In a synod of bishops, held by St. Theodorus at Twiford, on the river Alne, in the kingdom of Northumberland, it was resolved that Cuthbert should be raised to the episcopal see of Lindisfarne. But as neither letters nor messengers were of force to obtain his consent to undertake the charge, king Egfrid, who had been present at the council, and the holy bishop Trumwin, with many others, sailed over to his island, and conjured him, on their knees, not to refuse his labors, which might be attended with so much advantage to souls. Their remonstrances were so pressing, that the saint could not refuse going with them, at least to the council, but weeping most bitterly. He received the episcopal consecration at York, the Easter following, from the hands of St. Theodorus, assisted by six other bishops. In {627} this new dignity the saint continued the practice of his former austerities; but remembering what he owed to his neighbor, he went about preaching and instructing with incredible fruit, and without any intermission. He made it everywhere his particular care to exhort, feed, and protect the poor. By divine revelation he saw and mentioned to others, at the very instant it happened, the overthrow and death of king Egfrid, by the Picts, in 685. He cured, by water which he had blessed, the wife of a noble Thane, who lay speechless and senseless at the point of death, and many others. For his miracles he was called the Thaumaturgus of Britain. But the most wonderful of his miracles was that which grace wrought in him by the perfect victory which it gave him over his passions. His zeal for justice was most ardent; but nothing seemed ever to disturb the peace and serenity of his mind. By the close union of his soul with God, whose will alone he sought and considered in all things, he overlooked all temporal events, and under all accidents his countenance was always cheerful, always the same; particularly in bearing all bodily pains, and every kind of adversity with joy, he was invincible. His attention to, and pure view of God in all events, and in all his actions, arose from the most tender and sweet love, which was in his soul a constant source of overflowing joy. Prayer was his centre. His brethren discovered sometimes that he spent three or four nights together in that heavenly exercise, allowing himself very little or no sleep. When St. Ebba, the royal virgin, sister to the kings St. Oswald and Oswi, abbess of the double monastery of Coldingham, invited him to edify that house by his exhortations, he complied, and stayed there some days. In the night, while others were asleep, he stole out to his devotions according to his custom in other places. One of the monks who watched and followed him one night, found that the saint, going down to the seashore, went into the water up to the armpits, and there sung praises to God. In this manner he passed the silent time of the night. Before the break of day he came out, and having prayed awhile on the sands, returned to the monastery, and was ready to join in morning lauds.
St. Cuthbert, foreseeing his death to approach, resigned his bishopric, which he had held two years, and retired to his solitude in Farne Island, to prepare himself for his last passage. Two months after he fell sick, and permitted Herefrid, the abbot of Lindisfarne, who came to visit him, to leave two of his monks to attend him in his last moments. He received the viaticum of the body and blood of Christ from the hands of the abbot Herefrid, at the hour of midnight prayer, and immediately lifting up his eyes, and stretching out his hands, sweetly slept in Christ on the 20th day of March, 687. He died in the island of Farne: but, according to his desire, his body was buried in the monastery of St. Peter in Lindisfarne, on the right side of the high altar. Bede relates many miracles performed at his tomb; and adds, that eleven years after his death, the monks taking up his body, instead of dust which they expected, found it unputrefied, with the joints pliable, and the clothes fresh and entire.[2] They put it into a new coffin, placed above the pavement, over the former grave: and several miracles were there wrought, even by touching the clothes which covered the coffin. William of Malmesbury[3] writes, that the body was again found incorrupt four hundred and fifteen years afterwards at Durham, and publicly shown. In the Danish invasions, the monks carried it away from Lindisfarne; and, after several removals on the continent, settled with their treasure on a woody hill almost surrounded by the river Were, formed by nature for a place of, defence. They built there a church of stone, which {628} Aldhune, bishop of Lindisfarne, dedicated in 995, and placed in it the body of St. Cuthbert with great solemnity, transferring hither his episcopal see.[4] Many princes enriched exceedingly the new monastery and cathedral, in honor of St. Cuthbert. Succeeding kings, out of devotion to this saint, declared the bishop a count palatine, with an extensive civil jurisdiction.[5] The great king Alfred, who honored St. Cuthbert as his particular patron, and ascribed to his intercession some of his greatest victories, and other blessings which he received, was a special benefactor to this church.[6] The present cathedral was built in 1080. When the shrine of the saint was plundered and demolished by the order of king Henry VIII., the body of St. Cuthbert, which was found still entire, as Harpsfield testifies, met with greater regard than many others; for it was not burnt, as were those of St. Edmund, king and martyr, St. Thomas, and others. After the king's officers had carried away the plunder of his shrine, it was privately buried under the place where the shrine before stood, though the spot is now unknown. His ring, in which a sapphire is enchased, was given by lord viscount Montaigne to the bishop of Chalcedon,[7] who had long been sheltered from the persecution in the house of that nobleman,[8] and was by him left in the monastery of English canonesses at Paris, which is also possessed of a tooth of St. Cuthbert. A copy of St. John's gospel, which, after the example of his master St. Poisil, he often read to nourish the fire of divine love in his soul, was put into his coffin when he was buried, and found in his tomb. It is now in the possession of Mr. Thomas Philips, canon of, Tongres, on whom the present earl of Litchfield bestowed it. The copy is judged undoubtedly genuine by our ablest Protestant antiquaries, who carefully examined it.
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The life of St. Cuthbert was almost a continual prayer. There was no business, no company, no place, how public soever, which did not afford him an opportunity, and even a fresh motive to pray. Not content to pass the day in this exercise, he continued it constantly for several hours of the night, which was to him a time of light and interior delights. Whatever he saw seemed to speak to him of God, and to invite him to his love. His conversation was on God or heavenly things, and he would have regretted a single moment, which had not been employed with God or for his honor, as utterly lost. The inestimable riches which he found in God, showed him how precious every moment is, in which he had it in his power to enjoy the divine converse. The immensity of God, who is present in us and in all creatures, and whom millions of worlds cannot confine or contain; his eternity, to which all time coexists, and which has neither beginning, end, nor succession; the unfathomed abyss of his judgments; the sweetness of his providence; his adorable sanctity; his justice, wisdom, goodness, mercy, and love, especially as displayed in the wonderful mystery of the Incarnation, and in the doctrine, actions, and sufferings of our Blessed Redeemer, in a word, all the incomprehensible attributes of the Divinity, and the mysteries of his grace and mercy, successively filled his mind and heart, and kindled in his soul the most sweet and ardent affections, in which his thirst {629} and his delight, which were always fresh and always insatiable, gave him a kind of anticipated taste of paradise. For holy contemplation discovers to a soul a new and most wonderful world, whose beauty, riches, and pure delights, astonish and transport her out of herself. St. Teresa, coming from prayer, said she came from a world greater and more beautiful beyond comparison, than a thousand worlds, like that which we behold with our corporal eyes, could be. St. Bernard was always torn from this holy exercise with regret, when obliged to converse with men in the world, in which he trembled, lest he should contract some attachment to creatures, which would separate him from the chaste embraces of his heavenly spouse. The venerable priest, John of Avila, when he came from the altar, always found commerce with men insipid and insupportable.
Footnotes:
1. Cuthbert signifies Illustrious for skill: or G{}bbertus, Worthy of
God.
2. Bede, Hist. b. 4, c. 30.
3. L. 4, Pontif. Angl.
4. Dunelm, or Durham, signifies a hill upon waters, from the Saxon
words Dun, a bill, and Holme, a place situate in or among the
waters.
5. See Dugdale's history of the cathedral of Durham; and Dr. Brown
Willis on the same.
6. See Hickes, Thes. Ling. Septentr. Praef. p. 8.
7. Bp. Smith, Flores Hist. Eccles. p. 120.
8. Dr. Richard Smith, bishop of Chalcedon, relates in his life of
Margaret lady Montaigne, that queen Elizabeth, out of her singular
regard for this lady, from the time she had been lady of honor in
the court of queen Mary and king Philip, tacitly granted her house a
kind of privilege, by never, allowing it to be searched on account
of religious persecution; so that sometimes sixty priests at once
lay hid in it.
ST. WULFRAN, ARCHBISHOP OF SENS.
AND APOSTOLIC MISSIONARY IN FRISELAND.
