ST. AGATHO, POPE.

AGATHO, a Sicilian by birth, was remarkable for his charity and benevolence, a profound humility, and an engaging sweetness of temper.

Having been several years treasurer of the church of Rome, he succeeded Domnus in the pontificate in 679. He presided by his three legates in the sixth general council, and third of Constantinople, in 680, in the reign of the pious emperor Constantine Pogonatus, against the Monothelite heresy, which he confuted in a learned letter to that emperor, by the tradition of the apostolic church of Rome: "Acknowledged," says he, "by the whole Catholic church, to be the mother and mistress of all other churches, and to derive her superior authority from St. Peter, the prince of the apostles, to whom Christ committed his whole flock, with a promise that his faith should never fail." This epistle was approved as a rule of faith by the same council, which declared, _that Peter spoke by Agatho_. This pope restored St. Wilfrid to the see of York, and was a great benefactor to the Roman clergy and to the churches. Anastatius says, that the number of his miracles procured him the t.i.tle of Thaumaturgus. He died in 682, having held the pontificate {123} two years and a half. His feast is kept both by the Latins and Greeks. See Anastatius published by Bianchini; also Muratori and Labbe, Conc. t. 6, p. 1109.

The style of this pope's letters is inferior to that both of his predecessors and successors. The reason he alleges in excusing the legates whom he sent to Constantinople for their want of eloquence, because the graces of speech could not be cultivated amidst the incursions of barbarians, while with much difficulty they earned Thor daily subsistence by manual labor; "But we preserve," said he, with simplicity of heart, "the faith, which our fathers have handed down to us." The bishops, his legates, say the same thing: "Our countries are hara.s.sed by the fury of barbarous nations. We live in the midst of battles, inroads, and devastations; our lives pa.s.s in continual alarms and anxiety, and we subsist by the labor of our hands."

ST. MARCIAN, PRIEST,

AND TREASURER OF THE CHURCH OF CONSTANTINOPLE, IN THE FIFTH AGE,

WAS born at Constantinople, though of a Roman family related to the imperial house of the Theodosiuses. From his childhood he served G.o.d in continual watching, fasting, and prayer, in imitation of St. John the Baptist; and for the relief of the necessitous he gave away immense occult alms. The time which was not employed in these charities, he spent in holy retirement and prayer. In the reign of the emperor Marcian, Anatolius the archbishop, offering violence to the saint's humility, ordained him priest. In this new state the saint saw himself under a stricter obligation than before of laboring to attain to the summit of Christian perfection; and while he made the instruction of the poor his princ.i.p.al and favorite employment, he redoubled his earnestness in providing for their corporal necessities, and was careful never to relax any part of his austerities. The severity of his morals was made a handle, by those who feared the example of his virtue, as a tacit censure of their sloth, avarice, and irregularities, to fasten upon him a suspicion of Novatianism; but his meekness and silence at length triumphed over the slander. This persecution served more and more to purify his soul, and exceedingly improve his virtue. This shone forth with greater l.u.s.tre than ever, when the cloud was dispersed; and the patriarch Gennadius, with the great applause of the whole body of the clergy and people, conferred on him the dignity of treasurer, which was the second in that church. St. Marcian built or repaired in a stately manner a great number of churches in Constantinople, confounded the Arians and other heretics, and was famous for miracles both before and after his happy death, which happened towards the end of the fifth century. He is honored both in the Greek Menaea, and Roman Martyrology, on the 10th of January. See his ancient anonymous life in Surius, and Bollandus; also Cedrenus, Sozomen, and Theodorus Lector, l. 1. Codinus Orig. Constant. p. 60. See Tillemont, t. 16, p. 161.

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JANUARY XI.

ST. THEODOSIUS, THE CEn.o.bIARCH.

From his life by Theodorus, bishop of Petra, some time his disciple, in Surius and Bollandus, and commended by Fleury, Baillet, &c.

A.D. 529.

