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S. Veronica, Matr. at Rome, 1st cent.

S. Phileas, B. of Thmuis, S. Philoromus and Others, MM. at Alexandria, a. d. 304.

S. Abraham, M. B. of Arbela, in Persia, a. d. 348.

S. Gelasius, C. at Piacenza, beginning of 5th cent.

S. Isidore of Pelusium, P. Monk in Egypt, 5th cent.

S. Aventine, H. of Troyes, a. d. 538.

S. Aventine, B. of Chateaudun, 6th cent.

S. Theophilus the Penitent, C. at Adana in Cilicia, circ. a. d. 538.

S. Liephard, B. M. at Honcourt, circ. a. d. 640.

S. Modan, Ab. in Scotland, 7th cent.

S. Ulgis, Ab. B. at Lobies, 8th cent.

B. Hrabanus Maurus, Abp. of Mainz, a. d. 856.

S. Nicholas of the Studium, Ab. C. at Constantinople, a. d. 868.

S. Probatius, P. at Nogent.

S. Rembert, B. of Hamburg and Bremen, a. d. 888.

S. Gilbert of Sempringham, Ab. in England, a. d. 1189.

S. Andrew Corsini, B. C. of Fiesoli, a. d. 1373.

S. Jeanne de Valois, Q. of France, a. d. 1505.

S. Joseph of Leonissa, C. in Italy, a. d. 1612.

S. John de Britto, S.J., M. at Madura, a. d. 1693.

S. VERONICA

(1ST CENT.)

[Ferrarius in his Catalogue of the Saints. Some give March 25th as the anniversary of the Crucifixion, and as therefore the most appropriate day for the commemoration of the act, which has made Veronica famous. The festival of S. Veronica with special office, found its way into the Ambrosian Missal printed in 1555 and 1560, but it was expunged by the judicious S. Charles Borromeo.]

ON the 8th December, 1854, when the Eternal City was crowded with bishops, assembled to promulgate the dogma of the Immaculate Conception, Pius IX., at the expressed and urgent desire of the prelates, allowed the sacred relics of the passion of Christ to be exhibited in the chapel of the Blessed Sacrament at S. Peter's. In the midst, over the altar, between burning tapers, loomed the veil of S. Veronica, impressed with the sacred lineaments of the Saviour. None but bishops were permitted to enter the chapel, all others looked through a grating, and to them, from the depth of the chapel, the portrait was wholly undistinguishable. One inferior ecclesiastic alone, by especial favour, was suffered to enter, accompanying a prelate. This was M. Barbier de Montault, canon of the basilica of Anagni; and he took advantage of the opportunity to scrutinize closely the miraculous portrait. He has fortunately communicated to the world the result of his examination. His words are full of interest: – "The Holy Face is enclosed in a frame of silver, partially gilt, and square, of a severe character and little adorned. The simplicity of the bordering gives prominence to the interior of the picture, which is protected by a thin plate of crystal. Unfortunately, a sheet of metal covers the field, and only leaves apparent the figure by indicating its outline. By this outline one is led to conjecture flowing hair reaching to the shoulders, and a short beard, bifurcated, and small. The other features are so vaguely indicated, or so completely effaced, that it requires the liveliest imagination in the world to perceive traces of eyes or nose. In short, one does not see the material of the substance, because of the useless intervention of a metal plate, and the place of the impression exhibits only a blackish surface, not giving any evidence of human features."12

The legend of the origin of this portrait is as follows: A holy woman, named Bernice, or, as it has been Latinized, Veronica, lived on the way to Calvary. As Christ was on the road bearing the cross, He fell near her door, and she, moved with compassion, went to Him, and gently wiped the sweat from His face with her veil or napkin. Then the impression of the sacred countenance remained on the veil. Marianus Scotus, the historian (d. 1086), tells the rest of the story thus: "The emperor Tiberius was afflicted with leprosy. Hearing of the miracles of Our Lord, he sent to Jerusalem for Him. But Christ was already crucified, and had risen and was ascended into heaven. The messengers of Tiberius, however, ascertained that a certain Veronica possessed a portrait of Christ, impressed by the Saviour Himself on a linen handkerchief, and preserved by her with reverence. Veronica was persuaded by them to come to Rome, and the sight of the sacred image restored the emperor to health. Pilate was then sentenced by him to death, for having unjustly crucified our Lord." It is hardly necessary to say that there is no foundation of truth for this addition to the original story. How far the first part of the story is true it is impossible to decide. It is by no means improbable that a pious woman may have wiped the face of Christ.

Mabillon, the learned Benedictine, propounded the theory that each early portrait of Christ was called, in barbarous jargon, a mixture of Latin and Greek, vera icon, true image; and that later, a fable was invented to account for the introduction of these representations into Europe, and the name given to the image was transferred to the person who was supposed to have brought it to the West. This explanation has been generally adopted. "By the name of Veronica," says Baillet, "nothing more was signified than the true image —vera icon of the Saviour painted on a handkerchief or piece of linen called the Holy Sudarium, because, ordinarily, only the head of the Saviour from before was represented on it, that is, the face and hair. Nothing further was meant at Rome, where was to be seen, dating from the 12th century, in the Church of S. Peter, one of these Veronicas, before which lamps were kept burning day and night."13

But the legend itself seems to be an importation, not a fabrication, as Mabillon suggested. For Constantine Porphyrogeneta (d. 959), in whose reign the sacred Abgarus portrait of Christ was brought to Constantinople, relates the following story of that portrait: – "As Christ was on His way to Calvary, bearing His cross, the blood and sweat streaming from His brow obscured His eyes. Then taking from one of His disciples a piece of linen, He wiped His face, and left thereon His sacred portrait. S. Thomas preserved the towel till after the Ascension, when he gave the miraculous picture to Thaddæus, who bore it to Edessa. There he lodged with a Jew named Tobias. He began to work miracles in the name of Christ. Abgarus, king of Edessa, hearing of his works, sent for him. As Thaddæus entered the chamber of the sick king, he elevated above his head the sacred picture, and at the same time, such a blaze of light shot from his face, that Abgarus could not endure the splendour, and, forgetful of his sickness, leaped out of bed. Then he took the linen, covered his head and limbs with it, and was forthwith made whole."

How it was that this venerable picture passed into the hands of the Emperor of Constantinople we learn from the Arabic historian, El Matzin.14 He says that in the year 331 of Hegira, that is a. d. 953 – which is a mistake for 944 – the Greeks besieged the city of Edessa, then in the hands of the Saracens, and demanded the surrender of the holy picture and the accompanying letters of Abgarus and the Saviour, in exchange for the captives they had made. The treasured relics were handed over to the Christians, and were brought to Byzantium, where they were placed in a befitting shrine in the church of the Eternal Wisdom. What became of the picture when Constantinople fell into the hands of the Mussulmans is uncertain. The Venetians claimed to have brought it to Rome, and to have presented it to the Church of S. Sylvester. The Genoese, on the other hand, lay claim to the possession of the sacred portrait, and say that it was brought by Leonard de Montalto, in 1384, to their city, and by him presented to the Armenian Church of S. Bartholomew, where it is still preserved and exhibited once a year.

