The Lives of the Saints, Volume 1 (of 16)

Rabbulus often sent for Alexander out of prison, and heard him gladly. And Alexander unfolded to him the doctrine of Christ and the great power of God. And as he expounded to him the Scriptures, he related the wondrous works of Elijah, how that he had prayed, and God had withheld the rain three years, and at his prayer had again brought a cloud and abundance of rain upon the earth, and also how he had cried, and God had sent fire from heaven to consume his sacrifice. Then, hearing this, Rabbulus said, "Nay! thou speakest of marvels. If the God of whom thou tellest wrought those wonders then, He can work them now. Cry unto Him to send fire on earth, that I may see and believe."

Instantly, filled with confidence, the holy man, Alexander, turned to the East and spread forth his hands, and prayed; then there fell fire from heaven, and consumed the mats that were laid upon the ground, but hurt nothing else. And the Governor bowed his head, and said, "The Lord He is God, the Lord He is God!" Then he was baptized,[56 - Rabbulus was afterwards consecrated Bishop of Edessa.] he and all his house, and he suffered Alexander to go forth to the people, and in their audience plead for the cause of Christ against their false gods. So they hastened and destroyed their images, and multitudes were added to the Church. And after that Alexander went away into the desert, where he heard there was a band of robbers, desiring to save their souls, as Jesus on the Cross had saved the thief. So the robbers took him, and he exhorted them, and spake the Word to them, and they believed, they and their chief, so that he tarried some while with them – they were thirty in number – and he baptized them. But the robber-chief, as he was being baptized, prayed in secret. Then said Alexander, "I saw thy lips move. What was thy petition?" And he answered, "I have been a great sinner, and I fear my old habits of evil resuming the mastery. I prayed God, if it were His will, to let His servant depart in peace, now that mine eyes have seen salvation." The prayer was heard, and the captain died within eight days, whilst still in the white dress he wore for his baptism. But Alexander remained with the robbers, and turned their den into a monastery, and converted the robbers into monks, and they served God in fasting and prayer. Now when he saw that they were established firmly in the course of penitence, he appointed one of them to be their abbot, and he went his way into Mesopotamia, and founded a monastery on the Euphrates, where he dwelt twenty years, and had very many monks under him. And after that he visited Antioch, Palmyra, and other cities, taking with him one hundred and fifty of his monks, that they might preach the Gospel to those who were yet in heathen darkness. The people of Palmyra shut their gates against him, saying that such a host of monks would devour all the produce in the market. Then Alexander and his brethren halted outside the city for three days, and the heathen people around brought them food, which they accepted with thanks. After that Alexander took the Book of the Gospels, and stood in the way, and cried: "Glory be to God in the Highest, and on earth peace, goodwill towards men." This was the signal of departure, so the whole moving monastery deserted their camp and went towards Antioch, where the brother of Alexander, Peter by name, was superior of a large monastery. Alexander and one companion went to the gate and knocked. Then the porter looked forth, and said, "Wait without, till I go to the abbot, and ask permission for you to enter and refresh yourselves." But Alexander thrust in on the heels of the porter, and went after him to the abbot's chamber, and there Peter knew him, and cast himself on his neck. But Alexander said, "Our father Abraham went forth himself to receive strangers, and invited them in, and our Lord Jesus Christ exhorted his followers to show glad hospitality, but thou lettest a wayfaring man stand without, and makest a favour of admitting him!" Then he turned, and went away in a rage, and would not eat in the monastery of his brother. And when they would enter into Antioch, the bishop, Theodotus, being prejudiced against Alexander, ordered that he and his monks should be refused admission. So they sat down all day in the heat outside, but rising up to sing their psalms at midnight, they all went forward chanting, and no man stayed them, through the streets of Antioch, and they found an old bath-house, and lodged there. Then the Bishop feared to disturb them, for all the people magnified them. There they stayed some time and erected a large hospital, where they cherished the sick and the poor.

But one Malchus, a sub-deacon, who was greatly offended with the monks, went to the Bishop, and urged that they should be expelled. And when he had been given license, he went with all the church sextons and drove the monks from their lodgings, and he boxed Alexander on the ear, saying, "Go forth, thou rascal!" But Alexander said nothing, save that he quoted the words of S. John, "The servant's name was Malchus." (xviii. 10.) Then the Governor of the city, finding that the people would take part with the monks, and that a tumult would be made, came with force, and drave the brethren without the walls. So Alexander and his monks swarmed off to the Crithenian monastery, which he had founded, and there he saw that the discipline was admirable.