ST. THEODOSIUS was born at Mogaria.s.sus, called in latter ages Marissa, in Cappadocia, in 423. He imbibed the first tincture of virtue from the fervent example and pious instructions of his virtuous parents. He was ordained reader, but some time after being moved by Abraham's example to quit his country and friends, he resolved to put this motion in execution. He accordingly set out for Jerusalem, but went purposely out of his road, to visit the famous St. Simeon Stylites on his pillar, who foretold him several circ.u.mstances of his life, and gave him proper instructions for his behavior in each. Having satisfied his devotion in visiting the holy places in Jerusalem, he began to consider in what manner he should dedicate himself to G.o.d in a religious state. The dangers of living without a guide, made him prefer a monastery to a hermitage; and he therefore put himself under the direction of a holy man named Longinus, to whom his virtue soon endeared him in a very particular manner. A pious lady having built a church under the invocation of the Blessed Virgin, on the high road to Bethlehem, Longinus could not well refuse her request, that his pupil should undertake the charge of it; but Theodosius, who loved only to obey, could not be induced by any entreaties to consent to this proposal: absolute commands were necessary to force him to a compliance. Nor did he govern long; for dreading the poison of vanity from the esteem of men, he retired into a cave at the top of a neighboring desert mountain, and employed his time in fasting, watching, prayers, and tears, which almost continually flowed from his eyes. His food was coa.r.s.e pulse and wild herbs: for thirty years he never tasted so much as a morsel of bread. Many desired to serve G.o.d under his direction: he at first determined only to admit six or seven, but was soon obliged to receive a greater number, and at length came to a resolution, which charity extorted from him, never to reject any that presented themselves with dispositions that seemed sincere. The first lesson which he taught his monks was, that the continual remembrance of death is the foundation of religious perfection; to imprint this more deeply in their minds, he caused a great grave or pit to be dug, which might serve for the common burial-place of the whole community, that by the presence of this memorial of death, and by continually meditating on that object, they might more perfectly learn to die daily. The burial-place being made, the abbot one day, when he had led his monks to it, said, "The grave is made, who will first perform the dedication?" Basil, a priest, who was one of the number, falling on his knees, said to St. Theodosius, "I am the person, be pleased to give me your blessing." The abbot ordered the prayers of the church for the dead to be offered up for him, and on the fortieth day, Basil wonderfully departed to our Lord in peace, without any apparent sickness. When the holy company of disciples were twelve in number, it happened that at the great feast of Easter they had nothing to eat; they had not even bread for the sacrifice: some murmured; the saint bid them trust {125} in G.o.d and he would provide: which was soon remarkably verified, by the arrival of certain mules loaded with provisions. The l.u.s.tre of the sanct.i.ty and miracles of St. Theodosius, drawing great numbers to him who desired to serve G.o.d under his direction, his cave was too little for their reception; therefore, having consulted heaven by prayer, he, by its particular direction, built a s.p.a.cious monastery at a place called Cathismus, not far from Bethlehem, at a small distance from his cave, and it was soon filled with holy monks. To this monastery were annexed three infirmaries; one for the sick, the gift of a pious lady in that neighborhood; the two others St. Theodosius built himself, one for the aged and feeble, the other for such as had been punished with the loss of their senses, or by falling under the power of the devil, for rashly engaging in a religious state through pride, and without a due dependence on the grace of G.o.d to carry them through it. All succors, spiritual and temporal, were afforded in these infirmaries, with admirable order, care, and affection. He erected also several buildings for the reception of strangers, in which he exercised an unbounded hospitality, entertaining all that came, for whose use there were one day above a hundred tables served with provisions: these, when insufficient for the number of guests, were more than once miraculously multiplied by his prayers. The monastery itself was like a city of saints in the midst of a desert, and in it reigned regularity, silence, charity, and peace. There were four churches belonging to it, one for each of the three several nations of which his community was chiefly composed, each speaking a different language; the fourth was for the use of such as were in a state of penance, which those that recovered from their lunatic or possessed condition before, mentioned, were put into, and detained till they had expiated their fault. The nations into which his community was divided, were the Greeks, which were far the most numerous, and consisted of all those that came from any provinces of the empire; the Armenians, with whom were joined the Arabians and Persians; and, thirdly, the Bessi, who comprehended all the northern nations below Thrace, or all who used the Runic or Sclavonian tongue. Each nation sung the first part of the ma.s.s to the end of the gospel, in their own church, but after the gospel, all met in the church of the Greeks, where they celebrated the essential part of the sacrifice in Greek and communicated all together.[1]

