The Lives of the Saints, Volume III (of 16): March

Upon this the three men disappeared. These visions confirmed him in his resolution of separating from the world. He disclosed to his wife the desire of his soul, and entreated her, for the love of God, to give him permission to fulfil this vocation. She consented with calm resignation, and Nicolas began at once to arrange the affairs of his house, assigning to each of his children his part of the inheritance. He then assembled all his household, – his old father, 70 years of age, his wife, his children, and his friends; he appeared before them barefoot and bareheaded, clothed in the long robe of a pilgrim, with a staff and chaplet in his hand; he thanked them for all the kindness they had shown him, exhorted them for the last time to fear God before all things; then he gave them his blessing, and departed. That this separation was a trial to him, was evidenced by his frequent expressions of thankfulness to God that He had strengthened him to overcome for His service the love he bore to his wife and children.

Nicolas set out with a tranquil heart for the place which God had chosen for him. Crossing valleys and mountains, he arrived at the limits of the Confederation. When not far from Aarau, at a spot whence he could see beyond the frontiers the little town of Liechstall, he had a remarkable vision. The town, with its houses and towers, appeared to him enveloped in flames. Terrified with this spectacle, he entered into conversation with a peasant whom he found in a neighbouring farmhouse, and made known to him his purpose, begging him to point out a solitary spot where he might be able to carry it into effect. This man counselled him to remain in his own country; because, as the Confederates were not always well received in other parts, he might be unfavourably regarded, and his retreat be disturbed. Brother Nicolas thanked his host for this good counsel, and turned his face again towards home. He rested not till he reached Melchthal, his native place; where he repaired to one of his pastures called the Kluster. There he made a little hut of branches and leaves under a larch tree, in the midst of thorny bushes, and remained without discovery till the eighth day, neither eating nor drinking, but absorbed in prayer. Some hunters in pursuit of game first became aware of his retreat, and spoke of him to his brother, Peter von der Flue, who visited him, and besought him not to suffer himself to die of hunger in so wild a solitude. Brother Nicolas assured him that he need be without uneasiness on his account, as he had experienced no evil result up to that time. Nevertheless, that he might not seem to tempt God, he sent secretly for the curé of Kerns, named Oswald Isner, and acquainted him with the whole case. This good man gave the following testimony after the hermit's death, as may be read in the parish record of the year 1488: —

"When Bro. Nicolas had passed eleven days without food, he sent for me, and asked me whether he should take some nourishment or continue his trial, as he had always desired to be able to live without eating, in order that he might be more effectually separated from created things. When I saw that this could come only from the source of divine love, I counselled Bro. Nicolas to persevere as long as he was able; and from this time to the day of his death, a period of more than twenty years, he continued to dispense with bodily food. As the pious brother was more familiar with me than with any other person, I sought earnestly to learn from him how his strength was sustained; and one day he told me, in great secrecy, that when he assisted at Mass, and the priest communicated, he received a strength which enabled him to refrain from all other nourishment."

When the fame of this miraculous life spread abroad, people flocked from all parts to see a man whom God had so distinguished, and to convince themselves of its reality by personal observation. His quiet life was, in consequence, so much disturbed, that he determined to seek a more isolated spot. After traversing several of the wildest valleys with this intention, he beheld above a gloomy gorge, down which the Melch precipitates itself with deafening roar, a brilliant light descending from heaven. Obedient to this indication of the will of God, he built there a little hut. But the same year, his neighbours, the inhabitants of Obwalden, edified by his holy life, built him a chapel with a small cell attached, and presented it to him as a mark of their affection. Brother Nicolas entered this new dwelling, and continued there to serve God in the same supernatural life. Meanwhile, the renown of his extraordinary mode of existence extended far and wide: many were unwilling to believe that a man could thus live miraculously by the sole grace of the Almighty, whilst others glorified God on his behalf.

The magistrates of the canton, desiring to verify the fact of the monastic life of Blessed Nicolas, sent officers, who, for the space of a month, occupied day and night all the avenues of his retreat, in order that no person might bring provisions. Thomas, suffragan bishop of Constance, subjected the brother to a similar test when he consecrated the chapel; and after him bishop Otho visited the hermit. The archduke Sigismund of Austria sent, for the same purpose, his physician, the learned and skilful Binhard de Horneck, in order that he might attentively observe Nicolas during several days and nights. Frederick III., the emperor, also appointed delegates to examine him; but all these expedients served only to confirm the truth. Those who visited him were so struck with the piety and humility of the servant of God, that all their doubts vanished, and they left him penetrated with the most profound respect. When asked how he could exist without food, his simple reply was, "God knows."

