May Martyrs

THE MARTYRS OF MAY
Living With The Daily Martyrology of the Church

“Can you drink the chalice that I shall drink? … My chalice indeed you shall drink!” (Matthew 20:22-23).

MAY 1ST
The Martyrs of the Day
ST. PHILIP & ST. JAMES THE LESS, APOSTLES
Martyred in the First Century, Philip around 80 AD, James around 61-62 AD

ST. PHILIP THE APOSTLE

St. Philip was of Bethsaida, in Galilee, and called by our Savior to follow Him the day after St. Peter and St. Andrew. He was at that time a married man, and had several daughters; but his being engaged in the married state hindered him not, as St. Chrysostom observes, from meditating continually on the law and the prophets, which disposed him for the important discovery of the Messias in the person of Jesus Christ, in obedience to whose command he forsook all to follow Him, and became thenceforth the inseparable companion of His ministry and labors.

Philip had no sooner discovered the Messias, than he was desirous to make his friend Nathanael a sharer in his happiness, saying to him: “We have found Him of whom Moses in the law and the prophets did write, that is, the Messias; Jesus, the son of Joseph, of Nazareth.” Nathanael was not so ready to give his assent to this assertion of his friend, by reason that the supposed Messias was reported to be of Nazareth. Philip, therefore, desired him to come himself to Jesus and see; not doubting but, upon his personal acquaintance with the Son of God, he would be as much convinced of the truth as he was himself. Nathanael complied, and Jesus, seeing him approach, said, within his hearing: “Behold an Israelite indeed, in whom there is no guile!” Nathanael asked Him, how He came to know him; Jesus replied: “Before Philip called thee, when thou wast under the fig-tree, I saw thee!” Nathanael, as two holy fathers explain the matter, calling to mind that the closeness of His retirement on that occasion was such, that no human creature could see Him, owned Him hereupon for the Son of God, and the King of Israel, or, in other words, the Messias, foretold by Moses and the prophets.

The marriage at Cana of Galilee happening three days after, to which Jesus and His disciples were invited, St. Philip was present at it with the rest. The year following, when Our Lord formed the college of Apostles, Philip was appointed one of that number, and, from the several passages of the Gospel, he appears to have been particularly dear to his Divine Master. Thus, when Jesus was about to feed five thousand persons, who had followed Him into the wilderness, for the greater evidence of the miracle, and for the trial of this Apostle’s Faith, Jesus proposed to him the difficulty of feeding the multitudes in that desolate place.

And a little before our Savior’s passion, certain Gentiles, desirous to see Christ, made their first address to Philip, and by him and St. Andrew obtained that favor. Our Savior, in the discourse He made to His disciples immediately after His last supper, having promised them a more clear and perfect knowledge of his heavenly Father than they had had hitherto, St. Philip cried out, with an holy eagerness and impatience: “Lord, show us the Father, and it sufficeth us.” From which words our Savior took occasion to inculcate afresh a steady belief of His divinity, and perfect equality with the Father, saying: “So long a time have I been with you, (teaching you who I am both by My words and actions,) and have you not known Me? (If you beheld Me with the eyes of Faith such as I really am, in seeing Me you would see the Father also, because) I am in the Father, and the Father is in Me.”

After Our Lord’s ascension the Gospel was to be preached to the whole world by a few persons, who had been eye-witnesses of his miracles, and were enabled, by the power of the Holy Ghost, to confirm their testimony concerning him by doing the like wonderful works themselves. That this might be accomplished, it was necessary that the disciples should quickly disperse themselves into all parts of the world.

St. Philip accordingly preached the Gospel in the two Phrygias, as Theodoret and Eusebius assure us from undoubted monuments. St. Polycarp, who was only converted in the year 80, enjoyed his conversation for some time, consequently St. Philip must have lived to a very advanced age. It appears from a passage of Polycrates, quoted by Eusebius, that he was buried at Hierapolis, in Phrygia, which city was indebted to his relics for its preservation by continual miracles, as is averred by the author of the sermon on the twelve Apostles, attributed to St. Chrysostom. An arm of St. Philip was brought from Constantinople to Florence, in 1204, whereof we have an authentic history in the Bollandists.

The Orientals keep his festival on the 14th of November; the Latins on the 1st of May, with St. James. His body is said to be in the church of SS. Philip and James, in Rome, which was dedicated to God under their name, in 560. The Emperor Theodosius, in a vision, received from St. John the Evangelist, and St. Philip, the assurance of victory over the tyrant Eugenius, the morning before the battle, in 394, as Theodoret relates.

ST. JAMES THE LESS, APOSTLE

St. James, to distinguish him from the other Apostle of the same name, the son of Zebedee, was called “the Less”―which title is supposed to have taken its rise, either from his having been called later to the Apostleship than the former, or from the lowness of his stature, or from his youth. He is also known by the title of “James the Just”, a title which all agree, with Hegesippus and St. Clement of Alexandria, to have been given on account of his eminent sanctity.

He was the son of Alpheus and Mary, the sister of the Blessed Virgin, and seems to have been born some years before Our Lord. Later, Jesus came with his brethren, and probably St. James among the rest, to settle in Capharnaum, at the beginning of His ministry. James and his brother Jude were called to the Apostleship in the second year of Christ’s preaching, soon after the Pasch, in the year 31.

