sinated near Terouanne, by an order of his stepmother Fredegonda, who was also suspected to have contrived the death of her husband Chilperic, who was murdered at Ch.e.l.les, in 584. She had three years before procured Clovis, his younger son by a former wife, to be a.s.sa.s.sinated, so that the crown of Soissons devolved upon her own son Clotaire II.: but for his and her own protection, she had recourse to Gontran, the religious king of Orleans and Burgundy. By his order Prix, after a banishment of six years, was restored with honor to his see; Ragnemond, the bishop of Paris, who had been a princ.i.p.al flatterer of Chilperic in the persecution of this prelate, having a.s.sured this prince that the council had not deposed him, but only enjoined him penance. St.

Prix a.s.sisted at the council of Macon in 585, where he harangued several times, and exerted his zeal in framing many wise regulations for the reformation of discipline. He continued his pastoral labors in the care of his flock, and by just remonstrances often endeavored to reclaim the wicked queen Fredegonda, who frequently resided at Rouen, and filled the kingdom with scandals, tyrannical oppressions, and murders. This Jezabel grew daily more and more hardened in iniquity, and by her secret order St. Prix was a.s.sa.s.sinated while he a.s.sisted at matins in his church in the midst of his clergy on Sunday the 25th of February. Happy should we be if under all afflictions, with this holy penitent, we considered that sin is the original fountain from whence all those waters of bitterness flow, and by laboring effectually to cut off this evil, convert its punishment into its remedy and a source of benedictions. St. Prix of Rouen to honored in the Roman and Gallican Martyrologies. Those who with {462} Chatelain, &c. place his death on the 14th of April, suppose him to have been murdered on Easter-day, but the day of our Lord's Resurrection in this pa.s.sage of our historian, means no more than Sunday. See St. Gregory of Tours, Hist. Franc. l. 5, c. 10, 15. Fleury, l. 34, n. 52. Gallia Christiana Nova, t. 11, pp. 11 and 638. Mons.

Levesque de la Ravaliere in his Nouvelle Vie de S. Gregoire, Eveque de Tours, published in the Memoires de l'Academie des Inscriptions et Belles Lettres, An. 1760, t. 26, pp. 699, 60. F. Daniel, Hist. de France, t. 1, p. 242.

ST. ETHELBERT, C.

FIRST CHRISTIAN KING AMONG THE ENGLISH.

HE was king of Kent, the fifth descendant from Hengist, who first settled the English Saxons in Britain, in 448, and the foundation of whose kingdom is dated in 445. Ethelbert married, in his father's lifetime, Bertha, the only daughter of Charibert, king of Paris, and cousin-german to Clotaire, king of Soissons, and Childebort, king of Austrasia, whose two sons, Theodobert and Theodoric, or Thierry, reigned after his death, the one in Austrasia, the other in Burgundy. Ethelbert succeeded his father Ermenric, in 560. The kingdom of Kent having enjoyed a continued peace for about a hundred years, was arrived at a degree of power and riches which gave it a pre-eminence in the Saxon heptarchy in Britain, and so great a superiority and influence over the rest, that Ethelbert is said by Bede to have ruled as far as the Humber, and Ethelbert is often styled king of the English. His queen Bertha was a very zealous and pious Christian princess, and by the articles of her marriage had free liberty to exercise her religion; for which purpose she was attended by a venerable French prelate, named Luidhard, or Lethard, bishop of Senlis. He officiated constantly in an old church dedicated to St. Martin, lying a little out of the walls of Canterbury.

The exemplary life of this prelate, and his frequent discourses on religion, disposed several Pagans about the court to embrace the faith.

The merit of the queen in the great work of her husband's conversion is acknowledged by our historians, and she deserved by her piety and great zeal to be compared by St. Gregory the Great to the celebrated St.

