Читать книгу The Lives of the Saints, Volume 1 (of 16) - Baring-Gould Sabine, Baring-Gould Sabine - Страница 7

S. Telesphorus, P. M., a.d. 139. The Holy Martyrs in the Thebaid, a.d. 302. S. Syncletica, V., in Egypt, 4th cent. S. Apollinaris Syncletica, V., 5th cent. S. Simeon Stylites, H., a.d. 460. S. Emiliana, V., 6th cent. S. Edward the Confessor, K. of England, a.d. 1066. S. Gerlach, H., near Maestrecht, a.d. 1170.

S. TELESPHORUS, POPE, M

(a. d. 139.)

[Mentioned originally in the Carmelite Breviary. This Pope was inserted in the Roman Breviary by Clement VIII. He is commemorated by the Greeks on Feb. 22.]

Saint Telesphorus was by birth a Greek, and was the seventh Bishop of Rome. Towards the end of the year 128, he succeeded S. Sixtus I., and sat eleven years on the throne of S. Peter, and saw the havoc which the persecution of Hadrian wrought in the Church. "He ended his life by an illustrious martyrdom," says Eusebius.30

THE MARTYRS IN THE THEBAID

(about a.d. 302.)

"One cannot but admire," says Eusebius, in his Ecclesiastical History (lib. viii., c. 8, 9), "those who suffered in Egypt, their native land, where thousands, both men, and women, and children, despising the present life for the sake of our Saviour's doctrine, submitted to death in various shapes. Some, after being tortured with scrapings and the rack, and the most dreadful scourgings, and other innumerable agonies, which one might shudder to hear, were finally committed to the flames; some plunged and drowned in the sea, others voluntarily offering their heads to the executioners; others dying in the midst of their torments, some wasted away by famine, and others again fixed to the cross. Some, indeed, were executed as malefactors usually were; others, more cruelly, were nailed head downwards, and kept alive, until they were destroyed by starving, on the cross itself. But it would exceed all power of detail to give an idea of the sufferings and tortures which the martyrs of Thebais endured. These, instead of hooks, had their bodies scraped with potsherds, and were mangled in this way until they died. Women, tied by one foot, and then raised on high in the air by certain machines, with their naked bodies wholly uncovered, presented this most foul, cruel, and inhuman spectacle to all beholders; others again perished, bound to trees and branches. For, drawing the stoutest of the branches together by machines for this purpose, and binding the limbs of the martyrs to each of these, they then let loose the boughs to resume their natural position, designing thus to produce a violent action, to tear asunder the limbs of those whom they thus treated. But all these things were doing not only for a few days, or for some time, but for a series of whole years. At one time, ten or more; at another, more than twenty; at another time, not less than thirty, and even sixty; and again, at another time, a hundred men, with their wives and little children, were slain in one day, whilst they were condemned to various and varied punishments. We ourselves, when on the spot, saw many crowded together in one day, some suffering decapitation, some the torments of flames; so that the murderous weapon was completely blunted, and having lost its edge, broke to pieces; and the executioners themselves, wearied with slaughter, were obliged to relieve one another. Then, also, we were witnesses to the most admirable ardour of mind, and the truly divine energy and alacrity of those that believed in the Christ of God. For, as soon as the sentence was pronounced against the first, others rushed forward from other parts to the tribunal before the judge, confessing they were Christians, most indifferent to the dreadful and many kinds of tortures that awaited them, but declaring themselves fully, and in the most undaunted manner, on the religion which acknowledges only one Supreme God. They received, indeed, the final sentence of death with gladness and exultation, so far as even to sing and send up hymns of praise and thanksgiving, until they breathed their last."

The names of these blessed ones, whose bones are strewn over the deserts of Egypt, are unknown to us; but they are written in the Book of Life. At the day of the general Resurrection they will rise and stand, on their feet, a great army.

S. SYNCLETICA, V

(4th cent.)

[S. Syncletica is commemorated by the Westerns on the 5th Jan., and by the Easterns on the 4th Jan. Her life, written shortly after her death, has been attributed to S. Athanasius, but on insufficient grounds.]