He was favored with an extraordinary apparition of his Master after His resurrection. Clement of Alexandria says, that Christ being risen from the dead, communicated the gift of science to Saints James the Just, John, and Peter, and that they imparted it to the other Apostles. We are told by Saints Jerome and Epiphanius, that Our Lord, at His ascension, recommended His church of Jerusalem to St. James; in consequence whereof the Apostles, before their dispersion, constituted James to be bishop of that city. It was probably for a mark of his episcopal authority, and as an ensign of his dignity, that he wore on his head a lamina, or plate of gold, as is recounted by St. Epiphanius. Polycrates, quoted by Eusebius, testifies, that St. John did the same: others relate the like of St. Mark. It was probably done in imitation of the Jewish high-priest.

St. James governed that church of Jerusalem in perpetual dangers, from the fury of the people and their violent persecutions; but his singular virtue procured him the veneration of the Jews themselves. As to his sanctity, Eusebius and St. Jerome give, from Hegesippus, the following account concerning him: “He was always a virgin, and was a Nazarite, or one consecrated to God. In consequence of which he was never shaved, never cut his hair, never drank any wine or other strong liquor; moreover he never used any bath, or oil to anoint his limbs, and never ate of any living creature except when of precept, as the paschal lamb: he never wore sandals, never used any other clothes than one single linen garment. He prostrated so much in prayer, that the skin of his knees and forehead was hardened like to camel’s hoofs.”

St. Epiphanius says, that, in a great drought, on stretching out his arms to Heaven, he, by his prayers, instantly obtained rain. His eminent sanctity made even the Jews style him the just man: and Origen observes, that Josephus himself gives him that epithet, though it is not to be found now in Josephus’s works. The same reverence for his person procured him the privilege of entering at pleasure into the sanctum or holy place, namely, that part of the temple where none but the priests were allowed by the law to enter. St. Jerome adds, that the Jews strove, out of respect, who should touch the hem of his garment.

In the year 51, he assisted at the council of the Apostles, held at Jerusalem, about the observance of circumcision, and the other legal ceremonies of the law of Moses. Here, after having confirmed what St. Peter said, he devised the sentence which the Apostles drew up on that occasion. This Apostle, being bishop of a church, which then chiefly consisted of Jewish converts, tolerated the use of the legal ceremonies, and, together with others, advised St. Paul to purify himself and offer sacrifice.

He is the author of a canonical Epistle, which he wrote in Greek. It is at the head of those called “catholic” or “universal”, because addressed not to any one particular church, but to the whole body of the converted Jews, dispersed throughout the then known world. It was penned some time after those of St. Paul to the Galatians, in 55, and to the Romans in 58. It could not therefore be written before the year 59, fourteen years after the death of St. James the greater. The author’s view in this Epistle is to refute the false teachers, who, abusing certain expressions in St. Paul’s writings, pretended that Faith alone was sufficient to justification without good works: whereas, without these, he declares our faith is dead. He adds excellent precepts of a holy life, and exhorts the faithful not to neglect the sacrament of extreme unction in sickness.

The oriental Liturgy or Mass, which bears the name of this Apostle, is mentioned by Proclus, patriarch of Constantinople, and by the council in Trullo, and is of venerable antiquity. St. Basil, indeed, testifies, that the words of the sacred invocation in the consecration of the bread and of the cup, were not committed to writing, but learned and preserved by tradition down to the fourth century, which was done on a motive of respect and veneration: but other parts of the liturgy were written. Perhaps St. James gave only general directions about this liturgy, upon whose plan it was afterwards drawn up or enlarged. His singular learning in sacred matters is extolled by St. Clement of Alexandria, and St. Jerome.

The Jews, being exasperated at the disappointment of their malicious designs against St. Paul, by his appeal to Cæsar, to whom he was sent by Festus, in the year 60, were resolved to revenge it on St. James. That governor, dying before the arrival of his successor, Albinus, this vacancy gave them an opportunity of acting more arbitrarily than otherwise they would dared to have done.

Wherefore, during this interval, Ananus, the high-priest, son of the famous Annas mentioned in the Gospels, having assembled the Sanhedrim, or great council of the Jews, summoned St. James and others before it. Josephus, the Jewish historian, says, that St. James was accused of violating the laws, and delivered to the people to be stoned to death. And Hegesippus adds, that they carried him up to the battlements of the temple, and would have compelled him from thence to make a public renunciation of his faith in Christ, with this further view, thereby to undeceive, as they termed it, those among the people who had embraced Christianity.

But St. James took that opportunity to declare his belief in Jesus Christ after the most solemn and public manner. For he cried out aloud from the battlements, in the hearing of a great multitude, which was then at Jerusalem on account of the passover, that Jesus, the Son of man, was seated at the right hand of the Sovereign Majesty, and would come in the clouds of heaven to judge the world.

The Scribes and Pharisees, enraged at this testimony in behalf of Jesus, cried out: “The just man also hath erred.”And going up to the battlements, they threw him headlong down to the ground, saying: “He must be stoned.”

St. James, though very much bruised by his fall, had strength enough to get upon his knees, and in this posture, lifting up his eyes to Heaven, he begged of God to pardon his murderers, seeing that they knew not what they did. The rabble below received him with showers of stones, and at last a fuller gave him a blow on the head with his club, such as is used in dressing of cloths, after which he presently expired.

