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

As soon as heathenism was overcome, heresy manifested itself, and, as Eleutherius was himself accused, he visited Rome, in 501, to vindicate his orthodoxy before Pope Symmachus. He combated Arian false doctrine with word of mouth, and with his pen, and made a second journey to Rome, to Pope Hormisdas, to obtain confirmation of his writings. On his return some of the heretics fell upon him, as he left the church after mass one morning, and wounded him so cruelly that he died of his injuries five weeks later, in the 66th year of his age. He was laid in the church built by his father at Blandain, but his relics were afterwards removed to Tournai, of which city he is patron.

S. MILDRED, V. ABSS(END OF 7TH CENT.)

[Anglican Martyrology, Molanus, and Saussaye. It is uncertain which of her two festivals, Feb. 20th or July 13th, is the day of her death, and which the day of her translation. In the first edition of Wilson's Anglican Martyrology, Feb. 20th is given as the day of her death; in the second edition as that of her translation; and he is probably right, for he follows in this William Thorne's Chronicle.]

Domneva, or Ermenberga, the wife of Merewald, son of Penda, King of Mercia, had by him three daughters and a son, who were all reckoned by our ancestors among the saints. These were Milburgh, Mildred, Mildgitha, and Mervin. King Egbert having built and endowed the nunnery of Minster, in the isle of Thanet, Domneva became its first abbess, and the house was soon occupied by seventy nuns. But she soon gave up the government to her daughter Mildred, whom she had sent to France, to Chelles, to receive a literary and religious education. The Abbess of Chelles, far from encouraging the young princess to embrace monastic life, employed every kind of threat and ill-usage to compel her to marry one of her relations. But Mildred resisted victoriously. She returned to England to govern the abbey founded by her mother, and to give an example of all monastic virtues to her seventy companions. Very few details of her life have been preserved, which makes the extraordinary and prolonged popularity which has attached to her name, her relics, and everything belonging to her, all the more wonderful. Her popularity eclipsed that of S. Augustine, even in the district which he first won to the faith, and to such a point that the rock which had received the mark of his first footsteps, and which lies a little east of Minster, took and retained, up to the last century, the name of S. Mildred's Rock.

S. EUCHER, B. OF ORLEANS(A.D. 743.)

[Roman Martyrology. In those of Bede, Notker, and Rabanus, on Feb. 21st. Authorities; – A Life by a contemporary, published by Bollandus.]

This saint was dedicated to God from his infancy. About the year 714, he retired to the abbey of Jumièges, on the banks of the Seine, in the arch-diocese of Rouen. After having spent six or seven years there, his uncle Suavaric, bishop of Orleans, died, and Eucher was elected in his room, with the consent of Charles Martel, mayor of the palace, in 721. But he shortly afterwards incurred the anger of Charles Martel, for some political reason not mentioned by the author of the life of the saint, and Charles, on his return from defeating the Saracens near Tours, in 732, took the bishop from his see, and sent him into exile to Cologne, where, however, his piety and gentleness attracted such general admiration, that Charles ordered him to be removed into the less populous county of Hasbain, or Haspengau, in the territory of Liége, under the guard of Robert, the governor of that county, who allowed him to retire into the monastery of S. Trond, where he passed the rest of his days in prayer, glad to rest once more in the peaceful round of cloister life. He was buried at S. Trond, and there his relics are preserved.

In Art, S. Eucher is often represented contemplating a man in the flames of hell, on account of a legend which relates that he saw Charles Martel undergoing torment in the place of the damned. Sometimes he is depicted lying in his sepulchre, with a serpent marked with the arms of France, symbolising Charles Martel, writhing beneath it.

S. WULFRIC, P. H(A.D. 1154.)

[S. Wulfric is also called Ulric. Wilson's Anglican Martyrology; also the Benedictine Kalendar. Authorities: – John Fordun, Roger of Wendover, Henry of Huntingdon, and other historians.]

