The Lives of the Fathers, Martyrs, and Principal Saints Part 68

In the mean time one Joseph, a holy priest of Bethcatuba, and Aithilahas, a deacon of Beth-nudra, famed for eloquence, sanct.i.ty, and learning, were brought before the same governor. To his interrogatories, Joseph answered, that he was a Christian, and had always taught the sun to be an inanimate creature. The issue was, that he was stretched flat on the ground, and beaten with thick twigs stripped of the thorns, by ten executioners who succeeded one another, till his body seemed one continued wound. At the sight of himself in this condition the martyr with joy said: "I return you the greatest thanks I am able, Christ, the Son of G.o.d, who have granted me this mercy, and washed me with this second baptism of my blood, to wipe away my sins." His courage the persecutors deemed an insult, and redoubled their fury in tearing and bruising his blessed body. After he was loosened, loaded with heavy chains, and cast into the same dungeon with Acepsimas, Aithilahas was called upon. The governor said to him: "Adore {592} the sun, which is a divinity, eat blood, marry,[1] and obey the king, and you shall live."

The martyr answered: "It is better to die, in order to live eternally."

By the judge's command, his hands were tied under his knees, and his body fastened to a beam: in this posture it was squeezed and pulled many ways, and afterwards scourged. His bones were in many places broken or dislocated, and his flesh mangled. At length, not being able to stand, he was carried back to prison on men's shoulders. On the next day, they were all three again brought forth and stretched on the ground, bound fast with cords, and their legs, thighs, and ribs so squeezed and strained by stakes, that the noise of the bones breaking filled the place with horror. Yet to every solicitation of the judge or officers, their answer was: "We trust in one G.o.d, and we will not obey the king's edicts." Scarce a day pa.s.sed in which some new torture or other was not invented and tried upon them.

After they had for three years suffered the hardships of imprisonment and daily torments, the king coming into Media, the martyrs were brought before Adarsapor, the chief of all the governors of the East, several other Satrapes and governors sitting with him in the palace. They were carried thither, for they were not able to walk, and they scarce retained the figure of human bodies. The very sight of such spectacles moved all who saw them to compa.s.sion, and many to tears. They courageously professed themselves Christians, and declared that they would never abandon their faith. Adarsapor said, he saw by their wounds what they had already suffered, and used both threats and entreaties to work them into a compliance with the law. When they begged him to hasten the execution of his threats, he told them: "Death frees criminals from pain: but I will render life to you as grievous as a continued death, that others of your sect may tremble." Acepsimas said: "In vain do you threaten. G.o.d, in whom we trust, will give us courage and constancy." At this answer, fury flashed in the eyes of Adarsapor, and he swore by the fortune of king Sapor, that if they did not that instant obey the edicts, he would sprinkle their gray hairs with their blood, would destroy their bodies, and would cause their dead remains to be beaten to powder. Acepsimas said: "To you we resign our bodies, and commend to G.o.d our souls. Execute what you threaten. It is what we desire." The tyrant, with rage painted in every feature of his countenance, ordered the venerable old man to be stretched on the ground, and thirty men, fifteen on each side, to pull and haul him by cords tied to his arms, legs, and other limbs, so as to dislocate and almost tear them asunder; and two hangmen in the mean time to scourge his body with so much cruelty, as to mangle and tear off the flesh in many parts: under which torment the martyr expired. His body was watched by guards appointed for that purpose, till after three days it was stolen away by the Christians, and buried by the care of a daughter of the king of Armenia, who was at that time a hostage in Media.

Joseph and Aithilahas underwent the same punishment, but came alive out of the hands of the executioners. The latter said to the judge under his torments: "Your tortures are too mild, increase them as you please."