This happened on the festival of the Pasch, the 10th of April, in the year of Christ 62, the seventh of Nero. He was buried near the temple, in the place in which he was martyred, where a small column was erected. Such was the reputation of his sanctity, that the Jews attributed to his death the destruction of Jerusalem, as we read in St. Jerome, Origen, and Eusebius, who assure us that Josephus himself declared it in the genuine editions of his history. Ananus put others to death for the same cause, but was threatened for this very fact by Albinus, and deposed from the high-priesthood by Agrippa. The episcopal throne of St. James was shown with respect at Jerusalem, in the fourth century. His relics are said to have been brought to Constantinople about the year 572.

MAY 2ND
The Martyrs of the Day
ST. EXUPERIUS & ST. ZOE
Martyred in the Second Century, around 127

Saints Exuperius and Zoe (died 127 AD) are 2nd century Christian martyrs. They were a married couple who were slaves of a pagan in Pamphylia. The holy martyr Zoe, the wife of St. Exuperius, and they suffered in the second century, during the persecution under Hadrian (117-138). They had been Christians since their childhood, and they also raised their children Cyriacus and Theodulus in piety. They were all slaves of an illustrious Roman named Catullus, living in Attalia, Asia Minor. While serving their earthly master, the saints never defiled themselves with food offered to idols, which pagans were obliged to use.

Once, Catullus sent Exuperius on business to Tritonia. Saints Cyriacus and Theodulus decided to run away, unable to endure constant contact with pagans. Saint Zoe, however, did not bless her sons to do this. Then they asked their mother’s blessing to confess their faith in Christ openly, and they received it.

When the brothers explained to Catullus that they were Christian, he was surprised, but he did not deliver them for torture. Instead, he sent them with their mother to Exuperius at Tritonia, hoping that the parents would persuade their children to deny Christ. At Tritonia, the saints lived in tranquility for a while, preparing for martyrdom.

All the slaves returned to Attalia for the birthday of Catullus’ son, and a feast was prepared at the house in honor of the pagan goddess Fortuna. Food was sent to the slaves from the master’s table, and this included meat and wine that had been sacrificed to idols. The saints would not eat the food. Zoe poured the wine upon the ground and threw the meat to the dogs. When he learned of this, Catullus gave orders to torture Zoe’s sons, Saints Cyriacus and Theodulus.

The brothers were stripped, suspended from a tree, and raked with iron implements before the eyes of their parents, who counselled their children to persevere to the end.

Then the parents, Saints Exuperius and Zoe, were subjected to terrible tortures. Finally, they threw all four martyrs into a red-hot furnace, where they surrendered their souls to the Lord. Their bodies were preserved in the fire unharmed, and angelic singing was heard, glorifying the confessors of the Lord.

MAY 3RD
The Martyr of the Day
POPE ST. ALEXANDER
Martyred in the Second Century, around 119

Pope Alexander succeeded Pope St. Evaristus in 109, and held the holy see ten years, but not complete. He died in 119, and is ranked among the martyrs in the canon of the mass. Notwithstanding the silence of St. Irenæus, we also find him styled a martyr in the Sacramentary of Pope St. Gregory the Great, in the ancient Calendar of Fronto, and unanimously in other martyrologies which join with him two companions, Eventius and Theodulus, who suffered with him, or at least about the same time of his happy death. The bodies of Saints Alexander, Eventius, and Theodulus, were interred on the Nomentan road, but were translated into the church of St. Sabina, which now belongs to a great convent of Dominican friars. St. Juvenal, the first bishop of Narni, in Umbria, who died in peace about the year 367, i commemorated in the Roman Breviary on the same day. He is styled a martyr by St. Gregory the Great.

MAY 4TH
The Martyr of the Day
ST. JUDAS CYRIACUS
Martyred in the Fourth Century, around 360

Judas Cyriacus is said to have been the bishop of Ancona who died or was killed during a pilgrimage to the Holy Land. He is also misidentified with Bishop Judas Cyriacus of Jerusalem (Saint Cyriacus of Jerusalem), who was killed during a riot there in 133 AD. His feast is celebrated in the Eastern Orthodox Church on April 14.

According to accounts, the Jew Judas Kyriakos aided the Empress Helena in finding the True Cross, which had been buried at Golgotha after the crucifixion. The oldest extant Syriac text of the discovery of the True Cross by Judas Kyriakos dates from c. 500 AD. Its recent editor and translator says that the manuscript is “of great value for the history of the legend of the inventio crucis”.

Sozomen (who died c. 450 AD), in his Ecclesiastical History, states that it was said (by whom he does not say) that the location of the Holy Sepulcher was “disclosed by a Hebrew who dwelt in the East, and who derived his information from some documents which had come to him by paternal inheritance” (although Sozomen himself disputes this account) and that a dead person was also revived by the touch of the Cross. Later, popular versions of this story state that the Jew who assisted Helena was named Jude or Judas, but later converted to Christianity and took the name Kyriakos (kyriakos means “lordly” or “lord-like” in Greek).

Among the three accounts about the discovery of the True Cross that circulated throughout the Roman Empire in the 4th century, the two most widely repeated both credited Helena, the aged mother of Constantine the Great, who travelled to Jerusalem at her son's request. To recover it, it was necessary to demolish a temple, perhaps dedicated to Venus, that occupied the site. In one, Judas knew of the location of the Cross; he had been the recipient of that secret knowledge which was handed down the paternal line of his family, and revealed it under torture.

