The Lives of the Saints, Volume II (of 16): February

Now when Polyeuctus declared himself openly to be a Christian, and rebuked idolatry, being tried by the persecutors, he was for a long time tortured. And when he had been a long while scourged with rods, the tormentors were weary, and endeavoured to persuade him with bland speeches and promises, to return to the worship of the gods. But he, remaining immoveable in the confession of the Lord, and deriding them, was more furiously beaten.

Then came his wife and only son, and she filled the place with her cries, and held out to him his son, alleging his marriage ties, with many tears and sighs, and laboured to call the saint from martyrdom, by the thoughts of his son, of his wealth, and of his friends. But he, divinely inspired, could not be separated from Christ by any temptations, but all the more exhorted his wife to desert her idols and believe in Christ.

Now when the governors saw that the constancy of the martyr was not to be shaken, they pronounced capital sentence against him. And when the martyr heard this, he gave thanks, and praising God, was led to the place of execution, confirming the faithful with his holy exhortations, so that not a few of the unbelievers were converted. Then, turning to the Blessed Nearchus, he announced to him that he should follow him according to mutual agreement; and bidding him farewell, died a glorious death.

S. CASTOR, P. C(END OF 4TH CENTURY.)

[Cologne, Belgian, Treves Martyrologies. The accounts we have of him are not of any great antiquity.]

S. Castor was ordained first deacon, and then priest, by S. Maximus, second bishop of Trèves. He was appointed to preach the Gospel at Carden, on the Moselle, where is a church founded by him. A popular legend represents him as having asked of a boat which was going up the river with a load of salt, a small quantity of that useful condiment, which was however refused him; but when the vessel was shortly after nigh sinking in a storm, Castor saved it by making the sign of the cross over the tossing waves. His body, or part of it, was translated in after years to Coblenz.

S. MARTIAN, H(ABOUT 300.)

[Commemorated by the Greeks with special solemnity on this day. Authority: – A Life written by a contemporary. Anciently, S. Martian was venerated at Constantinople in the Church of S. Peter, with great honour, probably because his relics reposed there.]

Martian was a native of Cæsarea in Palestine. At the age of eighteen he retired to a mountain near that city, where he lived for twenty-five years among many holy solitaries in the practice of all virtues. A courtesan of Cæsarea, called Zoe, having heard of his sanctity, moved by an evil spirit, resolved to endeavour to lead him into sin. One stormy night she presented herself at his door, and cried to be admitted. "Have pity on me!" she pleaded, "I fear the wild beasts, I have lost my way!" Then he admitted her, and when she used all her efforts to fascinate him, and he felt his heart rebel against the law of God, by a sudden act of resolution, he thrust his legs into the fire, crying, "O Martian! how feels this fire to thee now? Yet it is not comparable to that which the devil kindles to consume the sinner."

The woman, horror-struck at his proceeding, was filled with shame at her wicked purpose and manner of life. She burst into tears, and entreated the holy man to give her a rule whereby she might conform her life to the will of God. Then he sent her to S. Paula,41 who governed a convent at Bethlehem, who received her; and Zoe became a model of penitence, eating only once a day, and sometimes spending two days without food; sleeping on the bare ground, and ever bewailing with many tears her former wicked life.

Martian, after his legs were healed, resolved to escape to some place where he could not be tempted so readily. He therefore found a rock at some little distance from the shore, in the sea, and in that was a cave. Martian spent six years in this solitude, deprived of all human consolations, but full of joy in being separated from all creatures who might draw his heart from God. After the lapse of six years, one stormy day a vessel was wrecked near his islet, and a girl, who was one of the passengers, managed to save herself upon the rock of Martian. The hermit was placed in a sore predicament; he had no wish for the society of a young damsel in his place of retreat, and yet he had no power to drive her from her refuge. He therefore said to her, "My daughter, we must not both live here together. In two months a ship will touch on this island to bring me what is needful for my support. Till then there is bread and water in my cave. Take it, and live here; when the ship arrives, tell the captain how you came here, and he will take you on board and convey you to the main land." Then he flung himself into the sea and swam ashore. For two years he wandered without finding a home, but at last died at Athens. The girl left on the island, had, in the meantime, become attached to the solitary life, and when the boat arrived, she besought the ship-master to give her a warm dress, some wool to spin, and bread and water. The captain readily promised to do as she required, and returned shortly after with his wife, bringing her all she needed; and from that day he came to the island every three months, bringing her what she needed, during the six years she lived there.