Thence he went to Constantinople, taking with him from Crithene twenty-four monks, and in all he was now followed by three hundred, and they were Greeks, and Romans, and Syrians, and he settled them at Gomon, on the Bosphorus, near Constantinople, and divided them into six choirs, who should alternately sing the divine office, so that ceaselessly, night and day, the praises of Christ might ascend. Thence his order was called the Acœmeti, or the Sleepless Ones, for, in it, some were ever watching for the coming of the Bridegroom. However, even in Constantinople, he was not left in peace, but the civil powers interfered and broke up the monastery, and the monks were imprisoned and beaten, and ill-treated in divers ways, so that, for a while, the incessant song was interrupted. But when the persecution was over, the monks flowed together again, and the sleepless vigil recommenced.

S. Alexander died and was buried at Gomon.

S. JOHN THE CALYBITE, H

(about 450.)

[Commemorated on the same day by Greeks and Latins. Some old Western Martyrologies honoured him on Feb. 27th. Authority, his life by Simeon Logotheta.[57 - Bollandus gives two lives; one is authentic, the other is not. The first states that he lived at Constantinople, from which he escaped to Gomon, threescore furlongs from the city, by water. The second, mistaking new Rome for old Rome, makes him voyage from Italy to Bithynia.]]

S. John the Calybite is the Eastern counterpart of the Western S. Alexis. At an early age he met a monk of the Sleepless Ones, founded by S. Alexander, as mentioned in the immediately preceding life; and he was so struck with what he heard of the religious life, that he desired to enter it. Returning home, he asked his parents, who were wealthy, to make him a present of the Holy Gospels. They, surprised that the boy desired a book, instead of some article of dress or of play, purchased him a handsomely illuminated and illustrated book of the Gospels. The boy read, "He that loveth father and mother more than me, is not worthy of me." Then he ran away from home, and made his way to Gomon, where he entered the Sleepless order. The archimandrite, or abbot, thinking him too young, objected to receive him, but when the boy persisted, he made him undergo the discipline of the monks. He remained there, however, six years, and then a longing came over him to see his father and mother again; so he told the superior, who said, "Did I not say to thee, thou art too young. Go in peace to thy home." So John left the monastery. But returning home, he did not make himself known to his parents, but, changing clothes with a beggar, he crouched at the gate of his father's house and begged. Then his father gave him daily food from his kitchen; but after a while his mother, disliking the presence of a squalid beggar at the door, bade the servants remove him to a little cot, and thence he took his name of Calybite, or Cotter. Three years after, as he was dying, he sent for his mother, and revealed himself to her.

He was buried beneath the hut, and his parents built a church over his tomb.

Relics, in the church dedicated to him at Rome; his head at Besançon, in the church of S. Stephen.

S. MAURUS, AB. OF GLANFEUIL

(a. d. 584.)

[The life of S. Maurus, professing to be by S. Faustus, is not of the date it pretends to. It was written by Odo of Glanfeuil (D. 868); it is, however, probable that he used a previous composition of S. Faustus, monk of Cassino (D. 620), amplifying and altering in style. Other authorities are S. Gregory the Great, Dialog. II., and a metrical life, falsely attributed to Paulus Diaconus.]

A nobleman, named Eguitius, gave his little son Maurus, aged twelve, to the holy patriarch Benedict, to be by him educated. The youth surpassed all his fellow monks in the discharge of his monastic duties, and when he was grown up, S. Benedict made him his coadjutor in the government of Subiaco. Placidus, a fellow-monk, going one day to fetch water, fell into the lake, and was carried about a bow-shot from the bank. S. Benedict seeing this from his cell, sent Maurus to run and draw him out. Maurus obeyed, walked upon the water, without perceiving it, and pulled out Placidus by the hair, without himself sinking.

The fame of Benedict and his work had not been slow to cross the frontiers of Italy; it resounded especially in Gaul. A year before the death of the patriarch, two envoys arrived at Monte Cassino, from Innocent, Bishop of Mans, who, not content with forty monasteries which had arisen during his episcopate in the country over which he ruled, still desired to see his diocese enriched by a colony formed by the disciples of the new head and law-giver of the cenobites in Italy. Benedict confided this mission to the dearest and most fervent of his disciples, the young deacon Maurus. He gave him four companions, one of whom, Faustus, is the supposed author of the history of the mission; and bestowed on him a copy of the rule, written with his own hand, together with the weights for the bread, and the measure for the wine, which should be allotted to each monk every day, to serve as unchanging types of that abstinence which was to be one of the strongest points of the new institution.

