4. Scoti-chron. c. 26.

5. Gildas's epistle, De Excidio Britanniae, was published extremely incorrect and incomplete, till the learned Thomas Gale gave us a far more accurate and complete edition, t. 3, Scriptor. Britan., which is reprinted with notes by Bertrame in Germany, Hanniae imp. an.

1757, together with Nennius's history of the Britons, and Richard Corin, of Westminster, De Situ Britanniae. Gildas's Castigatio Cleri is extant in the library of the fathers, ed. Colon. t. 5, part 3, p.

682.

6. Dom Morice shows that about one hundred and twenty years were an ordinary term of human life among the ancient Britons, and that their usual liquor, called Kwrw, made of barley and water, was a kind of beer, a drink most suitable to the climate and const.i.tutions of the inhabitants. See Dom Morice, Memoires sur l'Histoire de Bretange, t. 1, preface; and Lamery, Diss. sur les Boissons.

ST. GILDAS THE ALBANIAN, OR THE SCOT, C.[1]

HIS father, who was called Caunus, and was king of certain southern provinces in North Britain, was slain in war by king Arthur. St. Gildas improved temporal afflictions into the greatest spiritual advantages, and, despising a false and treacherous world, aspired with his whole heart to a heavenly kingdom. Having engaged himself in a monastic state, he retired with St. Cado, abbot of Llan-carvan, into certain desert islands, whence they were driven by pirates from the Orcades. Two islands, called Ronech and Ecni, afforded him for some time a happy retreat, which he forsook to preach to sinners the obligation of doing penance, and to invite all men to the happy state of divine love. After discharging this apostolical function for several years, he retired to the southwest part of Britain into the abbey of Glastenbury, where he died and was buried in 512. William of Malmesbury[2] and John Fordun[3]

mention his prophecies and miracles. See F. Alford, an. 512. Dom Lobineau, Saints de Bret. p. 72. Dom Morice, Hist. de Bret. t. 1, in the notes.

Footnotes: 1. Mr. Gale has cleared up the dispute about the two Gildases, and demonstrates this to have been a distinct person from the former, which is also proved by Dom Lobineau and Dom Morice.

2. Gul. Malmesb. de Antiq. Glast.

3. Scoti-chron. c. 22.

On this day is commemorated in the Roman Martyrology, ST. SABINIa.n.u.s of TROYES in CHAMPAGNE, a martyr of the third century. His festival is kept at Troyes on the 24th. See Bollan. 29th Jan. p. 937. Tillem. Hist. des Emp, t. 3, p. 541.

Also, ST. SULPICIUS, surnamed SEVERUS, Bishop of Bourges in 591. See Greg. Tour. Hist. Franc. l. 6, c. 39. Gall. Christ. and Ben. XIV. Pref.

in Mart. Rom.

JANUARY x.x.x.

ST. BATHILDES, QUEEN OF FRANCE.

From her life written by a contemporary author, and a second life, which is the same with the former, except certain additions of a later date, in Bollandus and Mabillon, sec. 4, Ben. p. 447, and Act. Sanct. Ben. t.

2. See also Dubois, Hist. Eccl. Paris, p. 198, and Chatelain. Notes on the Martyr. 30 Jan. p. 462. See Historia St. Bathildis et Fundationem ejus, among the MS. lives of saints in the abbey of Jumieges, t. 2. Also her MS. life at Bec, &c.

A.D. 680.

ST. BATHILDES, or BALDECHILDE, in French Bauteur, was an English-woman, who was carried over very young into France, and there sold for a slave, at a very low price, to Erkenwald, otherwise called Erchinoald, and, Archimbald, mayor of the palace under King Clovis II. When she grew up he was so much taken with her prudence and virtue, that he committed to her the care of his household. She was no ways puffed up, but seemed {311} the more modest, more submissive to her fellow-slaves, and always ready to serve the meanest of them in the lowest offices. King Clovis II. in 649 took her for his royal consort, with the applause of his princes and whole kingdom: such was the renown of her extraordinary endowments. This unexpected elevation, which would have turned the strongest head of a person addicted to pride, produced no alteration in a heart perfectly grounded to humility and other virtues. She seemed even to become more humble than before, and more tender of the poor. Her present station furnished her with the means of being truly their mother, which she was before in the inclination and disposition of her heart. All other virtues appeared more conspicuous in her, but above the rest an ardent zeal for religion. The king gave her the sanction of his royal authority for the protection of the church, the care of the poor, and the furtherance of all religions undertakings. She bore him three sons, who all successively wore the crown, Clotaire III., Childeric II., and Thierry I. He dying in 655, when the eldest was only five years old, left her regent of the kingdom. She seconded the zeal of St. Owen, St.

