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

So closed the assembly, which has received its name from an indignant letter of S. Leo: "It was no court of justice, but a gang of robbers." This Latrocinium, it is almost needless to say, has been rejected by the Church; its decrees were reversed by the council of Chalcedon; and S. Flavian, "that second Abel," as he was called by S. Leo, was re-vindicated with honour.

S. ANGILBERT, AB(A.D. 814.)

[Some French Martyrologies. Authorities: – A life by Hariulph the Monk, which is, however, much interpolated; and a later life.]

Angilbert, a man of noble birth, was much loved by Pepin the Short, son of Charles Martel, and by his sons, Charles and Carloman. He was destined to rule one of the Archiepiscopal sees. Nevertheless, he married Bertha, daughter of Charlemagne, after he was ordained priest, with the king's consent, and by her had two sons, Nithard and Harnid.55 Charlemagne now made his son-in-law duke of the northern coast, and his office was to watch against, and resist the attacks of the Norman pirates. In his perigrinations he often stopped at Centulum, where was a monastery, and prayed with fervour at the tomb of S. Richarius (Riquier). Falling into a dangerous illness, he vowed that, should he recover, he would embrace the monastic life. On his restoration to health, he was summoned to resist the Danes, who had run their boats up the Somme, and were devastating the country on both sides. Angilbert at once went to the tomb of S. Richarius, renewed his vow, and then, buckling on his harness, fell like a thunderbolt on the pirates, and utterly defeated and exterminated them. He at once communicated his intention to his wife and to the king; neither raised any objections, and the gentle Bertha herself took the veil at the same time that her husband donned the monastic habit, in the same house of Centulum, though, probably, in a different part of the monastery.

S. Angilbert was sent on several missions to Rome. On one occasion he was charged to conduct thither Felix, bishop of Urgel, who had been condemned by a provincial council at Ratisbon, for having affirmed that Christ was merely the adopted son of God.

He died twenty-two days after Charlemagne.

February 19

S. Auxibius, B. of Solias, in Cyprus, circ. a. d. 102.

S. Gabinius, P. M. at Rome, a. d. 296.

S. Zabdas, B. of Jerusalem, a. d. 304.

S. Odran, M. in Ireland; about a. d. 451.

S. Conon, Ab. in Palestine; circ. a. d. 555.

S. Mansuetus, B. of Milan; after a. d. 680.

S. Barbatus, B. of Benevento, a. d. 682.

S. Beatus, P. at Valle-cava in Asturia, a. d. 798.

S. Belina, V. M. at Landreville, a. d. 1153.

S. Boniface, B. of Lausanne, a. d. 1265.

B. Conard, H. at Noto in Sicily, a. d. 1351.

S. AUXIBIUS, B. OF SOLIAS(A.D. 102.)

[Roman Martyrology. Greek Menæa on Feb. 17th. Authority: – A Greek life of uncertain authority, written by a native of Solias.]

SAINT AUXIBIUS was a Roman, who coming to Cyprus after the martyrdom of S. Barnabas, was baptized and ordained priest by John Mark, the companion of the apostle whose sister's son he was, and sent to Solias, the modern Lerka, in the north of the island, where he succeeded in converting to the faith a priest of Jove. After Mark had visited Alexandria, he went to S. Paul,56 who, hearing that there was a deficiency of apostles in Crete, sent Epaphras and Tychicus to Heraclias, the bishop of Crete, ordering him to place Epaphras in the See of Paphos, and Tychicus in that of Neapolis, and to seek out Auxibius, at Solias, who had been ordained by Mark, and consecrate him bishop. Amongst the converts made by Auxibius was one, a native of Solopotamus, his namesake, who was afterwards bishop. Auxibius of Solias is said to have foreseen his future elevation in the following way. One day that he and his pupil were out walking, they came to a tree, where there was pleasant shade, and beneath this they sat down to rest; whereupon Auxibius of Solopotamus fell asleep with his head against the trunk. Then a great multitude of ants, which were running over the bark, came down on his head, and the bishop thought it was a token of the future industry which his namesake would exhibit, and a sign that he would be a suitable person to receive the grace of episcopal orders. Auxibius had the happiness of converting and baptizing his brother Themistagoras, and his sister-in-law Tima; and when he was dying, he bade his disciples not open his sepulchre till the death of Themistagoras, when his brother was to be laid beside him. He then appointed his namesake to succeed him, and expired. But when Themistagoras was about to die, he felt himself unworthy to lie beside his brother, and bade that he should be entombed elsewhere, and "thus it follows," says the writer of the Life of S. Auxibius, "that to this day the sepulchre of the saint remains unopened."