It was only on Sundays and festival days that he left his cell, and assisted with the rest of his parishioners at divine service in the church of Sachseln. Once a year he repaired to Lucerne for the great procession, and to visit the celebrated places of pilgrimage. When the journey became too fatiguing on account of his advanced age, and the gifts of pious persons enabled him to procure the services of a priest, he heard Mass daily in his own chapel, and confessed and received the Holy Communion frequently. He consecrated to the service of God all the hours from midnight to midday, at which time he prayed and meditated, especially on the passion of Jesus Christ our Saviour, who, as he said, communicated to him in the exercise a miraculous strength, a supernatural food.

During the remainder of the day, from midday to the evening, he received those who visited him; or, when the weather was fine, he would traverse the mountains praying, or visit his friend, Brother Ulrich, and converse with him on divine things. Ulrich was a German gentleman, originally from Bavaria, who, after many remarkable adventures, had quitted the world to establish himself near Nicolas, in this solitude. Lodged in the hollow of a rock, he led a life similar to his, save only that he could not dispense with food, which the pious country-people provided for him. In the evening Brother Nicolas resumed his prayers; then he went to take a short repose upon his couch, which consisted only of two planks, with a piece of wood or a stone for a pillow.

At this period the cities and states of the Swiss Confederation were at the height of their prosperity; the fruit of three memorable victories over the forces of the Duke of Burgundy.

Six years had not elapsed since the first of these – that of Granson. In this famous engagement, the Confederates had humbled the haughty arrogance of Charles the Bold: his fine army, three times stronger than their own, had been cut in pieces; and this hitherto unconquered hero, the master of the richest provinces on this side the Alps – the two Burgundies, Gueldres, and almost all Belgium, – this warrior, before whom France trembled, and whom Lorraine had been unable to resist, fled from the field of battle with only six companions. Four hundred pieces of artillery, six hundred banners, his ducal hat, his sword of state, the three large diamonds, celebrated throughout Europe, which were destined at a subsequent period to adorn the crowns of mighty potentates; – in a word, a camp which was unequalled in richness and magnificence throughout Christendom, and could only be compared to the camps of the Turks, fell into the hands of poor mountaineers, who, with the help of God, had defended their liberty against the cupidity and pride of a foreign foe.

The second battle took place on the plains of Morat. Charles of Burgundy was again routed with enormous loss, and obliged to fly a second time, having with him only thirty men. The Confederates, after the battle, fell on their knees in thanksgiving for the success of their arms; the trumpets poured forth a joyous blast; messengers, decorated with green branches, ran in all haste through the towns and villages, and the bells rang out exulting peals.

The third of these great battles was fought by the Swiss near Nancy. The Burgundian, in his despair, had collected all that remained of his forces, and having on this occasion to contend with troops superior to his own, he displayed a valour worthy of his name and ancestors. But all his efforts were in vain; and Charles, the last of his house on the throne of Burgundy, was once more totally defeated.

The reputation of the Swiss became so great in consequence of these successes, that the most powerful princes of Europe sent ambassadors to their assemblies, and sought their alliance. At the negotiations held at Zurich, in 1478, for concluding peace with Burgundy, were to be seen envoys from the emperor of Germany, the king of France, the Archduke of Austria, and counts and lords from far and near. The Swiss had no longer a single enemy to fear.

The immense booty taken from the Burgundians, and the payments made on various accounts by France, had occasioned large sums of money to circulate among the people; and the Swiss had lost something of their pure and disinterested love for their country.