Adarsapor, struck with astonishment at their courage, said: "These men are greedy of torments as if they were banquets, and are fond of a kingdom that is invisible." He then caused them to be tormented afresh, so that every part of their bodies was mangled, and their shoulders and arms disjointed. Adarsapor gave an order that if they did not die of their torments, they should be carried back into their own country, to be there put to death. {593} The two martyrs, being not able to sit, were tied on the backs of beasts, and conveyed with great pain to Arbela, their guards treating them on the way with no more compa.s.sion than if they had been stones. Jazdundocta, an ill.u.s.trious lady of the city Arbela, for a great sum of money, obtained leave of the governor, that they should be brought to her house, to take a short refreshment.

She dressed their wounds, bathed their bodies with her tears, and was exceedingly encouraged by their faith and exhortations. The blessed martyrs were soon taken from her house to prison, where they languished six months longer. A new governor at length came into that province, the most savage of men, bringing an edict of the king, commanding that Christians who were condemned to death, should be stoned by those who professed the same religion. The news of his arrival drove the Christians into the woods and deserts, that they might not be compelled to imbrue their hands in the blood of martyrs. But soldiers there hunted them like wild beasts, and many were taken. The two confessors were presented before this new judge. Joseph was hung up by the toes, and scourged during two hours, in the presence of the judge, who, hearing him discourse on the resurrection, said: "In that resurrection how do you design to punish me?" The martyr replied: "We are taught meekness, to return good for evil, and to pray for enemies." "Well," said the judge, "then I shall meet with kindness from your hands for the evil which you here receive from me." To which the martyr answered: "There will be then no room for pardon or favor: nor will one be able to help another. I will pray that G.o.d may bring you to the knowledge of himself in this life." The judge said: "Consider these things in the next world, whither I am going to send you: at present obey the king." The old man answered: "Death is our desire." The emperor then began to interrogate Aithilahas, and caused him to be hung up by the heels a long time together. He was at length taken down, and to move him to a compliance, he was shown a certain Manichaean heretic who had renounced his religion for fear of torments, and was killing ants, which those heretics held unlawful, teaching that insects and beasts have rational souls. The saint, lying on the ground, was scourged till he fell into a swoon, and then was hauled aside like a dog. A certain Magian, out of pity, threw a coat over his wounds to cover his naked body; for which act of compa.s.sion he received two hundred lashes, till he fainted. Thamsapor arriving at his castle of Beth-Thabala, in that country, the governor caused the martyrs to be carried before him. They were ordered to eat the blood of beasts: which they refused to do. One told them, that if they would eat the juice of red grapes curdled, which the people might think to be blood, this would satisfy the judges. They answered: "G.o.d forbid we should dissemble our faith." We have elsewhere taken notice that the Christians then observed in many places the positive temporary law of the apostles.[2] Thamsapor and the governor, after a short consultation, condemned both to be stoned to death by the Christians.

Joseph was executed at Arbela. He was put into the ground up to the neck. The guards had drawn together five hundred Christians to his execution. The n.o.ble lady Jazdundocta was brought thither, and earnestly pressed to throw but a feather at the martyr, that she might seem to obey the order of the king. But she resolutely resisted their entreaties and threats, desiring to die with the servant of G.o.d. Many, however, having the weakness to comply, a shower of stones fell upon the martyr, which put an end to his life. When he was dead, guards were set to watch his body; but the Christians found means to steal it away on the third night, during a {594} dark tempest. St. Aithilahas suffered in the province of Beth-Nubadra; the lord of that country, who had been a Christian, by a base apostasy, becoming one of his murderers. St.

Maruthas adds, that angels were heard singing at the place of this martyrdom, and many miracles wrought. These martyrs suffered in the year 380, the seventieth and last of the reign of Sapor, and the fortieth of his persecution. They are mentioned by Sozomen,[3] and are named in the Roman Martyrology on the 22d of April. See their genuine Chaldaic acts, by St. Maruthas in a.s.semani, t. 1, p. 171. Act. Martyr. Orient.

Footnotes: 1. From this, and many other pa.s.sages, it is clear, that the obligation of perpetual chast.i.ty was annexed to Holy Orders in the eastern churches no less than in the western.

