Footnotes: 1. Stiernman, in his discourse, "On the State of Learning among the ancient Swedes," observes, that Sweden was chiefly converted to Christianity by English Saxon missionaries. The princ.i.p.al among these were Ansgar, Sigfrid, Roduard, Richolf, Edward, Eskil, David, and Henric, as he gives their names.

In the history of the bishops and archbishops of Upsal, published by Benzelius in his Monum. Suec. p 37, the first whose name is recorded is Everin, whom Benzelius supposes to be the person whom St. Sigfrid consecrated to this see. He seems to have been one of his English colleagues. Stephen, the sixth bishop of Upsal, was the first archbishop. See the life of St. Sigfrid, and Benzelius's notes on the catalogue of the bishops of Upsol, p. 186.

ST. WULSTAN, BISHOP OF WORCESTER, C.

HE was a native of Icentum, in Warwickshire. In his youth, perceiving himself somewhat touched with wanton love on seeing a woman dance, he withdrew into a thicket hard by, and, lying prostrate, bewailed his fault before G.o.d, with very great contrition. And he was endowed from that time, by Almighty G.o.d, with the gift of such a constant watchfulness over his senses, as prevented his being ever more annoyed with the like temptations. He laid the foundation of his studies and education in the monastery of Evesham, but completed the same at Peterborough. His parents having by mutual consent taken the monastic habit at Worcester; his father, Athelstan, in the great monastery of men, and his mother, Wulfgeva, in a nunnery; St. Wulstan put himself under the direction of Brithege, bishop of Worcester, by whom he was advanced to the holy orders of priesthood. In this station he redoubled his ardor for prayer, and practised greater austerities in the world, than monks in their convents. At first, he allowed himself the use of flesh; but being one day distracted in saying ma.s.s, by the smell of meat that was roasting in the kitchen, he bound himself by vow never more to eat any flesh. Not long after he entered himself a novice in the great abbey at Worcester, where he was remarkable for the innocence and sanct.i.ty of his life. The first charge with which he was intrusted in the monastery, was the care of instructing the children. He was afterwards made preceptor, and then treasurer of the church. In these two last stations he devoted himself totally to prayer, and watched whole nights in the church. As the meanest employments were always the object of his love and choice, it was contrary to his inclination that he was made prior of Worcester, and, in 1062, bishop of that see, when Aldred was translated to that of York. Though not very learned, he delivered the word of G.o.d with so much dignity and unction, as often to move his whole audience to tears. He always recited the psalter while he travelled, and never pa.s.sed by any church or chapel without going in, to pour forth his soul before the altar with tears, which seemed to stand always ready in his eyes for prayer. When the conqueror had deprived the English, both n.o.bility and clergy, of the posts of honor they possessed in the church and state, in favor of his Normans, on whose fidelity he could depend, Wulstan kept his see, though not without a miracle, as St.

Aelred, Florentius, and Capgrave relate, as follows: In a synod, held at Westminster, in which archbishop Lanfranc {182} presided, Wulstan was called upon to give up his crosier and ring, upon pretext of his simplicity and unfitness for business. The saint confessed himself unfit for the charge, but said, that king Edward, with the concurrence of the apostolic see, had compelled him to take it upon him, and that he would deliver his crosier to him. Then going to the king's monument, he fixed his crosier to the stone; then went and sat down among the monks. No one was able to draw out the crosier till the saint was ordered to take it again, and it followed his hand with ease. From this time the conqueror treated him with honor. Lanfranc even commissioned him to perform the visitation of the diocese of Chester for himself. When any English complained of the oppression of the Normans, he used to tell them, "This is a scourge of G.o.d for your sins, which you must bear with patience."

The saint caused young gentlemen who were brought up under his care, to carry in the dishes and wait on the poor at table, to teach them the practice of humiliation, in which he set the most edifying example. He showed the most tender charity for penitents, and often wept over them, while they confessed their sins to-him. He died in 1095, having sat thirty-two years, and lived about eighty-seven. He was canonized in 1203. See his life by William of Malmesbury, in Wharton, t. 2, p. 244.

Also, a second, by Florence of Worcester, and a third in Capgrave; and his history, at length, by Dr. Thomas, in his History of the Cathedral of Worcester.