S. GABINIUS, P. M(A.D. 296.)

[Roman Martyrology, and those of Usuardus, Bede, Notker, &c.; by some of these however on the 18th.]

S. Gabinius, priest at Rome, and brother of S. Caius, the pope, was father of S. Susanna, (August 11th), and was brother of the martyrs Claudius and Maximus, (February 18th), to the account of whose Acts the reader is referred. It is uncertain by what death Gabinius glorified God.

S. ZABDAS, B. C(A.D. 304.)

[Roman Martyrology. Name mentioned by Eusebius among the Bishops of Jerusalem. He is also called Zambdas and Bazas. He is said to have baptized a portion of the Theban legion, but nothing authentic is known of him.]

S. ODRAN, M(ABOUT A.D. 451.)

[Irish Martyrologies of Tamlach and Donegal; another Odran on October 27th. Authorities: – The Life of S. Patrick, by Jocelyn, the Tripartite Life, and others.]

There was a noble named Faigle, who bore a bitter hatred against S. Patrick and the Christian faith, and who resolved to murder the apostle. Now Odran, the chariot-driver, heard of his threats, and fearing for his master's life, one day, as they passed near the castle of Foilge, he said to S. Patrick, "Master, for long have I driven thee. For this once let me ride in the chariot, and do thou run beside the horse, and urge it on."

Then Patrick consented, and changed places with Odran. Shortly after Faigle rushed out upon them from an ambush, and thrust his spear through Odran, deeming him to be the apostle. Then Patrick raising his eyes, saw angels bearing the soul of his faithful servant to the mansions of eternal bliss.

S. MANSUETUS OF MILAN, B. C(AFTER A.D. 680.)[Roman Martyrology.]

S. Mansuetus is alluded to by many writers, but nothing of interest connected with him has survived; except the fact that he was present at the Roman Synod in 680, under S. Agatho, in which the heresy of the Monothelites was condemned.

His relics are preserved in the Church of S. Stephen at Milan.

S. BARBATUS OF BENEVENTO, B. C(A.D. 682.)

[Roman Martyrology, and some others. Authorities: – Two lives, one of which, very ancient, is found in MS., in Lombardic characters. Both lives seem to be genuine, and may be trusted.]

Of the early life of S. Barbatus nothing authentic is known.57 He first comes before us as a priest, zealously combating the superstition of the people of Benevento, who, though nominal Christians, retained much of their ancient heathen belief. The great objects of their veneration in the city were a golden image of a viper, and a sacred tree; and Romuald, the Lombard Duke, son of the famous Grimoald, was not more enlightened than his subjects. It is said of the tree to which they offered religious honours that they were wont to hang on it the skin of a wild beast, and shoot over their shoulders at it. S. Barbatus preached for long zealously against these abuses, but with no result; however he did not desist, but joined to his exhortations fervent prayer and rigorous fasting, for the conversion of the unhappy people. At length he roused their attention by foretelling the distress of their city, and the calamities which it was to suffer from the army of the emperor Constans, who landing soon after in Italy, laid siege to Benevento. In their extreme distress, and still more grievous alarm, they listened to the holy preacher, and renounced their idolatrous practices. Thereupon S. Barbatus gave them the comfortable assurance that the siege should be raised, and the emperor worsted: which happened as he had foretold. Upon their repentance, the saint with his own hand cut down the tree, which was the object of their superstition, and afterwards melted down the golden viper which they adored, of which he made a chalice and paten for the use of the altar. Hildebrand, bishop of Benevento, dying during the siege, S. Barbatus was consecrated bishop on the 10th of March, 663. Barbatus, having been invested with the episcopal character, pursued and completed the good work he had so happily begun, and destroyed every trace of superstition in the diocese over which he presided. In the year 680, he assisted in a council held by pope Agatho at Rome, and the year following, in the sixth general council, held at Constantinople against the Monothelites. He did not long survive this great assembly, for he died on the 29th of February, 682, being about seventy years old, nineteen of which he had spent in the episcopal chair. He is honoured at Benevento among the chief patrons of the town; in Art he appears with the golden viper under his foot, and an axe in his hand.

