2. Gallia Christ. vetus, t. 4, p. 828.

3. Recueil Hist. des Abbayes de France, t. 1, p. 314.

4. This St. Margarey perhaps never professed the Cistercian order. At least Henriquez, in the annals of that order, speak only of one Margaret, and English woman, whose brother Thomas was banished by Henry II. among the friends and relations of St. Thomas of Canterbury. By this brother's advice she made her profession in the Cistercian nunnery at Laon, where she died in odor of sanct.i.ty in 1192. See Henriquez ad eum annum.

{349}

FEBRUARY IV.

SAINT ANDREW CORSINI

BISHOP AND CONFESSOR.

From his two original lives, written, the one by a disciple, the other by Peter Andrew Castagna, a friar of his Order, one hundred years after his death. See the same compiled in Latin by Francis Venturius bishop of San-Severo, printed at Rome in 1620, in quarto, and abridged by the elegant Jesuit Maffei.

A.D. 1373.

THIS saint at his baptism was called Andrew, from the apostle of that name, on whose festival he was born in Florence, in 1302. The family of the Corsini was then one of the most ill.u.s.trious of that commonwealth.

This child was the fruit of the prayers of his pious parents, who consecrated him by vow to G.o.d before his birth. But notwithstanding the care his parents took to instil good principles into him, he spent the first part of his youth in vice and extravagance, in the company of such as were as wicked as himself. His devout mother Peregrina never ceased weeping and praying for his conversion, and one day said to him, with many sighs, in the bitterness of her grief: "I see you are the wolf I saw in my sleep;" giving him to understand, that when with child of him she had dreamed she was brought to bed of a wolf, which running into a church, was turned into a lamb. She added, that she and her husband had in a particular manner devoted him, while in the womb, to the service of G.o.d, under the protection of the blessed Virgin; and that in consequence of his being born not for them, nor for the world, but for G.o.d, a very different kind of life from what he led was expected from him. This discourse made so strong an impression on his heart, that he went immediately to the church of the Carmelite friars, and having prayed there for some time with great fervor before the altar of our Lady, he was so touched by G.o.d, that he took a resolution upon the spot to return no more to his father's house, but to embrace the religious state of life professed in that convent. He was readily admitted, in the year 1318, and after a novitiate of a year and some months, during which he eluded the artifices of his worldly companions, and resolutely rejected the solicitations of an uncle who sought to draw him back into the world, he made his solemn profession. He never departed from the first fervor of his conversion. He strenuously labored to subdue his pa.s.sions by extreme humiliations, obedience even to the last person in the house, by silence and prayer; and his superiors employed him in the meanest offices, often in washing the dishes in the scullery. The progress he made in learning, particularly in the holy scriptures and in divinity, was very great. In the year 1328 he was ordained priest; but to prevent the music and feast which his family had prepared, according to custom, for the day on which he was to say his first ma.s.s, he privately withdrew to a little convent seven miles out of town, where he offered, unknown, his first-fruits to G.o.d, with wonderful recollection and devotion. After some time employed in preaching at Florence, he was sent to Paris, where he studied three years, and took some degrees. He prosecuted his studies some time at Avignon, with his uncle, cardinal Corsini; and in 1332, returning to Florence, was chosen prior of that convent by a provincial chapter. G.o.d honored his extraordinary {350} virtue with the gifts of prophecy and miracles; and the astonishing fruits of his example and zealous preaching made him be looked upon as a second apostle of his country. Among other miracles and conquests of hardened souls, was the conversion of his cousin John Corsini, an infamous gamester; and the miraculous cure of an ulcer in his neck.