ST. BLAITHMAIC,

SON of an Irish king, and abbot in the isle of Hij, in Scotland. He was martyred by Danish pirates, to whom he refused to betray the treasures of the church, in 793. See his life, by Wilfridus Strabo, in Canisius Antiq. {} &c.

ST. LOMER, OR LAUDOMARUS, ABBOT.

IN his childhood he kept his father's sheep; in which employment he macerated his body by regular fasts, and spent his time in studies and prayer, under the direction of a certain holy priest. Being afterwards, by compulsion, ordained priest, he was made canon and cellerer (some moderns say provost) of the church of Chartres. After some years he retired into a neighboring forest: Mabillon thinks at the place where now stands Bellomer, a monastery of the order of Fontevrald. Many disciples being a.s.sembled near his hermitage, he removed with them into another desert, where he built the monastery of Corbion, (at present a priory called Moutier-au-Perche, six leagues from Chartres,) about the year 575. A wonderful spirit of prayer, and gift of miracles, rendered his name famous. He died on the 19th of January, in 593, at Chartres, in the house of the bishop, who had called him thither some time before. In the incursions of the Normans, his remains were removed from place to place, till they were lodged at Perly, in Auvergne. His head is now kept in the priory of Maissac, called St. Laumer's, in Auvergne; the rest of his relics were removed to Blois, where an abbey was built which bears his name. Set his anonymous life, written by one who knew him, in Bollandus and Mabillon; also Chatelain and the Paris Breviary.

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JANUARY XX.

ST. FABIAN, POPE, M.

See Tillemont, t. 3, p. 362.

A.D. 250.

HE succeeded St. Anterus in the pontificate, in the year 236. Eusebius relates,[1] that in an a.s.sembly of the people and clergy, held for the election of a pastor in his room, a dove, unexpectedly appearing, settled, to the great surprise of all present, on the head of St.

Fabian; and that this miraculous sign united the votes of the clergy and people in promoting him, though not thought of before, as being a layman and a stranger. He governed the church sixteen years, sent St. Dionysius and other preachers into Gaul, and condemned Privatus, a broacher of a new heresy in Africa, as appears from St. Cyprian.[2] St. Fabian died a glorious martyr in the persecution of Decius, in 250, as St. Cyprian and St. Jerom witness. The former, writing to his successor, St. Cornelius, calls him an incomparable man; and says, that the glory of his death had answered the purity and holiness of his life.[3]

The saints made G.o.d, and the accomplishment of his holy will, the great object of all their pet.i.tions to their prayers, and their only aim in all their actions. "G.o.d," says St. Austin,[4] "in his promises to hear our prayers, is desirous to bestow himself upon us; if you find any thing better than him, ask it, but if you ask any thing beneath him, you put an affront upon him, and hurt yourself by preferring to him a creature which he framed: pray in the spirit and sentiment of love, in which the royal prophet said to him, 'Thou, O Lord, art my portion.'[5]

Let others choose to themselves portions among creatures, for my part, Thou art my portion, Thee alone have I chosen for my whole inheritance."

Footnotes: 1. Hist. l. 6, c. 29.

2. Cypr. Ep. 30. Ed. Pam.

3. Ep. 44 ad. Corn.

4. S. Aug. Conc. 1, in Ps. 34.

5. Ps. lxxii. 26.

ST. SEBASTIAN, M.

From his acts, written before the end of the fourth age. The gladiators, who were abolished by Honorius, in 403, subsisted when these acts were compiled. See Bollandus, who thinks St. Ambrose wrote them, also Tillemont, t. 1, p. 551.

A.D. 288.

ST. SEBASTIAN was born at Narbonne, in Gaul, but his parents were of Milan, in Italy, and he was brought up in that city. He was a fervent servant of Christ, and though his natural inclinations gave him an aversion to a military life, yet to be better able, without suspicion, to a.s.sist the confessors and martyrs in their sufferings, he went to Rome, and entered the army under the emperor Carinus, about the year 283. It happened that the martyrs, Marcus and Marcellia.n.u.s, under sentence of death, appeared in danger of being shaken in their faith by the tears of their friends: Sebastian seeing this, stepped in, and made them a long exhortation to constancy, which {184} he delivered with the holy fire, that strongly affected all his hearers. Zoe, the wife of Nicostratus, having for six years lost the use of speech by a palsy in her tongue, fell at his feet, and spoke distinctly, by the saint's making the sign of the cross on her mouth. She, with her husband Nicostratus, who was master of the rolls,[1] the parents of Marcus and Marcellia.n.u.s, the jailor Claudius, and sixteen other prisoners, were converted; and Nicostratus, who had charge of the prisoners, took them to his own house, where Polycarp, a holy priest, instructed and baptized them. Chromatius, governor of Rome, being informed of this, and that Tranquillinus, the father of Saints Marcus and Marcellia.n.u.s, had been cured of the gout by receiving baptism, desired to be instructed in the faith, being himself grievously afflicted with the same distemper.