His relics are said to be preserved in the monastery of Monte Vergine.

S. BONIFACE OF LAUSANNE, B. C(A.D. 1265.)

[Molanus, in his additions to Usuardus. Not extensively known. Authority: – A Life by an anonymous monk of the Cistercian Order, date uncertain, but probably very little posterior to the death of S. Boniface.]

Boniface, son of a goldsmith at Cantersteen, was trained in the Cistercian monastery of Cambre, near Brussels; he afterwards studied, and in 1258, became lecturer on theology in the university of Paris. But after a while his pupils fell off, and he went to Cologne, where he taught with success for two years. He was then appointed bishop of Lausanne, where he laboured to enforce celibacy on the clergy, and some, enraged, armed themselves, and entered the church where he was celebrating mass, with intent to kill him. But a Franciscan friar, seeing his peril, ran through the streets of Lausanne calling for help; and the people crowding into the cathedral, rescued him. Boniface, despairing of his power to accomplish the work, with the consent of the Holy Father, resigned his charge, and returned to Cambre, where he died in 1265. He was buried in the choir. A small chapel has been recently erected at Cambre, by a Recollet father, Francis Vancutzen, in his honour. His festival is solemnized in Brabant in virtue of a bull of Pope Clement XI., in the year 1702. On June 25th, 1600, his relics were exhumed, and placed in a wooden coffer, by Robert Van Ostebaere, abbot of Cambron, and Hautmont, acting under authority for the archbishop of Mechlin. This reliquary was translated to the Church of Notre-Dame de la Chapelle, at Brussels, in 1796, whence a portion was transported on May 9th, 1852, to the Church of Ixelles, of which S. Boniface is patron.

S. BELINA, V. M(A.D. 1153.)

[Venerated in the diocese of Troyes in France. Canonized in 1203.]

Belina was a little peasantess of Landreville, in the diocese of Troyes, the daughter of pious parents, who were the serfs of John, Lord of Pradines and of D'Arcy, in the popular legend called John Paterne. She was engaged to a young man in her village of the same humble rank; and her parents asked the Lord of Pradines' permission to allow the marriage to take place, for no serf could marry without the consent of his or her lord. The nobleman made some demur, and declared he chose the beautiful little maiden to be his mistress. She indignantly rejected his sinful proposals, and one day as he surprised her when she was keeping her sheep in a little glen, she defended herself against his violence with such vehemence that he lost all control over himself, and drawing his sword struck at her, and the blade falling on her slender neck, dealt her her death-wound. The peasants, enraged at this act of barbarity, rose in a body and burnt the castle, and would have killed the Lord of Pradines, had he not escaped in disguise. Shortly after, pope Anastasius IV. excommunicated him for the crime, and laid the lordship of Landreville under an interdict for a brief space, till the king confiscated the territory, and the parliament of France condemned John de Pradines to perpetual exile.

Most of the relics of the saintly virgin were dispersed and lost at the Revolution, but some particles of bone remain in a bust at Landreville. The day on which she was killed was September 8th, but her festival is observed with great solemnity at Landreville, on Feb. 19th.

February 20

SS. Tyrannio, B. M., and Companions, MM. at Tyre, a. d. 304 and 310.