At the close of the year, 1481, on S. Thomas's Eve, the deputies of the Cantons met at Stanz, in Unterwalden, for deliberation on matters of the highest importance connected with the welfare of the Confederacy. The minds of the delegates had been already so warped by jealousy and selfishness, that the members of the assembly of Stanz could come to no mutual understanding, and were unceasingly embittered against each other. There were two parties in the assembly at variance with each other; that of the towns, and that of the country. The peasants of Uri, of Schwytz, and Unterwalden desired peace, and distrusted the ambition of the citizens, who would draw them needlessly into war. They sought to maintain the Swiss Confederation within its ancient limits, and were not disposed to strengthen the opposite party by the admission of new towns. On the contrary, the towns of Lucerne, of Berne, and of Zurich exerted themselves to obtain admittance into the Confederation for Soleure and Friebourg; because they themselves lay exposed to the attacks of the enemy, Switzerland not having as yet any natural frontier; and these towns had fought faithfully for Switzerland in the wars against Charles, and the Confederates in the hour of danger had promised to admit them into the league.

To this source of discord was added the envy excited by the division of the Burgundian booty. It was in vain that the cantons of Glarus and Zug sought to interpose their mediation, and that meetings were held in various places to reconcile differences. And now the Confederates were assembled for consultation for the last time at Stanz. The animosity of party, however, was so great, that after three sessions of angry debates, the members rose with agitated countenances, and separated without taking leave of one another, to meet again, perhaps, only in the conflict of civil war. That which neither the power of Austria, nor the fury of Charles of Burgundy had ever been able to accomplish, the Swiss were themselves in danger of bringing about by their own internal dissensions; and the liberty and happiness of their country stood in jeopardy.

These considerations filled all good citizens with sorrow and alarm, and, amongst others, a curé of Stanz, named Henry Im Grand, a man full of zeal for the good of his country. As he reflected on the danger which threatened her, his thoughts turned to Brother Nicolas. "This man," said he to himself, "is, perhaps, the only one whose voice will command attention now," and, taking his staff, he went in quest of him. Brother Nicolas replied to his entreaty to come to Stanz with his usual gravity: "Return," said he, "tell the envoys of the Confederation that Brother Klaus has something to propose to them."

The priest, full of hope, resumed his journey with all possible speed; he hastened to the inns where the deputies were preparing for departure, and conjured them to be again reconciled, and to listen for the last time to the counsels and proposition of the pious hermit. They consented; and some hours after, the brother appeared in the midst of the assembly.

Notwithstanding his great age, Nicolas had performed this long and difficult journey without resting; his fine majestic figure – which time had scarcely bent, was seen advancing across the market-place of Stanz to the town-hall. He wore, according to custom, his simple, dark-coloured dress, which descended to his feet; he carried his chaplet in one hand, and grasped his staff with the other; he was, as usual, barefoot and bareheaded; and his long hair, a little touched by the snows of age, fell upon his shoulders. When the holy man entered the hall before all the Confederates, they rose with one accord to greet him. After a few moments, silence was broken by the sonorous voice of the hermit, who addressed them with earnest words, and God gave such grace to his words that in one hour all difficulties were smoothed away, and base passions were silent through shame before the severe counsel of a man who appeared before this assembly with hands raised towards heaven, as a prophet sent from God.

The Confederates, in accordance with Nicolas's advice, received into their league the towns of Freibourg and Soleure; the ancient treaties of alliance were confirmed, and further consolidated by being established on the basis of new laws unanimously enacted. The pacification of all the Swiss cantons, the maintenance of public order, and of the authority of the magistrates against disturbers of the peace, the division of booty according to the rule given by Nicolas, – such were the points upon which the Confederates, who had so long contended with so much animosity, came this same day to an entire agreement.

The brother returned the same evening to his peaceful hermitage. At Stanz the bells were rung, and sounds of rejoicing floated across the lakes and through the valleys to all the villages and towns of Switzerland, from the snowy heights of S. Gothard to the smiling plains of Thurgau. There was as much joy and gladness everywhere as after the victories of Granson and Morat, and with as just cause; for there the Confederates had delivered their country from foreign enemies; here they saved it from their own passions. Their true deliverer, who had obtained from them this victory over themselves, was the poor Brother Nicolas, and as such he was everywhere recognised and extolled.

The towns and countries of the Confederation, and above all, Soleure and Freibourg, satisfied with the happy termination of their dissensions, testified their gratitude to the brother by sending him letters of thanks and precious gifts. He accepted the latter only when they were destined to adorn his chapel. Berne sent a courier with a letter of thanksgiving and a handsome present. The answer which the brother returned, through the medium of his son John, exists to this day in the archives of Soleure, to which city it was presented by Berne. From this time the general veneration for Brother Klaus increased continually.