S. Ulric was born at Lenton, eight miles from Bristol. When he had reached man's estate, he entered holy orders, and was made priest, without much thought of the responsibilities of his calling. He allowed himself to follow the sports of hunting, hawking, and other diversions inconsistent with his profession. One day, whilst out hunting, there came to him a man, who by his dress seemed needy, and begged of him a new piece of money, as alms; for at that time there was a new coinage in England, but it was rare, on account of its recency. Wulfric replied that he did not know whether he had any of the new coins or not; upon which the man said, "Look in thy purse and thou wilt find two pieces and a half." Wulfric did as he was bidden, and found the money, which he at once bestowed on the beggar. Then the man said, "May He, for whose love thou hast done this, give thee a fitting reward. Behold, in His name, I tell thee that thou shalt remove hence, and at length find repose; and He will summon thee to join the communion of His saints." Musing on these words, S. Wulfric felt that his life must undergo a change; and he resolved at once to embrace a very austere life. He therefore retired to Haselbury, in Dorsetshire, to a cell given him by a knight of his acquaintance, and there he served God in cold and want and tears. He wore a suit of chain mail next his flesh, even in winter. One Easter Eve he was troubled by impure thoughts. Then, next day, he went to the church and made public confession of what had befallen him, and humbly besought the prayers of the congregation. His shirt of mail hindering him from kneeling, he privately called to him his patron, and asked him to shorten it. The knight said that he would send the coat to London, and have it cut shorter. "Take a pair of shears and cut," said the recluse. The knight obeyed, and found that he was able to cut it as if it had been cloth.

February 21

SS. Maurice, Photinus, Theodore, and Companions, MM. at Apamea, circ. a. d. 298.

SS. Verulus, Secundinus, and Companions, MM. at Adrumetum, in Africa.

S. Vitaliana, V. at Artonne, in Auvergne, circ. a. d. 390.

S. Severian, B. M. of Scythopolis, a. d. 452.

S. Zacharias, Patriarch of Jerusalem, a. d. 631.

S. Paterius, B. of Brescia; beginning of 7th cent.

B. Pepin of Landen, C. at Nivelles, in Belgium, a. d. 646.

S. Gondebert, B. of Sens, in France, 7th cent.

SS. German, Ab. M., and Randoald, Prior, M. of Munsterthal, in Switzerland, end of 7th cent.

S. Peter of Majuma, M. in Palestine, a. d. 743.

S. George, B. of Amastris, in Paphlagonia, beginning of 9th cent.

SS. MAURICE, PHOTINUS, THEODORE, AND COMPANIONS, MM(ABOUT A.D. 298.)

[Commemorated by the Greeks on this day, and also on December 27th. Theodoret, Bishop of Cyrus, speaks of the festival of S. Maurice being observed in his time, (a. d. 400); the Acts in Metaphrastes are not altogether trustworthy. This S. Maurice is not to be mistaken for the S. Maurice who suffered at Agaunum, commemorated by the Westerns on September 22nd.]

DURING the persecution by the tyrant Maximian, which began in the army, Maurice and seventy soldiers, amongst whom was his son Photinus, boldly confessed Christ, and refused to sacrifice to the gods. They were deprived of their military belts, a humiliation similar to the striking off the spurs of a knight in the Middle Ages, and were consigned to prison. The head of Photinus, who was only a lad, was struck off; the others were tormented with iron hooks and fire; and then, with cruel malice, they were conducted to a low, marshy spot, near Apamea, were smeared with honey, and tied to stakes, that they might be tormented by wasps, hornets, and musquitos. The brave soldiers of Christ lingered without food for many days, but by the tenth day all were dead; their heads were then cut off, and they were buried.

S. VITALINA, V(ABOUT A.D. 390.)

[Commemorated as Patron at Antonne, between Riome and Gannat, in Auvergne. Commemorated also at Metz. Nothing is known concerning her except a strange story of her having spoken to S. Martin out of her tomb, and told him she was still mourning for having washed her head on a Friday, – a story related by Gregory of Tours. De gloria Confessorum, c. v.]