S. Paula, the Bearded, V. at Avila, in Spain.

SS. Sadoth, B. M., and cxxviii. Companions, MM. in Persia, a. d. 345.

SS. Eucher and Falco, HB. at Mæstrecht, circ. a. d. 500.

S. Olcan, B. in Ireland, circ. a. d. 500.

S. Eleutherius, B. of Tournai, a. d. 531.

S. Mildred, V., Abs. in Thanet, circ. a. d. 700.

S. Eucher, B. of Orleans, a. d. 743.

S. Leo, the Wonderworker, B. of Catanea, circ. a. d. 780.

S. Wulfric, P. H. at Haselborough, in Wiltshire, a. d. 1154.

SS. TYRANNIO, B. M., AND COMPANIONS, MM(A.D. 304 AND 310.)

[Roman Martyrology. Not mentioned in any Martyrologies earlier than that of Usuardus. Among these martyrs are some commemorated separately on other days. Sylvanus, by the Greeks, on Jan. 29th; by the Latins, on Feb. 6th. Zenobius, on Oct. 29th. Peleus and Nilus, on Sept. 17th or 19th. Tyrannio is not noticed on any other day, nor named by the Greeks, but they celebrate four martyrs at Tyre, on Jan. 21st, without name given, and, possibly, Tyrannio may be one of these. In the old Roman Martyrology, published by Rosweydus, on this day, Feb. 20th, the notice is of martyrs at Tyre, without any name given, save that of the governor who sentenced them. The authorities for these martyrdoms are Eusebius, lib. viii., c. 7, and Ruffinus in his paraphrase thereon.]

EUSEBIUS, an eye-witness of what he relates concerning these martyrs, gives the following account of them: – "Several Christians of Egypt, whereof some had settled in Palestine, others at Tyre, gave astonishing proof of their patience and constancy in the faith. After innumerable stripes and blows, which they cheerfully underwent, they were exposed to wild beasts, such as leopards, wild bears, boars, and bulls. I, myself, was present when these savage creatures, accustomed to human blood, being let loose upon them, instead of devouring or rending them, as it was natural to expect, refused to touch them, but turned upon their keepers, and others that came in their way. They utterly refused to touch the soldiers of Christ, though these martyrs, pursuant to the order given them, tossed about their arms, which was thought a ready way to provoke the beasts, and stir them up against them. Sometimes, indeed, they were perceived to rush towards them with their usual impetuosity, but, withheld by a divine power, they suddenly withdrew; and this many times, to the great admiration of all present. The first having done no execution, others were let out upon them, a second and a third time, but in vain; the martyrs standing all the while unshaken, though many of them were very young. Among them was a youth, not yet twenty, who had his eyes lifted up to heaven, and his arms extended in the form of a cross, not in the least daunted, nor trembling, nor shifting his place, while the bears and leopards, with their jaws wide open, threatening immediate death, seemed just ready to tear him to pieces; but, by a miracle, not being suffered to touch him, they speedily withdrew. Others were exposed to a furious bull, which had already gored and tossed into the air several infidels who had ventured too near, and left them half dead: only the martyrs he could not approach; he stopped, and stood scraping the dust with his feet, and though he seemed endeavouring to rush forward, butting with his horns on every side, and pawing the ground with his feet, and was urged on by red-hot iron goads, yet it was all to no purpose. After repeated trials of this kind with other wild beasts, with as little success as the former, the saints were slain by the sword, and their bodies cast into the sea. Others, who refused to sacrifice, were beaten to death, or burned, or executed divers other ways." This happened in the year 304, under Veturius, a Roman general, in the reign of Diocletian.