The bishop of Fiesoli, a town three miles from Florence, being dead, the chapter unanimously chose our saint to fill up the vacant see. Being informed of their proceedings, he hid himself, and remained so long concealed that the canons, despairing to find him, were going to proceed to a second election; when, by a particular direction of divine providence, he was discovered by a child. Being consecrated bishop in the beginning of the year 1360, he redoubled his former austerities. To his hair-shirt he added an iron girdle. He daily said the seven penitential psalms and the litany of the saints, and gave himself a severe discipline while he recited the litany. His bed was of vine-branches strewed on the floor. All his time was taken up in prayer or in his functions. Holy meditation and reading the scriptures he called his recreation from his labors. He avoided discourse with women as much as possible, and would never listen to flatterers or informers.

His tenderness and care of the poor were incredible, and he had a particular regard for the bashful among them, that is, such as were ashamed to make known their distress: these he was diligent in seeking out, and a.s.sisted them with all possible secrecy. By an excellent talent for composing differences and dissensions, he never failed to reconcile persons at variance, and to appease all seditions that happened in his time, either at Fiesoli, or at Florence. Urban V., on this account, sent him vested with legatine power to Bologna, where the n.o.bility and people were miserably divided. He happily pacified them, and their union continued during the remainder of his life. He was accustomed every Thursday to wash, with singular charity and humility, the feet of the poor: one excused himself, alleging that his feet were full of ulcers and corruption; the saint insisted upon washing them notwithstanding, and they were immediately healed. In imitation of St. Gregory the Great, he kept a list of the names of all the poor, and furnished them all with allowances. He never dismissed any without an alms, for which purpose he once miraculously multiplied bread. He was taken ill while he was singing high ma.s.s on Christmas-night, in the year 1372. His fever increasing, he gave up his happy soul to G.o.d with a surprising joy and tranquillity, on the 6th of January, 1373, being seventy-one years and five weeks old, having been twelve years bishop. He was honored with many miracles, and immediately canonized by the voice of the people. The state of Florence has often sensibly experienced his powerful intercession. Pope Eugenius IV. allowed his relics to be exposed to public veneration. He was canonized by Urban VIII. in 1629. His festival was transferred to the 4th of February. Clement XII. being of this family, in conjunction with his nephew, the marquis of Corsini, sumptuously adorned the chapel of the Carmelite friars' church in Florence, in which the saint's body is kept. He also built and endowed a magnificent independent chapel in the great church of St. John Lateran, under the name of this his patron, in which the corpse of that pope is interred.

The example of all the saints confirms the fundamental maxim of our divine Redeemer, that the, foundation of all solid virtue and of true sanct.i.ty, is to be laid by subduing the pa.s.sions and dying to ourselves.

Pride, sensuality, covetousness, and every vice must be rooted out of the heart, the senses must be mortified, the inconstancy of the mind must be settled, and its inclination to roving and dissipation fixed by recollection, and all depraved {351} affections curbed. Both in cloisters and in the world, many Christians take pains to become virtuous by multiplying religious practices, yet lose in a great measure the fruit of their labors, because they never study with their whole hearts to die to themselves. So long as self-love reigns in their souls, almost without control, this will often blind and deceive them, and will easily infect even their good works, and their devotion will be liable to a thousand illusions, and always very imperfect. Hence religious persons, after many years spent in the rigorous observance of their rule, still fail upon the least trial or contradiction which thwarts their favorite inclination, and are stopped in their spiritual progress as it were by every grain of sand in their way: their whole life they crawl like base insects in the mire of their imperfections, whereas if they studied once in good earnest to curb sensuality and to renounce their own lights, their own will, and the inordinate love of themselves, difficulties would disappear before them, and they would in a short time arrive at the perfection of true virtue, and enjoy the liberty of the children of G.o.d, and his interior peace, the true road to which is only humility, meekness, and perfect self-denial. Did we know the treasure and happiness which this would procure us, we should, in imitation of the ancient holy monks, desire to meet with superiors who would exercise us by the severest trials, and think ourselves most obliged to those who apply the strongest remedies to purge and cure our sick souls.

SS. PHILEAS, MM.

BISHOP OF THMUIS, AND PHILOROMUS.