S. MODOMNOC, C(6TH CENT.)

[Irish Martyrologies. Sometimes called S. Domnoc.]

This saint, who is greatly reverenced in Ossory, was a pupil of S. David in Wales, but a native of Ireland, a member of the princely house of the Nialls, son of Saran, and fourth in descent from Eugene, one of the sons of Neill Neigilliach. After having spent some time in Wales in the little monastery cultivating flowers and vegetables and bees, he returned to his native island. And as he mounted the ship, his bees swarmed, and settled on the boat. So Modomnoc took the swarm with him to the Emerald Isle. After his return home he served God at Tiprat Fachtua, in the west of Ossory, near the Suir, now Tibrach, in Kilkenny.

S. LICINIUS, B. C(ABOUT A.D. 617.)

[Roman Martyrology. Usuardus, Gallican Martyrologies, &c. Authorities: – Two ancient lives, one by an anonymous author, the other by Marbod, archdeacon of Angers, and afterwards Bishop of Rennes.]

This saint was born about the year 540, and at the age of twenty was sent to the court of King Clothaire I., whose cousin he was. He was made Count of Anjou by King Chilperic, and was about to be married in 578, when, on the wedding morning, the bride was struck with leprosy. This incident so affected Licinius, that he renounced the world; and in the year 600, was elected bishop of Angers, where he set an example of great piety and zeal. He is called in French Lessin.

S. ERMENILDA, Q. ABSS(ABOUT A.D. 700.)

[Wytford, Maurolycus, Carthusian Mart. of Cologne, Ferrarius and Cansius. Authorities: – Bede, John of Brompton, the Historia Eliensis, &c.]

Ermenilda was the daughter of the saintly queen of Kent, Sexburga, who after the death of her husband, and regency till her son was of age, retired to Ely, where she became abbess. Ermenilda was married to Wulfhere, king of Mercia, and became the mother of S. Wereburga. She used all the influence which the love of her husband gave her to extirpate the last vestiges of idolatry in the country which had been the centre and last bulwark of Anglo-Saxon heathenism. The example of her virtues was the most effectual of sermons, and it was, above all, by her incomparable sweetness, her pity for all misfortunes, her unwearied kindness, that she touched the hearts of her subjects most. Like her mother, it was her desire to offer herself entirely to God; to whom she had finally led back her people; as soon as she became a widow, she took the veil like her mother, and under her mother – for it was to Ely that she went to live in humility and chastity, under a doubly maternal rule. The mother and daughter contended which should give the finest examples of humility and charity. At last, and still following in her mother's steps, Ermenilda, on the death of Sexburga, became abbess, and was thus the third princess of the blood of the Uffings who ruled the flourishing community of Ely. The local chronicle affirms that it was not her birth, but her virtues, and even her love of holy poverty, which made her preferred to all others by the unanimous suffrages of her numerous companions. She showed herself worthy of their choice; she was less a superior than a mother. After a life full of holiness and justice, her soul went to receive its eternal reward in heaven, and her body was buried beside those of her mother and aunt, in the church of the great abbey, which had thus the singular privilege of having for its three first abbesses, a queen of Northumbria, a queen of Kent, and a queen of Mercia.

S. GREGORY II., POPE(A.D. 731.)

[Roman and other Western Martyrologies on this day, though he died on Feb. 10th.]

S. Gregory II. was ordained sub-deacon by pope Sergius I., and under the four succeeding popes he acted as treasurer and librarian to the Church in Rome. When elected pope, he signalized himself by his unwearied zeal in defending the pure faith against heresy, and in combating the Iconoclasts who, protected by the Emperor Leo the Isaurian, waged war against sacred pictures and images.

The tyrant sent officers on several occasions to murder the holy pope; but he was so faithfully guarded by the Romans, that he escaped unhurt. He held the pontificate fifteen years, eight months, and twenty-three days, and died on Feb. 10th, 731.

S. FULCRAN, B. C(A.D. 1006.)

[Gallican Martyrology, Authority: – A Life by Bishop Bernard Guido, compiled from ancient notices and lives of this saint, published by Bollandus.]