S. ZACHARIAS, PATR. OF JERUSALEM(A.D. 631.)

[Greek Menæa, Authorities: – The Chronicon Alexandrinum, Theophanes, the Annals of Eutychius, Anastasius Bibliothecarius, Paulus Diaconus, Cedrenus, &c.]

Zacharias was made Patriarch of Jerusalem in the year 609, having been previously warden of the sacred vessels at Constantinople. During his reign, in the year 614, the holy city was taken by the Persians, and as many as 90,00 °Christians are said, by Theophanes, to have perished in the massacre which ensued, the Jews taking the opportunity to revenge themselves on the worshippers of the Crucified: Chosroes having swelled his army with twenty-six thousand Jews, who fought with fury, in the hopes of recovering Jerusalem for themselves. The sepulchre of Christ, and the stately churches of Helena and Constantine, were consumed, or at least damaged, by the flames; the devout offerings of three hundred years were rifled in one sacrilegious day; the patriarch Zacharias, and the true Cross, were transported into Persia. The fugitives of Palestine were entertained at Alexandria, by the charity of John, the Patriarch, who is distinguished by the epithet of the Alms-giver, (Jan. 23rd), and Modestus, abbot of S. Theodosius, was appointed vicar of the scattered and bleeding flock in the Holy Land, during the captivity of their pastor. In 628 Chosroes was deposed and assassinated by his son Siroes, who concluded peace with the Emperor Heraclius, restored to him all that had been taken by his father, the wood of the true Cross, and the captives, amongst whom was Zacharias, who returned to Jerusalem, the following year.

The seals of the case in which the venerable relic had been enclosed before it was carried into Persia, were found unbroken, and it was easy for the patriarch, who had been its fellow-captive, to verify it. Zacharias died in the year 631, two years after his restoration.

B. PEPIN OF LANDEN, C(A.D. 646.)

[Of local veneration only, at Nivelles; mentioned in some of the later Martyrologies, and called, sometimes Saint, sometimes the Blessed. Authorities: – A Life contained in the Acts of his daughter, S. Gertrude, (March 17th), Fredegar, and other early French historians.]

The Blessed Pepin of Landen60 died on February 21st, in 640, or 647, at Landen, where he had also been born, in all probability. He was buried at Landen, but afterwards, at what date is unknown, his body was translated to Nivelles, where he reposes beside the altar of his daughter, S. Gertrude, and where one tomb enshrines his body and that of his wife, S. Itta, and that of his nurse. On the day of his translation, a great procession of people bearing candles accompanied his relics from Landen to Nivelles, and during the long course, the wind, though very violent, did not extinguish one of the tapers, says the story. This prince has always been venerated at Nivelles and Landen as a saint, though he has never been canonized, and every year, in the Rogation processions, his reliquary is borne, together with those of S. Itta or Iduberga, his wife, and S. Gertrude, his daughter. To Pepin is attributed the foundation of the Church of S. Mary, which subsists to this day at Landen.

SS. GERMAN, AB., AND RANDOALD, PRIOR, MM(END OF 7TH CENT.)

[Commemorated as a double in the diocese of Basle. Not noticed in any other Kalendar. Authority: – A Life by a contemporary, Bobolen, Priest, at the request of the Monks of Münsterthal, who asked him to put in record what had taken place under their eyes.]