HIS father was an officer in the armies of king Dagobert, and the saint spent some years in the court of king Clotaire III., and of his mother St. Bathildes, but occupied his heart only on God, despising worldly greatness as empty and dangerous, and daily advancing in virtue in a place where virtue is often little known. His estate of Maurilly he bestowed on the abbey of Fontenelle, or St. Vandrille, in Normandy. He was chosen and consecrated archbishop of Sens, in 682, which diocese he governed during two years and a half with great zeal and sanctity. A tender compassion for the blindness of the idolaters of Friseland, and the example of the English zealous preachers in those parts, moved him to resign his bishopric with proper advice, and, after a retreat at Fontenelle, to enter Friseland in quality of a poor missionary priest. He baptized great multitudes, with a son of king Radbod, and drew the people from the barbarous custom of sacrificing men to idols. The lot herein decided, on great festivals, who should be the victim; and the person was instantly hanged, or cut in pieces. The lot having fallen on one Ovon, St. Wulfran earnestly begged his life of king Radbod: but the people ran tumultuously to the palace, and would not suffer what they called a sacrilege. After many words, they consented that if the God of Wulfran should save Ovon's life, he should ever serve him, and be Wulfran's slave. The saint betook himself to prayer, and the man, after hanging on the gibbet two hours, being left for dead, by the cord breaking, fell to the ground; and being found alive was given to the saint, and became a monk and priest at Fontenelle. Wulfran also miraculously rescued two children from being drowned in the sea, in honor of the idols. Radbod, who had been an eye-witness to this last miracle, promised to become a Christian, and was instructed among the catechumens. But his criminal delays rendered him unworthy such a mercy. As he was going to step into the baptismal font, he asked where the great number of his ancestors and nobles were in the next world. The saint replied, that hell is the portion of all who die guilty of idolatry. At which the prince drew back, and refused to be baptized, saying, he would go with the greater number. This tyrant sent afterwards to St. Willebrord, to treat with him about his conversion; but before the arrival of the saint, was found dead. St. Wulfran retired to Fontenelle, that he might prepare himself for death, and died there on the 20th of April, in 720. His relies were removed to Abbeville, where he is honored as patron. See his life, written by Jonas, monk of Foutenelle, eleven years after his death, purged from spurious additions by Mabillon, {630} saec. 3, Ben. Fleury, b. 41, t. 9, p. 190. See also the history of the discovery of his relics at St. Vandrille's, accompanied with miracles, and their translation to Rouen in 1062, well written by an anonymous author who assisted at that ceremony, several parts of which work are published by D'Achery, Spicil. t. 3, p. 248, the Bollandists, and Mabillon. The Bollandists have added a relation of certain miracles, said to have been performed by the relics of this saint at Abbeville.
MARCH XXI.
ST. BENEDICT, ABBOT,
PATRIARCH OF THE WESTERN MONKS.
From St. Gregory, (Dial. l. 2, c. 1,) who assures us that he received his account of this saint from four abbots, the saint's disciples; namely, Constantine, his successor at Monte Cassino, Simplicius, third abbot of that house, Valentinian, the first abbot of the monastery of Lateran, and Honoratus, who succeeded St. Benedict at Subiaco. See the remarks of Mabillon, Annal. Ben. l. 1, p. 3, and l. 2, p. 38. and Act. Sanct. Bened. t. 1, p. 80. Also Dom. Mege, Vie de St. Benoit, avec one Histoire Abregee de son Ordre, in 4to. An. 1690. Haeften's Disquisitions, and abbot Steingelt's abridgment of the same, and Ziegelbauer and Legipont, Historia Literaria Ord. S. Benedicti, Ann. 1754, t. 1, p. 3, and principally t. 3, p. 2.
A.D. 543.
ST. BENEDICT, or KENNET, was a native of Norcia, formerly an episcopal see in Umbria, and was descended from a family of note, and born about the year 480. The name of his father was Eutropius, and that of his grandfather, Justinian. When he was fit for the higher studies, he was sent by his parents to Rome, and there placed in the public schools. He, who till that time knew not what vice was, and trembled at the shadow of sin, was not a little shocked at the licentiousness which he observed in the conduct of some of the Roman youth, with whom he was obliged to converse; and he was no sooner come into the world, but he resolved to bid an eternal farewell to it, not to be entangled in its snares. He therefore left the city privately, and made the best of his way towards the deserts. His nurse, Cyrilla, who loved him tenderly, followed him as far as Afilum, thirty miles from Rome, where he found means to get rid of her, and pursued his journey alone to the desert mountains of Sublacum,[1] near forty miles from Rome. It is a barren, hideous chain of rocks, with a river and lake in the valley. Near this place the saint met a monk of a neighboring monastery, called Romanus, who gave him the monastic habit, with suitable instructions, and conducted him to a deep narrow cave in the midst of these mountains, almost inaccessible to men. In this cavern, now called the Holy Grotto, the young hermit chose his abode: and Romanus, who kept his secret, brought him hither, from time to time, bread and the like slender provisions, which he retrenched from his own meals, and let them down to the holy recluse with a line, hanging a bell to the cord to give him notice. Bennet seems to have been about fourteen or fifteen years old when he came to Sublacum; St. Gregory says, he was yet a child. He lived three years in this manner, known only to Romanus. But God was pleased to manifest his servant to men, that he might shine forth as a light to many. In 497, a certain pious priest in that country, while he was preparing a dinner for {631} himself on Easter-Sunday, heard a voice which said: "You are preparing for yourself a banquet, while my servant Bennet, at Sublacum, is distressed with hunger." The priest immediately set out in quest of the hermit, and with much difficulty found him out. Bennet was surprised to see a man come to him; but before he would enter into conversation with him, he desired they might pray together. They then discoursed for some time on God and heavenly things. At length the priest invited the saint to eat, saying it was Easter-day, on which it is not reasonable to fast; though St. Bennet answered him, that he knew not that it was the day of so great a solemnity, nor is it to be wondered at, that one so young should not be acquainted with the day of a festival, which was not then observed by all on the same day, or that he should not understand the Lunar Cycle, which at that time was known by very few. After their repast the priest returned home. Soon after certain shepherds discovered the saint near his cave, but at first took him for a wild beast; for he was clad with the skins of beasts, and they imagined no human creature could live among those rocks. When they found him to be a servant of God, they respected him exceedingly, and many of them were moved by his heavenly discourses to embrace with fervor a course of perfection. From that time he began to be known, and many visited him, and brought him such sustenance as he would accept: in requital for which he nourished their souls with spiritual instructions. Though he lived sequestered from the world, he was not yet secure from the assaults of the tempter. Wherever we fly the devil still pursues us, and we carry a domestic enemy within our own breasts. St. Gregory relates, that while St. Bennet was employed in divine contemplation, the fiend endeavored to withdraw his mind from heavenly objects, by appearing in the shape of a little black-bird; but that, upon his making the sign of the cross, the phantom vanished. After this, by the artifices of this restless enemy, the remembrance of a woman whom the saint had formerly seen at Rome, occurred to his mind, and so strongly affected his imagination, that he was tempted to leave his desert. But blushing at so base a suggestion of the enemy, he threw himself upon some briers and nettles which grew in the place where he was, and rolled himself a long time in them, till his body was covered with blood. The wounds of his body stifled all inordinate inclinations, and their smart extinguished the flame of concupiscence. This complete victory seemed to have perfectly subdued that enemy; for he found himself no more molested with its stings.