The monks pa.s.sed a considerable part of the day and night at their devotions in the church, and at the times not set apart for public prayer and necessary rest, every one was obliged to apply himself to some trade, of manual labor, not incompatible with recollection, that the house might be supplied with conveniences. Sall.u.s.t, bishop of Jerusalem, appointed St. Sabas superior general of the hermits, and our saint of the Cen.o.bites, or religious men living in community throughout all Palestine, whence he was styled the Cen.o.biarch. These two great servants of G.o.d lived in strict friendship, and had frequent spiritual conferences together; they were also united in their zeal and sufferings for the church.

The emperor Anastasius patronized the Eutychian heresy, and used all possible means to engage our saint in his party. In 513 he deposed Elias, patriarch of Jerusalem, as he had banished Flavian II., patriarch of Antioch, and intruded Severus, an impious heretic, into that see, commanding the Syrians to obey and hold communion with him. SS.

Theodosius and Sabas maintained boldly the right of Elias, and of John his successor; whereupon the imperial officers thought it most advisable to connive at their proceedings, considering the great authority they had acquired by {126} their sanct.i.ty. Soon after, the emperor sent Theodosius a considerable sum of money, for charitable uses in appearance, but in reality to engage him in his interest. The saint accepted of it, and distributed it all among the poor. Anastasius now persuading himself that he was as good as gained over to his cause, sent him an heretical profession of faith, in which the divine and human natures in Christ were confounded into one, and desired him to sign it.

The saint wrote him an answer full of apostolic spirit; in which, besides solidly confuting the Eutychian error, he added, that he was ready to lay down his life for the faith of the church. The emperor admired his courage and the strength of his reasoning, and returning him a respectful answer, highly commended his generous zeal, made some apology for his own inconsiderateness, and protested that he only desired the peace of the church. But it was not long ere he relapsed into his former impiety and renewed his b.l.o.o.d.y edicts against the orthodox, dispatching troops everywhere to have them put in execution.

On the first intelligence of this, Theodosius went over all the deserts and country of Palestine, exhorting every one to be firm in the faith of the four general councils. At Jerusalem, having a.s.sembled the people together, he from the pulpit cried out with a loud voice: "If any one receives not the four general councils as the four gospels, let him be anathema." So bold an action in a man of his years, inspired with courage those whom the edicts had terrified. His discourses had a wonderful effect on the people, and G.o.d gave a sanction up his zeal by miracles: one of these was, that on his going out of the church at Jerusalem, a woman was healed of a cancer on the spot, by only touching his garments. The emperor sent an order for his banishment, which was executed; but dying soon after, Theodosius was recalled by his Catholic successor, Justin; who, from a common soldier, had gradually ascended the imperial throne.

Our saint survived his return eleven years, never admitting the least relaxation in his former austerities. Such was his humility, that seeing two monks at variance with each other, he threw himself at their feet, and could not rise till they were perfectly reconciled; and once having excommunicated one of his subjects for a crime, who contumaciously pretended to excommunicate him in his turn, the saint behaved as if he had been really excommunicated, to gain the sinner's soul by this unprecedented example of submission, which had the desired effect. During the last year of his life he was afflicted with a painful distemper, in which he gave proof of an heroic patience, and an entire submission to the will of G.o.d; for being advised by one that was an eye-witness of his great sufferings, to pray that G.o.d would be pleased to grant him some ease, he would give no ear to it, alleging that such thoughts were impatience, and would rob him of his crown. Perceiving the hour of his dissolution at hand, he gave his last exhortation to his disciples, and foretold many things, which accordingly came to pa.s.s after his death: this happened in the one hundred and fifth year of his age, and of our Lord 529. Peter, patriarch of Jerusalem, and the whole country, a.s.sisted with the deepest sentiments of respect at the solemnity of his interment, which was honored by miracles. He was buried in his first cell, called the cave of the magi, because the wise men, who came to adore Christ soon after his birth, were said to have lodged in it. A certain count being on his march against the Persians, begged the hair shirt which the saint used to wear next his skin, and believed that he owed the victory which he obtained over them, to the saint's protection through the pledge of that relic. Both the Roman and Greek calendars mention his festival on the 11th of January.

