3.) See Rosweide, Not. in Vit. S. Antonii. Bolland. 17 Jan. p. 119, --64, Tillem. note 1, p. 666.

2. Matt. xix. 21.

3. An aura was one hundred cubits of land. See Lexicon Constantini.

Fleury, l. 8, p. 418.

4. Ibid. vi. 34.

5. [Greek: Parthenon], as St. Athanasius calls it, t. 2, p. 796, ed.

Ben. He mentions that St. Antony, long after, paid her a visit, when she was very old, and superior or mistress of many virgins, [Greek: hathegoumenen allos parthenon], n. 54. p. 837.

6. Orig. lib. 5, p. 264.

7. His first monastery was situated near the confines of Upper and Middle Egypt: it at first consisted of scattered cells. To visit some of these brethren, he is mentioned by St. Athanasius (Vit. p.

461) to have crossed the Arsinotic ca.n.a.l, extremely infested with crocodiles. This is sometimes called his monastery near the river, and was situated not far from Aphroditopolis, the lower and more ancient city of that name, in Heptanomis, or Middle Egypt. St.

Athanasius seems to place it in Thebais, or Upper Egypt, because it was near the borders, and the boundaries of Upper Egypt were extended much lower by those who divided Egypt only into two parts, the Upper and the Lower; as Sozomen, l. 2, c. 23, and others, frequently did. St. Antony, finding this solitude grow too public, and not bearing the distraction of continual visits, he travelled up the river to seek a more remote wilderness; but after mounting a little way, while he sat on the bank waiting to see a boat pa.s.s by, he changed his design, and instead of advancing southward, he went with certain Saracen merchants to the East, and in three days, doubtless on a camel, arrived at the great mountain towards the Red Sea, where he spent the latter years of his life; yet he frequently visited his first monastery, near Aphroditopolis. St. Hilarion going from this latter to St. Antony's great monastery on the mountain, performed that journey in three days, on camels, which a deacon, named Baisan, let to those who desired to visit St. Antony. This latter, near which the saint died, always continued a famous pilgrimage.

Pispir was the monastery of St. Macarius, but is sometimes called St. Antony's, who often visited it. This was situated on the Nile, in Thebais, thirty measures or [Greek: semeia] from St. Antony's mountain, according to Palladius, (Laus. c. 63.) This some understand of Roman miles, others of Egyptian schaeni of thirty furlongs each; thirty schaeni are nine hundred stadia, or one hundred and thirteen miles. Pispir therefore seems not to have been very far from Aphroditopolis. See Kocher, (comment. In fastos Abyssinorum,) in the journal of Bern, ad an. 1761, t. 1, p. 160 and 169.

A monastery, of which St. Antony is t.i.tular saint, still subsists a little above the ancient city of Aphroditon on the Nile. It is now called Der-mar-Antinious-el-Bahr, that is, The monastery of Antony at the river. See Poc.o.c.k, p. 70, and the map prefixed to that part of his travels. Travelling from hence one day's journey up the river, then turning from the south towards the east, over sandy deserts, and a chain of high mountains, in which springs of water, in other parts very rare, are here and there found, and camels travel for one hundred miles, we arrive at St. Antony's great monastery, about six or seven hours journey from the Red Sea. See Poc.o.c.k, ib. p. 128. Granger, Relation du Voyage, &c., p. 107. Nouv.

Memoires des Missions, t. 5, p. 136. Vanslebius, Nouv. Relat. pp.

299 and 309; and Maillet. Descr. de 'Egypte, p. 320. The Grotto of St. Paul is shown not very far from this great monastery; yet the road wing [sic] round the mountains, and a great way about it, seems to travellers as a great distance from it.

8. St. Athan. Vit. Anton. n. 45, p. 830.

9. P. 814.

10. P. 823, ed. Ben.

11. Rosweide, l. 3, c. 129. Cotelier, &c.

12. S. Nilus, ep. 24. Cotelier, Apoth. Patr. p. 340. Rosweide, Vit.

Patr. l. 3, c. 105, l. 5, c. 7.