Accordingly, having sent for Sebastian, he was cured by him, and baptized, with his son Tiburtius. He then enlarged the converted prisoners, made his slaves free, and resigned his prefectship.

Not long after, in the year 285, Carinus was defeated and slain in Illyric.u.m by Dioclesian, who, the year following, made Maximian his colleague in the empire. The persecution was still carried on by the magistrates, in the same manner as under Carinus, without any new edicts. Dioclesian, admiring the courage and virtue of St. Sebastian, who concealed his religion, would fain have him near his person, and created him captain of a company of the pretorian guards, which was a considerable dignity. When Dioclesian went into the East, Maximian, who remained in the West, honored our saint with the same distinction and respect. Chromatius, with the emperor's consent, retired into the country in Campania, taking many new converts along with him. It was a contest of zeal, out of a mutual desire of martyrdom, between St.

Sebastian and the priest Polycarp, which of them should accompany this troop, to complete their instruction, and which should remain in the city, to encourage and a.s.sist the martyrs, which latter was the more dangerous province. St. Austin wished to see such contests of charity among the ministers of the church.[2] Pope Caius, who was appealed to, judged it most proper that Sebastian should stay in Rome, as a defender of the church. In the year 286, the persecution growing hot, the pope and others concealed themselves in the imperial palace, as a place of the greatest safety, in the apartments of one Castulus, a Christian officer of the court. St. Zoe was first apprehended, praying at St.

Peter's tomb on the feast of the apostles. She was stifled with smoke, being hung by the heels over a fire. Tranquillinus, ashamed to be less courageous than a woman, went to pray at the tomb of St. Paul, and was seized by the populace, and stoned to death. Nicostratus, Claudius, Castorius, and Victorinus were taken, and after being thrice tortured, were thrown into the sea. Tiburtius, betrayed by a false brother, was beheaded. Castulus, accused by the same wretch, was thrice put on the rack, and afterwards buried alive. Marcus and Marcellia.n.u.s were nailed by the feet to a post, and having remained in that torment twenty-four hours, were shot to death with arrows.

St. Sebastian, having sent so many martyrs to heaven before him, was himself impeached before the emperor Dioclesian; who, having grievously reproached him with ingrat.i.tude, delivered him over to certain archers of Mauritania, to be shot to death. His body was covered with arrows, and he left for dead. Irene, the widow of St. Castulus, going to bury him, found him still alive, and took him to her lodgings, where, by care, he recovered of his wounds, but refused to fly, and even placed himself one day by a staircase where the emperor was to pa.s.s, whom he first accosted, reproaching {185} him for his unjust cruelties against the Christians. This freedom of speech, and from a person, too, whom he supposed to have been dead, greatly astonished the emperor; but recovering from his surprise, he gave orders for his being seized and beat to death with cudgels, and his body thrown into the common sewer. A pious lady called Lucina, admonished by the martyr in a vision, got it privately removed, and buried it in the catacombs,[3] at the entrance of the cemetery of Calixtus. A church was afterwards built over his relies by pope Damasus, which is one of the seven ancient stationary churches at Rome, but not one of the seven princ.i.p.al churches of that city, as some moderns mistake; it neither being one of the five patriarchal churches, nor one of the seventy-two old churches which give t.i.tles to cardinals. Vandelbert, St. Ado, Eginard, Sigebert, and other contemporary authors relate, that in the reign of Louis Debonnaire, pope Eugenius II. gave the body of St. Sebastian to Hilduin, abbot of St.