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The examples of the Nazarites and Essenes among the Jews, and of many excellent and holy persons among the Christians through every age, demonstrate that many are called by G.o.d to serve him in a retired contemplative life; nay, it is the opinion of St. Gregory the Great, that the world is to some persons so full of ambushes and snares, or dangerous occasions of sin, that they cannot be saved but by choosing a safe retreat. Those who from experience are conscious of their own weakness, and find themselves to be no match for the world, unable to countermine its policies, and oppose its power, ought to retire as from the face of too potent an enemy; and prefer a contemplative state to a busy and active life: not to indulge sloth, or to decline the service of G.o.d and his neighbor, but to consult his own security, and to fly from dangers of sin and vanity. Yet there are some who find the greatest dangers in solitude itself; so that it is necessary for every one to sound his own heart, take a survey of his own forces and abilities, and consult G.o.d, that he may best he able to learn the designs of his providence with regard to his soul; in doing which, a great purity of intention is the first requisite. Ease and enjoyment must not be the end of Christian retirement, but penance, labor, and a.s.siduous contemplation; without great fervor and constancy in which, close solitude is the road to perdition. If greater safety, or an unfitness for a public station, or a life of much business (in which several are only public nuisances) may be just motives to some for embracing a life of retirement, the means of more easily attaining to perfect virtue may be such to many. Nor do true contemplatives bury their talents, or cease either to be members of the republic of mankind, or to throw in their mite towards its welfare. From the prayers and thanksgivings which they daily offer to G.o.d for the peace of the world, the preservation of the church, the conversion of sinners, and the salvation of all men, doubtless more valuable benefits often accrue to mankind, than from the alms of the rich, or the labors of the learned. Nor is it to be imagined, how far and how powerfully their spirit, and the example of their innocence and perfect virtue, often spread their influence; and how serviceable persons who lead a holy and sequestered life may be to the good of the world; nor how great glory redounds to G.o.d, by the perfect purity of heart and charity to which many souls are thus raised.

Footnotes: 1. See Le Brun, Explic. des Ceremonies de la Messe, t. 4, pp. 234-235, dissert. l. 4, art. 2.

ST. HYGINUS, P. AND M.

HE was placed in the chair of St. Peter after the martyrdom of St.

Telesphorus, in the year 139. Eusebius informs us,[1] that he sat four years. The church then enjoyed some sort of calm, under the mild reign of the emperor Antoninus Pius; though several martyrs suffered in his time by the fury of the populace, or the cruelty of certain magistrates.

The emperor himself never consented to such proceedings; and when informed of them by the governors of Asia, Athens, Thessalonica, and Larissea, he wrote to them in favor of the Christians, as is recorded by St. Justin and Eusebius.[2]

But the devil had recourse to other arts to disturb the peace of G.o.d's church. Cerdo, a wolf in sheep's clothing, in the year 140, came from Syria to Rome, and began to teach the false principles which Marcion adopted afterward with more success. He impiously affirmed that there were two G.o.ds; the one rigorous and severe, the author of the Old Testament; the other merciful and good, the author of the New, and the father of Christ, sent by him to redeem man from the tyranny of the former; and that Christ was not really born of the Virgin Mary, or true man, but such {128} in shadow only and appearance. Our holy pope, by his pastoral vigilance detected that monster, and cut him off from the communion of the church. The heresiarch, imposing upon him by a false repentance, was again received; but the zealous pastor having discovered that he secretly preached this old opinions, excommunicated him a second time.[3]