The fame of his sanctity being spread abroad, it occasioned several to forsake the world, and imitate his penitential manner of life. Some time after, the monks of Vicovara,[2] on the death of their abbot, pitched upon him to succeed him. He was very unwilling to take upon him that charge, which he declined in the spirit of sincere humility, the beloved virtue which he had practised from his infancy, and which was the pleasure of his heart, and is the delight of a God humbled even to the cross, for the love of us. The saint soon found by experience that their manners did not square with his just idea of a monastic state. Certain sons of Belial among them carried their aversion so far as to mingle poison with his wine: but when, according to his custom, before he drank of it he made the sign of the cross over the glass, it broke as if a stone had fallen upon it. "God forgive you, brethren," said the saint, with his usual meekness and tranquillity of soul, "you now see I was not mistaken when I told you that your manners and mine would not agree." He therefore returned to Sublacum; which desert he soon peopled with monks, for whom be built twelve monasteries, {632} placing in each twelve monks with a superior.[3] In one of these twelve monasteries there lived a monk, who, out of sloth, neglected and loathed the holy exercise of mental prayer, insomuch that after the psalmody or divine office was finished, he every day left the church to go to work, while his brethren were employed in that holy exercise; for by this private prayer in the church, after the divine office, St. Gregory means pious meditation, as Dom. Mege demonstrates. This slothful monk began to correct his fault upon the charitable admonition of Pompeian, his superior; but, after three days, relapsed into his former sloth. Pompeian acquainted St. Benedict, who said, "I will go and correct him myself." Such indeed was the danger and enormity of this fault, as to require the most effectual and speedy remedy. For it is only by assiduous prayer that the soul is enriched with the abundance of the heavenly water of divine graces, which produces in her the plentiful fruit of all virtues. If we consider the example of all the saints, we shall see that prayer was the principal means by which the Holy Ghost sanctified their souls, and that they advanced in perfection in proportion to their progress in the holy spirit of prayer. If this be neglected, the soul becomes spiritually barren, as a garden loses all its fruitfulness, and all its beauty, if the pump raises not up a continual supply of water, the principle of both. St. Benedict, deploring the misfortune and blindness of this monk, hastened to his monastery, and coming to him at the end of the divine office, saw a little black boy leading him by the sleeve out of the church. After two days' prayer, St. Maurus saw the same, but Pompeian could not see this vision, by which was represented that the devil studies to withdraw men from prayer, in order that, being disarmed and defenceless, they may easily be made a prey. On the third day, St. Benedict finding the monk still absent from church in the time of prayer, struck him with a wand, and by that correction the sinner was freed from the temptation. Dom. German Millet[4] tells us, from the tradition and archives of the monastery of St. Scholastica, that this happened in St. Jerom's. In the monastery of St. John, a fountain sprung up at the prayers of the saint; this, and two other monasteries, which were built on the summit of the mountain, being before much distressed for want of water. In that of St. Clement, situate on the bank of a lake, a Goth, who was a monk, let fall the head of a sickle into the water as he was cutting down thistles and weeds in order to make a garden; but St. Maur, who with St. Placidus lived in that house, holding the wooden handle in the water, the iron of its own accord swam, and joined it again, as St. Gregory relates. St. Benedict's reputation drew the most illustrious personages from Rome and other remote parts to see him. Many, who came clad in purple, sparkling with gold and precious stones, charmed with the admirable sanctity of the servant of God, {633} prostrated themselves at his feet to beg his blessing and prayers, and some imitating the sacrifice of Abraham, placed their sons under his conduct in their most tender age, that they might be formed to perfect virtue from their childhood. Among others, two rich and most illustrious senators, Eutychius, or rather Equitius, and Tertullus, committed to his care their two sons Maurus, then twelve years old, and Placidus, also a child, in 522.[5] The devil, envying so much good, stirred up his wicked instruments to disturb the tranquillity of the servant of God. Florentius, a priest in the neighboring country, though unworthy to bear that sacred character, moved by a secret jealousy, persecuted the saint, and aspersed his reputation with grievous slanders. Bennet, being a true disciple of Christ, knew no revenge but that of meekness and silence: and not to inflame the envy of his adversary, left Sublacum, and repaired to Mount Cassino. He had not got far on his journey, when he heard that Florentius was killed by the fall of a gallery in which he was. The saint was much afflicted at his sudden and unhappy death, and enjoined Maurus a penance for calling it a deliverance from persecution.
Cassino is a small town, now in the kingdom of Naples, built on the brow of a very high mountain, on the top of which stood an old temple of Apollo, surrounded with a grove in which certain idolaters still continued to offer their abominable sacrifices. The man of God having, by his preaching and miracles, converted many of them to the faith, broke the idol to pieces, overthrew the altar, demolished the temple, and cut down the grove. Upon the ruins of which temple and altar he erected two oratories or chapels; one bore the name of St. John the Baptist, the other of St. Martin. This was the origin of the celebrated abbey of Mount Cassino, the foundation of which the saint laid in 529, the forty-eighth year of his age, the third of the emperor Justinian: Felix IV. being pope, and Athalaric king of the Goths in Italy. The patrician, Tertullus, came about that time to pay a visit to the saint, and to see his son Placidus; and made over to this monastery several lands which he possessed in that neighborhood, and also a considerable estate in Sicily. St. Bennet met on Mount Cassino one Martin, a venerable old hermit, who, to confine himself to a more austere solitude, had chained himself to the ground in his cell, with a long iron chain. The holy abbot, fearing this singularity might be a mark of affectation, said to him: "If you are a servant of Jesus Christ, let the chain of his love, not one of iron, hold you fixed in your resolution." Martin gave proof of his humility by his obedience, and immediately laid aside his chain. St. Bennet governed also a monastery of nuns, situate near Mount Cassino, as is mentioned by St. Gregory: he founded an abbey of men at Terracina, and sent St. Placidus into Sicily to establish another in that island. Though ignorant of secular learning, he was eminently replenished with the Spirit of God, and an experimental science of spiritual things: on which account he is said by St. Gregory the Great to have been "learnedly ignorant and wisely unlettered."[6] For the alphabet of this great man is infinitely more desirable than all the empty science of the world, as St. Arsenius said of St. Antony. From certain very ancient pictures of St. Benedict, and old inscriptions, {634} Mabillon proves this saint to have been in holy orders, and a deacon. Several moderns say he was a priest; but, as Muratori observes, without grounds.[7] By the account which St. Gregory has given us of his life, it appears that he preached sometimes in neighboring places, and that a boundless charity opening his hand, he distributed among the needy all that he had on earth, to lay up his whole treasure in heaven. St. Bennet, possessing perfectly the science of the saints, and being enabled by the Holy Ghost to be the guide of innumerable souls in the most sublime paths of Christian perfection, compiled a monastic rule, which, for wisdom and discretion, St. Gregory the Great preferred to all other rules; and which was afterwards adopted, for some time, by all the monks of the West. It is principally founded on silence, solitude, prayer, humility, and obedience.[8]
St. Bennet calls his Order a school in which men learn how to serve God: and his life was to his disciples a perfect model for their imitation, and a transcript of his rule. Being chosen by God, like another Moses, to conduct faithful souls into the true promised land, the kingdom of heaven, he was enriched with eminent supernatural gifts, even those of miracles and prophecy. He seemed, like another Eliseus, endued by God with an extraordinary power, commanding all nature; and like the ancient prophets, foreseeing future events. He often raised the sinking courage of his monks, and baffled the various artifices of the devil with the sign of the cross, rendered the heaviest stone light in building his monastery by a short prayer, and, in presence of a multitude of people, raised to life a novice who had been crushed by the fall of a wall at Mount Cassino. He foretold, with {635} many tears, that this monastery should be profaned and destroyed; which happened forty years after, when the Lombards demolished it about the year 580. He added, that he had scarce been able to obtain of God that the inhabitants should be saved.[9] It was strictly forbid by the rule of St. Benedict, for any monk to eat out of his monastery, unless he was at such a distance {636} that he could not return home that day, and this rule, says Saint Gregory, was inviolably observed. Indeed, nothing more dangerously engages monks in the commerce of the world; nothing more enervates in them the discipline of abstinence and mortification, than for them to eat and drink with seculars abroad. St. Gregory tells us, that St. Bennet knew by revelation the fault of one of his monks who had accepted of an invitation to take some refreshment when he was abroad on business.[10] A messenger who brought the saint a present of two bottles of wine, and had hid one of them, was put in mind by him to beware of drinking of the other, in which he afterwards found a serpent. One of the monks, after preaching to the nuns, had accepted of some handkerchiefs from them, which he hid in his bosom; but the saint, upon his return, reproved him for his secret sin against the rule of holy poverty. A novice, standing before him, was tempted with thoughts of pride on account of his birth: the saint discovered what passed in his soul, and bid him make the sign of the cross on his breast.