S. German was a native of Trèves, son of a man of senatorial rank, named Optardus. His brother Opthomar became a favourite courtier of king Dagobert, and afterwards with the saintly Sigebert, King of Austrasia, (February 1st.) When German was quite young he was given to S. Modoald, bishop of Trèves,61 that he might be educated in all the knowledge of the times. At the age of seventeen the boy longed to devote himself wholly to God, in the monastic life, and as his parents were dead, he asked permission of his preceptor, but Modoald answered that he dare not give him the requisite permission, without the consent of the king. The boy then evidenced his sincerity by at once disposing of all his possessions. With three other boys similarly disposed, he went to the blessed Arnulf, a holy bishop living as a hermit at Herenberg, and grew to man's estate, disciplining himself after the example, and by the advice, of his new preceptor. Then he sent two of his companions to Trèves to bring to him his little brother, Numerian, who was still quite a child;62 and migrated first to Remiremont, and thence, followed by numerous monks who had placed themselves under his direction, to the famous abbey of Luxeuil, which was then ruled by S. Waldebert, (May 2nd), who had him ordained priest, and sent him to found a house in the valley of Münsterthal, or Val Moutier, in the Jura, which was given to him by a nobleman of great piety named Gundoin, the father of S. Salaberga, (September 22nd.) The Münsterthal is a grand and romantic defile, traversed by the Birs. The huge cleft through which the stream passes testifies to the mighty convulsion which has forced the horizontal strata to assume their present almost perpendicular position, resembling gigantic walls on either side of the old Roman road which passed through it, and served as the line of communication between Aventiacum (Avenches), the most important town of Helvetia, and Augusta Rauracorum (Rheinfelden.) German found the old road blocked up with fallen rocks, so as to be impassable. He cleared these away, and enlarged the entrance to the gorge, and settled with his monks at the present Moutier. On the death of his protector Gundoin, Duke Boniface Kattemund succeeded to the government of the land, and crushed the poor people with his taxes. He also traversed the country exacting large sums from all who could pay, and wasting the lands of those who refused. On his appearance in the valley, the abbot German and the prior Randoald went to meet him, to implore him to deal less harshly with the people; but Kattemund repulsed them with insolence, and allowed some ruffians of his suite to fall on the helpless monks, strike off the head of the prior, and transfix the abbot with a lance, whilst they were kneeling in prayer in the church of S. Maurice.

S. GEORGE OF AMASTRIS, B. C(BEGINNING OF 9TH CENT.)

[Mentioned in no late Martyrologies; but commemorated by the Greeks on this day. Authority: – A Life written towards the end of the 9th cent.]

S. George was born of parents who had long been childless, at Cromna, near Amastris, in Paphlagonia. When three years old he fell into the fire, and burnt his hands and foot, but though disfigured by the scars, he was not thereby deprived of the use of these members. When a youth, he secretly fled his home, and retired into a mountain, followed only by one servant, and lived among the rocks the life of an anchorite, with an old hermit whom he there discovered. When this hermit was on the point of death, he bade George go to the monastery of Bonyssa, and serve God there. George obeyed, and among the monks he distinguished himself by the perfection of his self-control. On the death of the bishop of Amastris, the citizens elected George, whose fame had reached them, and sent a deputation to announce to him their choice; but George steadfastly refused the proffered dignity; whereupon the deputation forcibly carried him off to Constantinople, where the patriarch, S. Tarasius, who had known him as a boy, gladly agreed to consecrate him. But the Emperor interfered, and nominated some one else. The patriarch, however, would not yield, as George had been canonically elected. He nevertheless, brought forward the two candidates, and bade the clergy and people proceed to a new election, and decide which was to be chosen. As the lot fell again upon George, the patriarch resolutely rejected the imperial nominee, and ordained George. He was received at Amastris with demonstrations of the holiest joy. During his episcopate Asia Minor was overrun by the Saracens. George, foreseeing an incursion, and finding that the farmers and peasants could not be induced by others to take warning, and flee in time, went round the country, cross in hand, and urged all to escape within the walls. The threatened incursion took place, and the Saracens, not being in sufficient force to take the city, retired without having done serious damage.

February 22

S. Peter's Chair at Antioch, a. d. 37.

S. Aristion, at Salamis, 1st cent.

S. Papias, B. of Hierapolis, in Phrygia, beginning of 2nd cent.

SS. Martyrs in Arabia, circ. a. d. 304.

S. Paschasius, B. of Vienne, circ. a. d. 313.

SS. Thalassius and Limnæus, HH. near Cyrus, in Syria, 5th cent.

S. Baradatus, H. in Syria, circ. a. d. 460.

S. Maximian, B. of Ravenna, a. d. 556.

S. Margaret of Cortona, Pen., a. d. 1297.

S. PETER'S CHAIR AT ANTIOCH(A.D. 37.)

[Roman Martyrology; the ancient Roman Martyrology, called that of S. Jerome; Bede; Ado; Usuardus, &c.]