2. Acts xv. 29.

3. B. 2, ch. 13.

ST. BONIFACE, BISHOP OF ROSS, IN SCOTLAND, C.

AN ardent zeal for the salvation of souls brought this servant of G.o.d from Italy to North-Britain. Near the mouth of the Tees, where he landed, he built a church under the invocation of St. Peter, another at Tellein, three miles from Alect, and a third at Restennet. This last was served by a famous monastery of regular canons of the order of St.

Austin, when religious houses were abolished in Scotland. St. Boniface, by preaching the word of G.o.d, reformed the manners of the people in the provinces of Angus, Marris, Buchan, Elgin, Murray, and Ross. Being made bishop in this last country, he filled it with oratories and churches, and by planting the true spirit of Christ in the hearts of many, settled that church in a most flourishing condition. He died about the year 630, and was buried at Rosmark, the capital of the county of Ross. The Breviary of Aberdeen mentions that he founded one hundred and fifty churches and oratories in Scotland, and ascribes many miracles to his intercession after his death. See that Breviary, and King on this day, bishop Lesley, l. 4. Hist. Scot. and Hector Boetius, l. 9. Hist.

MARCH XV.

ST. ABRAHAM, HERMIT,

AND HIS NIECE ST. MARY, A PENITENT.

From his life written by his friend, St. Ephrem, Op. t. 2, p. 1, Ed.

nov. Vatic. See other acts of St. Abraham, given in Latin by Lipoman. 29 Oct., and by Surius, 16 March, mentioned in Greek by Lambecius, Bibl.

Vind. t. 8, pp. 255, 260, 266, and by Montfaucon, Bibl. Coislin. p. 211.

Two other kinds of Greek Acts are found among the MSS. at the ahbey of St. Germain-des Prez, at Paris, Bibl. Coisl. ib. See also Jos. a.s.semani, Bibl. Orient. t. 1, pp. 38 and 396, from the Chronicle of Edessa: likewise Kohlius, Introductio in historiam et rem literariam Sclavorum, p. 316. Aitonaviae, A.D. 1729.

About the year 360.

ST. ABRAHAM was born at Chidana, in Mesopotamia, near Edessa, of wealthy and n.o.ble parents, who, after giving him a most virtuous education, were desirous of engaging him in the married state. In compliance with their inclinations, Abraham took to wife a pious and n.o.ble virgin: but earnestly desiring to live and die in the state of holy virginity, as soon as the marriage ceremony and feast were over, having made known his resolution {595} to his new bride, be secretly withdrew to a cell two miles from the city Edessa; where his friends found him at prayer after a search of seventeen days. By earnest entreaties he obtained their consent, and after their departure walled up the door of his cell, leaving only a little window, through which he received what was necessary for his subsistence. He spent his whole time in adoring and praising G.o.d, and imploring his mercy. He every day wept abundantly. He was possessed of no other earthly goods but a cloak and a piece of sackcloth which he wore, and a little vessel out of which he both ate and drank. For fifty years he was never wearied with his austere penance and holy exercises, and seemed to draw from them every day fresh vigor.

Ten years after he had left the world, by the demise of his parents, he inherited their great estates, but commissioned a virtuous friend to distribute the revenues in alms-deeds. Many resorted to him for spiritual advice, whom he exceedingly comforted and edified by his holy discourses.

A large country town in the diocese of Edessa remained till that time addicted to idolatry, and its inhabitants had loaded with injuries and outrages, all the holy monks and others who had attempted to preach the gospel to them. The bishop at length cast his eye on Abraham, ordained him priest, though much against his will, and sent him to preach the faith to those obstinate infidels. He wept all the way as he went, and with great earnestness repeated this prayer: "Most merciful G.o.d, look down on my weakness: a.s.sist me with thy grace, that thy name may be glorified. Despise not the works of thine own hands." At the sight of the town, reeking with the impious rites of idolatry, he redoubled the torrents of his tears: but found the citizens resolutely determined not to hear him speak. Nevertheless, he continued to pray and weep among them without intermission, and though he was often beaten and ill-treated, and thrice banished by them, he always returned with the same zeal. After three years the infidels were overcome by his meekness and patience, and being touched by an extraordinary grace, all demanded baptism. He stayed one year longer with them to instruct them in the faith; and on their being supplied with priests and other ministers, he went back to his cell.