Eligius, and other holy bishops, and with great pains banished simony out of France, forbade Christians to be made slaves,[1] did all in her power to promote piety, and filled France with hospitals and pious foundations. She restored the monasteries of St. Martin, St. Denys, St.

Medard, &c., founded the great abbey of Corbie for a seminary of virtue and sacred learning, and the truly royal nunnery of Ch.e.l.les,[2] on the Marne, which had been begun by St. Clotildis. As soon as her son Clotaire was of an age to govern, she with great joy shut herself up in this monastery of Ch.e.l.les, in 665, a happiness which she had long earnestly desired, though it was with great difficulty that she obtained the consent of the princes. She had no sooner taken the veil but she seemed to have forgotten entirely her former dignity, and was only to be distinguished from the rest by her extreme humility, serving them in the lowest offices, and obeying the holy abbess St. Bertilla as the last among the sisters. She prolonged her devotions every day with many tears, and made it her greatest delight {312} to visit and attend the sick, whom she comforted and served with wonderful charity. St. Owen, in his life of St. Eligius, mentions many instances of the great veneration which St. Bathildes bore that holy prelate, and relates that St.

Eligius, after his death, in a vision by night, ordered a certain courtier to reprove the queen for wearing jewels and costly apparel in her widowhood, which she did not out of pride, but because she thought it due to her state while she was regent of the kingdom. Upon this admonition, she laid them aside, distributed a great part to the poor, and with the richest of her jewels made a most beautiful and sumptuous cross, which she placed at the head of the tomb of St. Eligius. She was afflicted with long and severe colics and other pains, which she suffered with an admirable resignation and joy. In her agony she recommended to her sisters charity, care of the poor, fervor, and perseverance, and gave up her soul in devout prayer, on the 30th of January, in 680, on which day she is honored in France, but is named on the 26th in the Roman Martyrology.

A Christian, who seriously considers that he is to live here but a moment, and will live eternally in the world to come, must confess that it is a part of wisdom to refer all his actions and views to prepare himself for that everlasting dwelling, which is his true country. Our only and necessary affair is to live for G.o.d, to do his will, and to sanctify and save our souls. If we are employed in a multiplicity of exterior business, we must imitate St. Bathildes, when she bore the whole weight of the state. In all we do G.o.d and his holy will must be always before our eyes, and to please him must be our only aim and desire. Shunning the anxiety of Martha, and reducing all our desires to this one of doing what G.o.d requires of us, we must with her call in Mary to our a.s.sistance. In the midst of action, while our hands are at work, our mind and heart ought to be interiorly employed on G.o.d, at least virtually, that all our employments may be animated with the spirit of piety: and hours of repose must always be contrived to pa.s.s at the feet of Jesus, where in the silence of all creatures we may listen to his sweet voice, refresh in him our wearied souls, and renew our fervor.

While we converse with the world, we must tremble at the sight of its snares, and be upon our guard that we never be seduced so far as to be in love with it, or to learn its spirit. To love the world, is to follow its pa.s.sions; to be proud, covetous, and sensual, as the world is. The height of its miseries and dangers, is that blindness by which none who are infected with its spirit, see their misfortune, or are sensible of their disease. Happy are they who can imitate this holy queen in entirely separating themselves from it!

Footnotes: 1. The Franks, when they established themselves in Gaul, allowed the Roman Gauls to live according to their own laws and customs, and tolerated their use of slaves, but gradually mitigated their servitude. Queen Bathildes alleviated the heaviest conditions, gave great numbers their liberty, and declared all capable of property.