We shall briefly notice such other portraits of Christ as claim to be authentic, whether in colour or in writing. Of the former, that said to have been painted by S. Luke is the most interesting. The Greek monk Michael, in his life of his master, Theodore of the Studium, relates that S. Luke painted a beautiful likeness of our Saviour. This assertion was readily adopted by later writers. Among others, Simeon Metaphrastes (fl. 936) repeats it, and S. Thomas Aquinas (d. 1274) refers to the picture as existing in the Chapel of the Santa Scala, in the Lateran, at Rome.

Another sacred painting of Christ by S. Luke is in the possession of the Benedictines of Vallombrosa. This portrait is certainly of very great antiquity, and is in tempora on a panel of cypress wood. The features are strongly emphasized, the face long, the eyes large and bright, with eyelids drooping, and arched brows.

Another sacred picture is that given by S. Peter to the Senator Pudens, which is exhibited on Easter Day, in the monastery of S. Praxedes. The story goes that it was sketched by S. Peter for the daughters of Pudens, one evening at supper, on the napkin of Praxedes.

It will be remembered that when Christ was laid in the tomb, His body was wrapped in fine linen, and a linen napkin was on his face. These relics are said to be preserved at Besançon and Turin. The Turin linen shows the bloodstained outline of the Saviour's body; that at Besançon is marked with the ointments. The features are impressed on the napkin, and are of the Byzantine type.

A crucifix, by Nicodemus, is exhibited in the cathedral of Lucca. Another portrait is the Nazaræum, which is certainly of considerable antiquity, and is probably the earliest extant copy of the famous Edessa picture. It is in the Latin convent at Nazareth. This picture is engraved in Abraham Norow's travels in Palestine. (S. Petersburg, 1844).

Let us now turn to the literary sketches of the portrait of our Lord which have descended to us.

S. Jerome, (d. 420), says that in the face and eyes of Christ there was something heavenly, so that from their glory and majesty the hidden Godhead flashed forth. S. John of Damascus, (d. about 760), in his letter to the Emperor Theophilus, says, "Christ was tall and stately, had brows uniting over the nose, beautiful eyes, a large nose, curled hair, and a black beard. His hair was a gold-brown, like wheat, resembling that of his mother, and his head was bowed somewhat forward."

The next, and more precise account is that of the apocryphal letter of Lentulus, (who is supposed to have lived at the time of Christ, and to have been about the person of Pilate, to the Roman senate,) which is said to have been extracted from the Roman annals by a certain Eutropius. This first appears in the writings of S. Anselm, (d. 1107). "He is a man of tall stature, comely, having a venerable countenance, which those beholding must love or fear. His hair is waving and curled, rolling to his shoulders, having a parting in the middle of the head, after the manner of the Nazarenes, a brow smooth and serene, a face without wrinkle or blemish of any kind, rendered beautiful by a moderate colour. There is no fault to be found with the nose and mouth; he has a full and red beard, the colour of his locks, not long, but forked, and eyes bright and changeable." Another version of this letter adds that the hair was the colour of the hazel-nut, the eyes greyish-blue, and full of light. "His hands and arms are beautiful. He is terrible in reprehension, but mild and full of love in instruction; cheerful, but with steadfast earnestness. No one ever saw Him laugh, but often has He been seen to weep. Precise and modest in his speech, he is in all perfect, and the fairest of the sons of men."

But the most precise and complete account is that of Nicephorus Callistus, (fl. 1330). His description is as follows: – "He was beautiful in body, his height seven complete spans, his hair was yellowish, not bushy, and at the ends somewhat curled. His eyebrows were black, only a little arched, and without break; his eyes were hazel, of that description called bright-eyed, not dim, in no way misformed, not wandering. His nose was prominent, his beard reddish, not profuse, but the hair of his head was abundant, for never had razor or hand of man shorn it. His neck was somewhat bent, so that he did not walk perfectly upright; the colour of his face was a yellow-brown, like ripe wheat; his face was not round, nor pointed, but, like his mother's, a little drooping, and slightly blushing. His very countenance indicated a man of intelligence, with manners grave, calm, and removed from anger. In all things, he was like his most pure mother."

And this is the account of S. Mary given by Nicephorus: – "Mary was in everything modest and earnest; she spake little, and then only about necessaries; she was very courteous, and rendered to all honour and respect. She was of middle stature, though some assert her to have been somewhat taller. She spake to all with an engaging frankness, without laughing, without embarrassment, and especially without rancour. She had a pale tint, light hair, piercing eyes, with yellowish olive-coloured pupils. Her brows were arched and black, her nose moderately long, her lips fresh, and full of amiability when speaking; her face not round or pointed, but longish; hands and fingers fairly long. Finally, she was without pride, simple, and without guile; she had no insipidity about her, but was unassuming. In her dress she was fond of the natural colour; in short, there was in all her ways divine grace."15

S. PHILEAS, B. M., AND OTHERS

(A.D.304.)

[Roman Martyrology. Authorities: – Authentic Acts by Gregory, a contemporary. Mention by S. Jerome in his Treatise on Ecclesiastical Writers, c. 78; Ruffinus Hist. Eccl. lib. viii. c. 9; Eusebius, lib. viii. c. 9, 10.]

Phileas was a wealthy nobleman of Thmuis, in Egypt, who was elected bishop of that city, but in the persecution of Dioclesian was carried to Alexandria, before the governor Culcian. In his dungeon he wrote a letter to his flock to encourage them, narrating the sufferings endured by the martyrs for the true faith. This letter has been preserved by Gregory, and in part, by Eusebius. Culcian, who had been prefect of Thebais, was then governor of all Egypt, under the tyrant Maximius, but he afterwards lost his head, in 313, by order of Licinius. The Acts of S. Phileas are scrupulously particular in detailing every question and answer in the examination of the saint. They are too long to be given in their entirety, but extracts from them deserve insertion.

Culcian, the governor, said to him, "Now, then, art thou sober?" Phileas answered, "I am always sober." Culcian said, "Sacrifice to the gods." Phileas answered, "I will not." "Why not?" enquired Culcian. "Because it is forbidden by Scripture to offer sacrifice, save to one God." "Then offer a sacrifice to Him." "God loveth not such sacrifices as you make," answered Phileas. "What sort of sacrifices then does thy God approve of?" asked the judge. Phileas replied, "I offer him a pure heart and clean senses, and true words." Culcian said, "But Paul sacrificed." "No, he did not," answered Phileas. "Well, then Moses did." "Yes," said Phileas, "the command was to the Jews only to sacrifice to God in Jerusalem; now the Jews sin in celebrating their solemn rites elsewhere." "Enough of these empty words; sacrifice," said the magistrate. "I will not do so, and stain my soul." "Why," said the governor, "Paul denied God." "He did not," answered Phileas. "Wilt thou swear that he did not?" asked Culcian. "I will not swear," answered the bishop, "for oaths are forbidden us. It is a matter of conscience." Culcian said, "Is it not a matter of conscience for thee to take care of thy wife and sons?" Phileas said, "Yes, but I have a higher duty to God." Culcian exclaimed, "Hold thy tongue, and sacrifice." "I will not sacrifice," said the bishop. Culcian asked, "Is Christ God?" And Phileas replied, "He is." Culcian said, "How could God be crucified?" "For our salvation," answered Phileas; "He suffered for our sakes."