Another minister of Satan was Valentine, who being a Platonic philosopher, puffed up with the vain opinion of his learning, and full of resentment for another's being preferred to him in an election to a certain bishopric in Egypt, as Tertullian relates,[4] revived the errors of Simon Magus, and added to them many other absurd fictions, as of thirty aeones or ages, a kind of inferior deities, with whimsical histories of their several pedigrees. Having broached these opinions at Alexandria, he left Egypt for Rome. At first he dissembled his heresies, but by degrees his extravagant doctrines came to light. Hyginus, being the mildest of men, endeavored to reclaim him without proceeding to extremities; so that Valentine was not excommunicated before the first year of St. Pius his immediate successor.

St. Hyginus did not sit quite four years, dying in 142. We do not find that he ended his life by martyrdom, yet he is styled a martyr in some ancient calendars, as well as in the present Roman Martyrology; undoubtedly on account of the various persecutions which he suffered, and to which his high station in the church exposed him in those perilous times. See Tillemont, t. 2, p. 252.

Footnotes: 1. Eus. l. 4, c. 11.

2. Eus. l. 4, c. 30.

3. St. Epiph. hom. 41; Iren. l. 3, c. 4; Euseb. &c.

4. Tertull. l. contra Valent. c. 4.

ST. EGWIN, B.C.

HE was of the royal blood of the Mercian kings, devoted himself to the divine service in his youth, and succeeded O{}or in the episcopal see of Worcester, in 692. by his zeal and severity in reproving vice, he stirred up some of his own flock to persecute him, which gave him an opportunity of performing a penitential pilgrimage Rome. Some legends tell us, that setting out he put on his legs iron shackles, and threw the key into the river Severn, others say the Avon; but found it in the belly of a fish, some say at Rome, others in his pa.s.sage from France to England. After his return, with the a.s.sistance of Coenred or Kenred, king of Mercia, he founded the famous abbey of Evesham, under the invocation of the Blessed Virgin. After this he undertook a second journey to Rome, in the company of Coenred, king of the Mercians, and of Offa, of the East Saxons, who gave up their temporal princ.i.p.alities to labor with greater earnestness to secure an eternal crown. St. Egwin died on the 30th of December, in 717, and was buried in the monastery of Evesham. His body was translated to a more honorable place in 1183, probably on the 11th of January, on which day many English Martyrologies mark his festival. See his life in Capgrave, the Annals of Worcester, in Wharton's Anglia Sacra; Malmesbury, l. 4, de Pontif. Ang. Harpsfield.

Saec. 8, c. 15, 18, and Dr. Thomas in his History the Cathedral of Worcester. Monast. Anglic. vol. 1, p. 144, and vol. 2, p. 851. Leland's Collections, vol. 1, pp. 240 and 298; vol. 3, p. 160. Dr. Brown Willis, History of Abbeys, t. 1, p. 90.

ST. SALVIUS, OR SAUVE, BISHOP OF AMIENS,

FAMOUS for miracles, succeeded Ado in 672, and flourished in the reign of Theodoric III. His relics rest at Montreuil, in Picardy, in the Benedictin {129} Abbey which bears his name, whither they were translated from the cathedral of Amiens, several years after his death, as is related in his anonymous life, a piece of uncertain authority with regard to his actions. A relic of this saint was formerly kept with great veneration in the cathedral of Canterbury, mentioned in the history of that church, &c. This saint must not be confounded with St.

Salvius of Alby, nor with the martyr of this name in Africa, on whose festival St. Austin made a sermon. See his anonymous life in Bollandus; also Baillet. Gall. Christ. Nova, t. 10, p. 1154. This seems the day of his translation, and the 28th of October that of his death.

JANUARY XII.

ST. ARCADIUS, MARTYR.