After assisting Helena with the finding of the True Cross, Judas Cyriacus was baptized, consecrated as bishop of Jerusalem, and martyred during the persecutions of Julian the Apostate, which would place his death in the 4th century. Another saint, named Saint Cyriacus, died during this century, and there may have been confusion between the two saints.

In the legendary Acts of his martyrdom, he engages in a dialogue with the Emperor Julian, and is described as suffering horrible torments, along with his mother Anna.

The Empress Galla Placidia is said to have presented Ancona with the relics of Judas Cyriacus. However, the saint's head was situated at Provins, which was brought over from Jerusalem by Henry I of Champagne, who built a church in this town to contain it. This still stands as the Saint Quiriace Collegiate Church, although construction work during the 12th century was never completed due to financial difficulties during the reign of Philippe le Bel. A dome was added in the 17th century, and the old families of Provins who lived in the upper town were called “Children of the Dome.”

MAY 5TH
The Martyr of the Day
ST. ANGELUS
Martyred in the Thirteenth Century, around 1225

Angelus was of Jewish parents, and a native of Jerusalem. Being converted to the faith, he embraced the austere life of certain anchorets (hermits) on the banks of the Jordan; from whom he passed to the hermits of the desert on Mount Carmel. He seems to have been one amongst them at the time when St. Albert the Great drew up a rule for them in 1206: at least he became one of the first friars of that holy Order. Coming to preach in the West, he was massacred by the heretics at Licate or Leocato, in Sicily, in 1225, by the contrivance of a powerful rich man, whose incest with a sister he had severely reproved, and had converted her from that scandalous life. The annals of the Order furnish the most material circumstances of his glorious death, and the account of his miracles.

MAY 6TH
The Martyr of the Day
ST. JAMES & ST. MARIANUS
Martyred in the Third Century, around 259

St. James of Numidia was a deacon in the same church in Lambesa, as the lector (reader) St. Marianus. They were companions and probably relations, and came from some remote province of Africa into Humidia. James received a vision on the road concerning his future martyrdom. They arrived at a place called Muguas, near Cirtha, the capital, where the Christian persecutions were very violent. Two bishops, Agapius and Secundinus, who had been banished for the Faith, were at that same time brought there, from their place of exile, to stand a second trial for their lives. This was a new an unprecedented injustice, practiced only against Christians, for persons condemned to banishment to be tried again and condemned to death. James and Marianus were greatly impressed by the bishops and consequently also desired martyrdom. James and Marianus boldly confessed before everyone that they were Christians and were arrested, tried, put through gruesome tortures and condemned to death, without any hope of pardon—even if they would deny their Faith. They were executed on May 6th, 259.

MAY 7TH
The Martyr of the Day
ST. STANILAS SEZEPANOWSKI
Martyred in the Eleventh Century, around 1079

Stanislas Sezepanowski was born on the 26th of July, 1030, at Sezepanow, in the diocese of Cracow, Poland. His parents, both of the most illustrious families of Poland, had passed thirty years together without issue, when this son was given them by heaven, after they had lost all hopes of children. They received him with thanksgiving to God, and devoted him from his birth to the divine service. The example of their extraordinary piety, charity to the poor, and constant practice of mortification, made insensible impressions upon the tender heart of their son, which were strengthened by their assiduous instructions.

Young Stanislas, from his very infancy, showed an unusual affection for prayer, seriousness, and mortification, being very temperate in his meals, often secretly lying on the ground, and exposing himself to suffer cold and other inconveniencies; in which acts of self-denial he was privately encouraged by his parents; who were far from giving into the preposterous fondness of many who, by a false tenderness, too often make themselves the spiritual, and sometimes also the corporal murderers of their offspring.

Stanislas being sent to school, by his progress in learning surpassed the expectation and even wishes of his friends: yet was always more careful to advance in piety. He had no relish for superfluous amusements; the time allowed for recreation he abridged as much as health would permit, and the money which was given him for his pocket was always secretly employed in relieving the poor.

When grown up, he was sent to pursue his studies at Gnesna, the first university in the kingdom, and thence to Paris. His mildness, modesty, simplicity, and frankness, joined with his capacity for learning, gained him everywhere as many friends and admirers as he had masters and acquaintances. After seven years spent in the schools of canon-law and divinity at Paris, refusing, out of humility, the degree of doctor, which was offered him, he returned home; and, upon the demise of his parents, disposed of his plentiful fortune in favor of the poor. He received the holy order of priesthood from the hands of Lampert Zula, bishop of Cracow, and was by him made canon of his cathedral, and soon after his preacher and vicar-general.

His assiduous sermons, animated by the Spirit of God, with which he was replenished, and supported by the example and sanctity of his life, produced a wonderful reformation of manners, and inspired many with a contempt of the world to follow Christ. Both clergy and laity had recourse to his advice in all spiritual concerns from every part of the kingdom: and his diocesan, desirous of having him for his successor, made an offer to resign to him his bishopric; but the saint’s opposition proved a bar not to be moved. However, upon the death of Lampert, he found himself unable to withstand the united votes of the king, clergy, and people, seconded by an express order they had obtained from Pope Alexander II. for complying with their choice. Wherefore, not to resist the voice and will of heaven, he obeyed, and was consecrated bishop in 1072. This see, which had been formerly metropolitical, had at that time lost its archiepiscopal prerogative.