At a time when luxury was carried to extremities, and the body was pampered, and the lust of the flesh, the lust of the eye, and the pride of life, were the objects for which men and women lived, here and there the spirit of man throbbed with higher aspirations, and yearned to break away from the gilded round of wealthy frivolity, to live a truer life and breathe a purer air. Society was rotten to its core; decency was not observed in conversation; modesty was forgotten in dress, and all that could gratify the flesh, and excite passion, was studied as an art. In the midst of this hot, sickly atmosphere of evil, pure souls, like that of Syncletica, stifled. The modest mind of a young girl shrank into itself, like a delicate flower that closes at the rude touch, and died to the world. If she were a heathen, she bent her head, and sickened and faded. If she were a Christian, she found in the shadow of the Church, a fresh spot where she might bloom, fanned by the breezes of Paradise.

Syncletica was born at Alexandria, of wealthy parents, of Macedonian extraction, who had settled there. Being very beautiful and well-dowered, she was sought in marriage by many suitors; but declined all offers, for her girlish heart had awakened to a love truer and deeper than any human affection; the best of her love she gave to God, and she desired to be His, and His alone. On the death of her parents she devoted her attention to her blind sister; and together, they served God in prayer and almsgiving. In token of renunciation of the world, and to deliver herself from troublesome pursuit by fortune-hunters, she cut off her hair, and disposed of her estates, but she sought to avoid notice in all that she did, and to conceal her good deeds and self-sacrifices. Nevertheless, she became known, and young maidens and women resorted to her for advice, and to study her example. She was reluctant to be forced thus into a position which she dreaded; nevertheless, unable to refuse the girls and young women that assistance they so much needed, she gave them much instruction, which has been preserved to us in the record we have of her life, and her words abound in practical common sense. "Listen to me," she said to the maidens; "we all know how we can be saved, but we fail through our own carelessness. The first thing to be done, is to keep the commandment, 'Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself; for in this consists all perfection.' These are few words, but there is plenty of matter in them. Then beware of retrogression. The corn in the Gospel brought forth; some an hundred-fold, some sixty-fold, and some thirty-fold. Beware lest, beginning at sixty, we fall back to thirty. Let those who are virgins take care of their eyes, and their tongue, and their ears, and keep them in modesty, not looking about them boldly, nor talking flippantly, nor listening to certain things that may be said. Obedience is better than asceticism, for asceticism may puff up, but obedience brings one down. There is an asceticism which is of the devil. How are we to distinguish right asceticism from that which is wrong? By its moderation. Have you begun fasting? Don't make pretexts to wriggle out of it on the score of health, for the lady who does not fast is just as much subject to maladies as she who does."

S. Syncletica died at the age of eighty, of cancer on the mouth, and consumption in the lungs, from which she suffered with great patience for three years. The cancer made horrible ravages in her face, and became so distressingly offensive, that to ward off infection from those who nursed her, she allowed it to be treated with the mixture which is used for embalming corpses.

S. APOLLINARIS SYNCLETICA, V

(beginning of 5th cent.)

[Commemorated in the Latin Martyrologies on this day, but by the Greeks on Jan. 4th. Her life, written by one who lived at the same time, is given by Metaphrastes. This life represents her as daughter of Anthemius, the Emperor. Metaphrastes concludes, but wrongly, that she was daughter of Anthemius, who was appointed Emperor of the West by Leo I. But it appears more probable that she was the daughter of Anthemius, consular prefect of the city, who acted as regent after the death of Arcadius, during the minority of Theodosius the younger. This Anthemius was grandfather of the Emperor Anthemius. It is quite possible that the regent may have received imperial honours. The narrative in one place, speaking of the expedition of Apollinaris to the Holy Land, says, "A few days after, when we had found companions, we went on to the Holy City. And when, at a certain place, we turned aside, on account of our burdens, and the slaves and serving maids who were with us, we rested awhile." This is the only allusion to himself made by the writer, and it is so casual, that it is difficult not to regard it as an evidence of the authenticity of the piece. The story is, however, so much like a romance, and is open to so many critical objections, that it is difficult to accept it exactly as it is.]