PHILEAS was a rich n.o.bleman of Thmuis[1] in Egypt, very eloquent and learned. Being converted to the faith, he was chosen bishop of that city; but was taken and carried prisoner to Alexandria by the persecutors, under the successors of Dioclesian. Eusebius has preserved part of a letter which he wrote in his dungeon, and sent to his flock to comfort and encourage them.[2] Describing the sufferings of his fellow confessors at Alexandria, he says that every one had full liberty allowed to insult, strike, and beat them with rods, whips, or clubs.

Some of the confessors, with their hands behind their backs, were tied to pillars, their bodies stretched out with engines, and their sides, belly, thighs, legs, and cheeks, hideously torn with iron hooks: others were hung by one hand, suffering excessive pain by the stretching of their joints: others hung by both hands, their bodies being drawn down.

The governor thought no treatment too bad for Christians. Some expired on the racks; others expired soon after they were taken down: others were laid on their backs in the dungeons, with their legs stretched out in the wooden stocks to the fourth hole, &c. Culcian, who had been prefect of Thebais, was then governor of all Egypt, under the tyrant Maximinus, but afterwards lost his head in 313, by the order of Licinius. We have a long interrogatory of St. Phileas before him from the presidial registers. Culcian, after many other things, asked him, "Was Christ G.o.d?" The saint answered, "Yes;" and alleged his miracles as a proof of his divinity. The governor professed a great regard for his quality and merit, and said: "If you were in misery, or necessity, you should be {352} dispatched without more ado; but as you have riches and estates sufficient not only for yourself and family, but for the maintenance almost of a whole province, I pity you, and will do all in my power to save you." The counsellors and lawyers, desirous also of saving him, said: "He had already sacrificed in the Phrontisterium, (or academy for the exercises of literature.") Phileas cried out: "I have not by any immolation; but say barely that I have sacrificed, and you will say no more than the truth." Having been confined there some time, he might perhaps have said ma.s.s in that place.[3]

His wife, children, brother, and other relations, persons of distinction, and Pagans, were present at the trial. The governor, hoping to overcome him by tenderness, said:--"See how sorrowful your wife stands with her eyes fixed upon you." Phileas replied: "Jesus Christ, the Saviour of souls, calls me to his glory: and he can also, if he pleases, call my wife." The counsellors, out of compa.s.sion, said to the judge: "Phileas begs a delay." Culcian said to him: "I grant it you most willingly, that you may consider what to do." Phileas replied: "I have considered, and it is my unchangeable resolution to die for Jesus Christ." Then all the counsellors, the emperor's lieutenant, who was the first magistrate of the city, all the other officers of justice, and his relations, fell down together at his feet, embracing his knees, and conjuring him to have compa.s.sion on his disconsolate family, and not to abandon his children in their tender years, while his presence was absolutely necessary for them. But he, like a rock unshaken by the impetuous waves that dash against it, stood unmoved; and raising his heart to G.o.d, protested aloud that he owned no other kindred but the apostles and martyrs. Philoromus, a n.o.ble Christian, was present: he was a tribune or colonel, and the emperor's treasurer-general in Alexandria, and had his tribunal in the city, where he sat every day hearing and judging causes, attended by many officers in great state. Admiring the prudence and inflexible courage of Phileas, and moved with indignation against his adversaries, he cried out to them: "Why strive ye to overcome this brave man, and to make him, by an impious compliance with men, renounce G.o.d? Do not you see that, contemplating the glory of heaven, he makes no account of earthly things?" This speech drew upon him the indignation of the whole a.s.sembly, who in rage demanded that both might be condemned to die. To which the judge readily a.s.sented.

As they were led out to execution, the brother of Phileas, who was a judge, said to the governor: "Phileas desires his pardon." Culcian there fore called him back, and asked him if it was true. He answered: "No; G.o.d forbid. Do not listen to this unhappy man. Far from desiring the reversion of my sentence, I think myself much obliged to the emperors, to you, and to your court: for by your means I become coheir with Christ, and shall enter this very day into the possession of his kingdom." Hereupon he was remanded to the place of execution, where having made his prayer aloud, and exhorted the faithful to constancy and perseverance, he was beheaded with Philoromus. The exact time of their martyrdom is not known, but it happened between the years 306 and 312.