His brother dying soon after his return thither, left an only daughter, called Mary, whom the saint undertook to train up in a religious life.

For this purpose he placed her in a cell near his own, where, by the help of his instructions, she became eminent for her piety and penance.

At the end of twenty years she was unhappily seduced by a wolf in sheep's clothing, a wicked monk, who resorted often to the place under color of receiving advice from her uncle. Hereupon falling into despair, she went to a distant town, where she gave herself up to the most criminal disorders. The saint ceased not for two years to weep and pray for her conversion. Being then informed where she dwelt, he dressed himself like a citizen of that town, and going to the inn where she lived in the pursuit of her evil courses, desired her company with him at supper. When he saw her alone, he took off his cap which disguised him, and with many tears said to her: "Daughter Mary, don't you know me?

What is now become of your angelical habit, of your tears and watchings in the divine praises?" &c.

Seeing her struck and filled with horror and confusion, he tenderly encouraged her and comforted her, saying that he would take her sins upon himself if she would faithfully follow his advice, and that his friend Ephrem also prayed and wept for her. She with many tears returned him her most hearty thanks, and promised to obey in all things his injunctions. He set her on his horse, and led the beast himself on foot.

In this manner he conducted her back to his desert, and shut her up in a cell behind his own. {596} There she spent the remaining fifteen years of her life in continual tears and the most perfect practices of penance and other virtues. Almighty G.o.d was pleased, within three years after her conversion, to favor her with the gift of working miracles by her prayers. And as soon as she was dead, "her countenance appeared to us,"

says St. Ephrem, "so shining, that we understood that choirs of angels had attended at her pa.s.sage out of this life into a better." St. Abraham died five years before her: at the news of whose sickness almost the whole city and country flocked to receive his benediction. When he had expired, every one strove to procure for themselves some part of his clothes, and St. Ephrem, who was an eye-witness, relates, that many sick were cured by the touch of these relics. SS. Abraham and Mary were both dead when St. Ephrem wrote, who died himself in 378.[1] St. Abraham is named in the Latin, Greek, and Coptic calendars, and also St. Mary in those of the Greeks.

St. Abraham converted his desert into a paradise, because he found in it his G.o.d, whose presence makes Heaven. He wanted not the company of men, who enjoyed that of G.o.d and his angels; nor could he ever be at a loss for employment, to whom both the days and nights were too short for heavenly contemplation. While his body was employed in penitential manual labor, his mind and heart were sweetly taken up in G.o.d, who was to him All in All, and the centre of all his desires and affections. His watchings were but an uninterrupted sacrifice of divine love, and by the ardor of his desire, and the disposition of his soul and its virtual tendency to G.o.d, his sleep itself was a continuation of his union with G.o.d, and exercise of loving him. He could truly say with the spouse, _I sleep, but my heart watcheth_. Thus the Christians, who are placed in distracting stations, may also do, if they accustom themselves to converse interiorly with G.o.d in purity of heart, and in all their actions and desires have only his will in view. Such a life is a kind of imitation of the Seraphims, to whom to live and to love are one and the same thing. "The angels," says St. Gregory the Great, "always carry their Heaven about with them wheresoever they are sent, because they never depart from G.o.d, or cease to behold him; ever dwelling in the bosom of his immensity, living and moving in him, and exercising their ministry in the sanctuary of his divinity." This is the happiness of every Christian who makes a desert, by interior solitude, in his own heart.

Footnotes: 1. Bollandus, Papebroke, and Pagi, pretend that St. Abraham the hermit lived near the h.e.l.lespont, and long after St. Ephrem: but are clearly confuted by Jos. a.s.semani, Bibl. Orient. t, l, and Com. In Calend. Univ. t. 5. p. 324, ad 29 Oct. The chronicle of Edessa a.s.sures us that he was a native of Chidana, and was living in the year of the Greeks, 667, of Christ, 356.