Saint Apollinaris, called from her high rank Syncletica, was the daughter of Anthemius. She had a sister of a different spirit from herself. The parents of Apollinaris desired to unite her in marriage, at an early age, to some wealthy noble, but she manifested such a fixed resolution to remain single, that they yielded to her wish. In her heart she desired to retire completely from the world; having heard of the wondrous lives of the recluses in Egypt, she longed greatly to see and imitate them. Her parents having consented to her making a pilgrimage to Jerusalem, she visited the holy places, and in Jerusalem she liberated all the slaves who had been sent to bear her company, and dismissed them with liberal gifts, retaining in her service only an eunuch and an old man to prepare her tent. In Jerusalem, she bribed an aged woman to procure for her, secretly, the habit of a recluse, and this she kept by her for a proper moment. On her way back she visited the tomb of S. Meria, on the Egyptian coast; and after prayer retired to her sleeping tent, when she assumed the monastic habit, and cast aside her worldly dress, with all its ornaments. Then, in the night, when the two men were asleep without, she stole from her tent, and fled into the desert, and took refuge in a morass. Next morning the servants were filled with consternation, and sought her everywhere in vain. Then they appeared before the governor of the city Lemna (?) where they were; and he assisted in the search, but all was in vain; so the governor sent a letter to the parents of Apollinaris, with her clothes and baggage, narrating the circumstances. Anthemius and his wife wept when they heard of the loss of their daughter, but consoled themselves with the belief that she had entered some community of religious women.

However, S. Apollinaris made her way into the desert of Scété, where lived S. Macarius of Alexandria, at the head of a large monastery of recluses in cells and caves. Apollinaris, having cut off her hair, and being much tanned by exposure to the sun, and wasted with hunger in the marsh, where she had lived on a few dates, passed as a man, and was supposed, from being beardless, to be an eunuch. She spent many years there under the name of Dorotheus. Now it fell out that her sister, being grievously tormented with a devil, Anthemius bethought himself on sending her to Macarius to be healed, for the fame of his miracles had spread far and wide. But when the young girl was brought to Macarius, the aged abbot, moved by some interior impulse, conducted her to Dorotheus, and bade him heal the possessed by prayer. Then S. Apollinaris earnestly, and with many tears, besought Macarius not to tempt her thus, for God had not given to her the gift of performing miracles. Nevertheless he persisted; then the possessed woman was shut into the cell of Dorotheus for several days, that he might, by prayer and fasting, cast the demon forth. And when, after a while, the virgin seemed to be healed, she was restored to the attendants, who conducted her to her parents with great joy.

Some months after, the maiden suffered from an attack of dropsy, and the parents, in shame and grief, supposing her to be pregnant, questioned her closely thereabout. But she could not account for her size, and when they pressed her more vehemently, moved by the evil spirit, she declared that Dorotheus, the hermit, had seduced her. On hearing this, Anthemius sent to Scété, that Dorotheus should be brought before him. The holy congregation was filled with horror and dismay on hearing the charge, and they went with one accord and cried to God to put away from them so grievous a reproach. Then said Dorotheus, "Be of good courage, my brethren, the Lord will reveal my innocence." And when she was brought before Anthemius, she said, "I am your daughter, Apollinaris." Then they fell on her neck and wept, and she prayed to God, and kissed her sister, and the Lord heard her cry, and healed the damsel of her disease. And after having tarried with them a few days, she returned to the desert once more.

S. SIMEON STYLITES, H

(a. d. 460.)

[Commemorated on this day in the Latin Martyrologies, but on Sept. 1st by the Greeks. There were three of this name; the second, who lived at a later date, is commemorated by the Greeks on May 24th; and the third, whom they designate Priest and Archimandrite, on July 26th. These two later Saints copied the great Simeon Stylites, of world-wide renown. The life of this famous hermit was written by a disciple of his, named Anthony, who was with him when he died; and also by Theodoret, who knew him well in life. Also, by Evagrius in his Ecclesiastical History.]

"Simeon," says Theodoret, "was born in the village of Gesa, between Antioch and Cilicia, and as a boy kept his father's sheep. One day, forced by heavy snow to leave them in the fold, he went with his parents to the church, and there heard the Gospel read, which blesses those who mourn and weep; which calls those enviable who have a pure heart. And when he asked a bystander what he would gain who kept the Beatitudes, the man propounded to him the life of self-sacrifice. This," Theodoret adds, "he heard from the Saint's own tongue."

Forthwith, Simeon going out of the church, went to a neighbouring monastery, governed by one Timothy; and falling down before the gate, he lay five days, neither eating nor drinking. And on the fifth day, the abbot, coming out, asked him, "Whence art thou, my son? What parents hast thou, that thou art so afflicted? Or, what is thy name, lest perchance thou hast done wrong? or, perchance, thou art a slave, and fleest from thy master?" Then the lad answered with tears, "No, master! I long to be a servant of God, and to save my soul. Suffer me to enter the monastery, and send me not away."