Helen.[1] Divine providence, by these means, mercifully prepared the heart of a great king to entertain a favorable opinion of our holy religion, when St. Augustine landed in his dominions: to whose life the reader is referred for all account of this monarch's happy conversion to the faith. From that time he appeared quite changed into another man, it being for the remaining twenty years of his life his only ambition and endeavor to establish the perfect reign of Christ, both in his own soul and in the hearts of all his subjects. His ardor in the exercises of penance and devotion never suffered any abatement, this being a property of true virtue, which is not to be acquired without much labor and pains, self-denial and watchfulness, resolution and constancy. Great were, doubtless, the difficulties and dangers which he had to encounter in subduing his pa.s.sions, and in vanquishing many obstacles which the world and devil failed not to raise: but these trials were infinitely subservient to his spiritual advancement, by rousing him continually to greater vigilance and fervor, and by the many victories and the exercise of all heroic virtues of which they furnished the occasions. In the government of his kingdom, his thoughts were altogether turned upon the means of best promoting the {463} welfare of his people. He enacted most wholesome laws, which were held in high esteem in succeeding ages in this island: he abolished the worship of idols throughout his kingdom, and shut up their temples, or turned them into churches. His royal palace at Canterbury he gave for the use of the archbishop St. Austin: he founded in that city the cathedral called Christ Church, and built without the walls the abbey and church of SS. Peter and Paul, afterwards called St. Austin's. The foundation of St. Andrew's at Rochester, St.

Paul's at London, and many other churches, affords many standing proofs of his munificence to the church, and the servants of G.o.d. He was instrumental in bringing over to the faith of Christ, Sebert, king of the East-Saxons, with his people, and Redwald, king of the East-Angles, though the latter afterwards relapsing, pretended to join the worship of idols with that of Christ. King Ethelbert, after having reigned fifty-six years, exchanged his temporal diadem for an eternal crown, in 616, and was buried in the church of SS. Peter and Paul. His remains were afterwards deposited under the high altar in the same church, then called St. Austin's. St. Ethelbert is commemorated on this day in the British and Roman Martyrologies: he was vulgarly called by our ancestors St. Albert, under which name he is t.i.tular saint of several churches in England; particularly of one in Norwich, which was built before the cathedral, an account of which is given by Blomfield, in his history of Norfolk, and the city of Norwich. Polydore Virgil tells us that a light was kept always burning before the tomb of St. Ethelbert, and was sometimes an instrument of miracles, even to the days of Henry VIII. See Bede, Hist. Ang. l. 1, c. 25, &c. Henschen. t. 3, Febr. p. 471.

Footnotes: 1. St. Greg. M. l. 9, ep. 60.

FEBRUARY XXV.

SAINT TARASIUS, CONFESSOR,

PATRIARCH OF CONSTANTINOPLE.

From his life written by Ignatius, his disciple, afterwards bishop of Nice, and from the church historians of his time. See Bollandus, t. 5, p. 576. Fleury, B. 44.

A.D. 806.

TARASIUS was born about the middle of the eighth century. His parents were both of patrician families. His father, George, was a judge in great esteem for his well-known justice, and his mother, Eucratia, no less celebrated for her piety. She brought him up in the practice of the most eminent virtues. Above all things, she recommended to him to keep no company but that of the most virtuous. The young man, by his talents and virtue, gained the esteem of all, and was raised to the greatest honors of the empire, being made consul, and afterwards first secretary of state to the emperor Constantine and the empress Irene, his mother.

In the midst of the court, and in its highest honors, surrounded by all that could flatter pride, or gratify sensuality, he led a life like that of a religious man.

Leo, the Isaurian, his son Constantine Cop.r.o.nymus, and his grandson Leo, surnamed Chazarus, three successive emperors, had established, with all their power, the heresy of the Iconoclasts, or image-breakers, in the {464} East. The empress Irene, wife to the last, was always privately a Catholic, though an artful, ambitious woman. Her husband dying miserably in 780, after a five years' reign, and having left his son Constantine, but ten years old, under her guardianship, she so managed the n.o.bility in her favor as to get the regency and whole government of the state into her hands, and put a stop to the persecution of the Catholics.

Paul, patriarch of Constantinople, the third of that name, had been raised to that dignity by the late emperor. Though, contrary to the dictates of his own conscience, he had conformed in some respects to the then reigning heresy, he had however several good qualities; and was not only singularly beloved by the people for his charity to the poor, but highly esteemed by the empress and the whole court for his great prudence. Finding himself indisposed, and being touched with remorse for his condescension to the Iconoclasts in the former reign, without communicating his design to any one, he quitted the patriarchal see, and put on a religious habit in the monastery of Florus, in Constantinople.