The blessed Fulcran was a native of Lodeve, in the archdiocese of Narbonne, in France; and from his childhood exhibited marked piety. He was educated by Theodoric, Bishop of Lodeve, who also ordained him. On the death of Theodoric, the city elected Fulcran to be his successor; and he was consecrated at Narbonne by Archbishop Imerick, on the 4th February, 949. His zeal and humility endeared him to his flock, as did also his abundant charity in time of famine. Having been told of a certain neighbouring bishop that had fallen into heresy, Fulcran, in a moment of indignation, without weighing his words, exclaimed, "The man deserves to be burnt!" Shortly after he heard that the people had burnt the bishop alive. He was at once filled with remorse, fearing lest his rash and uncharitable speech should have been reported, and encouraged the people to commit this crime. Unable to find rest of conscience, he went to Rome, and entering the city, tore the clothes off his back, and bade his companions beat him through the streets with thorn branches, till he reached the Church of S. Peter, where he made his confession with many tears. After this, he returned to his diocese, but again feeling agonies of remorse, revisited Rome, and again a third time, subjecting himself to various penances. When his end drew near, he announced it to his friends, and the rumour spreading, multitudes poured to Lodeve to see him for the last time, and receive his parting benediction. Though consumed with fever, he said Mass in the Cathedral before all, and weeping, prayed for his flock; then he blessed the tomb he had ordered to be prepared for himself, and died peacefully shortly after.

S. CATHARINE DE RICCI, V(A.D. 1590.)

[Roman Martyrology. Canonised by Pope Benedict XIV, in 1746.]

S. Catharine, born of the noble Ricci family at Florence, from her infancy exhibited a precocious piety. Being placed in a convent when young, she prayed every day before a crucifix, shedding many tears, and meditating continually on the passion. She afterwards entered the Dominican convent of S. Vincent, in the town of Prato. She was asked to come home, but refused to revisit her parents till they had given her a promise that they would not oppose her vocation. At the age of thirteen she embraced the religious profession.

The grace of God descended upon her in abundant measure, and she is said to have received from our Blessed Lord the ring of espousal, and the stigmata. Being at Prato, she is said also to have seen and conversed with S. Philip Neri, who was then in Rome. At length after a life of great self-denial and continual ecstasy, exhausted by grave sickness, and strengthened with the sacraments of the Church, she departed to her rest, in the year 1590, in the sixty-ninth year of her age, on Feb. 2nd.

February 14

SS. Vitalis, Fechula, Zeno, MM. at Rome.

S. Eleucodius, B. of Ravenna, a. d. 112.

S. Valentine, P. M. at Rome, a. d. 269.

S. Valentine, B. M. at Teramo in Umbria; circ. a. d. 273.

SS. Modestine, B., Florentine, P., and Flavian, D., at Avellino in Italy.

S. Maro, H. in Syria; circ. a. d. 370.

S. Abraham, B. at Carrhæ, in Mesopotamia; circ. a. d. 390.

S. Auxentius, Ab. in Bithynia; circ. a. d. 470.

S. Antonine, Ab. at Sorrento; circ. a. d. 830.

SS. Bruno, B., and Eighteen Companions, in Prussia, MM. a. d. 1008.

S. VALENTINE, P. M(A.D. 269.)

[All Western Martyrologies. Acts contained in those of SS. Marius, Martha, Audifax, and Habachuc.]

THIS saint was a priest of the Roman Church, and was put in chains by Claudius II. for having assisted the martyrs during the Emperor's persecution of the Christians. Calpurnius, the prefect of the city, who had charge of him, intrusted him to the care of Asterius, his chief officer. S. Valentine used his opportunity, and preached the faith to his guard, and restored sight to his adopted daughter. Asterius was converted and baptized with his whole family, and confirmed by a bishop named Callistus. Claudius hearing this, condemned Valentine to be beaten with clubs, and afterwards beheaded. He suffered on the Flaminian Way, on February 14th, a. d. 269.

The body of S. Valentine is preserved in the Church of S. Praxedis, in Rome; but the head in that of S. Sebastian. Much difficulty is caused by the great number of relics of saints called Valentine, commemorated on the same day, but of whose acts nothing is known.

There is a S. Valentine, bishop and martyr, whose body is preserved at Baga, in the Asturias, and the head at Toro, on the Douro.