From his ancient acts, much esteemed by Baronius, and inserted by Ruinart in his authentic collection. St. Zeno of Verona made use of them in his forty-ninth sermon on this martyr. See Tillemont. t. 5 p. 557.

THE time of this saint's martyrdom is not mentioned in his acts; some place it under Valerian, others under Dioclesian: he seems to have suffered in some city of Mauritania, probably the capital, Caesarea. The fury of the tyrants raged violently, and the devil had instigated his soldiers to wage, like so many wolves, a b.l.o.o.d.y war against the servants of Jesus. Upon the least suspicion they broke into houses, made rigorous searches, and if they found a Christian, they treated him upon the spot with the greatest cruelty, their impatience not suffering them to wait the bringing him before a judge. Every day new sacrileges were committed; the faithful were compelled to a.s.sist at superst.i.tious sacrifices, to lead victims crowned with flowers through the streets, to burn incense before idols, and to celebrate the enthusiastic feasts of Bacchus. Arcadius, seeing his city in great confusion, left his estate and withdrew to a solitary place in the neighboring country, serving Jesus Christ in watching, prayer, and other exercises of a penitential life. His flight could not be long a secret; for his not appearing at the public sacrifices made the governor send soldiers to his house; who surrounded it, forced open the doors, and finding one of his relations in it, who said all he could to justify his kinsman's absence; they seized him, and the governor ordered him to be kept in close custody till Arcadius should be taken. The martyr, informed of his friend's danger, and burning with a desire to suffer for Christ, went into the city, and presenting himself to the judge, said: "If on my account you detain my innocent relation in chains, release him; I, Arcadius, am come in person to give an account of myself, and to declare to you, that he knew not where I was." "I am willing," answered the judge, "to pardon not only him, but you also, on condition that you will sacrifice to the G.o.ds." Arcadius replied, "How can you propose to me such a thing? Do you not know the Christians, or do you believe that the fear of death will ever make me swerve from my duty? Jesus Christ is my life, and death is my gain. Invent what torments you please; but know that nothing shall make me a traitor to my G.o.d." The governor, in a rage, paused to devise some unheard-of torment for him. Iron hooks seemed too easy; neither plummets of lead, nor cudgels could satisfy his fury; the very rack he thought by much too gentle. At last {130} imagining he had found a manner of death suitable to his purpose, he said to the ministers of his cruelty, "Take him, and let him see and desire death, without being able to obtain it. Cut off his limbs joint by joint, and execute this so slowly, that the wretch may know what it is to abandon the G.o.ds of his ancestors for an unknown deity." The executioners dragged Arcadius to the place, where many other victims of Christ had already suffered; a place dear and sweet to all who sigh after eternal life. Here the martyr lifts up his eyes to heaven, and implores strength from above; then stretches out his neck, expecting to have his head cut off; but the executioner bid him hold out his hand, and joint after joint chopped off his fingers, arms, and shoulders. Laying the saint afterward on his back, he in the same barbarous manner cut off his toes, feet, legs, and thighs. The holy martyr held out his limbs and joints, one after another, with invincible patience and courage, repeating these words, "Lord, teach me thy wisdom:" for the tyrants had forgot to cut out his tongue. After so many martyrdoms, his body lay a mere trunk weltering in its own blood. The executioners themselves, as well as the mult.i.tude, were moved to tears and admiration at this spectacle, and at such an heroic patience. But Arcadius, with a joyful countenance, surveying his scattered limbs all around him, and offering them to G.o.d, said, "Happy members, now dear to me, as you at last truly belong to G.o.d, being all made a sacrifice to him!" Then turning to the people, he said, "You who have been present at this b.l.o.o.d.y tragedy, learn that all torments seem as nothing to one who has an everlasting crown before his eyes. Your G.o.ds are not G.o.ds; renounce their worship. He alone for whom I suffer and die, is the true G.o.d. He comforts and upholds me in the condition you see me. To die for him is to live; to suffer for him is to enjoy the greatest delights." Discoursing in this manner to those about him, he expired on the 12th of January, the pagans being struck with astonishment at such a miracle of patience. The Christians gathered together his scattered limbs, and laid them in one tomb. The Roman and other Martyrologies make honorable mention of him on this day.