The governor said, "I might have tortured thee in the city, but I spared thee, wishing to shew thee respect." "I thank thee," said the bishop, "Go on with thy work." "Dost thou desire to die without cause?" asked Culcian. "Not without cause; I wish to die for God and the truth." The governor said, "If thou hadst been a poor man I should soon have despatched thee, but seeing thou art rich enough to feed all the province, I have shewn patience, and endeavoured to move thee by persuasion."

Some lawyers standing by said, "Phileas sacrificed in the monastery," for they had heard something of the Eucharistic mystery, but understood it not. Phileas said, "You are right, I did sacrifice, but I did not immolate victims." Culcian said, "Thy poor wife is looking at thee." Phileas replied, "Jesus Christ calls me to glory, and He can also, if He pleases, call my wife."

The lawyers said to the judge, "Phileas asks delay." Culcian said, "I will grant it willingly, that he may think over the consequences of his persistency in this course." But Phileas cried out, "I have thought well over this, and it is my unchangeable resolution to die for Jesus Christ." Then the lawyers, the emperor's lieutenant, the other officers of justice, and his relations fell at his feet, embracing his knees, and conjuring him to have compassion on his disconsolate family, and not to abandon his children in their tender years. Philoromus, a Christian present, tribune of the soldiers, moved with indignation, cried out, "Why strive ye to make this brave man renounce his God, do ye not see that contemplating the glory of Heaven, he makes no account of earthly things?" Then with a shout, all cried that he must be condemned to die along with Phileas, and to this Culcian assented.

As they were led to execution, the brother of Phileas, who was a lawyer, exclaimed, "Phileas appeals." Culcian called Phileas back, and asked if it were so. The bishop denied that he had so done. Then the procession resumed its way to the place of execution. And when they had reached the spot, Phileas extended his arms to the east, and cried, "O my best beloved sons, whosoever worship God, watch over your hearts, for your adversary, the devil, as a roaring lion, walketh about, seeking whom he may devour. We have not yet suffered, dearest ones, but we are about to suffer. Now are we becoming disciples of our Lord Jesus Christ. Attend to the precepts of Christ. We invoke the immaculate, incomprehensible One, who sitteth above the Cherubim, the maker of all things, who is the beginning and the ending, to whom be glory through ages of ages. Amen." And when he had thus spoken, the executioner struck off his head, and that of his companion, Philoromus.

S. GELASIUS, BOY, C

(BEGINNING OF 5TH CENTURY.)

[Commemorated as a semi-double in the Church of Piacenza. Authority: – The Offices of the Breviary of Piacenza for this day.]

S. Gelasius was a little boy, child of pious and wealthy parents in Placentia, the modern Piacenza, in Northern Italy. His brother, older than himself, was S. Olympius, who is commemorated on October 12th. The children slept in the same room. One evening Gelasius heard his brother praying, and angels singing, "Suffer little children to come unto Me, for of such is the Kingdom of Heaven." The child died early, in the white innocence of his baptismal robe, and was laid by S. Maurus, bishop of Placentia, in the Church of S. Savin, outside the walls. It was afterwards translated to the new Church of S. Savin within the city, in 1481, by the Bishop Fabricius, together with the bodies of SS. Peregrine and Victor.

S. ISIDORE OF PELUSIUM, MONK, P

(ABOUT A.D. 449.)

[Roman Martyrology. Same day in the Greek Church.]

S. Isidore of Pelusium, in Egypt, was a monk from his youth. Suidas asserts that he was promoted to the dignity of the priesthood. In the time when the turbulent Theophilus was patriarch of Alexandria, Isidore espoused the cause of S. Chrysostom, praised his writings and doctrine, and consequently became an object of hostility to the proud patriarch. On the death of Theophilus, S. Cyril, his nephew, succeeded him, and, as has already been related in the life of that saint, inherited his uncle's prejudices against the great Chrysostom, and after his death opposed the insertion of his name in the diptychs, or list of persons who were commemorated at the Holy Eucharist. But by the influence of S. Isidore, who earnestly strove to bring councils of peace before Cyril, the patriarch of Alexandria was induced to withdraw his objections. The letters of S. Isidore are extant.

S. AVENTINE OF TROYES, H

(ABOUT A.D. 538.)

[Roman Martyrology, and that of Usuardus, on Feb. 4th; but in the diocese of Troyes, on Feb. 6th, as a semi-double. Authorities: – A very ancient life, written in crude style; mention by S. Gregory of Tours, and in two extant lives of S. Fidolus.]

S. Aventine was much beloved and respected for his singular virtues by S. Camelian, Bishop of Troyes, who made him steward of the possessions of the church. He afterwards became the abbot of a monastery at Troyes, and spent all the money he could collect in redeeming captives. During the reign of Thierry, son of Clovis, he purchased of a band of soldiers, who were leading captives past his door, the boy Fidolus, whom for his gentleness and piety he learned greatly to love; and treating him as a son rather than as a servant, he made of him a monk, and finally, when he himself was old, and Fidolus had grown to man's estate, with the consent of the monks, he delivered over into his hands the government of the monastery, and he himself retired into a lone hermitage in the forest, and spent many years in a cave. When he opened his window, and thrust forth his hand full of crumbs, multitudes of little birds came fluttering up, and perched on his fingers, and ate the crumbs. He was ministered to by a monk, who, in bringing water from the river, sometimes caught in the pitcher very little fish. The gentle Aventine invariably returned the small fish to the river, for he would not hurt or destroy any animal, unless it were necessary. One day he trod on a snake and crushed it, so that it lay numb, and as though lifeless. Then he bent over it, and cherished it, till life returned, and it glided away. Once a stag, pursued by hunters, took refuge in his cave, and he closed the door on it, and hid it, till the hunters had passed further. One stormy night, a bear came roaring to the door of the cell, and strove to beat it in. The hermit, in terror, sang the song, "Thou wilt not leave my soul in hell, neither wilt Thou suffer Thy holy one to see corruption!" and armed himself with prayer. Now when the sky grew white with dawn, Aventine opened his cell, and there lay the bear crouched on the threshold, and it stretched out its paw to him, and licked his feet. Then the hermit perceived that there was a splinter of wood in the paw, and he said, "Poor beast, thou wast in pain, and didst seek relief, and I thought that thou wast raging for my life." And he took the paw on his lap, drew forth the piece of wood, bathed and bandaged the wound, gave the bear his blessing, and let it depart.