UNDER this name is celebrated the foundation of the see of Antioch by S. Peter the Apostle, before he went to Rome, so that this day may be called the birthday of the Church and Patriarchate of Antioch. Through the coincidence of this Christian festival with some ancient pagan solemnities, its observance has become surrounded by spurious usages, at least among the Northern races. These usages were so rooted into the habits of the people, that the Church, unable to eradicate them, sought to give them a Christian significance, and to substitute the feast of the Chair of S. Peter for the cara cognitio celebrated by the pagans of the Teutonic races on this day. This heathen festival was a commemoration of deceased relations by a great banquet, called in Flanders the dadsisas, or death-wake, on the 27th Feb., the day on which, in the North of Europe, the year was supposed to begin.

S. ARISTION, DISCIPLE OF CHRIST(1ST CENT.)

[Latin Martyrology. S. Aristion is not mentioned in the Greek Menæa. No Acts exist, but he is mentioned in the Apocryphal Acts of S. Barnabas. The Apocryphal Synopsis of the 72 Disciples, by Dorotheus of Tyre, does not mention S. Aristion, but S. Jerome mentions him in his Ecclesiastical Writers, c. 18; and Papias quoted by Eusebius, lib. iii., c. 39.]

Aristion is mentioned by Eusebius in his account of the writings of Papias. Eusebius quotes the words of Papias, who says, "If I met with any one who had been a follower of the Elders anywhere, I made a point of inquiring what those Elders taught; what had been said by Andrew, Peter, or Philip; and what by Thomas, James, John, Matthew, or any other of the disciples of our Lord; and what was said by Aristion, and by the priest John, disciples of the Lord; for I do not think that I derived so much benefit from books, as from the living voice of those that are still surviving."

Papias inserted in his book, says Eusebius, many accounts given him, concerning our Lord, by Aristion. It is much to be regretted that the book of Papias is lost.

S. PAPIAS, B. C(BEGINNING OF 2ND CENT.)

[Roman, and all Latin Martyrologies. Authorities: – Eusebius, lib. iii. c. 39; and S. Jerome, De Scrip. Ecclesiasticis, c. 9; epist. 29, ad. Theodoram.]

Papias lived at the same time as the illustrious Polycarp, and had the privilege of conversing with those who had known and heard the Apostles, as also with Aristion and the priest John, who had been disciples of our blessed Lord. He wrote a work entitled "The interpretation of Our Lord's declaration," in five books, containing various parables of Our Lord not contained in the Gospels, and other portions of His doctrine. Papias was visited at Hierapolis, where he was bishop, by the daughters of S. Philip the Apostle, and from them also he derived much information. Papias does not seem, from Eusebius' account, to have been a man of much mental power. He says, "He was very limited in his comprehension, as is evident from his discourses." Nor had he much acuteness of judgment, for he is accused by the same writer of having inserted in his work much that was fabulous.

SS. MARTYRS IN ARABIA(ABOUT A.D. 304.)

[Roman Martyrology. Authority: – Eusebius, lib. viii., c. 12.]

Nothing more is known of these martyrs than that in the persecution of Maximin they were slain with the axe.

SS. THALASSIUS AND LIMNÆUS, HH(5TH CENT.)

[Commemorated by the Greeks. Authority: – The Philotheus of Theodoret, c. 12. Theodoret knew these hermits, and visited them. He wrote whilst the latter was still alive.]