The church on this day commemorates the other holy martyrs, whose crown was deferred till 310. The principal of these was S. Tyrannio, bishop of Tyre, who had been present at the glorious triumph of the former, and encouraged them in their conflict. He had not the comfort to follow them till six years after; when, being conducted from Tyre to Antioch, with S. Zenobius, a holy priest and physician of Sidon, after many torments, he was thrown into the river Orontes. Zenobius expired on the rack, whilst his sides were being laid open with iron hooks. S. Sylvanus, bishop of Emesa, in Phœnicia, was, some time after, under Maximin, devoured by wild beasts in the midst of his own city, with two companions, after having governed that church forty years. Peleus and Nilus, two other Egyptian priests, in Palestine, were consumed by fire. S. Sylvanus, bishop of Gaza, was condemned to the copper mines of Phœnon, near Petra, in Arabia, and afterwards beheaded there with thirty-nine others.

S. PAULA, THE BEARDED(DATE UNCERTAIN.)

[Venerated at Avila, in Spain, where her relics are preserved. No authority for her story except popular tradition.]

This saint was the daughter of poor parents, near Avila. She was very beautiful, and a youth fell in love with her, and pursued her one day to an oratory, whither she was wont to resort, in the forest. Knowing that his intentions were evil, and that there was no human assistance at hand, according to the popular legend, Paula fled to the crucifix, and, embracing it, besought the Saviour to be her deliverer from the young pursuer. At once a beard sprouted on her chin, and moustaches on her lip. The youth coming in, shortly after, did not recognise her, and asked the bearded personage if he had seen a young damsel pass that way. Paula replied that no one had come into the chapel except herself, whereupon the youth withdrew. It is impossible to say what foundation of truth there is in this curious story, which bears some resemblance to that of S. Wilgifortis (July 20th). The festival of S. Paula is observed on Feb. 20th, at Avila. This story would not deserve notice, but that it is sometimes represented in Spanish art.

S. OLCAN, B. OF DERKAN.58(ABOUT 500.)

[According to Wytford, S. Olcan or Bolcan is on this day commemorated in Ireland. In the Tamlacht Martyrology he is called Olcan; in the Donegal Martyrology he is Bolcan. Authorities: – The Tripartite Life of S. Patrick, and that by Jocelin.]

A wild legend is connected with this saint. His mother is said to have been an Englishwoman, married in Ireland, whose husband died, leaving her pregnant. She fell into a fit, and was buried, as dead. But a certain nobleman, passing near her tomb, heard, from within, the wailing of a child, and, opening it, found that a new-born babe lay by the dead mother. It is probable that this is an exaggeration of the simple fact that Olcan's mother died in childbirth, and that he was taken up by a noble. He grew up to be admitted to holy orders, and to receive episcopal consecration. A certain chief, named Saran, had incurred the malediction of S. Patrick, for having driven him from his territories and overthrown the churches he had erected. Saran, having made many captives in war, would have massacred or sold them, had not Olcan hastened to him to implore him to show pity upon them. Saran answered that he would spare the captives, if Olcan would promise him eternal life. Olcan hesitated. Then Saran gave orders for a general butchery. The bishop, rather than see so much innocent blood flow, consented to baptize Saran on the spot. When S. Patrick heard of this he was very angry that the holy Sacrament of Regeneration should be administered thus to an unrepentant and uninstructed tyrant. Olcan, hearing of S. Patrick's anger, ran to seek him, and, seeing him in his chariot, he fell on his knees and implored pardon. Patrick sternly averted his head. Then Olcan flung himself prostrate in the road before the horses. The driver stopped. Patrick ordered him to whip the horses on. The charioteer replied that he dare not drive over a bishop. Then Patrick, after having reproached Olcan, forgave him.

He is said to have studied in Gaul.

S. ELEUTHERIUS OF TOURNAI, B. M(A.D. 531.)

[Roman Martyrology. Additions to Usuardus by Molanus; all modern Martyrologies. Authorities: – A very ancient life written before 880, but not until long after the death of the saint; a second, written before 900; a third by Guibert of Tournai, is late, 1257. The authority of these lives is much diminished by the length of time which elapsed between the death of Eleutherius and their composition.]