Relics in the parish churches of Creney and S. Aventin and in the cathedral at Troyes. In Art he is represented drawing the splinter from the bear's paw.

S. AVENTINE OF CHATEAUDUN, B. C

(6TH CENT.)

[Gallican Martyrologies. Authorities: – Mention in the life of his brother, S. Solemnis, and an ancient metrical French life.]

In the reign of Clovis there lived a Count John, at Chateaudun, who was married to Agnes, daughter of the Count of Blois. By her he had three sons, Solemnis, Aventine, and John, and a daughter Agnes, who died young.

Flavius, uncle of Agnes of Blois, was bishop of Chartres, and called thither Solemnis and Aventine for the purpose of attending to their education. As both showed signs of sanctity, he ordained both, whilst young; Solemnis was raised to the priesthood, and Aventine was appointed archdeacon.

On the death of Flavius, the clergy and people, with the king's consent, proceeded to elect Solemnis to fill the vacant see; but he, knowing their intention, fled, and hid himself in a cave outside the city. When he could not be found, the electors with one consent shouted, "Aventine is worthy!" that being the customary formulary of election. Thereupon, Aventine, much against his will, was drawn into the cathedral, and ordained priest, and consecrated bishop. Now Solemnis, from his place of retreat, heard the shout in the city, and knew that a bishop had been chosen. Yet he waited till he saw peasants returning along the road that ran by his retreat, and he overheard them speaking of the consecration of his brother Aventine. So he, deeming all further concealment unnecessary, came forth, and entered the city. Then, at once, a crowd surrounded him, and the roar of a thousand voices proclaimed, "Solemnis is worthy! Solemnis shall be bishop!" And he was drawn to the cathedral, vested in white, a mitre placed on his head, the pastoral staff put into his hands, and the bishops of the province there present, proclaimed him. And when this was done, men asked, "What shall be done with Aventine?" and he was sent to be bishop of Chateaudun, his native town. Then he went his way. And as he drew near to the city, there met him a leper, who ran towards him, and stopped, and cried out, "I am John, thy brother." He would have rejoiced to meet his brother, had he not seen that he was afflicted with leprosy; for which reason John had retired from the city, and fled from the society of men. Then the bishop ran to him, and fell on his neck, and his tears flowed over him, and he kissed him; and the flesh of John came again as the flesh of a little child, and he was made perfectly whole.

Of the works of the holy Aventine in his diocese little is known, save that he laboured in season and out of season in the ministry of God, and that he lived in a little cell outside the city gates, in the face of a rock. After the death of Solemnis, about 509, Aventine governed the whole Chartrain Church, and subscribed the council of Orleans, 511, as bishop of Chartres. Relics translated in 1853 to the parish church of S. Madeleine in Chateaudun.

S. THEOPHILUS THE PENITENT

(ABOUT A.D. 528.)

[Commemorated by the Greeks on this day. Not by the Westerns, though the story is quoted by a great number of Latin writers. Authority: – The Greek account by Eutychianus, who pretends to have been a disciple of Theophilus, and declares that he relates what he had seen with his own eyes, and heard from the mouth of Theophilus himself. Metaphrastes embodied the narrative of Eutychianus in his great collection of the Lives of the Saints. For a full account of this strange story, see my "Myths of the Middle Ages."]

The following story must be received with caution. It has not received the sanction of the Western Church, and is probably a mere religious romance. It was very popular in the middle ages, and was frequently represented in sculpture and stained glass.

A few years before the Persian invasion, in 538, there lived, in the town of Adana in Cilicia, a priest named Theophilus, treasurer and archdeacon. He lived in strict observance of all his religious duties, was famous for his liberality to the poor, his sympathy with the afflicted, his eloquence in the pulpit, his private devotion, and severe asceticism. On the decease of the bishop, by popular acclamation he was summoned to the episcopal oversight of the diocese, but his deep humility urged him to refuse the office, even when it was pressed upon him by the metropolitan. A stranger was raised to the vacant seat, and the treasurer resumed the course of life he had pursued for so many years with credit to himself and advantage to the diocese, content in his own mind with having refused the office, which might have aroused his pride, and which certainly would have diminished his opportunities of self-sacrifice. Virtue invariably arouses the spirit of detraction, and Theophilus, by his refusal of the bishopric, was thrust into public notice, and attracted public attention. The consequence was, that the evil-minded originated slanders, which circulated widely, produced a revulsion of feeling towards Theophilus, and, what was generally reported, was accepted as substantially true. These stories reached the ears of the new bishop, he sent for the archdeacon, and, without properly investigating the charges, concluded he was guilty, and deprived him of his offices.

One would have supposed that the humility which had required the holy man to refuse a mitre, would have rendered him callous to the voice of slander, and have sustained him under deprivation. But the trial was too great for his virtue. He brooded over the accusations raised against him, and the wrongs inflicted upon him, till the whole object of his desire became the clearing of his character. He sought every available means of unmasking the calumnies of his malingers, and exposing the falsity of the charges raised against him. But he found himself unable to effect his object; one man is powerless against a multitude, and slander is a hydra which, when maimed in one head, produces others in the place of that struck off. Baffled, despairing, and without a friend to sustain his cause, the poor clerk sought redress in a manner which, a month before, would have filled him with horror. He visited a necromancer, who led him at midnight to a place where four cross-roads met, and there conjured up Satan, who promised to reinstate Theophilus in all his offices, and, what he valued more, to completely clear his character. The priest, to obtain these boons, signed away his soul with a pen dipped in his own blood, and abjured for ever Jesus Christ and His spotless Mother.

On the morrow, the bishop, discovering his error, how we know not, sent for Theophilus, and acknowledged publicly that he had been misled by false reports, the utter valuelessness of which he was ready frankly to acknowledge; and he asked pardon of the priest, for having unjustly deprived him of his office. The populace enthusiastically reversed their late opinion of the treasurer, and greeted him as a Saint and confessor.

For some days all went well, and in the excitement of a return to his former occupations, the compact he had made was forgotten. But after a while, as reason and quietness resumed their sway, the conscience of Theophilus gave him no rest. His face lost its colour, his brow was seamed with wrinkles, an unutterable horror gleamed out of his deep-set eyes. Hour by hour he prayed, but found no relief. At length he resolved on a solemn fast of forty days. This he accomplished, praying nightly in the Church of the Blessed Virgin, till the grey of morning stole in at the little window of the dome, and obscured the lamps. On the fortieth night, the Blessed Virgin appeared to him, and rebuked him for his sin. He implored her pardon and all-prevailing intercession, and this she promised him. The following night she re-appeared, and assured him that Christ had forgiven him at her prayer. With a cry of joy he awoke; and on his breast lay the deed which had made over his soul to Satan, obtained from the evil one by the mercy of the holy Mother of God.