Then the abbot, taking him by the hand, introduced him into the house, saying to the brethren, "My sons, behold I deliver you this brother; teach him the rules." He was in the convent about four months, serving all without complaint, and in that time he learned the whole Psalter by heart. But the food which he took with his brethren, he gave away secretly to the poor, reserving for himself only food for one day in the seven. But one day, having gone to the well to draw water, he took the rope from the bucket and wound it round his body, from the loins to the neck, and wore it till his flesh was cut into by the rope. One day, some of the brethren found him giving his food to the poor; and when they returned, they complained to the abbot, saying, "We cannot abstain like him; he fasts from Lord's day to Lord's day, and gives away his food." Then the abbot rebuked him, and Simeon answered not. And the abbot being angry, bade strip him, and found the rope round him, sunk into the flesh, and with great trouble it was uncoiled, and the skin came off with it; then the monks took care of him and healed him. When he was healed, he went out of the monastery and entered a deserted tank, where there was no water; no man knowing. After a few days, he was found, and the abbot descended into the tank. Then the blessed Simeon, seeing him, began to entreat, saying, "I beg you, servants of God, let me alone one hour, that I may render up my spirit; for yet a little while, and it will fail. But my soul is very weary, because I have angered the Lord."

But the abbot said to him, "Come, servant of God, that we may take thee to the monastery." But when he would not, they brought him by force, and he stayed in the community about one year. "After this," says Theodoret, "he came to the Telanassus, under the peak of the mountain, on which he lived till his death, and having found a little house, he remained in it shut up for three years. But, eager to advance in virtue, he tried to persuade Blasus, who was archpriest of the villages around, to leave nothing within by him, for forty days and nights, but to close up the door with clay. The priest warned him that to die by one's own act is no virtue, but is a great crime." "Put by me then, father," he said, "ten loaves, and a cruse of water, and if I find my body needs sustenance, I will partake of them." Then Blasus did so, and at the end of the days Blasus removed the clay, and going in, found the bread and water untouched, and Simeon lying, unable to speak or move. Getting a sponge, he moistened and opened his lips, and then gave him the Holy Eucharist; and strengthened by this immortal Food, he chewed, little by little, lettuces and succory, and such like.

When he had passed three years in that little house, he took possession of the peak, which has since been so famous; and when he had commanded a wall to be made round him, and procured an iron chain, he fastened one end of it to a great stone, and the other to his right foot, so that he could not, if he wished, have left those bounds. But when Meletius, Bishop of Antioch, saw him, he told him that if he had the will to remain, the iron profited nothing. Then, having sent for a smith, he bade him strike off the chain.

The fame of the wondrous austerities of this man wrought upon the wild Arab tribes, and effected what no missionaries had been able, as yet, to perform. No doubt the fearful severities exercised by Simeon, on himself, are startling and even shocking. But the Spirit of God breathes where He wills, and thou canst not tell whence He cometh and whither He goeth. What but the divine Spirit could have caught that young boy's soul away from keeping sheep, and looking forward to the enjoyment of youth, and precipitated it into this course, so contrary to flesh and blood? Theodoret says, that as kings change the impression on their coins, sometimes stamping them with the image of lions, sometimes of stars, sometimes of angels, so the divine Monarch produces different marks of sanctity at different periods, and at each period He calls forth these virtues, or characters, He needs for a particular work. So was it now; on the wild sons of the desert, no missionaries had made an impression; their rough hearts had given no echo to the sound of the Gospel. Something of startling novelty was needed to catch their attention, and strike their imagination, and drag them violently to the cross. These wild men came from their deserts to see the weird, haggard man in his den. He fled from them as they crowded upon him, not into the wastes of sand, but up a pillar; first up one six cubits, then one twelve cubits, and finally, one of thirty-six. The sons of Ishmael poured to the foot of the pillar, "like a river along the roads, and formed an ocean of men about it." "And," says Theodoret, "myriads of Ishmaelites, who had been enslaved in the darkness of impiety, were illuminated by that station on the column. For this most shining light, set as it were on a candlestick, sent forth all around its beams, like the sun, and one might see Iberi, Persians, and Armenians coming and receiving divine baptism. But the Ishmaelites (Arabs,) coming by tribes, 200 and 300 at a time, and sometimes even 1,000, denied with shouts the error of their ancestors; and breaking in pieces the images they had worshipped, and renouncing the orgies of Venus, they received the divine Sacraments, and accepted laws from that holy tongue. And this I have seen with my own eyes, and have heard them renouncing the impiety of their fathers, and assenting to Evangelic doctrine." Here was the result. Little did the boy know, as he lay before the monastery door five days without eating, to what God had called him; for what work he was predestined, when he coiled the rope about his body. The Spirit had breathed, and he had followed the impulse, and now he wrought what the tongue of a prophet could not have affected. And it was worth the pain of that rope torn from his bleeding body; it was recompense for those long fastings.