Their names stand in the ancient martyrologies. See Eusebius, Hist. l.

8, c. 9. St. Hier. in Catal. in Philea; and their original beautiful acts, published by Combefis, Henschenius, and Ruinart.

Footnotes: 1. Thmuis, capital of the Nomos, or district of Mendes, is called, by Strata, Mendes: which word in the Egyptian tongue signifies a goat, Pan being there worshipped with extraordinary superst.i.tion under the figure of a goat. This city was anciently one of the largest and richest in Egypt, as Amm. Marcellinus (l. 22) testifies; but is now reduced to the condition of a mean village, and called Themoi, or rather Them{o}wia. See Le Quien. Oriens Christ. t. 2. p. 53{}.

2. Eus. Hist. l. 8, c. 10, p. 302.

3. See Tillemont and Ceillier.

{353}

ST. GILBERT, A.

FOUNDER OF THE GILBERTINS

HE was born at Sempringham in Lincolnshire, and, after a clerical education, was ordained priest by the bishop of Lincoln. For some time he taught a free-school, training up youth in regular exercises of piety and learning. The advowson of the parsonages of Sempringham and Tirington being the right of his father, he was presented by him to those united livings, in 1123. He gave all the revenues of them to the poor, except a small sum for bare necessaries, which he reserved out of the first living. By his care his parishioners seemed to lead the lives of religious men, and were known to be of his flock, by their conversation, wherever they went. He gave a rule to seven holy virgins, who lived in strict enclosure in a house adjoining to the wall of his parish church of St. Andrew at Sempringham, and another afterwards to a community of men, who desired to live under his direction. The latter was drawn from the rule of the canon regulars; but that given to his nuns, from St. Bennet's: but to both he added many particular const.i.tutions. Such was the origin of the Order of the Gilbertins, the approbation of which he procured from pope Eugenius III. At length he entered the Order himself, but resigned the government of it some time before his death, when he lost his sight. His diet was chiefly roots and pulse, and so sparing, that others wondered how he could subsist. He had always at table a dish which he called, The plate of the Lord Jesus, in which he put all that was best of what was served up; and this was for the poor. He always wore a hair shirt, took his short rest sitting, and spent great part of the night in prayer. In this, his favorite exercise, his soul found those wings on which she continually soared to G.o.d.

During the exile of St. Thomas of Canterbury, he and the other superiors of his Order were accused of having sent him succors abroad. The charge was false: yet the saint chose rather to suffer imprisonment and the danger of the suppression of his Order, than to deny it, lest he should seem to condemn what would have been good and just. He departed to our Lord on the 3d of February, 1190, being one hundred and six years old.

Miracles wrought at his tomb were examined and approved by Hubert, archbishop of Canterbury, and the commissioners of pope Innocent III. in 1201, and he was canonized by that pope the year following. The Statutes of the Gilbertins, and Exhortations to his Brethren, are ascribed to him. See his life by a contemporary writer, in Dugdale's Monasticon, t.

2, p. 696; and the same in Henschenius, with another from Capgrave of the same age. See also, Harpsfield, Hist. Angl. cent. 12, c. 37. De Visch, Bibl. Cisterc. Henschenius, p. 567. Helyot, &c.

ST. JANE, JOAN, OR JOANNA OF VALOIS,

QUEEN OF FRANCE.

SHE was daughter of king Louis XI. and Charlotte of Savoy, born to 1464.