Nicolas lived six years longer in his peaceful retreat, rich in benedictions. At length the time arrived when God would call His faithful servant from the miseries of the world to eternal joy.

Before his death, God sent him a sharp sickness, in which he suffered indescribable pain. In this condition of suffering he turned from side to side, writhing upon his couch like a worm trodden under foot. These frightful pains lasted eight days. He bore them with perfect resignation, and continued to exhort those who surrounded his bed of death so to conduct themselves in this life as to leave it with a peaceful conscience. "Death," said he, "is terrible; but it is still more terrible to fall into the hands of the living God." When his pains were a little relieved, and the moment of death drew near, Nicolas desired with all the ardour of devotion to receive the sacred Body of the Saviour, and to be strengthened by the Sacrament of Extreme Unction. Near the dying man stood his faithful companion, Brother Ulrich, his old friend Henry Im Grand, and the pious anchorite, Cecil, who after his death led for seventy years the same solitary life in a neighbouring cell; his faithful wife and children also gathered round him. In their presence he received the holy Sacraments with tokens of deep humility; then he thanked God anew for all the benefits He had dispensed to him, prostrated himself, and died the death of the just.

This event took place on the first day of the spring of the year 1487, the feast of S. Benedict, the same on which seventy years previous he was born.

The lily had been the favourite symbol of this pure calm soul; the lily in flower, resplendent with a divine glory, was Brother Klaus himself, the humble servant of God, whose name, it is said, even S. Charles Borromeo never pronounced but with uncovered head.

The skeleton of Brother Klaus reposes in a shrine above the high altar of the Church at Sachseln, where also are preserved the habit, staff, and rosary of the saint. A contemporary portrait exists in the town-hall of Sarnen. He is represented as deadly pale, with deep sunk eyes, which are red with constant weeping. His chapel and hermitage are still shown in Melchthal.

March 23

S. Proculus, B. of Verona, 4th cent.

SS. Fingar, Piala, V., and Companions, MM. in Cornwall, circ. A.D. 450.

S. Victorian, Proconsul of Carthage, and Companions, MM., circ. A.D. 484.

SS. Liberatus, Physician, and Companions, MM. in Africa, circ.A.D. 484.

S. Benedict, Monk in Campania, 6th cent.

S. Ethelwold, P.H. in the Isle of Farne, circ. A.D. 723.

S. Alphonso Toribio, B. of Lima, in Peru, A.D. 1606.

B. Joseph Oriol, P. at Barcelona, A.D. 1702.

S. PROCULUS, B. OF VERONA(4TH CENT.)

[Modern Roman Martyrology. Maurolycus, Greven and Canisius give Dec. 9th; Galesinus gives both days. The Roman Martyrology says that S. Proculus confessed Christ in the persecution of Dioclesian; all the other Martyrologies, that of Verona included, and all the versions of the Acts extant make a mistake, and say he confessed under Maximin, the emperor, when he was at Milan, before Anulinus the consul. But Maximin never was at Milan; and Annius Cornelius Anulinus was consul in the year 295, when Dioclesian and Maximian were emperors; and Maximian was at Milan more than once. Anulinus was proconsul of Africa in 303, and we meet with him in the Acts of some of the African martyrs. The Acts of SS. Firmus and Rusticus are not precisely in their original form, or this error would not have crept in, of making Maximian into Maximin; otherwise they seem to be trustworthy.]

Saint Proculus was the fourth bishop of Verona. During the persecution waged by Dioclesian and Maximian against the Church, Anulinus the consul came to Milan breathing out threatenings and slaughter against the faithful. And when he had laid his hands on SS. Firmus and Rusticus, the holy bishop Proculus went to them into their prison to encourage them to strive manfully for Christ. And he kissed them and said, "Be strong in the Lord Jesus, and receive me, my brethren, as your fellow in death; for I desire greatly to be your companion, that we may have but one will and one struggle for the Lord, so that we may merit to enter into His glory and sing His praises eternally?" And they answered, "So be it." Now Anulinus had sent to have the martyrs brought before him; and the officers came to the door, and saw the old man sitting with Firmus and Rusticus, and they laughed, and said, "What does that old man want with these condemned criminals?" Then the blessed Proculus answered, "They are not condemned criminals, but crowned victors of the Lord; and would that I might share their glory!" So saying he held out his hands to the officers that they might be bound; so they bound him.