Stanislas, seeing himself vested with the character of a successor of the apostles, studied to be such in his spirit and manners. His house was always crowded with poor, and he kept a list of all the widows and distressed persons. He was indefatigable in his functions, especially preaching, and scarcely knew how to set bounds to his mortification and the exercises of prayer. He visited his whole diocese every year, and no irregularity, whether in clergy or laity, could pass unobserved by him.

Boleslas II was then king of Poland. This prince sullied the glory of his victories (having had great success against the Russians) by his unbridled lust and debaucheries, and by horrid acts of tyranny and injustice, which procured him the surname of the Cruel. Though married, he was not ashamed to offer violence to several ladies of quality: and from private crimes broke at last into the most public and brutish extravagances. Those who approached him durst not make him proper remonstrances: such was the dread of his fury. Stanislas, however, boldly laid before him in private the scandal and enormity of his conduct. The king endeavored at first to extenuate his guilt, and when pressed closer by the saint, made some show of repentance. But whatever impression his remonstrances might make upon his mind, it soon wore off, and the king fell into his usual disorders, and began to express his aversion against the good bishop, and to complain of his boldness; neither were flatterers wanting to inflame his resentment.

The prince carried off, and kept by violence, a very beautiful woman, wife of Miecislas, a gentleman in the palatinate of Sirad, and had by her several children. The archbishop of Gnesna, and others of the episcopal order that had free access to the king’s person, were hereupon solicited by the nobility to carry their complaints to the king, and lay before him the enormity of his crime; but the fear of offending their sovereign stopped their mouths: and this their silence was construed by the people in no other light than that of a mercenary connivance.

Stanislas was the only person who had the courage requisite to discharge this duty. Having accordingly recommended the success of the affair to God, he went to court at the head of several gentlemen and ecclesiastics, and once more conjured the king, upon the most pressing considerations, to put an end to his enormous and scandalous disorders. He concluded his remonstrance with telling him, that if he persisted in his crimes, he ran the risk of being cut off from the communion of the faithful by the sentence of excommunication.

This threw the king into a violent rage, who, regarding the saint’s charitable expostulation as an insult not to be borne, gave a free loose to his passion, and vowed revenge. He had first recourse to calumnies. The saint having purchased, some years before, an estate of one Peter, a gentleman of Piotrawin, who was since dead, and settled it upon his church, the nephews of the deceased were inveigled to accuse the bishop, contrary to truth, that he had never paid for the premises. The cause was pleaded before the king, and the witnesses of the payment durst not appear, having been privately intimidated by the king’s agents. The Polish historians of later ages relate, that the saint, after three days spent in fasting and prayer, went, accompanied with his clergy, to the church of Piotrawin, which is in the palatinate of Lublin, and causing the grave to be opened, raised Peter to life, and brought him into open court, where he declared before the king and the assembly that the land was bought and paid for by Stanislas; after which, being led back to his grave, he again returned to his former state.

After this trial, the king seemed reconciled with the saint; but the succeeding acts of cruelty which he exercised upon his subjects, to whom he became a more inhuman tyrant than he had been even to his conquered enemies at Kijow in Russia, stirred up again the zeal of the holy pastor; and when he could not be admitted into the king’s presence, he zealously applied himself to fasting, tears, and prayers for his conversion. Seeing no remedy applied to the evils he deplored, he made the king a third visit, and endeavored to open his eyes. But the prince, like a mad and desperate patient, who looks upon the physician that comes to cure him as his greatest enemy, threatened the saint with certain death if he continued to disturb him.

Stanislas still thought it his duty not to abandon his trust, and left nothing untried to compass his charitable ends; but finding all measures ineffectual, he, after a fourth visit, excommunicated him. And having left orders with the canons of the cathedral to break off the church-office in case the king, in defiance of the censure, should attempt to enter the church while the service was performing, he left the city and retired to St. Michael’s, a small chapel at a little distance from Cracow. The king followed him there with his guards, whom he ordered to massacre him on the spot: but going into the chapel with this intent, they were struck with such a respect and dread at the presence of the venerable bishop, that they dared not attempt it, telling the king that a great light from heaven had affrighted them, and prevented their executing his orders.

The same thing happened to a second and a third troop: upon which the king went in himself to animate them to perpetrate the murder. Yet no one durst strike the man of God, till the king himself, calling them base cowards, rushed forward and dispatched him with his own hand. Then his life-guards fell on, and cut the martyr’s body into pieces, which they scattered about the fields to be devoured by beasts and birds of prey. But eagles are said to have defended them, till the canons of his cathedral, three days after, gathered them together, and privately buried them before the door of the chapel, in which he was martyred.

Ten years after the body was translated into the cathedral in Cracow, in 1088, and honored with innumerable miracles. The barbarous king forbade all marks of sorrow or mourning for his death. Pope Gregory VII. excommunicated the tyrant and all his accomplices in this sacrilegious act, and the unhappy prince, tormented with the rack of his own conscience, and seeing himself detested by all his subjects, fled out of Poland into Hungary, and there perished miserably, some say by becoming his own executioner. Stanislas was crowned on the 8th of May, 1079. He was solemnly canonized by Innocent IV, in 1253.