At the head of this handful of missionaries, who went to sow afar the seed destined to produce so great a harvest, Maurus came down from Monte Cassino, crossed Italy and the Alps, paused beneath the precipices which overhang the monastery of Agaunum now S. Maurice in the Valais, beside the foaming Rhone, which the Burgundian king, Sigismund, had just raised over the relics of the Theban Legion; then went into the Jura to visit the colonies of Condate. Arrived upon the banks of the Loire, and repulsed by the successor of the Bishop who had called him, he stopped in Anjou, which was then governed by a viscount called Florus, in the name of Theodebert, King of Austrasia. This viscount offered one of his estates to the disciple of Benedict, that he might establish his colony there, besides giving one of his sons to become a monk, and announcing his own intention of consecrating himself to God. On this estate, bathed by the waters of the Loire, Maurus founded the monastery of Glanfeuil, which afterwards took his own name. The site of this monastery, now lost among the vineyards of Anjou, merits the grateful glance of every traveller who is not insensible to the advantages which flowed from that first Benedictine colony over the whole of France.

The beloved son of S. Benedict spent forty years at the head of his French colony; he saw as many as a hundred and forty monks officiate there; and when he died, after having lived apart for two years in an isolated cell, to prepare himself in silence for appearing before God, he had dropped into the soil of Gaul, a germ which could neither perish nor be exhausted.

In art, S. Maurus is represented holding the weights and measures given him by S. Benedict.

S. CEOLWULF, K., MONK

(a. d. 767.)

[Old English Martyrologies on March 14th; later ones on this day, on which he is commemorated in the Roman Calendar. Authorities: Bede, Florence of Worcester, William of Malmesbury, Henry Huntingdon, Simeon of Durham, &c.]

Bede dedicated his "History of the English" to Ceolwulf, King of Northumbria, whose tender solicitude for monastic interests made the monk of Jarrow look to him as a patron. Ceolwulf was of the race of Ida the Burner; after two obscure reigns, Ceolwulf was called to the throne, and vainly attempted to struggle against the disorder and decay of his country. He was vanquished and made captive by enemies whose names are not recorded, and was shut up in a convent. He escaped, however, regained the crown, and reigned for some time in a manner which gained the applause of Bede. But after a reign of eight years, a regret, or an unconquerable desire for that monastic life which had been formerly forced upon him against his will, seized him. He made the best provisions possible for the security of his country, and for a good understanding between the spiritual and temporal authorities, nominating as his successor a worthy prince of his race. Then, giving up the cares of power, and showing himself truly the master of the wealth he resigned, he cut his long beard, had his head shaved in the form of a crown, and retired to bury himself anew in the holy island of Lindisfarne, in the monastery beaten by the winds and waves of the northern sea. There he passed the last thirty years of his life in study and happiness. He had, while king, enriched this monastery with many great gifts, and obtained permission for the use of wine and beer for the monks, who, up to that time, according to the rigid rule of ancient Keltic discipline, had been allowed no beverage but water and milk.

January 16

S. Priscilla, Matron, at Rome, 1st cent. S. Marcellus, Pope, M., at Rome, circ. a.d. 309. S. Melas, B. C., at Rhinoclusa, 4th cent. S. Honoratus, B. C., of Arles, circ. a.d. 430 S. James, B. C., of the Tarantaise, 5th cent. S. Valerius, B. C., of Sorrente, circ. a.d. 600. S. Tatian, B. C., at Underzo, in Italy, 7th cent. S. Fursey, Ab., in France, circ. a.d. 653. S. Tossa, B. C., of Augsburg, a.d. 661. S. Henry, H., in Northumberland, a.d. 1127. SS. Franciscan Martyrs, in Mauritania, a.d. 1220.

S. PRISCILLA, MATRON, AT ROME

(1st cent.)

[Roman Martyrology. This Priscilla is not to be confounded with the wife of Aquila (Acts xviii. 26.) She was the mother of S. Pudens (2 Tim. iv. 21), who was the father of SS. Praxedes and Pudentiana, the guests and disciples of S. Peter. Nothing more is known of her.]

S. MARCELLUS, POPE, M

(about a.d. 309.)

[The Greeks have confounded Marcellus with his predecessor, Marcellinus, who is commemorated on April 26th. Roman Martyrology, that of Bede, Ado, Notker, &c. The Acts are not to be trusted.]

Saint Marcellus succeeded Pope Marcellinus, in 308, after the see had been vacant for three years and a half. An epitaph written on him by Pope Damasus, says that by enforcing the penitential canons, he drew on himself the hostility of lukewarm Christians. For his severity to an apostate he was exiled by the tyrant Maxentius.

Relics, in the church of S. Marcellus at Rome; also at Mons and Namur, in Belgium.

S. MELAS, B. C. OF RHINOCLUSA

(4th cent.)

[Roman and German Martyrologies. Authority for his life, Sozomen.]