13. Ca.s.sian, Collat. c. 31.

14. S. Athan. n. 82, p. 857. S. Chrys. Hom. 8, in Matt. S. Hier. ep.

{}6. Sozom. l. 6, c. 5.

15. S. Athan. n. 68, 69, p. 847.

16. Ibid. n. 85. p. 859.

17. Ibid. n. 80, p. 855.

18. N. 77, p. 858.

19. N. 86, p. 860.

20. Bibl. Patr. Colon. t. 4, p. 26. See S. Antonii. M. Epistolae 20. cura Abr. Eckellens. Paris, 1641. But only the above-mentioned seven letters can be regarded as genuine, except the discourses preserved by St. Athanasius in his life.

21. Ep. 2, ad Arsinoitas.

22. Ib.

23. Maij. t. 3, p. 355.

24. That under his name in Abraham Eckellensis is not of so high a pedigree. A large body of the monks of St. Basil in the East, since the seventh century, take the name of the Order of St. Antony, but retain the rule of St. Basil, comprised in his ascetic writings; and observe the same fasts, and other exercises, with all the other monks of the East, who are called of the order of St. Basil; which even the Maronites follow; though Tillemont denies it by mistake.

25. Rosweide, Vit. Patr. l. 5, c. 8. Abr. Eckellens. in Vit. S. Ant. p.

106. Cotel. p. 344. Mart. Coptor.

26. S. Athan. n. 55, p. 858.

27. N. 16 & 43.

28. The Ependytes of St. Antony, mentioned by St. Athanasius, n. 46, p.

831, has much embarra.s.sed the critics: it seems to have been a cloak of white wool. It is clear, from St. Athanasius, that St. Antony's inner garment was a hair-cloth, over which he wore a cloak made of sheep-skin.

29. This translation of his relics to Alexandria, though doubted of by some Protestants, is incontestably confirmed by Victor of Tunone, (Chron. p. 11, in Scalig. Thesauro,) who lived then in banishment at Canope, only twelve miles from Alexandria; also, by St. Isidore of Seville, in the same age, Bede. Usuard, &c. They were removed to Constantinople when the Saracens made themselves masters of Egypt, about the year 635. (pee Bollandus, pp. 162, 1134.) They were brought to Vienne in Dauphine, by Joselin, a n.o.bleman of that country, whom the emperor of Constantinople had gratified with that rich present, about the year 1070. These relics were deposited in the church of La Motte S. Didier, not far from Vienne, then a Benedictin priory belonging to the abbey of Mont-Majour near Arles, but now an independent abbey of regular canons of St. Antony. In 1089, a pestilential erysipelas distemper, called the Sacred Fire, swept off great numbers in most provinces of France; public prayers and processions were ordered against this scourge; at length it pleased G.o.d to grant many miraculous cures of this dreadful distemper, to those who implored his mercy trough the intercession of St. Antony, especially before his relics; the church in which they were deposited was resorted to by great numbers of pilgrims, and his patronage was implored over the whole kingdom against this disease. A n.o.bleman near Vienne, named Gaston, and his son Girond, devoted themselves and their estate to found and serve an hospital near this priory, for the benefit of the poor that were afflicted with this distemper: seven others joined them in their charitable attendance on the sick, whence a confraternity of laymen who served this hospital took its rise, and continued till Boniface VIII.

converted the Benedictin priory into an abbey, which he bestowed on those hospitaller brothers, and giving them the religious rule of regular canons of St. Austin, declared the abbot general of this new order, called Regular Canons of St. Antony. An abbey in Paris, which belongs to this order, is called Little St. Antony's, by which name it is distinguished from the great Cistercian nunnery of St. Antony.

The general or abbot of St. Antony's, in Viennois, enjoys a yearly revenue of about forty thousand livres according to Piganiol, Descr.

de la Fr. t. 4, p. 249, and Dom Beaunier, Rec. Abbayes de Fr. p.

982. The superiors of other houses of this order retain the name of commanders, and the houses are called commaranderies, as when they were hospitallers; so that the general is the only abbot. See Bollandus, Beaunict, F. Longueval, Hist. de l'Eglise de France, l.