Her low stature and deformed body rendered her the object of her father's aversion, who, notwithstanding, married her to Louis duke of Orleans, his cousin-german, in 1476. She obtained his life of her brother, Charles VIII., who had resolved to put him to death for rebellion. Yet {354} nothing could conquer his antipathy against her, from which she suffered every thing with patience, making exercises of piety her chief occupation and comfort. Her husband coming to the crown of France in 1498, under the name of Louis XII., having in view an advantageous match with Anne, the heiress of Brittany, and the late king's widow, alleging also the nullity of his marriage with Jane, chiefly on account of his being forced to it by Louis XI., applied to pope Alexander VI. for commissaries to examine the matter according to law. These having taken cognizance of the affair, declared the marriage void; nor did Jane make any opposition to the divorce, but rejoiced to see herself at liberty, and in a condition to serve G.o.d in a state of greater perfection, and attended with fewer impediments in his service.

She therefore meekly acquiesced in the sentence, and the king, pleased at her submission, gave her the duchy of Berry, besides Pontoise and other townships. She resided at Bourges, wore only sackcloth, and addicted herself entirely to the exercises of mortification and prayer, and to works of charity, in which she employed all her great revenues.

By the a.s.sistance of her confessarius, a virtuous Franciscan friar, called Gabriel Maria, as he always signed his name, she inst.i.tuted, in 1500, the Order of nuns of the Annunciation of the Blessed Virgin.[1] It was approved by Julius II., Leo X., Paul V., and Gregory XV. The nuns wear a black veil, a white cloak, a red scapular, and a brown habit with a cross, and a cord for a girdle. The superioress is only called Ancelle, or servant, for humility. St. Jane took the habit herself in 1504, but died on the 4th of February, 1505. The Huguenots burned her remains at Bourges, in 1562.[2] She was canonized by Clement XII. in 1738, but had been venerated at Bourges from the time of her death. See the brief of Benedict XIV., concerning her immemorial veneration, t. 2, de Canoniz. l. 2, c. 24, p. 296. Bullarii, t. 16, p. 104, and Helyot, Hist. des Ord. Rel. t. 7, p. 339. Also, Henschenius, p. 575. Chatelain's Notes on the Mart. Her life, compiled by Andrew Fremiot, archbishop of Bourges; by Hilarion de Coste, of the Order of Minims, among his ill.u.s.trious ladies; another printed by the order of Doni d'Attichi, bishop of Autun, in 1656, (who had from his youth professed the same Order of the Minims, of which he wrote the Annals, and a History of the French Cardinals.) See also, on St. Jane, G.o.deau, Eloges des Princesses, &c.

Footnotes: 1. The imitation of the ten princ.i.p.al virtues, of which the mysteries of the Blessed Virgin, honored by the Church in her yearly festivals, furnish perfect models, is the peculiar end of this religious inst.i.tute, which takes its name from the first and princ.i.p.al of the joyful mysteries of the mother of G.o.d. These nuns wear a gray habit with a red scapular, with a gold cross (or of silver gilt) hanging before their breast, and a gold ring on one of their fingers. A n.o.ble Genoese widow, called Mary Victoria Fornaro, inst.i.tuted in 1604 another Order of the same t.i.tle, called of the Celestial Annunciades, Annuntiatae Coelestinae. As an emblem of heaven, their habit is white, with a blue mantle to represent the azure of the heavens. The most rigorous poverty, and a total separation from the world, are prescribed. The religious are only allowed to speak to externs six times in a year, and then only to near relations, the men to those of the first, the women to those of the first and second degree. See the life of ven. Mary Victoria Fornaro, by F. Ambrose Spinola, Jesuit; and Hist. des Ordres Relig.

t. 4, p. 297.

2. See Henschenius, p. 578.

ST. ISIDORE OF PELUSIUM.

HE was a monk from his youth, and became superior of a monastery in the neighborhood of that city, in the fifth age. Facundus and Suidas a.s.sure us that he was promoted to the dignity of priest. He was looked upon as a living rule of religious perfection, and treated by his patriarch, St.

Cyril, and the other prelates of his time, as their father. He chose St.