The next day was Sunday. He rose, spent some time in acts of thanksgiving, and then went to church, where the divine liturgy was being celebrated. After the reading of the Gospel, he flung himself at the bishop's feet, and requested permission to make his confession in public. Then he related the circumstances of his fall, and showed the contract signed with his blood to the assembled multitude. Having finished his confession, he prostrated himself before the bishop, and asked for absolution. The deed was torn and burned before the people. He was reconciled, and received the blessed Sacrament; after which he returned to his house in a fever, and died at the expiration of three days. The story is probably a mere religious romance.

S. MODAN, AB

(7TH CENT.)

[Aberdeen Breviary: – from which almost all that is known of his life is gathered.]

S. Modan was first monk, and then abbot of Mailros, in Scotland, and preached the faith in Stirling and at Falkirk. When old he retired among the mountains of Dumbarton, and there died. His body was kept till the change of religion, with honour, in the church of Rosneath.

B. HRABANUS MAURUS, B. C

(A.D. 856.)

[From his life by Rodolph the priest, monk of Fulda, d. 865; and various writers of a later period.]

Rabanus, or Hrabanus Maurus, was one of the most illustrious writers of the 9th century. He was born at Mainz, in the year 788. When very young he was sent to the monastery of Fulda, where he was brought up. From thence he was sent to Tours, where he studied for some time under the famous Alcuin. He returned afterwards to Germany, into his monastery, where he was entrusted with the government of the novices, was afterwards ordained priest in the year 814, and at last chosen abbot of Fulda, in 822. After he had managed this charge twenty years, he voluntarily quitted it, to satisfy the monks, who complained that his studies so engrossed his time that the affairs of the monastery were neglected. He retired to Mount S. Peter, and was shortly after chosen archbishop of Mainz or Mayence, in the year 847. He held a council in the same year for the reformation of discipline; and died in 856.

As a mystical interpreter to Holy Scripture, his commentaries will ever be read. He was a voluminous writer on various subjects, sacred and profane, and was certainly one of the most learned men of his day.

S. NICOLAS OF THE STUDIUM, C

(A.D. 868.)

[Greek Menæa for this day. Authorities: – Life by a contemporary monk in his monastery.]

This glorious confessor was born in Crete, and was the son of pious parents, who educated him from earliest infancy in the fear of God. At the age of ten he was sent to Constantinople, to see his kinsman Theophanes. He found him a monk of the order of the Sleepless Ones,16 in the monastery called the Studium. He entered the same order, and fulfilled his monastic duties with regularity and devotion. Having set a brilliant example, he was deemed worthy to be invested with the priesthood. Then broke out the furious persecution of the Iconoclasts, about which a few words must be said in this place.17

When God was made Man, He was put at once into the most intimate relation with men; and just as it is lawful for any son to have a portrait of his father or mother, so did it become lawful and reasonable that he should have a picture of that God-Man, who is dearer to him than father or mother. The picture served as a constant reminder, an evidence for the Incarnation. It is a sermon declaring God to be made Man. But the Arians, who denied the divinity of our Lord, were most hostile to sacred representations of Christ, and with reason, for these pictures were a testimony against them. At first the Arian attack on the foundation doctrine of the Incarnation was open. But, when the theological statement of that mystery was made so plain that there was no opposing it by counter statement, Arianism adopted other tactics, and appeared as Iconoclasm, or war against sacred pictures. He who disbelieved, or only coldly acquiesced in the Incarnation of God, saw that this chief corner-stone of Christianity could only be uprooted by chilling the ardour of Christian affection. And no better method of chilling that affection could be devised, than the obliteration of representations of Christ, His acts, His passion, and of His mother, and His Saints; then there was some prospect of religious acceptance of this dogma sinking into cold intellectual apprehension, and thence it could be dislodged without difficulty. After the reconciliation of large congregations of Gnostics and Arians with the Catholic Church, they maintained that icy worship which had preceded their separation, they adored God as a Spirit, but actually, though they had ceased to do so formally, overlooked His manhood. These reconciled bodies afforded a fund of passive prejudice and aversion of small account so long as Catholic princes were on the throne, but which, in the fortune of a soldier, might produce serious results to the Church.

Of such adventurers, the most fortunate was the Emperor Leo III., who, from the mountains of Isauria, ascended to the throne of the East. He was ignorant of sacred and profane letters; but his education, his reason, perhaps his intercourse with Jews and Arabs, had inspired the martial peasant with a hatred of images; and he held it to be the duty of a prince to impose on his subjects the dictates of his own conscience. In the reformation of religion, his first steps were moderate and cautious; he assembled a great council of senators and bishops, and enacted, with their consent, that all the images should be removed from the sanctuary and altar to a proper height in the churches, where they might be visible to the eyes, and inaccessible to the devotion of the people. But it was impossible on either side to check the rapid though adverse impulses of veneration and abhorrence: in their lofty position, the sacred images still edified their votaries, and exasperated their enemies. He was himself provoked by resistance and invective; and his own party accused him of an imperfect discharge of his duty, and urged for his imitation the example of the Jewish king, who had broken without scruple the brazen serpent of the temple. By a second edict, he proscribed the existence, as well as the use of sacred pictures; images of Christ, the Blessed Virgin, and the Saints, were demolished, or a smooth surface of plaster was spread over the walls of the edifice. The sect of the Iconoclasts was supported by the zeal and despotism of six emperors, and this topic involved the East and West in an angry conflict of one hundred and twenty years. It was the design of Leo the Isaurian to pronounce the condemnation of images as an article of faith, and by the authority of a General Council; but the convocation of such an assembly was reserved for his son Constantine Copronymus. This council was attended by three hundred and thirty-eight bishops of Europe and Anatolia, but not by those of the Western Church, African Church, or that of Palestine. It was, in fact, an assembly of those prelates who were weak enough to assist, fearing condemnation and exile if they did not submit, ambitious enough to follow the caprice of the reigning emperor, in hopes of emolument, and also of those who heartily concurred with his semi-Arianism. After a serious deliberation of six months, the prelates subscribed such a decree as the emperor desired, condemning all visible symbols of Christ,18 except the Eucharist, as blasphemous and heretical; and denouncing veneration for images as the idolatry of Paganism. "As if," says a Catholic writer of the time, "there were not this great difference between the Christian image and the heathen idol, that the latter is the thing worshipped, whereas the former is the representation of the person adored."

The first hostilities of Leo had been directed against a lofty Christ on the vestibule, and above the gate, of the palace, placed there to exhibit to all men that the emperors had bowed before the King of kings. A ladder had been placed for the assault, but it was shaken by a crowd of women and zealots, and for their opposing the execution of the mandate, severe and savage reprisals were taken. The execution of the imperial mandates were resisted by frequent tumults in Constantinople and the provinces, which were quelled by the military, and much blood flowed.