When Belisarius, the emperor's general, was recalled to Constantinople, Totila, the Arian king of the Goths, invaded and plundered Italy. Having heard wonders of the sanctity of St. Bennet, and of his predictions and miracles, he resolved to try whether he was really that wonderful man which he was reported to be. Therefore, as he marched through Campania, in 542, he sent the man of God word that he would pay him a visit. But instead of going in person, he dressed one of his courtiers, named Riggo, in his royal purple robes, and sent him to the monastery, attended by the three principal lords of his court, and a numerous train of pages. St. Bennet, who was then sitting, saw him coming to his cell, and cried out to him at some distance: "Put off, my son, those robes which you wear, and which belong not to you." The mock king, being struck with a panic for having attempted to impose upon the man of God, fell prostrate at his feet, together with all his attendants. The saint, coming up, raised him with his hand; and the officer returning to his master, related trembling what had befallen him. The king then went himself, but was no sooner come into the presence of the holy abbot, but he threw himself on the ground and continued prostrate till the saint, going to him, obliged him to rise. The holy man severely reproved him for the outrages he had committed, and said: "You do a great deal of mischief, and I foresee you will do more. You will take Rome: you will cross the sea, and will reign nine years longer: but death will overtake you in the tenth, when you shall be arraigned before a just God to give an account of your conduct." All which came to pass as St. Benedict had foretold him. Totila was seized with fear, and recommended himself to his prayers. From that day the tyrant became more humane; and when he took Naples, shortly after, treated the captives with greater lenity than could be expected from an enemy and a barbarian.[11] When the bishop of Canusa afterwards said to that saint, that Totila would leave Rome a heap of stones, and that it would be no longer inhabited, he answered "No: but it shall be beaten with storms and earthquakes, and shall be like a tree which withers by the decay of its root." Which prediction St. Gregory observes to have been accomplished.
The death of this great saint seems to have happened soon after that of his sister St. Scholastica, and in the year after his interview with Totila. He foretold it his disciples, and caused his grave to be opened six days before. When this was done he fell ill of a fever, and on the sixth day would be carried into the chapel, where he received the body and blood of our {637} Lord,[12] and having given his last instructions to his sorrowful disciples, standing and leaning on one of them, with his hands lifted up, he calmly expired, in prayer, on Saturday, the 21st of March, probably in the year 543, and of his age the sixty-third; having spent fourteen years at Mount Cassino. The greatest part of his relics remains still in that abbey; though, some of his bones were brought into France, about the close of the seventh century, and deposited in the famous abbey of Fleury, which, on that account, has long borne the name of St. Bennet's on the Loire.[13] It was founded in the reign of Clovis II., about the year 640, and belongs at present to the congregation of St. Maur.
* * * * *
St. Gregory, in two words, expresses the characteristical virtue of this glorious patriarch of the monastic order, when he says, that, returning from Vicovara to Sublaco, he dwelt alone with himself;[14] which words comprise a great and rare perfection, in which consists the essence of holy retirement. A soul dwells not in true solitude, unless this be interior as well as exterior, and unless she cultivates no acquaintance but with God and herself, admitting no other company. Many dwell in monasteries, or alone, without possessing the secret of living with themselves. Though they are removed from the conversation of the world, their minds still rove abroad, wandering from the consideration of God and themselves, and dissipated amid a thousand exterior objects which their imagination presents to them, and which they suffer to captivate their hearts, and miserably entangle their will with vain attachments and foolish desires. Interior solitude requires the silence of the interior faculties of the soul, no less than of the tongue and exterior senses: without this, the enclosure of walls is a very weak fence. In this interior solitude, the soul collects all her faculties within herself, employs all her thoughts on herself and on God, and all her strength and affections in aspiring after him. Thus, St. Benedict dwelt with himself, being always busied in the presence of his Creator, in bewailing the spiritual miseries of {638} his soul and past sins, in examining into the disorders of his affections, in watching over his senses, and the motions of his heart, and in a constant attention to the perfection of his state, and the contemplation of divine things. This last occupied his soul in the sweet exercises of divine love and praise; but the first-mentioned exercises, or the consideration of himself, and of his own nothingness and miseries, laid the foundation by improving in him continually the most profound spirit of humility and compunction. The twelve degrees of humility, which he lays down in his Rule,[15] are commended by St. Thomas Aquinas.[16] The first is a deep compunction of heart, and holy fear of God and his judgments, with a constant attention to walk in the divine presence, sunk under the weight of this confusion and fear. 2. The perfect renunciation of our own will. 3. Ready obedience. 4. Patience under all sufferings and injuries. 5. The manifestation of our thoughts and designs to our superior or director. 6. To be content, and to rejoice, in all humiliations; to be pleased with mean employments, poor clothes, &c., to love simplicity and poverty, (which he will have among monks, to be extended even to the ornaments of the altar,) and to judge ourselves unworthy, and bad servants in every thing that is enjoined us. 7. Sincerely to esteem ourselves baser and more unworthy than every one, even the greatest sinners.[17] 8. To avoid all love of singularity in words or actions. 9. To love and practise silence. 10. To avoid dissolute mirth and loud laughter. 11. Never to speak with a loud voice, and to be modest in our words. 12. To be humble in all our exterior actions, by keeping our eyes humbly cast down with the publican,[18] and the penitent Manasses.[19] St. Benedict adds, that divine love is the sublime recompense of sincere humility, and promises, upon the warrant of the divine word, that God will raise that soul to perfect charity, which, faithfully walking in these twelve degrees, shall have happily learned true humility. Elsewhere he calls obedience with delay the first degree of humility,[20] but means the first among the exterior degrees; for he places before it interior compunction of soul, and the renunciation of our own will.
Footnotes: 1. Called by the Italians, who frequently soften l into i, Subiaco. 2. Vicovara, anciently Varronis Vicus, a village between Subiaco and Tivoli. 3. These twelve monasteries were situated in the same neighborhood, in the province Valeria. Moderns disagree in their names and description; according to the account of Dom. Mege, which appears most accurate, the first was called Columbaria, now St. Clement's, and stood within sixty paces from the saint's cave, called the Holy Grotto; the second was named of SS. Cosmos and Damian, now St. Scholastica's; the third, St. Michael's; the fourth, of St. Donatus, bishop and martyr; the fifth, St. Mary's, now St. Laurence's; the sixth, St. John Baptist's, situated on the highest part of the rock, but from a fountain which St. Bennet produced there by his prayers, and which still subsists, it is at present called St. John dell' Acqua; the seventh, St. Jerom's; the eighth, Vita AEterna; the ninth, St. Victorian or Victorin's, called from a martyr of that name, who is patron of the province of Valeria; the tenth, at the neighboring village Trebare; the eleventh, at St. Angelus's; the twelfth, at a fountain near the ancient castle, called Roca de Bore. These monasteries have been all united in that of St. Scholastica, which remains in a very flourishing condition, and is regarded as the mother-house of the whole Order, being certainly more ancient than that of Mount Cassino. It is a member of the Congregation of St. Justina, and though it is usually given in commendam, by a peculiar distinction, it is governed by a regular abbot chosen by the General Chapter. Of the rest of these twelve monasteries, only some cells or ruins remain. Besides the hundred and forty-four monks which were distributed in these twelve monasteries, St. Gregory tells us that the holy patriarch retained a small number with himself, by which it appears that he continued to live ordinarily in a distinct little monastery or hermitage about his grotto, though he always superintended and governed all these houses. 4. See Dom. Mege, p. 84. 5. It has been related in the life of St. Maurus, how he walked on the water to save the life of Placidus, then a child, who, going to the lake to fetch water, had fallen in; for to monasteries no distinction was shown to noblemen or their children, nor were they exempted from their share in manual labor, or other severities of the Rule. Such exemptions and privileges granted to many on pretence of health, first opened the door to a relaxation of monastic discipline. Placidus said, that when he was drawn by Maurus out of the water, he saw over his head the melotes of the abbot, and seemed to be saved by it, whence the miracle was by the disciples ascribed to St. Benedict. Dom Haeften thinks by the melotes is meant a cowl, to which that name is given by Paul the deacon, and the Roman Order or Ceremonial. But most understand a habit made of skins of goats, such as the Eastern monks wore, in imitation of the ancient prophets, as Cassian describes. (Instit. l. 1, c. 8.) 6. Scienter nesciens, et sapienter indoctus. 7. {Footnote not in text} Annal. Bened. t. 5, p. 122, ad an. 543. See also Muratori, Script. Ital. t. 4, p. 217. 8. By it the abbot is charged with the entire government of the monastery. Seven hours a day are allotted the monks for manual labor, and two for pious reading, besides meditation from matins till break or day. But manual labor has been exchanged in most places for sacred studies and spiritual functions. The rule commands perpetual abstinence from flesh-meat, not only of four-footed animals, but also of fowls, which at that time were only served at the tables of princes as most exquisite dainties, as Mabillon shows from the testimony of St. Gregory of Tours. This law of abstinence is restored in the reformed congregation of St. Maur, and others. The hemina of wine allowed by St. Bennet per day, in countries where wine and water are only drunk, has been the subject of many dissertations, this measure having not been the same at all times, nor in all countries. The Roman hemina, which was half a sextarius, contained ten ounces, as Montfaucon demonstrates, (Antiqu. expl. t. 3, l. 4, c. 7, pp. 149, 152,) and as Mabillon allows. (Praef. in Saec. 4.) Lancelot endeavors to show, in a dissertation on this subject, that St. Bennet is to be understood of this Roman hemina. Menard takes it to have been only seven ounces and a half. Mabillon (Pr. in Saec. 4, p. cxv.) and Martenne (in c. 40, Reg.) think the holy founder speaks not of the ordinary of Roman hemina, and understand him of the Grecian, which contained a pound and a half, or eighteen ounces. Calmet looks upon Lancelot's opinion as most probable. He shows from the clear tradition of Benedictin writers and monuments, that St. Benedict's hemina contained three glasses or draughts. See Calmet, (in c. 40, Reg. t. 2, p. 62.) But St. Benedict allows and commends a total abstinence from wine. The portion of bread allowed by this holy patriarch to each monk, was a pound and a half, or eighteen ounces a day, as it is explained by the famous council held at Aix-la-Chapelle in the reign of Charlemagne.