Many, like this unhappy prince, employ the first part of their lives to render the other miserable. Those who in their youth imbibe the maxims of the world, and regulate their minds and conduct by them, plunge themselves into an abyss of the most fatal errors and dreadful miseries. By indulging pride, self-love, and spiritual sloth, they suffer their passions soon to grow rebellious, and when they become enslaved to them, fall into so strange a spiritual blindness as to be no longer governed by the light of reason or faith. How carefully are we bound to guard our heart even in our tender youth, that it may be a constant source of innocence and happiness! Who will discover to us all the illusions of our passions! All the snares they lay for us!

We must watch these domestic enemies, and observe all their motions. In all our undertakings we must narrowly examine our own hearts, and ask them if some passion does not secretly steal into our souls, and seek some by-interest in what we do. We must particularly suspect whatever seems to lean towards our darling or ruling passions. These especially deceive us under a thousand disguises. Those which we mistrust most, put on the appearance of those against which we are less upon our guard. It is by this watchfulness to discover and curb their first irregular motions, by habitual self-denial and assiduous prayer, that we shall purify and cultivate our hearts, and keep our enemies under due restraint, which is the victory of virtue.

MAY 8TH
The Martyr of the Day
ST. VICTOR THE MOOR
Martyred in the Fourth Century, around 303

Victor the Moor (in Latin: Victor Maurus) was born in the 3rd century in Mauretania. He died a martyrdom around 303 in Milan. Victor, born into a Christian family, was a soldier in the Roman Praetorian Guard. After he had destroyed some pagan altars, he was arrested, tortured, and killed around 303.

St. Ambrose speaks of him, and St. Gregory of Tours mentions his tomb famed for miracles. He served in the armies of Maximian, and by his order was tortured on the rack, and at length beheaded at Milan, in 303. His celebrated church at Milan, is now in the hands of the Olivetan monks, by whom it was rebuilt in a most sumptuous manner and in a finished taste, when St. Charles performed the dedication of it, and the solemn translation of the martyr’s relics.

When the impious Maximianus was ruling as Emperor there was a great persecution of Christians in the city of Milan. There was there a certain soldier by the name of Victor, Moorish by race, who was very well known to the Emperor.

Then his ministers made a report to the Emperor saying: “O Most Clement Lord and Emperor, Victor the Moor has become a Christian and blasphemes against our gods, saying that they are demons.”

The Emperor was angered and ordered that Victor be brought before him; and he said to him: “Victor my soldier, what do you think that you are lacking that you have become a Christian?”

Victor responded: “I have not become a Christian just recently, but have been one since my youth.”

The Emperor Maximianus said: “You are a Christian, then, so you clearly say?”

Victor replied: “I certainly am a Christian, and I adore Jesus Christ the Son of the Living God who was born of the Virgin Mary. I believe in my heart, and I never stop praising him with my mouth.”

Then the Emperor Maximianus was filled with anger and ordered that he be thrown into the prison which was near the Circus and on the route to the Ticinese Gate, and that he be closely guarded, saying to him: “Go Victor, think to yourself how you can escape those terrible tortures which will viciously rip you unless you offer sacrifice.”

Thus he was sent to prison and spent six days there, and the Emperor ordered that neither bread nor water were to be given to him. On the seventh day the Emperor Maximianus ordered a platform to be readied for him in the hippodrome of the Circus, and that Victor be brought to him. He said to him: “What is it, Victor, what have you decided about your salvation?”

Victor replied: “Christ is my salvation and my strength. I am nourished by the spirit of him who I have received into my body.”

Then the Emperor Maximianus was filled with anger and ordered that clubs be brought, and that Victor be stretched out in his sight and beaten. He commanded that the torturers should go beyond the third mark of the rack, and should shout at him: “Sacrifice to the Gods whom the Emperor and everyone worship.”

When Victor had been beaten the Emperor ordered that he be set up straight, and said to him: “Victor, hear my advice, yield to and serve those gods: because no-one can better serve them than you, especially since you are distinguished by your grey hairs.”

Victor replied: “Blessed David, king and prophet, teaches, “All the gods of the nations are demons, but our God made the heavens: if, therefore, they are called demons from the start, how will I worship them?”

Then the Emperor Maximianus said to him: “Behold I give to you the rank of magister militum, much gold and silver, retinues and property, only sacrifice to the gods whom we worship.”

Victor replied: “I have already said, and will say it again: I will not sacrifice to the demons but I offer myself as a sacrifice of praise to God: because it is written: ‘Everyone who sacrifices to demons and not to God will be destroyed.’”

The Emperor's Consiliarius, Anolinus, said: “Victor, rewards have been promised to you by the most clement Emperor: why don't you sacrifice to the gods whom the Emperor adores, those to whom he bows his neck?”

Victor replied: “I do not accept the rewards promised by you, but I accept strength from my God every day.”

Then, angered, the Emperor Maximianus ordered that he be thrown into prison again, the prison near the Roman Gate. When he was there for three days the Emperor ordered that he be brought forth from the prison, and said to him: “Victor, sacrifice to those gods whose real divinity proves them to be gods!”

Victor replied: “I do not sacrifice to the gods of the pagans: for it would be shameful for me to desert what I learned in the sanctification of my baptism, even if in a situation of necessity and under the compulsion of an evil man, you. I will not. Do what you will do, for I know that he who fights on my behalf is stronger than you.”