In the cruel persecution that ensued, the monks, ever the champions of the Incarnate God, suffered most severely. Nicolas of the Studium, together with S. Theodore, the abbot, or archimandite, of the monastery were called to suffer. Nicolas was scourged with leather thongs on the back and limbs, and his arms extended, so that they became for a time paralysed. His back, which was lashed and bleeding, was tenderly bathed with warm water and healing lotions by S. Theodore, his superior, till it was healed. Both were driven into exile, and kept for three years in nakedness, and without sufficient food and drink, in a wretched prison. They were beaten again at Smyrna, and further imprisoned for twenty-two months, with their feet in the stocks. On the death of Leo, the confessors were released, and visited S. Nicephorus at Chalcedon. This took place during the absence of Constantine Copronymus, who had undertaken an expedition against the Saracens. During this absence, his kinsman, Artavasdus, assumed the purple, and everywhere the sacred images were triumphantly restored. Constantine flew for refuge to his paternal mountains; but he descended at the head of the bold Isaurians, and his final victory placed the unfortunate Catholics once more at the mercy of a brutal tyrant. This monster of crime derived his name Copronymus from having defiled his baptismal font. This incident of his infancy was accepted as an augury of his maturity, and he did not belie it. His reign was one long butchery of whatever was most noble, or holy, or innocent, in his empire. In person the emperor assisted at the execution of his victims, surveyed their agonies, listened to their groans, and indulged, without satiating, his appetite for blood: a plate of noses was accepted as a grateful offering, and his domestics were often scourged or mutilated by his royal hand. His long reign was distracted with clamour, sedition, conspiracy, mutual hatred, and sanguinary revenge. The hatred borne by this ruffian against monks and images was implacable. Images were torn down and defaced with wanton malice throughout the empire by an officer called the Dragon, sent round for that purpose; all religious communities were dissolved, their buildings were converted into magazines or barracks; the lands, moveables, and cattle, were confiscated, and the monks were mutilated in eyes and ears and limbs, with refined cruelty.

Under this emperor, Theophilus (829), Nicolas and Theodore again suffered persecution. Theodore, and the abbot Theophanes, kinsman of Nicolas, were mutilated by certain verses being cut upon their brows. During the persecution, S. Nicolas remained concealed; on the accession of the indifferent emperor, Michael III., (842), he emerged from his hiding place, and was elected archimandite of the Studium, the abbot Theodore being dead. After exercising the government for three years, he resigned it to Sophronius, and retired to Firmopolis, that he might pass the remainder of his days in peace; but it was not so to be; after four years he was recalled to the abbacy of the Studium, on the death of Sophronius, and was at once involved in conflict. For the patriarch Ignatius, having rebuked the Cæsar Bardas for incest, and then excommunicated him, the emperor Michael III., his nephew, was persuaded to exile Ignatius, and to intrude Photius into the Patriarchal see. The abbot Nicolas refused to communicate with the intruder, and was consequently driven from his monastery, and a monk, Achillas, was appointed in his room. Nicolas was pursued from one retreat to another by the hostility of the intruded patriarch, and after many wanderings, rested in the Crimea. Upon the death of Bardas and Michael, Bardas having been murdered by his nephew Michael, and Michael by his successor, Basil I., (867), the patriarch Ignatius was recalled, and the patriarch persuaded Nicolas to return to his government of the Studium, where he died the following year.

S. REMBERT, B. C

(A.D. 888.)

[Roman Martyrology; this being the day of his consecration to the Archbishopric of Bremen and Hamburg. But in some German Martyrologies, on June 11th, the day of his death. Authority: – his life written by a coeval author or authors].

This saint was born at Thourout, in Flanders, where was a monastic cell, that had been given by King Louis the Pious to S. Anskar. As Anskar was at Thourout one day, he noticed some boys going to church, and amongst them was one who, by his gravity, pleased him; and when the boy entered the church, he crossed himself, and behaved with so great reverence, that the archbishop went to him, and asked his name. He told him that he was called Rembert. Then S. Anskar took him and placed him in the little monastery, and bade that he should be well instructed. In after years, the apostle of Sweden called Rembert to assist him in his mission; and he loved his young friend greatly, and prayed to God for three days incessantly that He would grant to Rembert to accomplish the work that he, Anskar, had begun, and to make them companions together in the Heavenly Zion. After Anskar died, in 865, S. Rembert was unanimously chosen Archbishop of Hamburg and Bremen, and he superintended all the churches of Sweden, Denmark, and Lower Germany. He also began a mission to the Wends and Sclavonic race of Mecklenburg and Brandenburg, which was attended with considerable success. He sold the sacred ornaments of the Church to redeem captives from the Northmen. On one occasion he saw a party of these marauders pass, dragging after them a poor girl, who raised her shackled hands towards the bishop, and began to chant one of David's psalms. Then S. Rembert leaped off his horse, and ran to the chief, and offered him the horse if he would release the captive Christian maiden. And this he did, well pleased to obtain so valuable a horse. S. Rembert died on June 11th, in the year 888.

S. GILBERT OF SEMPRINGHAM, AB

(A.D. 1189.)

[Roman, Anglican, Belgian, Benedictine, and Cistercian Martyrologies. Authority: – his life, by a contemporary, published by Bollandus.]

This S. Gilbert, of whom Henricus Chrysostomus, a Cistercian chronicler, speaks as "a disciple of Bernard the mellifluous, a man of apostolical zeal, of most severe and rigid life, in purity conspicuous, illustrious for his gift of prophecy, and the mirific performer of stupendous miracles," was born about the year a. d. 1083, near the close of the reign of William the Conqueror. From an apparently contemporary pedigree he seems to have been related on the mother's side to that monarch, who may have rewarded the services of his father, "a bold and skilful warrior," with the hand of one of his relations, in addition to the manor of Sempringham, where Gilbert first saw the light. His mother is said to have received, shortly before his birth, a miraculous presage of the future greatness of her child, a greatness, however, of which few external tokens would seem to have manifested themselves during his childhood; since one of his biographers relates that as a child he was so dull and spiritless as to provoke the contempt and ill-usage of even the servants of his father's household. Driven by this maltreatment from his home and country, or more probably sent from home by the care of his parents, who discerned in him a greater aptitude for the cloister than for the camp, he passed some years in Gaul in the peaceful study of letters and philosophy. His childish education completed, he returned to England, and took up his abode with one of his father's dependents. Here he fell in love with the daughter of his host, and gave the first proof of his vocation to the counsels of perfection; for finding his passion increase daily in strength, and fearing lest he should be overcome by it, he fortified his soul by prayer and fasting; and then seeking the company of his beloved, he so wrought upon her by his exhortations and entreaties, that he prevailed upon her to join him in a vow of perpetual chastity, and she was one of the first who afterwards became nuns under his rule.

He now took to keeping a school, and gathered together a number of children of both sexes, to be instructed in the rudiments of religion, and especially taught them to live an orderly and pious life in the world, without as yet leading them forward to the higher life of the cloister; and these afterwards became the nucleus (primitiæ plantæ) of his order.