The body of a S. Valentine, together with that of a S. Albinus, and S, Paulianus, Bishop of Rieux, are preserved at Annecy. The body of another S. Valentine, M. at Rome, was extracted from the cemetery of S. Calixtus, and given by Pope Urban VIII. to the monastery of Socuellamos, in Albacete, in Spain. Another body claiming to be that of a S. Valentine, Roman martyr, is venerated in Belgium, at Hamme; this body was extracted from the catacomb of S. Laurence on the Flaminian Way, and given by Pope Gregory XV., in 1623, to Count Louis Egmont; part of these relics were translated to Armentières on the Lys, upon the French frontier. Again, another body of a S. Valentine, martyr at Rome, was found in the catacomb of S. Cyriac, and was given in 1651 to the Jesuits of Ghent. The name was so common in the later period of the Roman Empire, that it is probable there were many martyrs of the same name. This is proved by the discovery in the catacombs of three, with the palm branch and bottle of blood. Besides, the ancient Martyrology, called that of S. Jerome, mentions on this day, "In Africa, Valentine and twenty-four soldiers, martyrs," of whom nothing further is known. There was also a S. Valentine, first Bishop of Teramo, in Umbria, who having healed the crippled son of one Crato, a citizen of distinction, was seized and beheaded by order of the governor, about the year 273.

S. ABRAHAM, B. C(ABOUT A.D. 390.)

[Greek Menæa. Authority: – The Philotheus of Theodoret, c. 17.]

Abraham was a native of Cyrus in Syria, and a monk, who, moved by desire to spread the kingdom of God, visited the Lebanon in the quality of a merchant buying nuts. And whilst there he collected the Christians into his hut, and together they recited the divine office in a low tone. But when the heathen heard the subdued strains of music, they supposed that they were engaged in incantations, and assembled about the house, then climbed upon the roof, broke it, and poured down dust and sand upon those within, to choke and bury them. However some of the elders of the village interfered, and the half-stifled Christians were drawn out of the house, and bidden to depart. After this the taxgatherers of the Emperor came round, and the people being hardly able to pay, Abraham went to Emesa and begged the money, and then, returning, paid the tax for the whole village, thereby completely conciliating the barbarous people, who at once insisted on his remaining among them, and teaching them the way of God. He accordingly sought priest's orders, and became their pastor for three years, till he was elected Bishop of Charan. In his new position he remained a monk, living on lettuces and water, and never using a bed for rest, nor fire for warmth. Every night he chanted forty hymns, interspersed with prayer, and slept seated in his chair. The Emperor Theodosius visited him, having heard of his fame, and found him a poor old man in a country smock, unable to speak a word of Greek.

S. AUXENTIUS, AB. P(ABOUT A.D. 470.)

[Commemorated on the same day by Greeks and Latins. Authorities: – A life by a contemporary and a disciple; mention also by Sozomen, who wrote his history before Auxentius had retired from the world, and whilst the saint was setting a holy example in the court of Theodosius the Younger.]

S. Auxentius was the son of Abdas, a Persian Christian, who had fled to Syria from the persecution of king Sapor. In the reign of Theodosius the Younger, Auxentius visited Constantinople, to see his uncle, who had a charge in the imperial guard; but finding that he was dead, he attached himself to the court, and was placed in the fourth company of the guards. He was well built, handsome, active, and strong, and to these bodily perfections was added a lively intelligence, and rigid rectitude. Sozomen says that he was especially commendable at this period for his piety towards God, the purity of his morals, his learning in profane and ecclesiastical sciences, and his courtesy and gentleness.

By this conduct he preserved himself from the contagion of the world, and drew upon himself such heavenly benediction, that, before renouncing a secular life, he received of God the gift of miracles. He associated with pious persons, but chiefly with a solitary named John, who lived as a recluse in the Hebdon, a suburb of Constantinople. He visited this man frequently in company with Marcian and Anthimius, both at that time laymen like himself, but afterwards priests.

At length the voice of God spake so clear in the soul of the young officer, that he could not mistake its import, and renouncing his position in the court, about the year 446, he retired to a mountain in the neighbourhood of Chalcedon, in Bithynia, where he hoped to live unknown to men. His dress consisted in a sheep-skin, and he had no shelter from the rain and snow. When he prayed, he ascended a rock, and then, raising his hands and eyes to heaven, his heart swelled with joy at the thought of his disengagement from all creatures. But he had not spent a month in this retreat before he was discovered by some shepherd boys, who sought, crying, some strayed sheep. When they first saw him, they ran away screaming, thinking he must be some mountain goblin, but he called after them, and asked them the cause of their sorrow; and when they plucked up courage and told him their grief, he bade them be of good cheer, their sheep were on the left side of the mountain. The boys, having recovered their sheep, returned to their parents, who hastened to visit the strange man. They found him on his rock in the attitude of prayer, with uplifted hands. After this, many people resorted to him, and he instructed them in their duty to God, and healed many that were sick and possessed.