We belong to G.o.d by numberless essential t.i.tles of interest, grat.i.tude, and justice, and are bound to be altogether his, and every moment to live to him alone, with all our powers and all our strength: whatever it may cost us to make this sacrifice perfect and complete, if we truly love him, we shall embrace it with joy and inexpressible ardor. In these sentiments we ought, by frequent express acts, and by the uninterrupted habitual disposition of our souls, to give all we are and have to G.o.d, all the powers of our souls, all the senses and organs of our bodies, all our actions, thoughts, and affections. This oblation we may excellently comprise in any of the first pet.i.tions of our Lord's prayer: the following is a form of an oblation to our divine Redeemer, which St.

Ignatius of Loyola drew up and used to repeat: "O sovereign king, and absolute Lord of all things, though I am most unworthy to serve you, nevertheless, relying on your grace and boundless mercy, I offer myself up entire to you, and subject whatever belongs to me to your most holy will; and I protest, in presence of your infinite goodness, and in presence of the glorious Virgin your mother, and your whole heavenly court, that it is my most earnest desire, and unshaken resolution, to follow and imitate you the nearest I am able, in bearing all injuries and crosses with meekness and patience, and in laboring to die to the world and myself in a perfect spirit of humility and poverty, that I may be wholly yours and you may reign in me in time and eternity."

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SAINT BENEDICT BISCOP,

COMMONLY CALLED BENNET.

HE was n.o.bly descended, and one of the great officers of the court of Oswi, the religious king of the Northumbers: he was very dear to his prince, and was beholden to his bounty for many fair estates, and great honors; but neither the favors of so good and gracious a king, nor the allurements of power, riches, and pleasures, were of force to captivate his heart, who could see nothing in them but dangers, and snares so much the more to be dreaded, as fraught with the power of charming. At the age therefore of twenty-five, an age that affords the greatest relish for pleasure, he bid adieu to the world, made a journey of devotion to Rome, and at his return devoted him wholly to the studies of the scriptures and other holy exercises. Some time after his return to England, Alcfrid, son of king Oswi, being desirous to make a pilgrimage to the shrines of the apostles, engaged Biscop to bear him company to Rome. The king prevented his son's journey; nevertheless our saint travelled thither a second time, burning with an earnest desire of improving himself in the knowledge of divine things, and in the love of G.o.d. From Rome he went to the great monastery of Lerins, then renowned for its regular discipline; there he took the monastic habit, and spent two years in the most exact observance of the rule, and penetrated in every exercise with its true spirit: after this he returned to Rome, where he received an order of pope Vitalian to accompany St. Theodorus, archbishop of Canterbury, and St. Adrian, to England. When he arrived at Canterbury, St. Theodorus committed to him the care of the monastery of SS. Peter and Paul, near that city, which abbacy he resigned to St.

Adrian upon his arrival in England. St. Bennet stayed about two years in Kent, giving himself up to religious exercises and sacred studies, under the discipline of those two excellent persons. Then he took a fourth journey to Rome, with a view of perfecting himself in ecclesiastical discipline, and the rules and practice of a monastic life; for which purpose he made a considerable stay at Rome and other places: he brought home with him a choice library, relics and pictures of Christ, the Blessed Virgin, and other saints. When he returned to Northumberland, king Egfrid (in whose father's court St. Bennet had formerly lived) bestowed on him seventy ploughs or families of land for building a monastery;[1] this the saint founded on the mouth of the river Were, whence it was called Weremouth. When the monastery was built, St. Bennet went over to France, and brought back with him skilful masons, who built the church for this monastery of stone, and after the Roman fashion; for till that time stone buildings were very rare in Britain, even the church of Lindisfarne was of wood, and covered over with a thatch of straw and reeds, till bishop Eadbert procured both the roof and the walls to be covered with sheets of lead, as Bede mentions.[2] St. Bennet also brought over glaziers from France, for the art of making gla.s.s was then unknown in Britain. In a fifth journey to Rome, St. Bennet furnished himself with a larger stock of good books, especially the writings of the fathers, also of relics and holy pictures, with which he enriched his own country.