Then the Emperor Maximianus and his Consiliarius, Anolinus, ordered clubs to be brought, and Victor to be stretched out. They ordered that the torturers should go beyond the fifth mark of the rack, and should shout at him: “Sacrifice to the gods whom the Emperor and everyone worship.”

Then Victor, although he was in the middle of his punishment, did not show any feeling of pain but prayed thus to the Lord, saying: “Lord Jesus Christ by whose bread I am nourished today, my king and my God, help me in the midst of these tortures.”

Then the Emperor Maximianus said to him, “Victor, take thought for your life and sacrifice to the gods whom all adore. For I swear by the gods, by my welfare and by the government of the state, that unless you sacrifice through various punishments I will make you breathe your last breath. And do not hope that if you are punished by me that the Christians will make my servant one of their martyrs: for I will order that you be flung where your body will never be found.”

Victor replied: “I am not sacrificing: do what seems best to you: you will not make a servant of yours breathe his last as you said, but a servant of Christ.”

Then the Emperor Maximianus, angered because Victor had replied in this manner, ordered that he be thrown into the prison near the Roman Gate again, and that his legs be stretched apart on a slab.

When Victor had been let out from there, the Consiliarius Anolinus sent messengers to him saying: “Go and say to Victor: ‘Fellow, you have badly given up hope of your life, take thought for your safety, and do not further provoke your Emperor to anger. Hear my advice, sacrifice to our gods and seek from the Emperor whatever honor you wish: for by the gods and the welfare of the Emperor you are readying many torments for yourself.’”

Victor said to those who came to him: “Go and tell Anolinus. I do not sacrifice to the gods of the pagans because scripture teaches us that all those who worship idols and glory in their statues will be destroyed. I worship the living and true God that I may live forever.”

When this had been reported to Anolinus it was reported to the Emperor also. Both were extremely angry. On the next day the Emperor Maximianus ordered him to be led out of prison, and Anolinus said to him: “Is your heart so stubborn that you will not listen to the commands of the Emperor and sacrifice?”

Victor replied: “I do not sacrifice to gods which are unclean and senseless.”

Then the Emperor ordered that all kinds of instruments of torture be brought before him, and he said to him: “Do you see, Victor, what great torments await you if you do not sacrifice?”

Saint Victor replied: “Those torments which you wish to inflict upon me are nothing: but greater torments will be prepared for you by my god on the day of righteous judgement.”

Then the Emperor Maximianus, taking it badly that Victor had openly insulted him, ordered lead to be brought forward, melted, and poured over the whole of Victor's body.

And when he was being covered in this way, Victor prayed thus to the Lord, saying: “O Lord Jesus Christ, for whose name I endure these things, help me and free me, just as you freed unharmed the three boys from the midst of the burning furnace, and confounded the tyrant: send an aide now in that manner, and free your servant to the embarrassment of Maximianus and his lackeys.”

And there immediately appeared an angel of the Lord who made the lead as cold as spring-water, and it did not burn any part of Victor's body. Then, stretching out his hands, Blessed Victor gave thanks to the Lord, saying: “I thank you, Jesus Christ, Son of the Living God, that you deigned to pity your servant, and sent your holy angel who cooled the lead and soothed with the ointment of your mercy the wounds which the wicked Maximianus inflicted upon me.”

Then Maximianus and all those who were present were amazed that Victor's body had not been burned.

Then Saint Victor said: “I thank you, Lord God, Father of Our Lord Jesus Christ, you who cooled the lead and enabled me to overcome the terrible tortures; do not allow me, I beg you, to be overcome by those men.”

Then the Emperor Maximianus ordered that he be led to the Vercelline Gate: and while they awaited the Emperor's commands they paused there. Then the soldiers, who were guarding Victor, fell asleep, and rising Victor fled and hid himself in a stable in front of the theater. Then the soldiers rose and pursued him, and finding a lone woman they questioned her, asking: “Did you not see a white-haired man with torn clothing come this way?”

The woman replied, and said: “I did see a white-haired man with torn clothing flee this way.”

Then the soldiers continued their pursuit along the road which was named after the stables, and they arrived in front of the theatre; and entering the stables they found Victor hidden in front of the horses. Then the soldiers assaulted him and brought him outside. When Maximianus heard that Victor had fled he was furious with his soldiers, and he ordered other soldiers to take them outside the city to a place called the Garden of Philippus. The Emperor himself strolled about in the hippodrome of the circus, and sent runners to Victor, saying: “Go and tell Victor: ‘You have despaired for your life, and you are not willing to offer sacrifice: by the gods, if you do not sacrifice I will sentence you to capital punishment.’”

To these Victor replied: “Go and tell your Emperor: ‘Do quickly what you are about to do because I want to receive my reward from God, the reward for which I suffer these things, and because it is time: if it should please him who has given me my soul and spirit.’”

Then the Emperor Maximianus ordered his servants to be called, and he told them that Victor was to be led to a small wood named The Elms, where he the Emperor had a garden, and that he was to be beheaded there. And when Saint Victor was being brought there, he said to the soldiers who were bringing him: “Tell the Emperor Maximianus that he will die this year, and that when he is dead no grave will accept him unless his legs are broken.”