Denys, who brought it into France, and it was deposited at St. Medard's, at Soissons, on the 9th of December, in 826; with it is said to have been brought a considerable portion of the relics of St. Gregory the Great. The rich shrines of SS. Sebastian, Gregory, and Medard, were plundered by the Calvinists, in 1564, and the sacred bones thrown into a ditch, in which there was water. Upon the declaration of two eye-witnesses, they were afterwards found by the Catholics; and in 1578, enclosed in three new shrines, though the bones of the three saints could not be distinguished from each other.[4] The head of this martyr, which was given to St. Willibrord by pope Sergius, is kept at Esternach, in the duchy of Luxemburg. Portions of his relics are shown in the cathedral at St. Victor's; the Theatins and Minims at Paris; in four churches at Mantua; at Malaca, Seville, Toulouse, Munich in the ducal palace, Tournay in the cathedral, Antwerp in the church of the Jesuits, and at Brussels, in the chapel of the court, not at St. Gudula's, as some have mistaken.[5] St. Sebastian has been always honored by the church, as one of her most ill.u.s.trious martyrs. We read in Paul the deacon, in what manner, in the year 680, Rome was freed from a raging pestilence, by the patronage of this saint. Milan, in 1575, Lisbon, in 1599, and other places, have experienced, in like calamities, the miraculous effects of his intercession with G.o.d in their behalf.

Footnotes: 1. Primiscrinius.

2. Ep. 180.

3. On Catacombs, see in St. Calixtus, Oct. 14.

4. Chatelain, notes, p. 355. Baillet.

5. Bollandus, Chatel. ib.

ST. EUTHYMIUS, ABBOT.

From his life, faithfully written forty years after his death, by Cyril of Scythopolis, a monk of his monastery, one of the best writers of antiquity, and author of the life of St. Sabas. See it accurately published by Dom Lottin, Annal. Graec. t. 1, and Cotelier, Mon. Graec. t.

2, p. 200.

A.D. 473.

THE birth of this saint was the fruit of the prayers of his pious parents, through the intercession of the martyr Polyeuctus. His father was a n.o.ble and wealthy citizen of Melitene in Armenia. Euthymius was educated in sacred learning, and in the fervent practice of prayer, silence, humility, and mortification, under the care of the holy bishop of that city, who ordained him priest, and const.i.tuted him his vicar and general-overseer of the monasteries. The saint often visited that of St.

Polyeuctus, and spent whole nights in prayer on a neighboring mountain; as he also did all the time from the octave of the Epiphany till towards the end of Lent. The love of solitude daily growing stronger in his breast, he secretly left his own country,{186} at twenty-nine years of age: and, after offering up his prayers at the holy places in Jerusalem, chose a cell six miles from that city, near the Laura[1] of Pharan. He made baskets, and procured, by selling them, both his own subsistence and alms for the poor. Constant prayer was the employment of his soul.

After five years he retired with one Theoctistus, a holy hermit, ten miles further towards Jericho, where they lived together on raw herbs in a cave. In this place he began to receive disciples, about the year 411.

He committed the care of his monastery to Theoctistus, and continued himself in a remote hermitage, only giving audience on Sat.u.r.days and Sundays, to those who desired spiritual advice. He taught all his monks never to eat so much as to satisfy their hunger, but strictly forbade among them all singularity in fasts, or any other common observances, as savoring of vanity and self-will. According to his example, they all retired into the deserts from the octave of the feast of the Epiphany till the week before Easter, when they met again in their monastery, to celebrate the office peculiar to Holy Week. He enjoined them constant silence and manual labors: they gained their own subsistence, and a surplus, which they devoted as first-fruits to G.o.d in the relief of the poor.

St. Euthymius cured, by the sign of the cross and a short prayer, Terebon, one half of whose body had been struck dead with a palsy. His father, who was an Arabian prince, named Aspebetes, an idolater, had exhausted on his cure, but to no purpose, the much-boasted arts of physic and magic among the Persians, to procure some relief for his son.