ST. ZACHARY, POPE, C.

HE succeeded Gregory III., in 741, and was a man of singular meekness and goodness; and so far from any thought of revenge, that he heaped benefits on those who had persecuted him before his promotion to the pontificate. He loved the clergy and people of Rome to that degree, that he hazarded his life for them on occasion of the troubles which Italy fell into by the rebellion of the dukes of Spoletto and Benevento against king Luitprand. Out of respect to his sanct.i.ty and dignity, that king restored to the church of Rome all the places which belonged to it: Ameria, Horta, Narni, Ossimo, Ancona, and the whole territory of Sabina, and sent back the captives without ransom. The Lombards were moved to tears at the devotion with which they heard him perform the divine service. By a journey to Pavia, {597} he obtained also of Luitprand, though with some difficulty, peace for the territory of Ravenna, and the rest.i.tution of the places which he had taken from the exarchate. The zeal and prudence of this holy pope appeared in many wholesome regulations, which he had made to reform or settle the discipline and peace of several churches. St. Boniface, the apostle of Germany, wrote to him against a certain priest, named Virgilius; that he labored to sow the seeds of discord between him and Odilo, duke of Bavaria, and taught, besides other errors, that there were other men under the earth, another sun and moon, and another world.[1] Pope Zachary answered, that if he taught such an error he ought to be deposed. This cannot be understood as a condemnation of the doctrine of Antipodes, or the spherical figure of the earth, as some writers have imagined by mistake. The error here spoken of is that of certain heretics, who maintained that there was another race of men, who did not descend from Adam, and were not redeemed by Christ. Nor did Zachary p.r.o.nounce any sentence in the case: for in the same letter he ordered that Virgilius should be sent to Rome, that this doctrine might be examined. It seems that he cleared himself: for we find this same Virgilius soon after made bishop of Saltzburgh.[2]

Certain Venetian merchants having bought at Rome many slaves to sell to the Moors in Africa, St. Zachary forbade such an iniquitous traffic, and, paying the merchants their price, gave the slaves their liberty. He adorned Rome with sacred buildings, and with great foundations in favor of the poor and pilgrims, and gave every year a considerable sum to furnish oil for the lamps in St. Peter's church. He died in 752, in the month of March, and is honored in the Roman Martyrology on this day. See his letters and the Pontificals, t. 6, Conc., also Fleury, l. 42, t. 9, p. 349.

Footnotes: 1. Quod alius mundus et alii homines sub terra sunt, seu alius sol et luna. (Ep. 10, t 6, Conc. pp. 15, 21, et Bibl. Patr. Inter. Epist.

S. Bonif.) To imagine different worlds of men upon earth, some not descending from Adam, nor redeemed by Christ, is contrary to the holy scriptures, and therefore justly condemned as erroneous, as Baronius observes, (add. ann. 784, n. 12.) 2. Many ancient philosophers thought the earth flat, not spherical, and believed no Antipodes. Several fathers adopted this vulgar error in philosophy, in which faith no way interferes, as St. Austin, (l. 16, de Civ. Dei, c. 9,) Bede, (l. 4, de Principiis Philos.,) and Cosmas the Egyptian, surnamed Indicopleustes. It is, however, a mistake to imagine, with Montfaucon, in his preface to this last-mentioned author, that this was the general opinion of Christian philosophers down to the fifteenth century. For the learned Philophonus demonstrated before the modern discoveries, (de Mundi Creat. l. 3, c. 13,) that the greater part of the fathers teach the world to be a sphere, as St. Basil, the two SS. Gregories, of n.a.z.ianzum and of Nyssa, St. Athanasins, &c. And several among them mention Antipodes, as St. Hilary, (in Ps. 2, n. 32,) Origen, (l. 2, de princip. c. 3,) St. Clement, pope, &c.