The empress was no sooner informed of it, but taking with her the young emperor, went to the monastery to dissuade a person so useful to her from persisting in such a resolution, but all in vain, for the patriarch a.s.sured them with tears, and bitter lamentations, that, in order to repair the scandal he had given, he had taken an unalterable resolution to end his days in that monastery; so desired them to provide the church of Constantinople with a worthy pastor in his room. Being asked whom he thought equal to the charge, he immediately named Tarasius, and dying soon after this declaration, Tarasius was accordingly chosen patriarch by the unanimous consent of the court, clergy, and people. Tarasius finding it in vain to oppose his election, declared, however, that he thought he could not in conscience accept of the government of a see which had been cut off from the Catholic communion, but upon condition that a general council should be called to compose the disputes which divided the church at that time, in relation to holy images. This being agreed to, he was solemnly declared patriarch, and consecrated soon after, on Christmas-day. He was no sooner installed, but he sent his synodal letters to pope Adrian, to whom the empress also wrote in her own and her son's name on the subject of a general council; begging that he would either come in person, or at least send some venerable and learned men as his legates to Constantinople. Tarasius wrote likewise a letter to the patriarchs of Alexandria, Antioch, and Jerusalem, wherein he desires them to send their respective legates to the intended council. His letter to the pope was to the same effect. The pope sent his legates, as desired, and wrote by them to the emperor, the empress, and the patriarch; applauded their zeal, showing at large the impiety of the Iconoclast heresy, insisting that the false council of the Iconoclasts, held under Cop.r.o.nymus for the establishment of Iconoclasm, should be first condemned in presence of his legates, and conjuring them before G.o.d to re-establish holy images at Constantinople, and in all Greece, on the footing they were before. He recommends to the emperor and empress his two legates to the council, who were Peter, archpriest of the Roman church, and Peter, priest and abbot of St. Sabas, in Rome.

The eastern patriarchs being under the Saracen yoke, could not come for fear of giving offence to their jealous masters, who prohibited, under the strictest penalties, all commerce with the empire. However, with much difficulty and through many dangers, they sent their deputies.

The legates of the pope and the oriental patriarchs being arrived, as also the bishops under their jurisdiction, the council was opened on the 1st of August, in the church of the apostles at Constantinople, in 786.

But the a.s.sembly being disturbed by the violences of the Iconoclasts, and desired {465} by the empress to break up and withdraw for the present, the council met again the year following in the church of St.

Sophia, at Nice. The two legates from the pope are named first in the Acts, St. Tarasms next, and after him the legates of the Oriental patriarchs, namely, John, priest and monk, for the patriarchs of Antioch and Jerusalem; and Thomas, priest and monk, for the patriarch of Alexandria. The council consisted of three hundred and fifty bishops, besides many abbots and other holy priests and confessors,[1] who having declared the sense of the present church, in relation to the matter in debate, which was found to be the allowing to holy pictures and images a relative honor, the council was closed with the usual acclamations and prayers for the prosperity of the emperor and empress. After which, synodal letters were sent to all the churches, and in particular to the pope, who approved the council.

The good patriarch, pursuant to the decrees of the synod, restored holy images throughout the extent of his jurisdiction. He also labored zealously to abolish simony, and wrote a letter upon that subject to pope Adrian, to which, by saying it was the glory of the Roman church to preserve the purity of the priesthood, he intimated that that church was free from this reproach. The life of this holy patriarch was a model of perfection to his clergy and people. His table had nothing of the superfluity, nor his palace any thing of the magnificence, of several of his predecessors. He allowed himself very little time for sleep, being always up the first and last in his family. Reading and prayer filled all his leisure hours. It was his pleasure, in imitation of our blessed Redeemer, to serve others instead of being served by them;{466} on which account he would scarce permit his own servants to do any thing for him.

Loving humility in himself, he sought sweetly to induce all others to the love of that virtue. He banished the use of gold and scarlet from among the clergy, and labored to extirpate all the irregularities among the people. His charity and love for the poor seemed to surpa.s.s his other virtues. He often took the dishes of meat from his table to distribute among them with his own hands: and he a.s.signed them a large fixed revenue. And that none might be overlooked, he visited all the houses and hospitals in Constantinople. In Lent, especially, his bounty to them was incredible. His discourses were powerful exhortations to the universal mortification of the senses, and he was particularly severe against all theatrical entertainments. Some time after, the emperor became enamored of Theodota, a maid of honor to his wife, the empress Mary, whom he had always hated; and forgetting what he owed to G.o.d, he was resolved to divorce her in 795, after seven years' cohabitation. He used all his efforts to gain the patriarch, and sent a princ.i.p.al officer to him for that purpose, accusing his wife of a plot to poison him. St.