Tournai was evangelized by S. Piatus, in 287. During its early history it had seen the blood of martyrs shed. The Vandals had taken possession of it in 407; then it had become the principal seat of the Salic Franks. In the reign of Childeric, there lived in this city a rich and noble citizen, named Serenus, with his wife, Blanda. They had been converted from heathenism, and they honoured the religion they had adopted by their virtues, and especially by their abundant charity to the poor and infirm. In 456, they became parents of a son, whom they named Eleutherius. All their care tended towards educating him in every science befitting his condition. The young Eleutherius so thoroughly responded to their hopes, that S. Medard, who frequented along with him the school of S. Quentin, foretold that his friend would one day become a bishop.

About the year 484, whilst Clovis was marching upon Soissons, the governor of Tournai, an inveterate heathen, profited by his absence, to banish from the city all who bore the name of Christians, or to seize on their goods. Serenus and Blanda were included in the number of exiles. They took their son with them, and found a place of refuge at a distance of about six miles from Tournai, where they built a church, in honour of S. Peter. A number of Christians settled on the same spot, and many heathen, converted by Serenus, helped to swell the colony, which was called Blandinium.59 The number was now so great that they asked for, and obtained, a bishop, Theodore by name, who died immediately after his ordination. The faithful assembled at Blandinium, charmed by the virtues of Eleutherius, elected him to succeed Theodore, and sent him to Rome. The Pope approved of the choice, and the new pastor was consecrated in the year 487, at the age of thirty. Now it fell out that the daughter of the governor of Tournai was passionately in love with the young and handsome Eleutherius, and she resolved to make the attempt to withdraw him from the ministry of God, that he might serve the world, reposing in her love, and the favour of her father. She found him engaged in prayer, but, regardless of what he was about, she arrested his attention, and declared to him her passion. He started to his feet, and she held him by the mantle. Then, like another Joseph, he cast his mantle from him, and fled from her presence. The unfortunate girl, heart-broken, sank upon the ground, breathless and motionless. When she had been buried, Eleutherius returned, and now, touched at her misfortune, as much as he had been irritated at her offence, he summoned the father, and promised to restore to him his daughter, if he would embrace Christianity. The governor readily consented. Then Eleutherius celebrated the holy sacrifice, and followed by all his clergy and the faithful, went to the tomb, and struck it with his pastoral staff. But God revealed to the bishop that the promise of the father was made without purpose of observing it. The earth shook, but the dead rose not. Eleutherius passed the night in prayers, and returned to the grave on the morrow; again, the earth trembled, but the heart of the heathen governor remained unshaken. On the third day the father came with tears, and all tokens of true contrition, to promise sincere repentance; then the bishop went again to the sepulchre. At his command the stone was rolled away. He called thrice to the dead girl to rise. Then she sat up, and the people uttered a shout of joy. Eleutherius took her by the hand, and presented her to her father. After that, he bade her fast for six days, and, on the seventh, he baptized her, his mother, Blanda, standing as god-mother, and giving her her name. The father, however, would not keep his promise, but withdrew his child from the hands of the Christians, and threatened to disinherit her unless she returned to the worship of idols. A plague breaking out shortly after, in Tournai, was attributed to the incantations of Eleutherius, who was seized at night, severely beaten, and thrown into prison, from which, however, he escaped, and returned to his flock. The plague continued its ravages with such fury, that the city of Tournai was deserted of its inhabitants, who fled into the country, in hopes of escaping the epidemic by isolation. Then the governor was humbled, and, coming to Eleutherius, implored him to forgive his past resistance to the truth, and to baptize him in the faith of Christ. Eleutherius, after having instructed him, and made him prepare, by fasting, for the holy sacrament, afterwards baptized him. The submission of the governor led to the recall of Eleutherius, who re-entered the city of Tournai on the 22nd September; a day which has ever since been celebrated as a feast in that place. Eleutherius at once overthrew the temple of Apollo and the altars of the heathen deities in Tournai; and his labours to convince the pagans were followed by such effect that, in one week, probably that of Pentecost, he baptized as many as eleven thousand persons.