The Franks still retained slaves with this condition, attached to certain manors or farms, and bound to certain particular kinds of servitude. The kings of the second race often set great numbers free, and were imitated by other lords. Queen Blanche and Saint Lewis contributed more than any others to ease the condition of va.s.sals, and Louis Hutin abolished slavery in France, declaring all men free who live in that kingdom according to the spirit of Christianity, which teaches us to treat all men as our brethren. See the life of St. Bathildes, and Gratigny, [OE]vres posthumes, an. 1757.

Disc. sur la Servitude et son Abolition en France.

2. In the village of Ch.e.l.les, in Latin Cala, four leagues from Paris, the kings of the first race had a palace. St. Clotildis founded near it a small church under the invocation of St. George, with a small number of cells adjoining for nuns. St. Bathildes so much enlarged this monastery as to be looked upon as the princ.i.p.al foundress. The old church of St. George falling to decay, Saint Bathildes built there the magnificent church of the Holy Cross, in which she was buried. Gisela, sister to the emperor Charlemagne, abbess of this house, rebuilt the great church, which some pretend to be the same that is now standing. At present here are three churches together; the first, which is small, the oldest, and only a choir, is called the church of the Holy Cross, and is used by six monks who a.s.sist the nuns; the lowest church is called St. George's, and is a parochial church for the seculars who live within the jurisdiction of the monastery: the great church which serves the nuns is dedicated under the invocation of the Blessed Virgin, and is said to be the same that was built by the abbess Gisela, and much enlarged and enriched by Hegilvich, abbess of this monastery, mother to the empress Judith, whose husband, Louis le Debonnaire, caused the remains of our saint to be translated into this new church, in 833, and from this treasure it is more frequently called the church of St. Bathlides, than our Lady's. Two rich silver shrines are placed over the iron rails of the chancel, in one of which rest the sacred remains of St. Bathildes, in the other those of St. Bertilla, first abbess of Ch.e.l.les: these rails, which are of admirable workmanship, were the present of an ill.u.s.trious princess of the house of Bourbon, Mary Adelaide of Orleans, abbess of this house in 1725, who not thinking her sacrifice complete by having renounced the world, after some years abdicated her abbacy, and died in the condition of humble obedience, and of a private religious woman, near the shrines of SS.

Bathildes and Bertilla, and those of St. Genesius of Lyons, St.

Eligius and Radegondes of Ch.e.l.les, called also little St. Bathildes.

The last-mentioned princess was G.o.d-daughter to our saint, and died in her childhood, in this monastery, two or three days before her.

See Piganiol's Descr. de Paris, t. 1 and S. Chatelain's notes in martyr. p. 464, and especially Le Boeuf, Hist. du Diocese de Paris, t. 6, p. 32. This author gives (p. 43) the full relation of a miracle approved by John Francis Gondy, archbishop of Paris, mentioned in a few words by Mabillon and Baillet. Six nuns were cured of inveterate distempers, attended with frequent fits of convulsions, by touching the relics of Saint Bathildes, when her shrine was opened on the 13th of July, in 1631.

ST. MARTINA, V.M.

SHE was a n.o.ble Roman virgin, who glorified G.o.d, suffering many torments and a cruel death for his faith, in the capital city of the world, in the third century. There stood a chapel consecrated to her memory in Rome, which was frequented with great devotion in the time of St.

Gregory the Great. Her relics were discovered in a vault, in the ruins of her old church, and translated with great pomp in the year 1634, under the pope Urban VIII., who built a new church in her honor, and composed himself the hymns used in her office in the Roman Breviary. The city of Rome ranks her among its particular patrons. She is mentioned in the Martyrologies of Ado, Usuard, &c. The history of the discovery of her relics was published by Honoratus of Viterbo, an Oratorian. See Bollandus.

{313}

ST. ALDEGONDES, V. ABBESS.

SHE was daughter of Walbert, of the royal blood of France, and born in Hainault about the year 630. She consecrated herself to G.o.d by a vow of virginity, when very young, and resisted all solicitations to marriage, serving G.o.d in the house of her holy parents, till, in 638, she took the religious veil, and founded and governed a great house of holy virgins at Maubeuge.[1] She was favored with an eminent gift of prayer, and many revelations; but was often tried by violent slanders and persecutions, which she looked upon as the highest favors of the divine mercy, begging of G.o.d that she might be found worthy to suffer still more for his sake.