MARCH XVI.

ST. JULIAN, OF CILICIA, M.

From the panegyric of St. Chrysostom, t. 2, p. 671. Ed. Ben. Tillem. t.

5, p. 573.

THIS saint was a Cilician, of a senatorian family in Anazarbus, and a minister of the gospel. In the persecution of Dioclesian he fell into the hands of a judge, who, by his brutal behavior, resembled more a wild beast than a man. The president, seeing his constancy proof against the sharpest torments, hoped to overcome him by the long continuance of his martyrdom. He caused him to be brought before his tribunal everyday; sometimes he caressed him, at other times threatened him with a thousand tortures. For a whole year together he caused him to be dragged as a malefactor through all the towns of Cilicia, imagining that this shame and confusion might vanquish {598} him: but it served only to increase the martyr's glory, and gave him an opportunity of encouraging in the faith all the Christians of Cilicia by his example and exhortations. He suffered every kind of torture. The b.l.o.o.d.y executioners had torn his flesh, furrowed his sides, laid his bones bare, and exposed his very bowels to view. Scourges, fire, and the sword, were employed various ways to torment him with the utmost cruelty. The judge saw that to torment him longer was laboring to shake a rock, and was forced at length to own himself conquered by condemning him to death: in which, however, he studied to surpa.s.s his former cruelty. He was then at aegea, a town on the sea-coast; and he caused the martyr to be sewed up in a sack with scorpions, serpents, and vipers, and so thrown into the sea.

This was the Roman punishment for parricides, the worst of malefactors, yet seldom executed on them. Eusebius mentions, that St. Ulpian of Tyre suffered a like martyrdom, being thrown into the sea in a leather sack, together with a dog and an aspick. The sea gave back the body of our holy martyr, which the faithful conveyed to Alexandria of Cilicia, and afterwards to Antioch, where St. Chrysostom p.r.o.nounced his panegyric before his shrine. He eloquently sets forth how much these sacred relics were honored; and affirms, that no devil could stand their presence, and that men by them found a remedy for their bodlily distempers, and the cure of the evils of the soul.

The martyrs lost with joy their worldly honors, dignity, estates, friends, liberty, and lives, rather than forfeit for one moment their fidelity to G.o.d. They courageously bade defiance to pleasures and torments, to prosperity and adversity, to life and death, saying, with the apostle: _Who shall separate us from the love of Jesus Christ?_ Crowns, sceptres, worldly riches, and pleasures, you have no charms which shall ever tempt me to depart in the least t.i.ttle from the allegiance which I owe to G.o.d. Alarming fears of the most dreadful evils, prisons, racks, fire, and death, in every shape of cruelty, you shall never shake my constancy. Nothing shall ever separate me from the love of Christ. This must be the sincere disposition of every Christian.

Lying protestations of fidelity to G.o.d cost us nothing: but he sounds the heart. Is our constancy such as to bear evidence to our sincerity, that rather than to fail in the least duty to G.o.d, we are ready to resist to blood? and that we are always upon our guard to keep our ears shut to the voices of those syrens which never cease to lay snares to our senses?

ST. FINIAN, SURNAMED LOBHAR, OR THE LEPER,

WAS son of Conail, descended from Kian, the son of Alild, king of Munster. He was a disciple of St. Brendan, and flourished about the middle of the sixth century. He imitated the patience of Job, under a loathsome and tedious distemper, from which his surname was given him.

The famous abbey of Innis-fallen, which stood in an island of that name, in the great and beautiful lake of Lough-Lane in the county of Kerry, was found ed by our saint.[1] A second, called from him Ardfinnan, he built in Tipperary; and a third at Cluainmore Madoc, in Leinster, where he was buried. He died on the 2d of February; but, says Colgan, his festival is kept on the 16th of March at all the above-mentioned places.

Sir James Ware {599} speaks of two MS. histories of his life. See also Usher, (Antiq. c. 17,) Colgan, 17 Martii. Mr. Smith, in his natural and civil history of the county of Kerry, in 1755, p. 127.