The holy rule of St. Benedict, which the great Cosmus of Medicis, and other wise legislators read frequently, in order to learn the maxims of perfect government, has been explained by a great number of learned and pious commentators, of whom Calmet gives a list, (t. 1. p. 1.) The principal among the moderns are Haeften, prior of Affligem, in twelve books of monastic disquisitions, &c. Steingelt, abbot of Anhusen, gave a judicious abridgment of this work. Dom. Menard has written upon this rule in his Comments on the Concord of Rules of St. Benedict of Anian. Dom. Mege's Commentaires sur le Rege de St. Benoit, in 4to. printed at Paris in 1687, have been much blamed by his brethren for laxity. Dom. Martenne published with more applause his Commentarius in Regulam S. Benedicti, in 4to., in 1690. Son edition de la Regle est la plus exacte qu'on nous a donne; et son Commentaire egalement judicieux et scavant. Il ne parle pas de celui de Dom. Mege, qui avoit parut trois ans avant le sien; parceque ses sentiments relaches ses confreres, de sorte qu'en plusiers monasteres reformes de cet ordre on ne le met pas entre les mains des jeunes religieux Voyez le Cerf, Bibl. des Ecr. de la Congr. de St. Maur, p. 348. Hist. Literaria Ord. St. Bened. t. 3, p. 21. Dom. Calmet printed in 1734, in two volumes, in 4to., Commentaire Literal Historique et Moral sur la Regle de St. Benoit, a work which, both for edification and erudition, is far superior to all the former, and is the masterpiece of this laborious writer, though not entirely exempt from little slips of memory, as when St. Cuthbert is called in it the founder of the monastery of Lindisfarne, (p. 18, t. 1.) The chief modern ascetical treatise on this subject is, La Regle de St. Benoit, traduite et expliquee par M. de Rance, abbe de la Trappe, 2 vols. 4to. 1690, an excellent work for those who are, bound to study, and imbibe the spirit of this holy rule. It is reduced into meditations; which, as Calmet was informed by Mabillon, was done by a Benedictin nun. We have also Meditations on the Rule of St. Benedict, compiled by Dom. Morelle, author of many other works of piety and devotion. We have also very devout reflections on the prayers used in the religious profession of this order, under the following title: Sentiments de Piete sur la Profession religieuse, par un religieux Benedictin de la Congregation de St. Maur. Dom. Berthelet, of the congregation of St. Vannes, proves abstinence from flesh to have been anciently an essential duty of the monastic state, by an express book, entitled, Traite Historique et Moral de l'Abstinence de la Viande, 1731. 9. When the Lombards destroyed this famous abbey, in 580, St. Bennet, the abbot, escaped with all his monks to Rome, carrying with him only a copy of the Rule, written by St. Benedict himself, some of the habits which he and his sister St. Scholastica had worn, and the weight of the bread and measure of the wine which were the daily allowance for every monk. Pope Pelagius II. lodged these fathers near the Lateran church, where they built a monastery. In the pontificate of Gregory II., about the year 720, they were conducted back by abbot Petronax to Mount Cassino. This abbey was again ruined by the Saracens in 884: also by the Normans in 1046, and by the emperor Frederick II. in 1239. But was as often rebuilt. It is at this day very stately, and the abbot exercises an eplscopal jurisdiction over the town of San Germano, three little miles distant, and over twenty-one other parishes. The regular abbot of Saint Scholastica at Subiaco, is temporal and spiritual lord of twenty-five villages. The Benedictins reckon in their order, comprising all its branches and filiations, thirty-seven thousand houses. As to the number of emperors, kings, queens, princes, and princesses, who embraced this order, and that of saints, popes, and writers of note, which it has given the church, see F. Helyot, Dom. Mege, Calmet, and especially F. Ziegellaver, Hist. Liter. Ord. S. Bened., 4 vol. folio, Aug. Vindel. An. 1754.
The monastic order settled by St. Athanasius at Milan and Triers, during his banishment into the West; by St. Eusebius of Vercelli, in his diocese, and by St. Hilary and St. Martin in Gaul, was founded upon the plan of the Oriental monasteries: being brought by those holy prelates from Egypt and Syria. The same is to be said of the first monasteries founded in Great Britain and Ireland. After the coming of St. Columban from Ireland into France, his Rule continued long most in vogue, and was adopted by the greater part of the monasteries that flourished in that kingdom. But it was customary in those ages, for founders of great monasteries frequently to choose out of different rules such religious practices and regulations, and to add such others as they judged most expedient: and the Benedictin Rule was sometimes blended with that of St. Columban, or others. In the reigns of Charlemagne and Louis the Debonnaire. for the sake of uniformity, it was enacted by the council of Aix-la-Chapelle in 802, and several other decrees, that the Rule of St. Benedict should alone be followed in all the monasteries in the dominions of those princes. F. Reyner, a most learned English Benedictin, in his Apostolatus Benedictinorum in Anglia, has, with profound erudition, produced all the monuments and authorities by which it can be made to appear that St. Gregory the Great established the Rule of St. Benedict in his monastery of St. Andrew at Rome, and was settled by St. Austin and the other monks who were sent by St. Gregory to convert the English in all the monasteries which they founded in this island. These proofs were abridged by Mabillon, Natalia Alexander, and others, who have judged that they amount to demonstration. Some, however, still maintain that the monastic rule brought hither by St. Austin, was a compilation from several different rules: that St. Bennet Biscop, and soon after St. Wilfrid, introduced several new regulations borrowed from the Rule of St. Benedict; that St. Dunstan established it in England more perfectly, still retaining several of the ancient constitutions of the English monasteries, and that it was not entirely adopted in England before Lanfranc's time. This opinion is warmly abetted by Dr. Lay, in his additions to Dugdale's Antiquities of Warwickshire, and Tanner's Pref. to Notitia Monastica, in folio.
The Order of St. Benedict has branched out, since the year 900, into several independent congregations, and the Orders of Camaldoly, Vallis Umrosa, Fontevrault, the Gilbertins, Silvestrins, Cistercians, and some others, are no more than reformations of the same, with certain particular additional constitutions.
Among the Reformations or distinct Congregations of Benedictins, the
first is that of Cluni, so called from the great monastery of that
name, in the diocese of Macon, founded by William the Pious, duke of
Aquitaine, about the year 910. St. Berno, the first abbot, his
successor St. Odo, afterwards St. Hugh, St. Odilo, St. Mayeul, Peter
the Venerable, and other excellent abbots, exceedingly raised the
reputation of this reform, and propagated the same. A second
Reformation was established in this Congregation in 1621, by the
Grand Prior de Veni, resembling those of St. Vanne and St. Maur.