His divine providence sent her a lingering and most painful cancer in her breast. The saint bore the torture of her distemper, also the caustics and incisions of the surgeons, not only with patience, but even with joy, and expired in raptures of sweet love, on the 30th of January, in 660, according to Bollandus. Her relics are enshrined in the great church of Maubeuge, where her monastery is now a college of n.o.ble virgins canonesses. Her name occurs on this day in the ancient breviary of Autun, and in the martyrologies of Raba.n.u.s, Usuard, and Notker: also in the Roman. At St. Omer, where a parish church bears her name, she is called Saint Orgonne. See her life written some time after her death: a second a century later, and a third by Hucbald, a learned monk of St.

Armand's, in 900, with the remarks of Mabillon, (Act. Bened. t. 2, p.

937,) and the Bollandists. Consult also Miraeus's Fasti Belgici, and La Vie de St. Aldegonde, par P. Binet, Jesuite, in 12mo. Paris, 1625.

Footnotes: 1. The act of this foundation, published by Miraeus, is spurious, as mention is made therein of persons who were not living at that time: neither could it have been made in the twentieth year of Dagobert, as it contains facts which cannot be reconciled with the history of that prince. See the note of Bollandus, t. 2, p. 1039, and Chatelain, p 461.

ST. BARSIMaeUS, B.M.

CALLED BY THE SYRIANS BARSAUMAS.

HE was the third bishop of Edessa from St. Thaddaeus, one of the seventy-two disciples. St. Barsaumas was crowned with martyrdom, being condemned to die for his zeal in converting great mult.i.tudes to the faith, by the president Lysias, in the reign of Trajan, when that prince, having pa.s.sed the Euphrates, made the conquest of Mesopotamia in 114. St. Barsimaeus is mentioned on the 30th of January in the Roman Martyrology, and in the Greek Maenology.

{314}

JANUARY x.x.xI.

SAINT PETER NOLASCO, C.

FOUNDER OF THE ORDER OF OUR LADY FOR THE REDEMPTION OF CAPTIVES.

From Chronica Sacri et Militaris Ordinis B.M. de Mercede, per Bern. de Vargas, ej. Ord. 2 vol. in fol. Panormi, 1622, and by John de Latomis in 12mo. in 1621, and especially the Spanish history of the same by Alonso Roman, 2 vol. fol. at Madrid, in 1618, and the life of the saint compiled in Italian by F. Francis Olihano, in 4to. 1668. See also Baillet, and Hist. des Ordres Relig. par Helyot, and Hist de l'Ordre de Notre Dame de la Merci, par les RR. Peres de la Merci, de la Congregation de Paris, fol. printed at Amiens, in 1685.

A.D. 1258.

PETER, of the n.o.ble family of Nolasco, in Languedoc, was born in the diocese of St. Papoul, about the year 1189. His parents were very rich, but far more ill.u.s.trious for their virtue. Peter, while an infant, cried at the sight of a poor man, till something was given him to bestow on the object of his compa.s.sion. In his childhood he gave to the poor whatever he received for his own use. He was exceeding comely and beautiful; but innocence and virtue were his greatest ornaments. It was his pious custom to give a very large alms to the first poor man he met every morning, without being asked. He rose at midnight, and a.s.sisted at matins in the church, as then the more devout part of the laity used to do, together with all the clergy. At the age of fifteen he lost his father, who left him heir to a great estate: and he remained at home under the government of his pious mother, who brought him up in extraordinary sentiments and practices of virtue. Being solicited to marry, he betook himself to the serious consideration of the vanity of all earthly things; and rising one night full of those thoughts, prostrated himself in fervent prayer, which he continued till morning, most ardently devoting himself to G.o.d in the state of celibacy, and dedicating his whole patrimony to the promoting of his divine honor. He followed Simon of Montfort, general of the holy war against the Albigenses, an heretical sect, which had filled Languedoc with great cruelties, and over spread it with universal desolation. That count vanquished them, and in the battle of Muret defeated and killed Peter, king of Aragon, and took his son James prisoner, a child of six years old. The conqueror having the most tender regard and compa.s.sion for the prince his prisoner, appointed Peter Nolasco, then twenty-five years old, his tutor, and sent them both together into Spain. Peter, in the midst of the court of the king at Barcelona,[1] where the kings of Aragon resided, led the life of a recluse, practising the austerities of a cloister. He gave no part of his time to amus.e.m.e.nts, but spent all the moments which the instruction of his pupil left free, in holy prayer, meditation, and pious reading. The Moors at that time were possessed of a considerable part of Spain, and great numbers of Christians groaned under their tyranny in a miserable slavery both there and in Africa.