Tarasius answered the messenger, saying: "I know not how the emperor can bear the infamy of so scandalous an action in the sight of the universe: nor how he will be able to hinder or punish adulteries and debaucheries, if he himself set such an example. Tell him that I will rather suffer death and all manner of torments than consent to his design." The emperor hoping to prevail with him by flattery, sent for him to the palace, and said to him: "I can conceal nothing from you, whom I regard as my father. No one can deny but I may divorce one who has attempted my life. She deserves death or perpetual penance." He then produced a vessel, as he pretended, full of the poison prepared for him. The patriarch, with good reason, judging the whole to be only an artful contrivance to impose upon him, answered: that he was too well convinced that his pa.s.sion for Theodota was at the bottom of all his complaints against the empress. He added, that, though she were guilty of the crime he laid to her charge, his second marriage during her life, with any other, would still be contrary to the law of G.o.d, and that he would draw upon himself the censures of the church by attempting it. The monk John, who had been legate of the eastern patriarchs in the seventh council, being present, spoke also very resolutely to the emperor on the subject, so that the pretors and patricians threatened to stab him on the spot: and the emperor, boiling with rage, drove them both from his presence.

As soon as they were gone, he turned the empress Mary out of his palace, and obliged her to put on a religious veil. Tarasius persisting in his refusal to marry him to Theodota, the ceremony was performed by Joseph, treasurer of the church of Constantinople. This scandalous example was the occasion of several governors and other powerful men divorcing their wives, or taking more than one at the same time, and gave great encouragement to public lewdness. SS. Plato and Theodorus separated themselves from the emperor's communion to show their abhorrence of his crime. But Tarasius did not think it prudent to proceed to excommunication, as he had threatened, apprehensive that the violence of his temper, when further provoked, might carry him still greater lengths, and prompt him to re-establish the heresy which he had taken such effectual measures to suppress. Thus the patriarch, by his moderation, prevented the ruin of religion, but drew upon himself the emperor's resentment, who persecuted him many ways during the remainder of his reign. Not content to set spies and guards over him under the name of Syncelli, who watched all his actions, and suffered no one to speak to him without their leave, he banished many of his domestics and relations. This confinement gave the saint the more leisure for contemplation, and he {467} never ceased in it to recommend his flock to G.o.d. The ambitious Irene, finding that all her contrivances to render her son odious to his subjects had proved ineffectual to her design, which was to engross the whole power to herself, having gained over to her party the princ.i.p.al officers of the court and army, she made him prisoner, and caused his eyes to be plucked out; this was executed with so much violence that the unhappy prince died of it in 797. After this she reigned alone five years, during which she recalled all the banished; but at length met with the deserved reward of her ambition and cruelty from Nicephorus, a patrician, and the treasurer general; who, in 802, usurped the empire, and having deposed her, banished her into the isle of Lesbos, where she soon after died with grief.

St. Tarasius, on the death of the late emperor, having interdicted and deposed the treasurer Joseph, who had married and crowned Theodota, St.

Plato, and others, who had censured his lenity, became thoroughly reconciled to him. The saint, under his successor Nicephorus, persevered peaceably in his practices of penance, and in the functions of his pastoral charge. In his last sickness he still continued to offer daily the holy sacrifice as long as he was able to move. A little before his death he fell into a kind of trance, as the author of his life, who was an eye-witness, relates, wherein he was heard to dispute and argue with a number of accusers, very busy in sifting his whole life, and objecting all they could to it. He seemed in a great fright and agitation on this account, and, defending himself, answered every thing laid to his charge. This filled all present with fear, seeing the endeavors of the enemy of man to find something to condemn even in the life of so holy and so irreprehensible a bishop. But a great serenity succeeded, and the holy man gave up his soul to G.o.d in peace, on the 25th of February, 806, having sat twenty-one years and two months. G.o.d honored his memory with miracles, some of which are related by the author of his life. His festival began to be celebrated under his successor. The Latin and Greek churches both honor his memory on this day. Fourteen years after his decease, Leo, the Armenian, the Iconoclast emperor, dreamed a little before his own death, that he saw St. Tarasius highly incensed against him, and heard him command one Michael to stab him. Leo, judging this Michael to be a monk in the saint's monastery, ordered him the next morning to be sought for, and even tortured some of the religious to oblige them to a discovery of the person: but it happened there was none of that name among them; and Leo was killed six days after by Michael Balbus.