Rhinoclusa, or Rinocorurus, was near the river of Egypt, dividing Egypt from Palestine; of this city and monastic settlement S. Melas was Bishop. Sozomen, in his Ecclesiastical History, gives the following account of him (lib. vi. c. 31): —

"Rinocorurus was celebrated at this period, on account of the holy men who were born and flourished there. I have heard that the most eminent among them were Melas, the Bishop of the country; Denis and Solon, the brothers and successors of Melas. When the decree went forth for the ejection of all bishops opposed to Arianism, the officers appointed to execute the mandate found Melas engaged in trimming the lights of the church, and clad in an old cloak soiled with oil, fastened by a girdle. When they asked him for the Bishop, he replied that he was within, and that he would conduct them to him. As they were fatigued with their journey, he led them to the episcopal dwelling, made them sit down at his table, and placed before them such things as he had. After the repast, he supplied them with water to wash their hands, and then told them who he was. Amazed at his conduct, they confessed the mission on which they had arrived; but, from respect to him, gave him full liberty to go wherever he would. He, however, replied that he would not shrink from the sufferings to which the other bishops, who maintained the same sentiments as himself, were exposed, and that he was ready to go into exile. He had been accustomed, from his youth up, to practise all the virtues of asceticism. The Church of Rinocorurus, having been thus, from the beginning, under the guidance of such exemplary bishops, never afterwards swerved from their doctrine. The clergy of this Church dwell in one house, sit at the same table, and have all things in common."

S. HONORATUS, B. OF ARLES

(about a.d. 430.)

[Honoratus, in French Honoré, is commemorated in almost all the Western Kalendars. His life by his kinsman and successor, S. Hilary. Another life of him is apocryphal. "A tissue," says Bollandus, "of fables and crazes;" "which," says Baronius, "cannot be read without nausea, except by those with iron stomachs, and wits covered with the rust of ignorance." This life, therefore, must be completely put aside, as worthless, and we must draw all our information from that by S. Hilary, Bishop of Arles.]

The sailor who proceeds from the roadstead of Toulon towards Italy or the East, passes among two or three islands, rocky and dry, surmounted here and there by a slender cluster of pines. He looks at them with indifference, and avoids them. However, one of these islands has been, for the soul and for the mind, a centre purer and more fertile than any famous isle of the Greek sea. It is Lerins, formerly occupied by a city, which was already ruined in the time of Pliny, and where, at the commencement of the fifth century, nothing more was to be seen than a desert coast, rendered unapproachable by the number of serpents which swarmed there.

In 410 a man landed and remained there; he was called Honoratus. Descended from a consular race, educated and eloquent, but devoted from his youth to great piety; he desired to be made a monk. His father charged his eldest brother, a gay and impetuous young man, to turn him from the ascetic life; but, on the contrary, it was he who gained his brother. After many difficulties, he at last found repose at Lerins; the serpents yielded the place to him; a multitude of disciples gathered round him. A community of austere monks and indefatigable labourers was formed there. The face of the isle was changed, the desert became a paradise; a country bordered with deep woods, watered by streams, rich with verdure, enamelled with flowers, revealed the fertilizing presence of a new race. Honoratus, whose fine face was radiant with a sweet and attractive majesty,[58 - S. Eucher, De laude Eremi, p. 342.] opened the arms of his love to the sons of all countries who desired to love Christ. A multitude of disciples of all nations joined him.

There is, perhaps, nothing more touching in monastic annals than the picture traced by S. Hilary, one of the most illustrious sons of Lerins, of the paternal tenderness of Honoratus for the numerous family of monks whom he had collected round him. He could reach the depths of their souls to discover all their griefs. He neglected no effort to banish every sadness, every painful recollection of the world. He watched their sleep, their health, their food, their labours, that each might serve God according to the measure of his strength. Thus he inspired them with a love more than filial. "In him," they said, "we find not only a father, but an entire family, a country, the whole world." When he wrote to any of those who were absent, they said, on receiving his letter, written according to the usage of the time, upon tablets of wax, "It is honey which he has poured back into that wax, honey drawn from the inexhaustible sweetness of his heart."

In that island paradise, and under the care of such a shepherd, the perfume of life breathed everywhere. These monks, who had sought happiness by renouncing secular life, felt and proclaimed that they had found it; to see their serene and modest joy, their union, their gentleness, and their firm hope, one would have believed one's self, says S. Eucher, in the presence of a battalion of angels at rest.[59 - So far Montalembert's Monks of the West, Vol. I., Book III.] How S. Honoratus converted S. Hilary by his prayers, as told by S. Hilary himself, shall be related when we speak of that Saint. Honoratus was, by compulsion, made to assume the direction of the see of Arles, and was consecrated Bishop in 426. He died in the arms of S. Hilary, who succeeded him in 429.

Relics, at S. Honoré, formerly Lerins.

In art, he appears expelling serpents from the isle with his staff.

S. JAMES, B. OF THE TARANTAISE

(5th cent.)

[Authority for his life, a fragmentary life of uncertain date, published by Bollandus.]