Compa.s.sion for the poor had always been the distinguishing virtue of Peter. The sight of so many moving objects in captivity, and the consideration of the spiritual dangers to which their faith and virtue stood exposed under their Mahometan masters, touched his heart to the quick, and he soon spent his whole estate in redeeming as many as he could. Whenever he saw {315} any poor Christian slaves, he used to say: "Behold eternal treasures which never fail." By his discourses he moved others to contribute large alms towards this charity, and at last formed a project for inst.i.tuting a religious order for a constant supply of men and means whereby to carry on so charitable an undertaking. This design met with great obstacles in the execution, but the Blessed Virgin, the true mother of mercy, appearing to St. Peter, the king, and St. Raymund of Pennafort, in distinct visions the same night, encouraged them to prosecute the holy scheme under the a.s.surance of her patronage and protection. St. Raymund was the spiritual director both of St. Peter and of the king, and a zealous promoter of this charitable work. The king declared himself the protector of the Order, and a.s.signed them a large quarter of his own palace for their abode. All things being settled for laying the foundation of it, on the feast of St. Laurence, in the year 1223, the king and St. Raymund conducted St. Peter to the church and presented him to Berengarius, the bishop of Barcelona, who received his three solemn religious vows, to which the saint added a fourth, to devote his whole substance and his very liberty, if necessary, to the ransoming of slaves; the like vow he required of all his followers. St.

Raymund made an edifying discourse on the occasion, and declared from the pulpit, in the presence of this august a.s.sembly, that it had pleased Almighty G.o.d to reveal to the king, to Peter Nolasco, and to himself, his will for the inst.i.tution of an Order for the redemption of the faithful, detained in bondage among the infidels. This was received by the people with the greatest acclamations of joy, happy presages of the future success of the holy inst.i.tute.[2] After this discourse, St. Peter received the new habit (as Mariana and pope Clement VIII. in his bull say) from St. Raymund, who established him first general of this new Order, and drew up for it certain rules and const.i.tutions. Two other gentlemen were professed at the same time with St. Peter. When St.

Raymund went to Rome, he obtained from pope Gregory IX., in the year 1225, the confirmation of this Order, and of the rule and const.i.tutions he had drawn up. He wrote an account of this from Rome to St. Peter, informing him how well pleased his Holiness was with the wisdom and piety of the inst.i.tute. The religious chose a white habit, to put them continually in mind of innocence: they wear a scapular, which is likewise white: but the king would oblige them, for his sake, to bear the royal arms of Aragon, which are interwoven on their habit upon the breast. Their numbers increasing very fast, the saint pet.i.tioned the king for another house; who, on this occasion, built for them, in 1232, a magnificent convent at Barcelona.[3]

King James having conquered the kingdom of Valencia, founded in it several rich convents; one was in the city of Valencia, which was taken by the aid of the prayers of St. Peter, when the soldiers had despaired of {316} success, tired out by the obstinacy of the besieged and strength of the place. In thanksgiving for this victory, the king built the rich monastery in the royal palace of Uneza, near the same city, on a spot where an image of our Lady was dug up, which is still preserved in the church of this convent end is famous for pilgrimages. It is called the monastery of our Lady of mercy del Puche.[4] That prince attributed to the prayers of Saint Peter thirty great victories which he obtained over the infidels, and the entire conquest of the two kingdoms of Valencia and Murcia. St. Peter, after his religious profession, renounced all his business at court, and no entreaties of the king could ever after prevail with him to appear there but once, and this was upon a motive of charity to reconcile two powerful n.o.blemen, who by their dissension had divided the whole kingdom, and kindled a civil war. The saint ordained that two members of the Order should be sent together among the infidels, to treat about the ransom of Christian slaves, and they are hence called Ransomers. One of the two first employed in this pious work was our saint; and the kingdom of Valencia was the first place that was blessed with his labors; the second was that of Granada.