Thalassius was a hermit, living on the side of a hill near the village of Pillima, in the diocese of Cyrus, in Syria, then governed by the famous Theodoret, the ecclesiastical historian. Under his direction was disciplined Limnæus, who, as a boy, having a too glib tongue, learned to control it by imposing on himself, for many years, complete silence. Limnæus afterwards became the pupil of the hermit Maro. He lived in a sort of court, made of rough stone walls, open to the sky, with a little door and window. Through the latter he spoke with the people who visited him, but he suffered none, save the bishop, to enter through the door. One day, as he went forth, he trod on a viper, which bit his heel. He put forth his right hand to withdraw the venomous beast, when it turned and fixed its fangs in his hand, and when he endeavoured to grasp it by the left, it bit his left hand also. He was bitten in more than ten places before he could disengage the serpent, yet he would not allow the wounds to be dressed by a physician, but signed them with the cross. He suffered great torture from the bites, but recovered. He loved to assemble the blind around his cell, and teach them to sing hymns to the glory of God. For their accommodation he built two houses adjoining his cell, and he devoted himself especially to their spiritual direction. Theodoret wrote of him when he had spent thirty-eight years in this manner of life.

S. BARADATUS, H(ABOUT A.D. 460.)

[Greek Menæa. Authority: – Theodoret, in his Philotheus, c. 27; who wrote whilst Baradatus was still alive, and from personal knowledge of him and his manner of life.]

S. Baradatus held so high a position among the solitaries of Syria, that the Emperor Leo, wishing to know the opinion of the Eastern Church touching the council of Chalcedon, wrote to him, as well as to S. Simeon Stylites and S. James the Syrian. All we know of him is derived from the account left us by Theodoret, bishop of Cyrus, who calls him the admirable Baradatus, and says that he manifested his ingenuity in discovering new austerities. Baradatus at first dwelt in a hut, but afterwards he ascended a rock and built himself a cabin, so small that he was unable to stand upright in it, and was obliged to move therein bent nearly double. The joints of the stones were, moreover, so open that it resembled a cage, and exposed him to the sun and rain. But Theodosius, patriarch of Antioch, ordered him to leave this den, and the hermit, at his advice, chose one more commodious. He spent most of his time in prayer, with his hands raised to heaven. His clothing was of leather, which covered him so completely that only his nose and mouth were visible. Theodoret says that his knowledge of heavenly things and doctrinal perspicuity were very remarkable. His answer to the Emperor Leo is found appended to the Acts of the Council of Chalcedon.

S. MAXIMIAN OF RAVENNA, B. C(A.D. 556.)

[Roman Martyrology; insertion by Baronius on Feb. 21st, by mistake, apparently, for Maximian died on Feb. 22nd. Authority: – An ancient life used by Rubæus in his Hist. Ravennæ.]

The story of the elevation of Maximian to the Archiepiscopal See of Ravenna is by no means edifying. He was a deacon at Pola, and was one day ploughing up his land when he lighted on an immense treasure, which had probably been hidden at some time of invasion, and never recovered. He was at a loss what to do with this wealth, but, after some consideration, he killed his ox, disembowelled it, and filled the belly with money, and also a pair of tall goatskin boots he possessed. Then he presented all the rest to the Emperor Justinian, and it was quite sufficient to highly gratify the monarch, who, however, claiming all treasure-trove as belonging to the crown, asked Maximian whether he would swear that this was all he had found. "It is all but what is in my boots and belly,"63 he answered; and Justinian, not seeing through the equivocation, allowed him to depart, promising to reward him for what had been given to the crown. Shortly after, in 546, the see of Ravenna became vacant, and Justinian, remembering the deacon, appointed him to the archiepiscopal throne, and he was ordained thereto by Pope Vigilius, on Oct. 12th, 546. But the people of Ravenna had already canonically elected a successor, and refused to acknowledge the archbishop sent them by the emperor. They even refused to admit him into the city, and he was obliged to lodge in the suburbs. Those who took part with Maximian desired to carry a complaint to the emperor against the citizens, but Maximian would not permit it. He preferred waiting patiently, till the hostility of the people and clergy should die away. His course was wise, and it succeeded in the end, for the people of Ravenna, seeing it was impossible to resist the will of a despot, yielded their right, and admitted Maximian into possession of the see. He spent his ten years of rule in building and adorning the churches, using for that purpose the money "in the boots and belly," and exhibited such gentleness, piety, and prudence, that he gained the love of his flock, and was regarded by them as a saint.