It was worth all this, if souls could be added to the Lord, as they were, by hundreds and thousands. God's ways are not as our ways. The God who needed these souls, called up the soul of Simeon to do the work, and Simeon obeyed, and traversed perhaps the most awful path man has yet trod.

It is not for us to condemn a mode of life which there is no need for men to follow now. It was needed then, and he is rightly numbered with the Saints, who submitted his will to that of God, to make of him an instrument for His purpose in the way that He saw best.

"There came from Arabena a certain good man," says Theodoret, "who, when he had come to that mountain peak, 'Tell me,' he cried, 'by the very Truth, art thou a man, or of incorporeal nature?' But when all there were displeased with the question, the Saint bade them all be silent, and bade them set a ladder to the column, and bade the man come up; and first look at his hands, and then feel inside his cloak of skins, and see not only his feet, but also a severe ulcer in them. But when he saw that he was a man, and the size of that sore, and learnt from him how he took nourishment, he came down and told me all."

"On festivals, from the setting of the sun till its appearance again, he stood all night with his hands uplifted to heaven, neither soothed with sleep, nor conquered by fatigue. But in toils so great, and so great magnitude of deeds, and multitude of miracles, his self-esteem is as moderate as if he were in dignity the least of men. Besides his modesty, he is easy of access of speech, and gracious, and answers every man who speaks to him. And from the bounteous God he has received the gift of teaching, and he makes exhortations to the people twice every day. He may be seen also acting as a judge, giving just decisions. This, and the like, is done after the ninth hour. For all night, and through the day to the ninth hour, he prays perpetually. After that he sets forth divine teaching to those who are present, and then, having heard each man's petition, having performed some cures, he settles disputes. About sunset, he begins the rest of his converse with God. But though he is employed in this way, he does not give up the care of the churches, sometimes fighting against the impiety of the Greeks, sometimes checking the audacity of the Jews, sometimes putting to flight the heretics, and sometimes sending messages to the emperor; sometimes stirring up rulers to zeal for God, and sometimes exhorting the pastors of the churches to bestow more care on their flocks."

To make trial of his humility, an order was sent him, in the name of the neighbouring bishops and abbots, to quit his pillar, and new manner of life. The Saint, ready to obey the summons, was about to step down; when the messenger, seeing his willingness to obey, said he was empowered to authorize him to follow his vocation.

Once, his mother hearing of his fame, came to see him, but was not allowed to enter the enclosure around the pillar. But when Simeon heard his mother's voice, he said to her, "Bear up, my mother, a little while, and we shall see each other, if God will." But she began to weep and rebuke him, saying, "Son, why hast thou done this? In return for the body I bore thee, thou has filled me with grief. For the milk with which I nourished thee, thou hast given me tears. For the kiss with which I kissed thee, thou hast given me an aching heart." "She made us all weep," says Anthony, who writes this incident. Simeon, on his pillar, was also deeply agitated, and, covering his face with his hands, he wept bitterly, and cried to her, "Lady mother, be still a little while, and we shall see each other in eternal rest." The poor mother, with harrowed heart, hung about the place for three days, crying to her son, and wrung with grief to see his terrible penance. Then Simeon, grieving for her, prayed to God to give her rest, and at the end of those three days she fell asleep in Christ. Then the people took up her body and brought it where Simeon might see it. And he, weeping, said, "The Lord receive thee in joy, mother! because thou hast endured tribulation for me, and borne me, and nursed and nourished me with labour." Then he prayed, "Lord God of virtues, who sittest above the Cherubim, and searchest the foundations of the abyss, who knewest Adam before he was; who hast promised the riches of the kingdom of heaven to those who love Thee; who didst speak to Moses out of the burning bush; who blessedst Abraham our father; who bringest to Paradise the souls of the just, and sinkest the souls of the ungodly in perdition; who didst humble the lions before Daniel, and mitigate for the Three Children the strong fire of the Chaldees; who didst nourish Elijah by the ravens which brought him food, receive her soul in peace, and put her in the place of the holy Fathers, for Thine is the power, for ever and ever."