His first monastery of Weremouth was ent.i.tled from Saint Peter, prince of the apostles; and such was the edification which it gave, that the same {132} king added to the saint a second donation of lands, consisting of forty ploughs; on which Biscop built another monastery, at a place called Girwy, now Jarrow, on the Tine, six miles distant from the former, and this latter was called St. Paul's; these two monasteries were almost looked upon as one; and St. Bennet governed them both, though he placed in each a superior or abbot, who continued subject to him, his long journey to Rome and other avocations making this subst.i.tution necessary.[3] In the church of St. Peter at Weremouth he placed the pictures of the Blessed Virgin, the twelve apostles, the history of the gospel, and the visions in the revelation of St. John: that of St. Paul's at Jarrow, he adorned with other pictures, disposed in such manner as to represent the harmony between the Old and New Testament, and the conformity of the figures in one to the reality in the other. Thus Isaac carrying the wood which was to be employed in the sacrifice of himself, was explained by Jesus Christ carrying his cross, on which he was to finish his sacrifice; and the brazen serpent was ill.u.s.trated by our Saviour's crucifixion. With these pictures, and many books and relics, St. Bennet brought from Rome in his last voyage, John, abbot of St. Martin's, precentor in St. Peter's church, whom he prevailed with pope Agatho to send with him, and whom he placed at Weremouth to instruct perfectly his monks in the Gregorian notes, and Roman ceremonies for singing the divine office. Easterwin, a kinsman of St. Bennet, and formerly an officer in the king's court, before he became a monk, was chosen abbot before our saint set out for Rome, and in that station behaved always as the meanest person in the house; for though he was eminently adorned with all virtues, humility, mildness, and devotion seemed always the most eminent part of his character. This holy man died on the 6th of March, when he was but thirty-six years old, and had been four years abbot, while St. Bennet was absent in the last journey to Rome. The monks chose in his place St. Sigfrid, a deacon, a man of equal gravity and meekness, who soon after fell into a lingering decay, under which he suffered violent pains in his lungs and bowels. He died four months before our saint. With his advice, two months before his death, St. Bennet appointed St. Ceolfrid abbot of both his monasteries, being himself struck with a dead palsy, by which all the lower parts of his body were without life; he lay sick of this distemper three years, and for a considerable time was entirely confined to his bed. During this long illness, not being able to raise his voice to the usual course of singing the divine office, at every canonical hour he sent for some of his monks and while they, being divided into two choirs, sung the psalms proper for the hour of the day or night, he endeavored as well as he could to join not only his heart, but also his voice, with theirs. His attention to G.o.d he seemed never to relax, and frequently and earnestly exhorted his monks to a constant observance of the rule he had given them. "You must not think," said he, "that the const.i.tutions which you have received from me were my own invention, for, having in my frequent journeys visited seventeen well-ordered monasteries, I informed myself of all their laws and rules, and picking out the best among them, these I have recommended to you." The saint expired soon after, having received the viatic.u.m on the 12th of January, in 690. His relics, according to Malmesbury,[4] were translated to Thorney abbey, in 970, but the monks of Glastenbury thought themselves possessed at least of part of that treasure.[5] The true name of our saint was Biscop {133} Baducing, as appears from Eddius-Stephen, in his life of St. Wilfrid. The English Benedictins honor him as one of the patrons of their congregation, and he is mentioned in the Roman Martyrology on this day. See his life in Bede's history of the first abbots of Weremouth, published by Sir James Ware, at Dublin, in 1664.

Footnotes: 1. A plough, or family of land, was as much as one plough, or one yoke of oxen could throw up in a year, or as sufficed for the maintenance of a family.

2. Hist. l. 3, c. 25.