Chrysostom for his model. We have still extant two thousand and twelve of his letters, abounding with excellent instructions of piety, and with theological {355} and critical learning. They are concise, and the style natural, very elegant, agreeable, full of fire and penetration. Possevin laments that they are not in use as a cla.s.sic author for the Greek language. His prudence, undaunted zeal, profound humility, ardent love of G.o.d, and other virtues, shine admirably in them. He died about the year 449. See Photius, Bibl. Cod. 232 and 228. Tillem. t. 15, p. 97.

Bolland. 4 Feb, p. 468.

ST. REMBERT, ARCHBISHOP OF BREMEN, C.

HE was a native of Flanders, near Bruges, and a monk in the neighboring monastery of Turholt. St. Anscharius called him to his a.s.sistance in his missionary labors, and in his last sickness recommended him for his successor, saying: "Rembert is more worthy to be archbishop, than I to discharge the office of his deacon." After his death, in 865, St.

Rembert was unanimously chosen archbishop of Hamburg and Bremen, and superintended all the churches of Sweden, Denmark, and the Lower Germany, finishing the work of their conversion. He also began the conversion of the Sclavi and the Vandals, now called Brandenburghers. He sold the sacred vessels to redeem captives from the Normans; and gave the horse on which he was riding for the ransom of a virgin taken by the Sclavi. He was most careful never to lose a moment of time from serious duties and prayer, and never to interrupt the attention of his mind to G.o.d in his exterior functions. He died on the 11th of June, in 888, but is commemorated in the Roman Martyrology on the 4th of February, the day on which he was chosen archbishop. His life of St. Anscharius is admired, both for the author's accuracy and piety, and for the elegance and correctness of the composition. His letter to Walburge, first abbess of Nienherse, is a pathetic exhortation to humility and virginity. The see of Hamburg being united to Bremen by St. Anscharius, this became the metropolitan church of all the north of Germany: but the city becoming Lutheran, expelled the archbishop in the reign of Charles V. This see and that of Ferden were secularized and yielded to the Swedes by the treaty of Westphalia, in 1648. See his life written soon after his death, in Henschenius, p. 555. Mabillon, Act. Bened., &c.

ST. MODAN, ABBOT IN SCOTLAND, C.

DRYBURGH, situated near Mailros, was anciently one of the most famous monasteries in Scotland: in this house of saints, Modan dedicated himself to G.o.d, about the year 522. Being persuaded that Christian perfection is to be attained by holy prayer and contemplation, and by a close union of our souls with G.o.d, he gave six or seven hours every day to prayer, and moreover seasoned with it all his other actions and employments. A spirit of prayer is founded in the purity of the affections, the fruit of self-denial, humility, and obedience. Hence proceeded the ardor with which our saint studied to crucify his flesh and senses by the practice of the greatest austerities, to place himself beneath all creatures by the most profound and sincere humility, and in all things to subject his will to that of his superiors with such an astonishing readiness and cheerfulness, that they unanimously declared they never saw any one so perfectly divested of all self-will, and dead to himself, as Modan. The abbacy falling vacant, he was raised against his will to that dignity. In this charge, his conduct was a clear proof of the well-known maxim, that no man possesses the art of governing {356} others well, unless he is perfectly master of that of obeying. His inflexible firmness, in maintaining every point of monastic discipline, was tempered by the most winning sweetness and charity, and an unalterable calmness and meekness. Such, moreover, was his prudence, and such the unction of his words in instructing or reproving others, that his precepts and very reprimands gave pleasure, gained all hearts, and inspired the love, and communicated the spirit of every duty. He preached the faith at Stirling, and in other places near the Forth, especially at Falkirk; but frequently interrupted his apostolic employments to retire among the craggy mountains of Dunbarton, where he usually spent thirty or forty days at once in the heavenly exercises of devout contemplation, in which he enjoyed a kind of antic.i.p.ation or foretaste of the delights in which consists the happiness of the blessed. He died in his retirement near Alcluid, (a fortress on the river Cluid,) since called Dunbritton, now Dunbarton. His death is usually placed in the seventh century, though some think he flourished later. His relics were kept with singular veneration in a famous church of his name at Rosneith. He is also t.i.tular saint of the great church at Stirling, and honored particularly at Dunbarton and Falkirk. See Hector Boetius, Lesley, King, in his Calendar, the Breviary of Aberdeen, and the Chronicle of Scone: also Bollandus, p. 497.