Footnotes: 1. In the monastery of Innis-fallen was formerly kept a chronicle called the Annals of Innis-fallen. They contain a sketch of universal history, from the creation to the year 430. From that time the annalist amply enough prosecutes the affairs of Ireland down to the year 1215, when he wrote. They were continued by another hand to 1320. They are often quoted by Bishop Usher and Sir James Ware. An imperfect transcript is kept among the MSS. of the library of Trinity college, Dublin. Bishop Nicholson, in his {}ian Historical Library, informs us, that the late duke of Chandos had a complete copy of them.

MARCH XVII.

SAINT PATRICK, B.C.

APOSTLE OF IRELAND.

The Irish have many lives of their great apostle, whereof the two princ.i.p.al are, that compiled by Jocelin, a Cistercian monk, in the twelfth century, who quotes four lives written by disciples of the saint; and that by Probus, who, according to Bollandus, lived in the seventh century. But in both are intermixed several injudicious popular reports. We, with Tillemont, chiefly confine ourselves to the saint's own writings, his Confession, and his letter to Corotic, which that judicious critic doubts not to be genuine. The style in both is the same; he is expressed in them to be the author; the Confession is quoted by all the authors of his life, and the letter was written before the conversion of the Franks under king Clovis, in 496. See Tillemont, t.

16, p. 455, and Brininnia Sancta.

A.D. 464.

IF the virtue of children reflects an honor on their parents, much more justly is the name of St. Patrick rendered ill.u.s.trious by the innumerable lights of sanct.i.ty with which the church of Ireland, planted by his labors in the most remote corner of the then known world, shone during many ages; and by the colonies of saints with which it peopled many foreign countries; for, under G.o.d, its inhabitants derived from their glorious apostle the streams of that eminent sanct.i.ty by which they were long conspicuous to the whole world. St. Patrick was born in the decline of the fourth century;[1] and, as he informs us in his Confession, in a village called Bonaven Taberniae, which seems to be the town of Killpatrick, on the mouth of the river Cluyd, in Scotland, between Dunbriton and Glasgow. He calls himself both a Briton and a Roman, or of a mixed extraction, and says his father was of a good family, named Calphurnius, and a denizen of a neigh-boring city of the Romans, who, not long after, abandoned Britain, in 409. Some writers call his mother Conchessa, and say she was niece to St. Martin of Tours.

At fifteen years of age he committed a fault, which appears not to have been a great crime, yet was to him a subject of tears during the remainder of his life. He says, that when he was sixteen, he lived still ignorant of G.o.d, meaning of the devout knowledge and fervent love of G.o.d, for he was always a Christian: he never ceased to bewail this neglect, and wept when he remembered that he had been one moment of his life insensible to the divine love. In his sixteenth year he was carried into captivity by certain barbarians, together with many of his father's va.s.sals and slaves, taken upon his estate. They took him into Ireland, where he was obliged to keep cattle on the mountains and in the forests, in hunger and nakedness, amidst snows, rain, and ice. While he lived in this suffering condition, G.o.d had pity on his soul, and quickened him to a sense of his duty by the impulse of a strong interior grace. The young man had recourse to him with his whole heart in fervent prayer and fasting; and from that time, faith and the love of G.o.d acquired continually new strength in his {600} tender soul. He prayed often in the day, and also many times in the night, breaking off his sleep to return to the divine praises. His afflictions were to him a source of heavenly benedictions, because he carried his cross with Christ, that is, with patience, resignation, and holy joy. St. Patrick, after six months spent in slavery under the same master, was admonished by G.o.d in a dream to return to his own country, and informed that a ship was then ready to sail thither. He repaired immediately to the sea-coast, though at a great distance, and found the vessel; but could not obtain his pa.s.sage, probably for want of money. Thus new trials ever await the servants of G.o.d. The saint returned towards his hut, praying as he went, but the sailors, though pagans, called him back, and took him on board.