He not only comforted and ransomed a great number of captives, but by his charity and other rare virtues, was the happy instrument of inducing many of the Mahometans to embrace the faith of Christ. He made several other journeys to the coasts of Spain, besides a voyage to Algiers, where, among other sufferings, he underwent imprisonment for the faith.

But the most terrifying dangers could never make him desist from his pious endeavors for the conversion of the infidels, burning with a holy desire of martyrdom. He begged earnestly of his Order to be released from the burden of his generalship: but by his tears could only obtain the grant of a vicar to a.s.sist him in the discharge of it. He employed himself in the meanest offices of his convent, and coveted above all things to have the distribution of the daily alms at the gate of the monastery: he at the same time instructed the poor in the knowledge of G.o.d and in virtue. St. Louis IX. of France wrote frequently to him, and desired much to see him. The saint waited on him in Languedoc, in the year 1243, and the king, who tenderly embraced him, requested him to accompany him in his expedition to recover the Holy Land. St. Peter earnestly desired it, but was hindered by sickness, with which he was continually afflicted during the last years of his life, the effect of his fatigues and austerities, and he bore it with incomparable patience.

In 1249, he resigned the offices of Ransomer and General, which was six or seven years before his death. This happened on Christmas-day, in 1256. In his agony, he tenderly exhorted his religious to perseverance, and concluded with those words of the psalmist: _Our Lord hath sent redemption to his people; he hath commanded his covenant forever_.[5] He then recommended his soul to G.o.d by that charity with which Christ came from heaven to redeem us from the captivity of the devil, and melting into tears of compunction and divine love, he expired, being in the sixty-seventh year of his age. His relics are honored by many miracles.

He was canonized by pope Urban VIII. His festival was appointed by Clement VIII. to be kept on the 31st of January.

Charity towards all mankind was a distinguishing feature in the character of the saints. This benevolent virtue so entirely possessed their hearts, that they were constantly disposed to sacrifice even their lives to the relief and a.s.sistance of others. Zealously employed in removing their temporal necessities, they labored with redoubled vigor to succor their spiritual wants, {317} by rooting out from their souls the dominion of sin, and subst.i.tuting in its room the kingdom of G.o.d's grace. Ingrat.i.tude and ill-treatment, which was the return they frequently met with for their charitable endeavors, were not able to allay their ardent zeal: they considered men on these occasions as patients under the pressure of diseases, more properly the object of compa.s.sion than of resentment. They recommended them to G.o.d in their private devotions, and earnestly besought his mercy in their favor. This conduct of the saints, extraordinary as it is, ceases to appear surprising when we recollect the powerful arguments our Blessed Saviour made use of to excite us to the love of our neighbor. But how shall we justify our unfeeling hard-heartedness, that seeks every trifling pretence to exempt us from the duty of succoring the unfortunate? Have we forgot that Jesus Christ our Redeemer, who alone hath bestowed on us whatever we possess, hath made charity towards our fellow-creature, but especially towards the needy, an indispensable precept? Do we not know that he bids us consider the suffering poor as members of the same head, heirs of the same promises, as our brethren and his children who represent him on earth? He declares, that whatever we bestow upon them he will esteem it as given to himself; and pledges his sacred word that he will reward our alms with an eternity of bliss. Such motives, says St. Chrysostom, would be sufficient to touch a heart of stone: but there is something still more cogent, continues the same holy father, which is, that the same Jesus Christ, whom we refuse to nourish in the persons of the poor, feeds our souls with his precious body and blood. If such considerations move not our hearts to commiserate and a.s.sist the indigent, what share of mercy and relief can we hope for in the hour of need? Oh, incomprehensible blindness! we perhaps prepare for ourselves an eternal abyss, by those very means which, properly applied, would secure as the conquest of a kingdom which will never have an end.[6]