The heresy of Eutyches, which consisted in denying the duality of natures in Christ, then imperilled the Church. Nestorius had denied that "God and Man made one Christ." Eutyches denied that in Christ the nature of man and the nature of God remained distinct. "Was Christ of two natures after the Incarnation, or of only one?" he was asked at his trial. Eutyches replied, "Of two natures before the union; but after it, I acknowledge but one." Eutyches being the chief abbot in Constantinople, his views had influenced many of the religious there and throughout Asia Minor. A general council met at Chalcedon, in 451, to try Eutychianism, into which so many had fallen in their eagerness to escape Nestorianism. The Emperor Marcian sent messengers to Auxentius to demand of him a confession of his faith, and his presence at the council. He now inhabited a little cell, which had been built for him. The messengers spoke to him through the window; Auxentius refused to be mixed up with the controversy, and shut his window in their faces. They beat at his door, and endeavoured to break in, but in vain. Then he opened to them his window once more, and asked, "My fathers and my brethren, of what error am I accused?" They replied that his presence was required at Chalcedon. Auxentius said that he believed that the Word had truly taken flesh in the womb of the holy Virgin, ever virgin; and that he adored Him as the only Son of God the Father, and that He was without beginning as to His Godhead, but that He assumed flesh in the end of time; and that it was heresy to declare that the Son of God was man only. This reply showed that Auxentius was profoundly ignorant of the subject of dispute; it was a theologic point that had not been raised when he lived in the world, and it had not invaded and troubled his retreat on Mount Oxia. As the messengers still insisted on his accompanying them, he opened his door reluctantly, and came forth, so fearfully emaciated, ragged, and covered with sores, that their hearts were moved with pity and veneration. As he stepped over the threshold one of his nails fell from off his foot, and one of the company reverently stooped to pick it up. Then the hermit recoiled in shame and indignation, exclaiming, "What! am not I a man like you? I pray you, spare me this distress." As he was too feeble to ride, he was mounted on a car, and thus conveyed to Chalcedon, followed by troops of poor, amongst whom he had distributed the charities placed at his disposal by rich visitors, and surrounded by multitudes bearing their sick, so many of whom were healed by the benediction of the saint, that his guards were astonished and irritated, believing him, at heart, to be an Eutychian. Under the same impression, the monks of the monastery of Phileas, with whom he was placed, treated him with roughness, lodging him in an obscure cell without window; but placing a candle and a basket of dates beside him, to prove him; as also a little child, to watch him. At the end of a week they opened the cell, and found the candle still burning, and the fruit untouched. The child said that the holy man had spent the time in prayer and praises, and that angelic forms had surrounded him, and a dove had brought him food. The saint was next taken to the monastery of the abbot Hypacius, where he was received with much cordiality; and thence he was brought before the Emperor at Constantinople, and required to subscribe to the decrees of the Council of Chalcedon. "If the council has decided nothing contrary to that of Nicæa, if it has declared that Jesus Christ our Lord was truly incarnate, and that the holy Virgin is truly the Mother of God, I will gladly communicate with it." The prince, satisfied with this answer, embraced him, and commanded him to be conducted to the great church. He sent also to the patriarch of Constantinople, to show him the decrees of the Council of Chalcedon, concerning the errors of Eutyches. The saint went to the church followed by a crowd. He read the Acts of the council, and declared that he thoroughly and heartily agreed with them. It is probable that he was then ordained priest, but his historian does not state the time of his reception of holy orders. He then returned to the monastery of Hypacius, and asked to be allowed to inhabit Mount Sinope, instead of Mount Oxia. This mountain was nearer to Chalcedon than that on which he had before resided. It was very high, barren, and deficient in springs. Thither he was conducted by the monks of the monastery of Hypacius, singing hymns; a little hut was erected for his accommodation in a cave, with a window, through which he could receive food, and converse with his visitors. Here he spent some years, becoming more and more emaciated and covered with wounds. Those who visited him in the morning, he retained with him till the hour of Tierce, after which he dismissed them; those coming after, he kept till Sext, which he repeated with them, and then sent them away. He composed hymns and spiritual songs, which he taught to those who came to him, and made them sing them along with him. He daily preached to the people, and gave them instruction in the faith, and how to conduct themselves in the most difficult circumstances. His sermons produced a most striking effect, and many who heard him renounced the world, and adopted the religious habit.