Those monks who would not adopt it in their houses, are called
Ancient monks of Cluni. The Congregation of Cava was called from the
great monastery of that name in the province of Salerno, founded in
980, under the observance of Cluni: it was the head of a
Congregation of twenty-nine other abbeys, and ninety-one conventual
priories; but a bishopric being erected in the town of Cava, by
Boniface IX. in 1394, and the abbot's revenue and temporal
jurisdiction being united to it by Leo X. in 1514, the monastery of
the Blessed Trinity of Cava was much diminished, but is still
governed by a regular abbot. In 1485, it was united, with all its
dependencies, to the Congregation of St. Justina and Mount Cassino.
The church of St. Justina at Padua, was founded by the Consul
Opilius, in the fifth century, and the great monastery of Benedictin
monks was built there in the ninth. The Reformation which was
established in this house by Lewis Barbus, a patrician of Venice, in
1409, was soon adopted by a great number of monasteries in Italy:
but when in 1504 the abbey of Mount Cassino joined this
Congregation, it took the name of this mother-house. The
Congregation of Savigni, founded by St. Vitalis, a disciple of B.
Robert of Arbrissel, in the forest of Savigni, in Normandy in 1112,
was united to the Cistercians in 1153. The Congregation of Tiron,
founded by B. Bernard of Abbeville, another disciple of B. Robert of
Arbrissel, in 1109, in the forest of Tiron, in Le Perche. It parsed
into the Congregation of St. Maur, in 1629. These of Savigni and
Tiron had formerly several houses in England. The Congregation of
Bursfield in Germany, was established by a Reformation in 1461: that
of Molck, vulgarly Mock, in Austria, in the diocese of Passaw, in
1418: that of Hirsauge, in the diocese of Spire, was instituted by
St. William, abbot of S. Aurel, in 1080. The history of this abbey
was written by Trithemius. After the change of religion it was
secularized, and, by the treaty of Westphalia, ceded to the duke of
Wirtemberg. The independent great Benedictin abbeys in Flanders,
form a Congregation subject only to the Pope, but the abbots hold
assemblies to judge appeals, in which the abbot of St. Vaast of Arms
is president. The Congregation of Monte-Virgine, in Italy, was
instituted by St. William, in 1119. That of St. Benedict's of
Valladolid, in Spain, dates its establishment in 1390. In England,
archbishop Lanfranc united the Benedictin monasteries in one
Congregation, which began from that time to hold regular general
chapters, and for some time bore his name. This union was made
stricter by many new regulations in 1335, under the name of the
Black Monks. It is one of the most illustrious of all the orders, or
bodies of religious men, that have ever adorned the Church, and, in
spite of the most grievous persecutions, still subsists. The
congregation of Benedictin nuns of Mount Calvary owes it original to
a Reformation, according to the primitive austerity of this order,
introduced first in the nunnery at Poitiers, in 1614, by the abbess
Antoinette of Orleans, with the assistance of the famous F. Joseph,
the Capuchin. It has two houses at Paris, and eighteen others in
several parts of France. See Helyot, t. {} and 6. Calmet, Comment.
sur la Regle de St. Benoit, t. 2, p. 525. Hermant Schoonbeck, &c.
10. St. Greg. Dial. l. 2, c. 12; Dom. Mege, p. 180.
11. Procop. l. 3, de Bello Gothico. Baronius, &c.
12. Exitum suum Dominici corporis et sanguinis perceptione communivit.
St. Greg. Dial. b. 2, c.37.
13. Some have related that Aigulph, a monk of Fleury, and certain
citizens from Mans, going to Mount Cassino in 653, when that
monastery lay in ruins, brought thence the remains of St. Benedict
and St. Scholastics, and placed those of the former at Fleury, and
those of the latter at Mans. The author of this relation is either
Adrevald or rather Adalbert, a monk of Fleury, whom some imagined
contemporary with Aigulph, but he certainly lived at least two
hundred years later, as he himself declares, and his account is in
many capital circumstances inconsistent with those of the life of
Aigulph, and with the authentic and certain history of that age, as
is demonstrated by F. Stilting, the Bollandist, in the life of St.
Aigulph, (t. 1, Sept. p. 744,) and by others. It is printed in the
Bibliotheca Floriacensis, (or of Fleury,) t. 1, p. 1, and more
correctly in Mabillon's Acta Ben. t. 2, p. 337, and the Bollandists,
21 Martij, p. 300. Soon after this relation was compiled by
Adalbert, we find it quoted by Adrevald, a monk of the same house,
in his history of several miracles wrought by the relics of this
holy patriarch. (See Dom. Clemencez, Hist. Liter. t. 5, p. 516.)
This Adrevald wrote also the life of St. Aigulph, who, passing from
Fleury to Lerins, and being made abbot of that house, established
there an austere reformation of the order: but by the contrivance of
certain rebellious monks, joined in a conspiracy with the count of
Usez, and some other powerful men, was seized by violence, and
carried to the isle Caprasia, (now called Capraia,) situated between
Corsica and the coast of Tuscany, where he was murdered, with three
companions, about the year 679, on the 3rd day of September, on
which he is honored as a martyr at Lerins. The relics of these
martyrs were honorably conveyed thither soon after their death. F.
Vincent Barrali, in his History of Lerins, affirms that they still
remain there; but this can be only true of part, for the body of St.
Aigulph was translated to the Benedictin priory at Provins, in the
diocese of Sens, and is to this day honored there, as Mabillon (Saec.
2 Ben. pp. 666 and 742) and Stilting (t. 1. Sept.) demonstrate, from
the constant tradition of that monastery, and the authority of Peter
Cellensis and several other irrefragable vouchers.
That the greatest part at least of the relics of St. Benedict and
St. Scholastica still remain at Mount Casino, is demonstrated by
Angelus de Nuce, in his dissertation on this subject, by F.
Stilting, in his comments on the life of St. Aigulph, t. 1. Sept.,
by pope Benedict XIV., De Servor. Dei Beatif. and Canoniz. l. 4,
part 2, c. 24, n. 53, t. 5, p. 245, and Macchiarelli, the monk of
Camaldoli. Soon after Mount Cassino was restored, pope Zachary
visited that monastery and devoutly venerated the relics of St.
Benedict and St. Scholastica in 746, as he testifies in his Bull.
When pope Alexander II. consecrated the new church of that abbey in
1071, these sacred bones were inspected and found all to remain
there, as we learn from his Bull, and by Leo of Ostia, and Peter the
deacon. The same is affirmed in the acts of two visitations made of
them in 1545 and 1650. Nevertheless, Angelus de Nuce (who relates in
his Chronicle of Mount Cassino, that, in 1650, he saw these relics,
with all the monks of that house, in the visitation then made) and
Stilting allow that some of the bones of this saint were conveyed
into France, not by St. Aigulph, but soon after his time, and this
is expressly affirmed by Paul the Deacon, in his History of the
Lombards, l. 6, c. 2.
14. Habitavit secum.
15. S. Bened. Reg. c. 7.
16. S. Thos. 2. 2. qu. 161. a. 6.
17. No one can, without presumption, pride, and sin, prefer himself
before the worst of sinners; first, because the judgments of God are
always secret and unknown to us. (See St. Aug. de Virginit. St. Thos
2.2. qu. 161. ad 1. Cassian, St. Bern., &c.) Secondly, the greatest
sinners, had they received the graces with which we have been
favored, would not have been so ungrateful; and if we had been in
their circumstances, into what precipices should not we have fallen?
Thirdly, instead of looking upon notorious sinners, we ought to turn
our eyes towards those who serve God with fervor, full of confusion
to see how far so many thousands are superior to us in every virtue.
Thus we must practise the lesson laid down by St. Paul, never to
measure ourselves with any one so as to prefer ourselves to another;
but to look upon all others as superior to us, and less ungrateful
and base than ourselves. Our own wretchedness and sinfulness we are
acquainted with; but charity inclines us to judge the best of
others.