At the sight of this miracle Aspebetes desired baptism, and took the name of Peter. Such mult.i.tudes of Arabians followed his example, that Juvenal, patriarch of Jerusalem, ordained him their bishop, and he a.s.sisted at the council of Ephesus against Nestorius in 431. He built St. Euthymius a Laura on the right hand of the road from Jerusalem to Jericho, in the year 420. Euthymius could never be prevailed upon to depart from his rules of strict solitude; but governed his monks by proper superiors, to whom he gave his directions on Sundays. His humility and charity won the hearts of all who spoke to him. He seemed to surpa.s.s the great a.r.s.enius in the gift of perpetual tears. Cyril relates many miracles which he wrought, usually by the sign of the cross. In the time of a great drought, he exhorted the people to penance, to avert this scourge of heaven. Great numbers came in procession to his cell, carrying crosses, singing Kyrie eleison, and begging him to offer up his prayers to G.o.d for them. He said to them: "I am a sinner, how can I presume to appear before G.o.d, who is angry at our sins? Let us prostrate ourselves all together before him, and he will hear us." They obeyed; and the saint going into his chapel with some of his monks, prayed prostrate on the ground. The sky grew dark on a sudden, rain fell in abundance, and the year proved remarkably fruitful.

St. Euthymius showed great zeal against the Nestorian and Eutychian heretics. The turbulent empress Eudocia, after the death of her husband Theodosius, retired into Palestine, and there continued to favor the latter with her protection. Awaked by the afflictions of her family, particularly in the plunder of Rome, and the captivity of her daughter Eudocia, and her two granddaughters, carried by the Vandals into Africa, she sent to beg the advice of St. Simeon Stylites. He answered, that her misfortunes were the punishment of her sin, in forsaking and persecuting the orthodox faith; and ordered her to follow the direction of Euthymius. She knew that our saint admitted no woman within the precinct of his Laura, no more than St. Simeon suffered them to step within the enclosure of the mandra or lodge {187} about his pillar. She therefore built a tower on the east side of the desert, thirty furlongs from the Laura, and prayed St. Euthymius to meet her there. His advice to her was to forsake the Eutychians and their impious patriarch Theodosius, and to receive the council of Chalcedon. She followed his advice as the command of G.o.d, and returning to Jerusalem, embraced the Catholic communion with the orthodox patriarch Juvenal; and an incredible number followed her example. She spent the rest of her life in works of penance and piety.

In 459, she desired St. Euthymius to meet her at her tower, designing to settle on his Laura sufficient revenues for its subsistence. He sent her word to spare herself the trouble, and to prepare herself for death; for G.o.d summoned her before his tribunal. She admired his disinterestedness, returned to Jerusalem, and died shortly after. One of the latest disciples of our saint was the young St. Sabas, whom he tenderly loved.

In the year 473, on the 13th of January, Martyrius and Elias, to both whom St. Euthymius had foretold the patriarchate of Jerusalem, came with several others to visit him, and to conduct him into his Lent-retreat.

But he said he would stay with them all that week, and leave them on the Sat.u.r.day following, meaning, by death. Three days after he gave orders that a general watching should be observed on the eve of St. Antony's festival, on which he made a discourse to his spiritual children, exhorting them to humility and charity. He appointed Elias his successor, and foretold Domitian, a beloved disciple, that he would follow him out of this world, on the seventh day, which happened accordingly. Euthymius died on Sat.u.r.day the 28th day of January, being ninety-five years old, of which he had spent sixty-eight in the deserts.

Cyril relates his having appeared several times after his death, and the many miracles that were wrought by his intercession; to several of which he declares himself an eye-witness. St. Sabas kept his festival immediately after his death; which is observed both by the Latins and Greeks. The latter always style him the Great. It appears from his life that he was ordained priest before he embraced an eremitical state, and that he founded two monasteries, besides a Laura, which was also converted into a monastery after his death.

Footnotes: 1. A Laura consisted of cells at a little distance from one another, and not under the same roof, as a monastery.

ST. FECHIN, ABBOT.

AN ancient hymn on this saint is published by Bollandus. He is honored with singular devotion at Foure, anciently called Fobhar, a village in West-Meath, where he governed a monastery with great sanct.i.ty; and happily departed to our Lord in the year 664, being carried off in the great pestilence which swept off four kings in Ireland; and which scarce a third part of the inhabitants survived. See his life in Bollandus; also Giraldus Cambr. Topog. Hibern. dist. 2, c. 52, and Colgan. Giraldus mentions St. Fechin's mill at Foure, which out of respect it is forbid for any woman ever to enter. Several churches, and some villages in Ireland, take their name from this saint.

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JANUARY XXI.

SAINT AGNES, V.M.