During this time he seems to have lived in the family of the then Bishop of Lincoln, and to have been admitted by him to the minor orders of the ministry; for the next thing related of him is that being presented by his father to the united benefices of Sempringham and Torrington he most willingly accepted the charge, and devoted the whole revenue of his livings to charitable purposes. Such was the fervour of his devotion at this time, that it is related that having one day invited one of his companions to join him in his prayers, the youth was so fatigued by the length of the office, and the punctilious care with which Gilbert genuflected whenever the holy names of God and of Christ occurred, that he swore he would never pray with him again.

After a while he was ordained priest by Alexander, Bishop of Lincoln, who held him in such high esteem that he made him his confessor, and would have appointed him Archdeacon; but this Gilbert resolutely declined saying, "that he knew not of a shorter road to perdition."

Persevering in his resolve to give his all to the poor, he now for the first time formally constituted his religious order, by assembling a number of poor girls, amongst them the object of his youthful attachment, whom he made cloistered nuns at Sempringham, and maintained them at his own cost. He next founded a monastery for male religious, to whom he entrusted all the more responsible affairs of the order, providing both nuns and monks with a habit "expressive of humility."

To this time of his life we must probably refer his miraculous escape from death by fire. The story is that a great fire having broken out either in his own house, or in the buildings immediately contiguous, Gilbert remained sitting abstractedly in his window seat, praying and singing psalms; the fire devoured all before it until it reached the spot in which he sat; there its progress was arrested, and the flames died away on every side, leaving the saint and his seat unharmed.

His order continued to expand, many religious flocked to him, and gifts of manors and farms pouring in from all quarters, many monasteries arose under his rule.

The charge of his Order now became so onerous that he is said to have attended the general chapter of the order at Citeaux, in the year 1140, for the purpose of formally resigning his authority. To this, however, his brother abbots refused their consent, and Gilbert returned to his labours, which he was to relinquish only with his life.

A peculiar interest attaches to this chapter, from the circumstance related by the same writer,19 who tells us of Gilbert's presence there, that the Pope Eugenius20 was present and took part in the proceedings, "not, however, presiding as with apostolical authority, but in brotherly love taking his seat among the assembled abbots, as one of themselves."

Returned to Sempringham, Gilbert resumed his life of prayer and mortification, observing the fasts of the Church with such rigidity that from Septuagesima to Easter, and throughout Advent, he not only abstained from flesh-meat, but even a morsel of fish never passed his lips. He practised also great austerity with regard to sleep, hardly allowing himself to lie down for months together.

His unwearied devotion and severe asceticism so forwarded his growth in grace that his influence over the religious under his authority became almost unbounded; with such prudence and persuasiveness was he endued, that he allayed without difficulty a serious disturbance which arose in the order from a spirit of insubordination that had crept in among the lay brethren. Overcome by his skilful reasonings and loving exhortations, the greater number returned to their obedience, "whereas," the chronicler adds, "those who held out and refused to do so, all perished miserably." His holiness and his acceptance with God were also attested by many miracles and wonders. Being at one time afflicted with a very severe fever, a friend came to condole with him; the saint enquired whether he had ever experienced the sensations of a fever; finding that he had not, Gilbert asked him whether he would be willing to take the fever from which he himself was suffering, if he might be thereby cured. The friend assented, and returning home, was the next morning seized with the fever, whereas the saint arose entirely free from it. Another time, a man suffering from gout was cured by simply wearing Gilbert's list slippers; and another man, sick of a fever, was healed by drinking out of his cup.

Overcome at length by the infirmities of advancing age, he resigned the charge of Sempringham to one of his disciples, Roger by name; but he seems still to have retained his authority, as it is mentioned that some time after this, he gave shelter to S. Thomas à Becket in one of his houses when that prelate, worsted in his contest with Henry II., was wandering about the kingdom in search of means to escape to the continent. He also supplied the archbishop with money during his exile, thereby drawing upon himself the displeasure of Henry, who, however, – such was Gilbert's popularity in the kingdom, – found it expedient to refrain from any proceedings against him.

At last, in the year 1189, and the 106th of Gilbert's age, his death drew near, and the man of God, full of years, and not less full of grace, prepared to render up his account with joy. He announced to his disciples his approaching departure, and on the evening of Christmas Day he was fortified with the last sacraments of the Church. The remaining time which God vouchsafed him on earth he devoted to the edification of others, and during this time many prelates, and men of various degrees, resorted to him in order to be consoled by his blessing, and instructed by his discourse. The night before the day on which he died "an immense globe of fire, and an appearance as of many candles" were seen to hover in the air over the church of Sempringham, in which his tomb was prepared. Three times the appearance descended from above, rising again twice towards heaven; the third time it penetrated the roof of the church, and descended to the floor. Then the brethren and the nuns knew that the time was at hand when their abbot must indeed leave them.

And so, on the next day, the 3rd of February, he departed this life, amid the sighs and lamentations of all, leaving behind him of religious men about 700, and of sisters in religion 1500; all serving God night and day without ceasing.

He was interred within the church at Sempringham, his tomb being placed between the two choirs, the monks on the one side, and the nuns at the other, so that the religious might offer their prayers at his sepulchre, and continually bearing in mind his holy life and happy death, might both be incited to diligence in prayer and good works, and also might profit by his intercessions for them.

Not long after his death, a certain canon of that order saw in a vision a brother not long since deceased, who, among other things, told him of S. Gilbert: "he is not amongst us, a different place possesses him; for from that place to which he departed (from the world) he has been translated to the choir of the virgins."

The veneration in which he was held may be seen in the eulogium of William of Newbury: —

"Nor must we in silence pass over the venerable Gilbert, a man altogether admirable, and of singular skill in the guardianship of women; from whom also the order of Sempringham took its beginning, and its rapid advancement. He, as it is said, from his very youth, by no means contented with being in the way of salvation himself, but kindled with a zeal for gaining souls for Christ, began eagerly to rival the weaker sex in the imitating of God, deriving his pious boldness from the consciousness of his own chastity, and his confidence in heavenly grace.

"Yet, fearing lest he should fail in his enterprise, he first sought the advice of the holy Bernard, and being instructed and encouraged by him, he commenced his work, and proceeding with great prudence and caution, he was mightily carried forward, both in the abundant multitude of persons gathered together for the service of Almighty God, and in the acquisition of temporal things; 'seeking first,' as it is written, 'the Kingdom of God and His righteousness, all necessary things were added to him.'

"At last he organized a not ignoble monastery of two servants and eight handmaids of God, which also he replenished with numerous societies, and, according to the wisdom given him, furnished it with regular rules. And truly the gift of instructing the servants of God, divinely imparted to him, abounded especially in the care of women; indeed, in my judgment, he bears the palm in this respect amongst all whom we know to have devoted themselves to the instruction of female religious; moreover, having some years before been loaded with spiritual gains, the worn-out bridesman of the heavenly Bridegroom now departed to the Lord. Further, the multitude of his sons and daughters in religion still remains, and his seed is mighty upon earth, and his generation shall be blessed for ever."