18. Luke xviii. 18.
19. Orat. ejus inter Apocryph.
20. St. Bened. Reg. p. 210.
ST. SERAPION,
CALLED the Sindonite, from a single garment of coarse linen which he always wore. He was a native of Egypt. Exceeding great was the austerity of his penitential life. Though he travelled into several countries, he always lived in the same poverty, mortification, and recollection. In a certain town, commiserating the spiritual blindness of an idolater, who was also a comedian, he sold himself to him for twenty pieces of money. His only sustenance in this servitude was bread and water. He acquitted himself at the same time of every duty belonging to his condition with the utmost diligence and fidelity, joining with his labor assiduous prayer and meditation. Having converted his master and the whole family to the faith, and induced him to quit the stage, he was made free by him, but could not be {639} prevailed upon to keep for his own use, or even to distribute to the poor, the twenty pieces of coin he had received as the price of his liberty. Soon after this he sold himself a second time, to relieve a distressed widow. Having spent some time with his new master, in recompense of signal spiritual services, besides his liberty, he also received a cloak, a tunic, or undergarment, and a book of the gospels. He was scarce gone out of doors, when, meeting a poor man, he bestowed on him his cloak; and shortly after, to another starving with cold, he gave his tunic; and was thus reduced again to his single linen garment. Being asked by a stranger who it was that had stripped him and left him in that naked condition, showing his book of the gospels, he said: "This it is that hath stripped me." Not long after, he sold the book itself for the relief of a person in extreme distress. Being met by an old acquaintance, and asked what was become of it, he said "Could you believe it? this gospel seemed continually to cry to me: Go, sell all thou hast, and give it to the poor. Wherefore I have also sold it, and given the price to the indigent members of Christ." Having nothing now left but his own person, he disposed of that again on several other occasions, where the corporal or spiritual necessities of his neighbor called for relief: once to a certain Manichee at Lacedaemon, whom he served for two years, and before they were expired, brought both him and his whole family over to the true faith. St. John the Almoner having read the particulars of this history, called for his steward, and said to him, weeping: "Can we flatter ourselves that we do any great matters because we give our estates to the poor? Here is a man who could find means to give himself to them, and so many times over." St. Serapion went from Lacedaemon to Rome, there to study the most perfect, models of virtue, and, returning afterwards into Egypt, died in the desert, being sixty years old, some time before Palladius visited Egypt in 388. Henschenius, in his Notes on the Life of St. Auxentius,[1] and Bollandus[2] take notice that in certain Menaea he is honored on the 21st of March; yet they have not given his acts on that day. Baronius confounds him with St. Serapion, the Sidonian martyr. See Pallad. Lausiac. ch. 83, and Leontius in the Life of St. John the Almoner.
Footnotes: 1. Henschen. Not. in Vit. S. Auxentii, ad 24 Feb {} 3 Febr. 2. Bolland ad 23 Jan. p. 508, t. 2, Jan.
ST. SERAPION,
ABBOT of Arsinoe, in Upper Egypt. He governed ten thousand monks, dispersed in the deserts and monasteries near that town. These religious men hired themselves to the farmers of the country to till their lands and reap their corn; joining assiduous prayer and other exercises of their state with their labor. Each man received for his wages twelve artabes, or about forty Roman bushels or modii, says Palladius: all which they put into the hands of their holy abbot. He gave to every one a sufficient allowance for his subsistence during the ensuing year, according to their abstemious manner of living. The remainder was all distributed among the poor. By this economy, all the necessities of the indigent in that country were supplied, and several barges loaded with corn were sent yearly by the river to Alexandria, for the relief of the poor of that great city. St. Serapion was honored with the priesthood, and with admirable sanctity applied himself to the sacred functions of the ministry: yet found time to join his brethren in their penitential labor, not to lose his share in their charity. His name is inserted by Canisius in his Germanic Martyrology on this day, from certain copies of the Greek Menaea. See Palladius, c. 76, p. 760; Rufin. Vit. Patr. l. 2, c. 18; Sozomen, l. 6, c. 28.
{640}
ST. SERAPION, BISHOP OF THMUIS IN EGYPT, C.
THE surname of the Scholastic, which was given him, is a proof of the reputation which he acquired, by his penetrating genius, and by his extensive learning, both sacred and profane. He presided for some time in the catechetical school of Alexandria, but, to apply himself more perfectly to the science of the saints, to which he had always consecrated himself, his studies, and his other actions, he retired into the desert, and became a bright light in the monastic state. St. Athanasius assures us, in his life of St. Antony, that in the visits which Serapion paid to that illustrious patriarch, St. Antony often told on his mountain things which passed in Egypt at a distance; and that at his death, he left him one of his tunics of hair. St. Serapion was drawn out of his retreat, to be placed in the episcopal see of Thmuis, a famous city of Lower Egypt, near Diospolis, to which Stephanus and Ptolemy give the title of a metropolis. The name in the Egyptian tongue signified a goat, which animal was anciently worshipped there, as St. Jerom informs us. St. Serapion was closely linked with St. Athanasius in the defence of the Catholic faith, for which he was banished by the emperor Constantius; whence St. Jerom styles him a confessor. Certain persons, who confessed God the Son consubstantial to the Father, denied the divinity of the Holy Ghost. This error was no sooner broached, but our saint strenuously opposed it, and informed St. Athanasius of this new inconsistent blasphemy; and that zealous defender of the adorable mystery of the Trinity, the fundamental article of the Christian faith, wrote against this rising monster. The four letters which St. Athanasius wrote to Serapion, in 359, out of the desert, in which at that time he lay concealed, were the first express confutation of the Macedonian heresy that was published. St. Serapion ceased not to employ his labors to great advantage, against both the Arians and Macedonians. He also compiled an excellent book against the Manichees, in which he shows that our bodies may be made the instruments of good, and that our souls may be perverted by sin; that there is no creature of which a good use may not be made; and that both just and wicked men are often changed, the former by falling into sin, the latter by becoming virtuous. It is, therefore, a self-contradiction to pretend with the Manichees that our souls are the work of God, but our bodies of the devil, or the evil principle.[1] St..Serapion wrote several learned letters, and a treatise on the Titles of the Psalms, quoted by St. Jerom, which are now lost. At his request, St. Athanasius composed several of his works against the Arians; and so great was his opinion of our saint, that he desired him to correct, or add to them what he thought wanting. Socrates relates[2] that St. Serapion gave an abstract of his own life, and an abridged rule of Christian perfection, in very few words, which he would often repeat, saying: "The mind is purified by spiritual knowledge, (or by holy meditation and prayer,) the spiritual passions of the soul by charity, and the irregular appetites by abstinence and penance." This saint died in his banishment in the fourth age, and is commemorated on this day in the Roman Martyrology. See his works, those of St. Athanasius in several places, St. Jerom, Catall. c. 99; Socrates {641}, l. 4, c. 23; Sozom. l. 4, c. 9; Photius, Col. 85; Tillem. t. 8; Ceillier, t. 6, p. 36.
Footnotes:
1. A Latin translation of St. Serapion's book against the Manichees,
given F. Turrianus the Jesuit, is published in the Bibliotheca
Patrum, printed at Lyons. and in F. Canisius's Lectiones Antiquae, t.
5, part 1, p. 35. The learned James Basnage, who republished this
work of Canisius with curios additions and {notes}, has added the
Greek text, t. 1, p. 37.
2. Socrat. Hist. l. 4, c. 23.
ST. ENNA, OR ENDEUS, ABBOT
HIS father, Conall Deyre, was lord of Ergall, a large territory in Ulster, in which principality Enna succeeded him; but by the pious exhortations of his sister, St. Fanchea, abbess of Kill-Aine, at the foot of mount Bregh, in the confines of Meath, he left the world, and became a monk. Going abroad, by her advice, he lived some time in the abbey of Rosnal, or the vale of Ross, under the abbot Mansenus. At length returning home, he obtained of AEngus, king of Munster, a grant of the isle of Arra, or Arn, wherein he founded a great monastery, in which he trained up many disciples, illustrious for sanctity, insomuch that the island was called Arran of the Saints. His death must have happened in the beginning of the sixth century. The chief church of the island is dedicated to God in his name, and called Kill-Enda. His tomb is shown in the churchyard of another church, in the same island, named Teglach-Enda. See F. Colgan, March 21.
MARCH XXII.
ST. BASIL OF ANCYRA, PRIEST, M.
From the authentic acts of his martyrdom in Ruinart, Henschenius, and
Tillemont, t. 7, p. 375.
A.D. 362.