ST. JOSEPH OF LEONISSA, C.

THIS saint was born to 1556, at Leonissa a small town near Otricoli, in the ecclesiastical state, and at eighteen years of age made his profession among the Capuchin friars, in the place of his birth, taking the name of Joseph; for before he was called Eufranius. He was always mild, humble, chaste, patient, charitable, mortified, and obedient to an heroic degree: with the utmost fervor, and on the most perfect motive of religion, he endeavored to glorify G.o.d in all his actions. Three days in the week he usually took no other sustenance than bread and water, and pa.s.sed several Lents in the year after the same manner. His bed was hard boards, with the trunk of a vine for his pillow. The love of injuries, contumelies, and humiliations, made him find in them his greatest joy.

He looked upon himself as the basest of sinners, and said, that indeed G.o.d by his infinite mercy had preserved him from grievous crimes; but that by his sloth, ingrat.i.tude, and infidelity to the divine grace, he deserved to have been abandoned by G.o.d above all creatures. By this humility and mortification he crucified in himself the _old man with his deeds_, and prepared his soul for heavenly communications in prayer and contemplation, which was his a.s.siduous exercise. The sufferings of Christ were the favorite and most ordinary object of his devotions. He usually preached with a crucifix in his hands, and the fire of his words kindled a flame in the hearts of his hearers and penitents. In 1587 he was sent by his superiors into Turkey, to labor as a missioner among the Christians at Pera, a suburb of Constantinople, He there encouraged and served the Christian galley-slaves with wonderful charity and fruit, especially during a violent pestilence, with which he himself was seized, but recovered. He converted many apostates, one of whom was a bashaw. By preaching the faith to the Mahometans he incurred the utmost severity of the Turkish laws, was twice imprisoned, and the second time condemned to a cruel death. He was hung on a gibbet by one hand, which was fastened by a chain, and pierced with a sharp hook at the end of the chain; and by one foot in the same manner. Having been some time on {357} the gibbet, he was released,[1] and the sentence of death was changed by the sultan into banishment. Wherefore, embarking for Italy, he landed at Venice; and after two years' absence arrived at Leonissa.

He resumed his apostolic labors in his Own country with extraordinary zeal, and an uncommon benediction from heaven. To complete his sacrifice, he suffered very much towards the end of his life from a painful cancer, to extirpate which he underwent two incisions without the least groan or complaint, only repeating: "Holy Mary, pray for us miserable afflicted sinners:" and holding all the while a crucifix to his hand, on which he fixed his eyes. When some said, before the operation, that he ought to be bound or held, he pointed to the crucifix, saying: "This is the strongest band: this will hold me unmoved better than any cords could do." The operation proving unsuccessful, the saint happily expired, on the 4th day of February, in 1612, being fifty-eight years old. His name was inserted in the Roman Martyrology on the 4th of February. See the history of his miracles in the acts of his beatification, which ceremony was performed by Clement XII. in 1737, and in those of his canonization by Benedict XIV. in 1746. Acta Canonizationis 5 Sanctorum, viz. Fidelis a Sigmaringa, M. Camilli de Lelia, Petri Regalati, Josephi a Leonissa, and Catharinaea de Riccis, a Benedicto XIV., an. 1746, printed at Rome an. 1749, pp. 11, 85, and the bull for his canonization, p. 558. Also Bollan. t. 15, p. 127.

Footnotes: 1. Some say he was released by an angel, after hanging three days, but this circ.u.mstance is not mentioned by Benedict XIV., in the decree for his canonization, p. 559.

FEBRUARY V.

ST. AGATHA, VIRGIN AND MARTYR.

We have her panegyrics by St. Aldhelm, in the seventh, and St.