A robber, Jonathan by name, fled to S. Simeon, and embraced the column, weeping bitterly, and confessing his sins, and saying that he desired to repent. Then the Saint cried, "Of such is the kingdom of heaven. But beware that thou fall not again." Then came the officials from Antioch, demanding the poor wretch, that he might be cast to wild beasts in the amphitheatre. But Simeon answered, "My sons, I brought him not hither, but One greater than I. I cannot give him up, for I fear Him who sent the man to me."

Then the sergeants, struck with fear, went away. And Jonathan lay for seven days embracing the column, and then asked leave to depart. The Saint asked him if he was going to return to sin. "No, my lord!" answered the robber; "but my time is fulfilled." And straightway he gave up the ghost; and when the sergeants came from Antioch, again insisting that he should be given up to suffer for his crimes, Simeon replied, pointing to the body, "He who brought the poor sinner here, has come with His angels, and has pardoned this man Himself."

Anthony, his disciple, thus relates the death of the old hermit. "After a few years, it befell one day, that he bowed himself in prayer, and remained so three days, Friday, the Sabbath, and the Lord's day. Then I was terrified, and went up to him on the pillar, and stood before his face, and said, 'Master, arise! bless us, for the people have been waiting three days and nights for a blessing from thee.' But he answered me not, so I said to him again, 'Wherefore dost thou grieve me, my lord! I beseech thee, put out thy hand to me.' And seeing that he did not answer, I thought to tell no one; for I feared to touch him, and standing about half-an-hour, I bent down, and put my ear to listen; and there was no breathing. And so I understood that he rested in the Lord; and turning faint, I wept most bitterly; and bending down, I kissed his eyes; and I cried, 'Master, remember me in thy holy rest.' And lifting up his garments, I fell at his feet, and kissed them, and holding his hands, I laid them on my eyes, saying, 'Bless me, I beseech thee, my lord!'"

The body was taken to Antioch, and there buried with great pomp.

S. EDWARD THE CONFESSOR, K

[S. Edward is commemorated on this day in the Roman Martyrology, by order of Innocent IV. On this day, he is mentioned in the old English Martyrologies as well, but the festival of his Translation, Oct. 13th, is that which is chiefly observed in his honour, and to that day we shall refer our readers for his life.]

S. GERLACH, H

(about 1170.)

[Mentioned in the Cologne, German, and Gallo-Belgic Martyrologies. Two lives of this Saint exist, one written during the life of those who remembered him, and were able to describe his personal appearance; the other written by Wilhelm Cripius, son of the Chancellor of Gueldres, by command of the bishop, Henry Cuyck, of Rœrmund.]

Saint Gerlach sprang from a noble family, in the neighbourhood of Maestricht. He was a knight, and lived a somewhat disorderly life; but one day, as he was about to engage in a tournament, the news reached him of the sudden death of his wife, whom he loved passionately. Casting aside lance and shield, he hastened to his castle, and in grief over her loss, formed the resolution of renouncing the world. He visited Rome, and confessed the sins of his life to Pope Eugenius III., who bade him, as a penance, go to Jerusalem, and for seven years nurse the sick in its hospitals. He obeyed, and on his return to Rome, at the expiration of seven years, found Adrian IV. on the throne. Adrian bade him live a retired life. Accordingly, Gerlach returned to his estates, and distributed all his possessions among the poor, reserving for himself only sufficient for his support. He then took up his abode in a hollow oak; but some envious persons having complained to the Bishop of Liege that he offered idolatrous worship to the tree, the bishop ordered it to be cut down; but afterwards, recognizing the virtue of the penitent knight, he became his protector. He wore sack-cloth next his skin, and over that a battered suit of mail. He spent his nights in prayer, in the church of S. Servais, Maestricht.