Anulinus sat on his judgment seat, and they brought before him Firmus and Rusticus, and after them the venerable Proculus. "Who is this old man?" asked the magistrate; and when they told him, Anulinus said, "He drivels, send him off." So they unbound him and beat him about the face, and drove him out of the city.

So far from the Acts of SS. Firmus and Rusticus, other accounts of S. Proculus are less authentic. According to these latter, he went to Jerusalem together with some companions, when the persecution was at an end, and was taken captive and sold as a slave; but was released, on account of his advanced age. On his way home he passed through Pannonia, and an odd story is related of the journey. The old man felt the want of a razor, and was ill-content at remaining unshaven so long. At length, passing through a country where there was no water, and unable to endure the growth on his chin and place of tonsure any longer, he summoned water out of the rock, and giving an old blunt knife to his attendant bade him shave boldly. Then wondrous to relate the bristles on the old man came off lightly, as though mown by the keenest razor.

The relics of the saint were discovered on the rebuilding of the confession or church of S. Proculus, in 1492.

SS. FINGAR, M., AND PIALA, V. M(ABOUT A.D. 450.)

[Anglican Martyrology of J. Wilson. In Brittany at Lok-Eguignar, where the church is dedicated to him; the saint is commemorated on December 14th. Colgan by mistake, February 23rd. The Life and Martyrdom of S. Fingar, written by one Anselm, but not S. Anselm of Canterbury, is fabulous.]

There was a prince named Corotic86 of Cornwall or South Wales, who was a pirate and a persecutor at once. In, or about, A.D. 450, but certainly just before S. Patrick left Munster, in 452, Corotic landed with a party of his armed followers, many of whom were Christians, at a season of solemn baptism, and set about plundering a district in which S. Patrick had just baptized and confirmed a great many converts, and on the very day after the holy chrism was seen shining on the brows of the white-robed neophytes. Having murdered several persons, these marauders carried off a considerable number of people, whom they sold as slaves to the Scots and Picts. S. Patrick wrote a letter, now extant, which he sent to these pirates, requesting them to restore the baptized captives, and some part of the booty. The letter was received with scorn, and S. Patrick was under the necessity of issuing a circular epistle against them and their chief Corotic, in which he proclaimed that he excommunicated and cut off from Christ those same robbers and murderers, and forbade Christian people receiving them and giving them meat or drink. He requested the faithful to read the epistle everywhere, and before Corotic himself, and to communicate it to his soldiers, in the hope that they and their master might return to God.

It is probable that S. Fingar was one of the sufferers in this expedition. He and his sister Piala were probably carried to Cornwall, and there put to death. But all this is very uncertain. The life by Anselm tells the story thus: Fingar or Guigner, the son of the Irish king Clito, and a convert to Christianity through the preaching of S. Patrick, fled his country to avoid the consequences of his father's wrath, together with several young nobles to Brittany, where he was kindly received by the chief of the province, and having got ample possessions from him, erected an oratory. Afterwards he returned to Ireland, and there collected nearly eight hundred faithful, among whom were seven bishops and his sister Piala. Leaving Ireland they arrived at the port of Hayle, in Cornwall, anciently called Pen-dinas, but now called Hayle, after S. Hija, an Irish virgin, who had set out after them, on a leaf of a tree which had been blown into the sea, and on which she was wafted to the Cornish coast. S. Hija received them hospitably, and forwarded them on their way. At night they reached the hut of a pious woman who invited them all in, and as there were not beds enough for the whole company, pulled the thatch off her roof, and strewed it on the floor. Then she killed her only cow, and served its meat to the holy comrades, who satisfied themselves thereon, and then S. Fingar took the skin, put the bones inside it, and having prayed, the cow rose up whole, and began to low. Theodoric – this is Anselm's version of the name Corotic – the earl of Cornwall, hearing of the passage through his lands of this large party of saints, waylaid and massacred them. S. Fingar planted his staff at his side, and stretched forth his neck, and his head was smitten off at one blow. Then a spring bubbled up from the ground moistened by his blood, and his staff grew and put forth leaves beside the holy well.