The Order was peculiarly constituted, the men being Augustinian Canons, and the women following the rule of S. Benedict.

S. ANDREW CORSINI, B. C

(A.D. 1373.)

[S. Andrew died Jan. 6th; he was formally canonized by Urban VIII., in 1629, and his festival was transferred to Feb. 4th. Authorities: – Two lives, one by a disciple, the other by Friar Peter Andrew Castagna, written a hundred years after his death.]

Nicolas, a member of the illustrious Florentine house of Corsini, lived with his pious wife, Peregrina, for some time without children, which was to them a great grief, and they besought God to give them that blessing which He had hitherto withheld. Their prayer was heard, and on November 30th, 1302, a son was born to them, who received at the font the name of Andrew, because he was born on the festival of that apostle. His parents, who regarded him as the child of prayer, had already, before his birth, dedicated him to the Lord, and sought, in his childhood, to inspire him with devotion and morality. But Andrew was possessed of a vehement, independent spirit, which brooked no restraint, and he grew up to cause them bitter sorrow by his disorderly life. Nevertheless father and mother prayed on, hoping against hope. The wild youth passed for being one among the most dissolute young men of the city, and was acknowledged as the worst of a bad set, utterly godless and abandoned. But his parents prayed on. The mother cast herself before a figure of the Queen of Heaven, and, in the bitterness of her anguish of soul, cried, "Oh, Mother of my Saviour! Thou knowest how the soul of my child, for whom thy Son bled, is sinking to destruction. Thou knowest, Holy One! how, in his earliest youth, I dedicated my child to thee, and trusted him to thy protection, how I have done all that earthly mother can do to keep him clean and unspotted from the world! And now, pity me, weeping over my guilty son, thou, whose tears flowed for thy innocent Son! Thou, who art so mighty, entreat thy divine Son, that mine may be moved to true and broken-hearted repentance."

Thus praying, and with streaming eyes, Andrew lit upon her one day, as he was going forth to the commission of some new work of evil. He stood still and looked at her, and a feeling of compunction stirred his heart. Then, turning her reddened eyes towards him, she said, "I cannot doubt it; thou art the wolf whom I saw in a dream."

"What mean you, mother?" asked the young man.

She answered: "Before thou wast born, my child, I dreamt that I brought forth a wolf which rushed into a church, and was there transformed into a lamb. Thy father and I, on account of this dream, placed thee under the protection of the Mother of God. My son, thou art not ours, thou belongest not to the world, but only to the service of God. Oh, would to heaven, that as the first part of my dream has been fulfilled, the second part might find its accomplishment also!"

Andrew covered his face, and fell at his mother's feet, and sobbed forth: "Oh, good, pious mother! the wolf shall indeed become a lamb. Thou didst dedicate me to God, and to Him will I, also, devote myself. Pray, pray for me, mother, that I may obtain pardon for all my grievous offences."

Next day Andrew sought the Church of the Carmelites, and kneeling before an image of the Holy Virgin, wept bitterly over his past life, which now appeared to him in all its bare deformity. And he felt so powerfully called by the grace of God, that he resolved at once to take refuge from his evil companions and associations, in the cloister. He, therefore, sought the convent door that same hour, and asked to be admitted as a novice. He was received, and spent his novitiate in constant battle with his passions, and in trampling out the memory of the past, by not suffering his mind for a moment to repose on the thoughts of the evil he had done, save only for the purpose of stirring up compunction, and abasing himself in profound humility. After having been received into the Order, he became a model of self-restraint and earnestness, so that in the year 1328, at the age of twenty-six, he was ordained priest. He was shortly after appointed to preach in Florence; and his fervour and love for sinners produced very astonishing fruit, in moving many who had lived in sin to turn in sorrow to the cross, and renounce their evil ways. Andrew was next sent to Paris, there to prosecute his studies, and was there invested with the degree of doctor; and after he had completed his studies with Cardinal Corsini, his uncle, at Avignon, he returned to Florence, where he was elected prior of his cloister. His renown as a preacher of righteousness prevailed again, and his sermons produced such an effect, that he was regarded as the apostle of the land.

After the death of the bishop of Fiesole, the chapter elected Andrew Corsini to be his successor. But when the news of his election reached him, he fled away, and hid himself in a Carthusian monastery. He was sought for long in every direction, without result, and the chapter, despairing of finding him, were proceeding with the election of another, in his room, when a child cried out "He who is to be our bishop is praying in the Carthusian monastery." He was there sought, and Andrew recognising in this the will of God, yielded, and, in 1360, was consecrated bishop of Fiesole.

As prelate, he maintained the same discipline over himself, and never abandoned the penance he had imposed on himself for his youthful sins, of reciting daily the Seven Penitential Psalms, of sleeping on a faggot of vine twigs, and of never speaking without necessity. But however severe he was in his dealing with himself, nothing could exceed the tenderness and love with which he sought out and dealt with the greatest sinners in his diocese. And this love which overflowed from his heart rendered him peculiarly successful in reconciling enemies. Knowing this, Urban V. sent him to Bologna to appease a disturbance which had broken out between the nobles and the people, and he achieved this mission with signal success. In his 71st year, as he was singing midnight mass on Christmas Eve he felt great exhaustion, which was followed by a fever, from which he died on Jan. 6th, 1373.

Relics, in the Carmelite Church at Florence.

In Art he appears between a wolf and a lamb.

S. JOAN OF VALOIS, Q

(A.D. 1505.)

[French Martyrology. The process of her canonization began under Clement XII., and was completed by Pius VI. in 1775; but she was venerated at Bourges from the time of her death.]

Before Louis the son of Charles VII, ascended the throne of France, his wife, Charlotte of Savoy, bore him a daughter, called Anne of France. When he succeeded his father, with the title of Louis XI., he desired greatly to become the father of a son, and when his wife became pregnant in the third year after his coronation, his hopes were at the highest. When, however, she gave birth to a daughter, his disgust manifested itself in bitter antipathy towards the child, who was baptized Jeanne, or Joan. When she was eight days old, she was betrothed, May 19th, 1464, according to the custom of the time, to Louis, son of the Duke of Orleans and Mary of Cleaves, and sent to the house of her father and mother-in-law. At the expiration of four years, she was ordered to appear before her father at Plessis-le-Tours, where she was received by her mother with love, but when she was brought before her father, Louis turned from her with contempt, saying, "Bah! I did not think she was so ugly;" and he thrust her away. She was in fact somewhat deformed, and plain in face. It will be remembered that Sir Walter Scott has introduced her into his novel of Quentin Durward, taking, however, considerable liberties with her history. To such an extent did the spite of the king manifest itself, that when he saw how devout his daughter was, and that in her loneliness, she found comfort in the House of God, he forbade her frequenting churches and even the castle chapel.