22, t. 8, p. 16, and Drouet, in the late edition of Moreri's Hist.

Diction V Antoine, from memoirs communicated by M. Bordet, superior of the convent of this order at Paris.

30. S. Athan. n. 67, p. 847, & n. 73, p. 850.

SS. SPEUSIPPUS, ELEUSIPPUS, AND MELEUSIPPUS,

MARTYRS.

THEY were three twin brothers, who, with Leonilla their grandmother, glorified G.o.d by an ill.u.s.trious martyrdom in Cappadocia, probably in the reign of Marcus Aurelius. The most ancient acts of their martyrdom, published by Rosweide and Bollandus, place it in that country, and their relics were brought from the East to Langres in France, while the first race of French kings filled the throne. A copy of the acts of their martyrdom, which was sent from Langres by one Varnahair, to St.

Ceraunus, bishop of Paris, in the beginning of the seventh century, by an evident mistake or falsification, affirms their martyrdom to have happened at Langres; by which false edition, Ado, and many others, were led into the same mistake. From certain ancient writings kept at Langres, mentioned by Gualtherot in his Anastasius of Langres, Chatelain proves that these relics, with the head of St. Mammes, a martyr, also of Cappadocia, were given by the emperor Zeno to a n.o.bleman of Langres, who had served him in his wars. By him this sacred treasure was deposited in the church of Langres, in the time of the bishop Aprunculus, in 490, to be a protection against devils. The cathedral of Langres, which bears the t.i.tle of Saint Mammes, is possessed of the head of that martyr in a rich shrine. A bra.s.s tomb before the high altar, is said to have contained the bodies of the three children who were thrown into the furnace at Babylon, mentioned in the book of Daniel: but Chatelain thinks it belonged to the three martyrs whose bodies were given by the emperor Zeno to the count of Langres. The church called of St. {173} Geome, or Sancti Gemini, that is, the twins, situated two miles from Langres, belongs to a priory of regular canons, and is famous out of devotion to those saints, though great part of their relics was translated by Hariolf, duke of Burgundy, and his brother Erlolf, bishop of Langres, into Suabia, and remains in the n.o.ble collegiate church of St. Guy, or St. Vitus, at El{}ange. These holy martyrs are secondary patrons of the diocese of Langres, and t.i.tular saints of many churches in France and Germany. See Chatelain Notes on Jan. 17, p. 313.

ST. SULPICIUS THE PIOUS, B.

ARCHBISHOP OF BOURGES.

THE church of Bourges in France was founded by St. Ursin, who was sent from Rome to preach the faith in Gaul. St. Gregory of Tours, in his history, places his mission in the middle of the third century,[1] yet in his book on the Glory of Confessors,[2] he tells us that he was ordained by the disciples of the apostles, and governed many years the church of Bourges, which he had planted. He was interred in a common burial-place in a field without the city; but his remains were translated thence by St. Germa.n.u.s, bishop of Paris, and abbot of St.

Symphorian's,[3] and by Probia.n.u.s, bishop of Bourges, and deposited in the church of St. Symphorian, now called St. Ursin's.[4] This saint is honored in the Roman Martyrology on the 9th of November; at Lisieux, and some other places, on the 29th of December. Among the most eminent of his successors, two are called Sulpicius, and both surnamed Pious; the first, who is sometimes called the Severe, sat from the year 584 to 591, and his relics are enshrined in the church of St. Ursin.[5] His name was inserted in the Roman Martyrology by Baronius, on the 29th of January, and occurs in other more ancient calendars.[6]

Footnotes: 1. S. Gr. Tur. Hist. l. 1, c. 28.