MARCELLUS, bishop of Ancyra, distinguished himself by his zeal against the Arians, on which account he was banished by Constantius in 336.[1] Basil, a ringleader of the Semi-Arians, was intruded into that see, but was himself deposed by the stanch Arians, in 360; and is mentioned by Socrates to have survived our saint, though he continued still in banishment under Jovian. The holy martyr of whom we speak was also called Basil. He was priest of Ancyra under the bishop Marcellus, and a man of a most holy life, and unblemished conversation, and had been trained up by saints in the practices of perfect piety. He preached the word of God with great assiduity, and when the Arian wolf, who bore his name, attempted to plant his heresy in that city, he never ceased to cry out to the people, with the zeal and intrepidity of a prophet, exhorting their to beware of the snares which {642} were laid for them, and to remain steadfast in the Catholic faith. He was forbidden by the Arian bishops, in 360, to hold ecclesiastical assemblies: but he despised the unjust order; and as boldly defended the Catholic faith before Constantius himself. When Julian the Apostate re-established idolatry, and left no means untried to pervert the faithful, Basil ran through the whole city, exhorting the Christians to continue steadfast, and not pollute themselves with the sacrifices and libations of the heathens, but fight manfully in the cause of God. The heathens laid violent hands on him; and dragged him before Saturninus the proconsul, accusing him of sedition, of having overturned altars, that he stirred up the people against the gods, and had spoken irreverently of the emperor and his religion. The proconsul asked him if the religion which the emperor had established was not the truth? The martyr answered: "Can you yourself believe it? Can any man endued with reason persuade himself that dumb statues are gods?" The proconsul commanded him to be tortured on the rack, and scoffing, said to him, under his torments: "Do not you believe the power of the emperor to be great, who can punish those who disobey him? Experience is an excellent master, and will inform you better. Obey the emperor, worship the gods, and offer sacrifice." The martyr, who prayed during his torments with great earnestness, replied: "It is what I never will do." The proconsul remanded him to prison, and informed his master Julian of what he had done. The emperor approved of his proceedings, and dispatched Elpidius and Pegasus, two apostate courtiers, in quality of commissaries, to assist the proconsul in the trial of the prisoner. They took with them from Nicomedia one Aslepius, a wicked priest of Esculapius, and arrived at Ancyra. Basil did not cease to praise and glorify God in his dungeon, and Pegasus repaired thither to him in hopes, by promises and entreaties, to work him into compliance: but came back to the proconsul highly offended at the liberty with which the martyr had reproached him with his apostacy. At the request of the commissaries, the proconsul ordered him to be again brought before them, and tormented on the rack with greater cruelty than before; and afterwards to be loaded with the heaviest irons, and lodged in the deepest dungeon.
In the mean time Julian set out from Constantinople for Antioch, in order to prepare for his Persian expedition. From Chalcedon he turned out of his road to Pessinunte, a town in Galatia, there to offer sacrifice in a famous temple of Cibele. In that town he condemned a certain Christian to be beheaded for the faith, and the martyr went to execution with as much joy as if he had been called to a banquet. When Julian arrived at Ancyra, St. Basil was presented before him, and the crafty emperor, putting on an air of compassion, said to him: "I myself am well skilled in your mysteries; and I can inform you, that Christ, in whom you place your trust, died under Pilate, and remains among the dead." The martyr answered: "You are deceived; you have renounced Christ at a time when he conferred on you the empire. But he will deprive you of it, together with your life. As you have thrown down his altars, so will he overturn your throne: and as you have violated his holy law, which you had so often announced to the people, (when a reader in the church,) and have trodden it under your feet, your body shall be cast forth without the honor of a burial, and shall be trampled upon by men." Julian replied: "I designed to dismiss thee: but thy impudent manner of rejecting my advice, and uttering reproaches against me, force me to use thee ill. It is therefore my command, that every day thy skin be torn off thee in seven different places, till thou hast no more left." He then gave it in charge to count Frumentinus, the captain of his guards, to see this barbarous sentence executed. The saint, after having suffered with wonderful patience the first incisions, desired to speak to the emperor. {643} Frumentinus would be himself the bearer of this message to Julian, not doubting but Basil intended to comply and offer sacrifice. Julian instantly ordered that the confessor should meet him in the temple of Esculapius. He there pressed him to join him in making sacrifices. But the martyr replied, that he could never adore blind and deaf idols. And taking a piece of his flesh which had been cut out of his body that day, and still hung to it by a bit of skin, he threw it upon Julian. The emperor went out in great indignation: and count Frumentinus, fearing his displeasure, studied how to revenge an insult, for which he seemed responsible to his master. He therefore mounted his tribunal, and ordered the torments of the martyr to be redoubled; and so deep were the incisions made in his flesh, that his bowels were exposed to view, and the spectators wept for compassion. The martyr prayed aloud all the time, and at evening was carried back to prison. Next morning Julian set out for Antioch, and would not see Frumentinus. The count resolved to repair his disgrace, or at least to discharge his resentment by exerting his rage upon the servant of Christ. But to his thundering threats Basil answered: "You know how many pieces of flesh have been torn from my body: yet look on my shoulders and sides; see if any wounds appear? Know that Jesus Christ this night hath healed me. Send this news to your master Julian, that he may know the power of God whom he hath forsaken. He hath overturned his altars, who was himself concealed under them when he was sought by Constantius to be put to death. But God hath discovered to me that his tyranny shall be shortly extinguished with his life." Frumentinus seemed no longer able to contain his rage, and commanded the saint to be laid upon his belly, and his back to be pierced with red-hot iron spikes. The martyr expired under these torments on the 29th of June, in 362. But his name is honored both by the Latins and Greeks on the 22d of March.
The love of God, which triumphed in the breasts of the martyrs, made them regard as nothing whatever labors, losses, or torments they suffered for its sake, according to that of the Canticles: If a man shall have given all that he possesses, he will despise it as nothing. If the sacrifice of worldly honors, goods, friends, and life be required of such a one, he makes it with joy, saying with the royal prophet, What have I desired in heaven, or on earth, besides thee, O God! Thou art my portion forever. If he lives deprived of consolation and joy, in interior desolation and spiritual dryness, he is content to bear his cross, provided he be united to his God by love, and says, My God and my all, if I possess you, I have all things in you alone: whatever happens to me, with the treasure of your love I am rich and sovereignly happy. This he repeats in poverty, disgraces, afflictions, and persecutions. He rejoices in them, as by them he is more closely united to his God, gives the strongest proof of his fidelity to him, and perfect submission to his divine appointments, and adores the accomplishment of his will. If it be the property of true love to receive crosses with content and joy, to sustain great labors, and think them small, or rather not to think of them at all, as they bear no proportion to the prize, to what we owe to God, or to what his love deserves: to suffer much, and think all nothing, and the longest and severest trials short: is it not a mark of a want of this love, to complain of prayer, fasts, and every Christian duty? How far is this disposition from the fervor and resolution of all the saints, and from the heroin courage of the martyrs!
Footnotes: 1. Marcellus wrote a famous book against the Arians, which Eusebius of Caesarea and all the Arians condemned, as reviving the exploded heresy of Sabellius. But Sabellianism was a general slander with which they aspersed all orthodox pastors. It is indeed true, that St. Hilary, St. Basil, St. Chrysostom, and Sulpicius Severus charge Marcellus with that error; but were deceived by the clamors of the Arians. For Marcellus appealing to pope Julius, and repairing to Rome, was acquitted, and his book declared orthodox by that pope in 341, and also by the council of Sardica in 347; as St. Hilary (fragm. 3, pp. 1308, 1311) and St. Athanasins (Apol. contra Arianos, p. 165) testify. It was a calumny of the Arians, though believed by St. Hilary, that St. Athanasius at length abandoned and condemned him. It is demonstrated by Dom Montfaucon from the works of St. Athanasius, that he ever defended the innocence of Marcellus, (t. 2 Collect Patr.) Moreover, Marcellus being informed that St. Basil had suggested to St. Athanasius certain suspicions of his faith, in 372, towards the end of his life, sent St. Athanasius his most orthodox confession of faith, in which he explicitly condemns Sabellianism; which authentic monument was published by Montfaucon, (t. 2, Collect Patr. p. 55.) If Patavius, Bull, and others, who censure Marcellus, had seen this confession, they would have cleared him of the imputation of Sabellianism, and expounded favorably certain ambiguous expressions which occurred in his book against the Arises, which is now lost, and was compiled against a work of Asterius the Sophist, surnamed the advocate of the Arians.