2. L. de Gl. Conf. c. 80.

3. Fortunat. in Vita S. German Paris 4. Gallia Christ. nova, t. 2, p. 4.

5. See St. Greg. Turon. and Gallia Christ. nov. t. 2, p. 15.

6. See Benedict XIV. Litter. Apost. praefix. Martyr. Rom. --46, p. 33.

ST. SULPICIUS II., ARCHBISHOP OF BOURGES,

SURNAMED LE DEBONNAIRE,

IS commemorated on this day in the Roman Martyrology. He was descended of a n.o.ble family in Berry, and educated in learning and piety. His large patrimony he gave to the church and poor; and being ordained priest, served king Clothaire II. in quality of almoner and chaplain in his armies; and on a time when he lay dangerously ill, restored him to his health by prayer and fasting. In 624 he succeeded St. Austregesilus, commonly called St. Outrille, in the see of Bourges. He reformed discipline, converted all the Jews in his diocese, and employed his whole time in prayer and laborious functions, chiefly in the instruction of the poor. He died in 644. Among the letters of St. Desiderius of Cahors, we have one which he sent to our saint with this t.i.tle, "To the holy patriarch, Sulpicius;"[1] and several of our saint to him.[2] The famous monastery which bears his name at Bourges, is said to have been founded by him under the invocation of the Blessed Virgin; it now belongs to the congregation of St. Maur, and is enriched with part of his relics, and with a portion of the blood of St. Stephen, who is the t.i.tular saint of the stately cathedral. A bone of one of the arms {174} of our saint, is kept in the famous parochial church in Paris, which is dedicated to G.o.d under his invocation. See his ancient life in Bolland.

and Mab. saec. 2, Ben. Gallia Christ. nova, t. 2, p. 18.

Footnotes: 1. Apud Canis. Lect. Ant. t. 5, & Bibl. Patr. t. 8, l. 1, ep. 12.

2. Ib. l. 2.

ST. MILGITHE, V.

THUS Dom Menard writes the name of this saint, who by Capgrave is called Mildgyda, by Josselin, Milvida, and by Thomas of Ely, in a fragment of the life of St. Andry, quoted by Mabillon, Milgrida. Wilson testifies that her feast is mentioned on this day, in an ancient MS. English Martyrology; though Menard places it on the 26th of February. Her father, Merowald, was son of Penda, and brother of Peoda, Wulfher, and Ethelred, kings of Mercia. Her mother, Domneva, was daughter of Ermenred, who was brother to Erconbert, king of Kent, father of St.

Ercongata, who died a nun at Farmoutier, in France, under the discipline of St. Aubierge, her aunt. Her brother Meresin died young, in the odor of sanct.i.ty. Her elder sisters, SS. Mildred and Milburge, are very famous in the English calendars. St. Milgithe imitated their ill.u.s.trious example, and contemning the fading pleasures and delights of the world, retired into the monastery of Estrey, built by Egbert, king of Kent, not far from Canterbury, and having served G.o.d in the heroic practice of all Christian virtues, died happily about the close of the seventh century.

See Menard in Martyrol. Bened. Wilson's English Martyr. Capgrave and Bolland. t. 2, p. 176.

ST. NENNIUS, OR NENNIDHIUS, ABBOT.

DESPISING the vanities of the world, though of the race of the monarchs of Ireland, from his youth he made the science of the cross of Christ the sole object of his ambition; and to engrave in his heart the lessons which our divine Redeemer taught by that adorable mystery, was the centre of all his desires. Having pa.s.sed many years, first in the school of St. Fiechus, archbishop of Leinster, and afterwards in the celebrated monastery of Clonard, in the province of Meath, under its holy founder St Finian, he retired into the isle of Inis-muighesamb, in the lake of Erne, in the province of Ulster. Here, in process of time, he became the director of many souls in the paths of Christian perfection, founded a great monastery, and, on account of his eminent sanct.i.ty, and the number of ill.u.s.trious disciples whom he left behind him, is called one of the twelve apostles of Ireland. He flourished in the sixth century, and has been honored in Ireland among the saints. F. Colgan was not able to meet with any acts of his life, though he is mentioned in the lives of several other Irish saints. A church in the isle of the lake, formed by the river Erne, is dedicated to G.o.d under his invocation.

{175}

JANUARY XVIII.

ST. PETER'S CHAIR AT ROME.

See Phaebeus, de Cathedra in qua S. Petrus Romae sedit, et de antiquitate et praestantia solemnitatis Cathedrae Romanae. Romae, 1666, 8vo.; also Chatelain, Notes on the Martyrology, p. 326.