When he had said these things they reached the place, and Victor made a speech, in which, among other things, he said: “I thank you, Lord Jesus Christ, that you have not separated me from your saints, my fellow citizens, Nabor and Felix. I bless and thank you forever. Amen.” When the speech was complete his head was cut off by a servant.

Then the Emperor ordered that no-one should bury his body in order that it might be eaten by the wild animals. And after six days the Emperor sent his quaestor with soldiers in order to see if it had been eaten by the beasts and serpents. They went and found Victor's body intact, in no part damaged, and two beasts guarding it, one at his head and the other at his feet. They returned and reported to the Emperor.

Then the Emperor ordered that the body should be buried. After permission had been given to bury the martyr the saintly and most blessed bishop Maternus went for it, and found two beasts, one guarding his head and the other guarding his feet. The body itself was as it had been left at the very hour of execution. But the beasts, when they saw the saintly bishop Maternus, gave way; as long as they had stood there the body had been protected. Maternus wrapped the corpse in linen, brought it not far from the little wood, and buried it in peace. Then Anolinus the consiliarius ordered all the exceptores in the palace to be seized, and made them swear by their gods that if any of them had any written record no-one would conceal it. Then they all swore by the gods and by the safety of the Emperor that no-one would conceal such, and all the papers were brought forward, and Anolinus had them burned before him by a servant. This greatly pleased the Emperor. Saint Victor was beheaded on 8th of May, and buried by the bishop Saint Maternus on the 14th May.

MAY 9TH
The Martyr of the Day
ST. GERONTIUS
Martyred in the Third Century, around 258

The first known Bishop of Cervia is Gerontius. He was returning with Viticanus, Bishop of Cagli, from the Roman council held in 501 to treat accusations made against Pope Symmachus, when he was assaulted and killed by bandits on the Via Flaminia at Cagli, near Ancona. (The account of his life says "heretics", perhaps Goths, or more probably Heruli, of the army of Odoacer. His relics are venerated at Cagli.

MAY 10TH
The Martyrs of the Day
ST. EPIMACHUS & ST. GORDIAN
Martyred in the Third and Fourth Centuries, around 250 and 362

These two holy martyrs are named in all calendars of the western church since the sixth age. St. Epimachus suffered at Alexandria under Decius, in the year 250, with one Alexander. They had been long detained in a hideous dungeon, were beaten with clubs, their sides were torn with iron-hooks; lastly, they were both burnt in lime. This is related by St. Dionysius of Alexandria, quoted by the early Church historian Eusebius.

St. Gordian was beheaded at Rome for the faith, under Julian the Apostate, in the year 362. His name occurs in the ancient Martyrologies. His body was laid in a cave, in which was deposited that of St. Epimachus, which was brought from Alexandria to Rome a little before St. Gordian’s martyrdom. The relics of both these martyrs are now possessed by the great Benedictine abbey of Kempton, in the diocese of Ausbourg.

MAY 11TH
The Martyrs of the Day
ST. PHILIP & ST. JAMES THE LESS, APOSTLES
Martyred in the First Century, Philip around 80 AD, James around 61-62 AD

ST. PHILIP THE APOSTLE

St. Philip was of Bethsaida, in Galilee, and called by our Savior to follow Him the day after St. Peter and St. Andrew. He was at that time a married man, and had several daughters; but his being engaged in the married state hindered him not, as St. Chrysostom observes, from meditating continually on the law and the prophets, which disposed him for the important discovery of the Messias in the person of Jesus Christ, in obedience to whose command he forsook all to follow Him, and became thenceforth the inseparable companion of His ministry and labors.

Philip had no sooner discovered the Messias, than he was desirous to make his friend Nathanael a sharer in his happiness, saying to him: “We have found Him of whom Moses in the law and the prophets did write, that is, the Messias; Jesus, the son of Joseph, of Nazareth.” Nathanael was not so ready to give his assent to this assertion of his friend, by reason that the supposed Messias was reported to be of Nazareth. Philip, therefore, desired him to come himself to Jesus and see; not doubting but, upon his personal acquaintance with the Son of God, he would be as much convinced of the truth as he was himself. Nathanael complied, and Jesus, seeing him approach, said, within his hearing: “Behold an Israelite indeed, in whom there is no guile!” Nathanael asked Him, how He came to know him; Jesus replied: “Before Philip called thee, when thou wast under the fig-tree, I saw thee!” Nathanael, as two holy fathers explain the matter, calling to mind that the closeness of His retirement on that occasion was such, that no human creature could see Him, owned Him hereupon for the Son of God, and the King of Israel, or, in other words, the Messias, foretold by Moses and the prophets.

The marriage at Cana of Galilee happening three days after, to which Jesus and His disciples were invited, St. Philip was present at it with the rest. The year following, when Our Lord formed the college of Apostles, Philip was appointed one of that number, and, from the several passages of the Gospel, he appears to have been particularly dear to his Divine Master. Thus, when Jesus was about to feed five thousand persons, who had followed Him into the wilderness, for the greater evidence of the miracle, and for the trial of this Apostle’s Faith, Jesus proposed to him the difficulty of feeding the multitudes in that desolate place.

And a little before our Savior’s passion, certain Gentiles, desirous to see Christ, made their first address to Philip, and by him and St. Andrew obtained that favor. Our Savior, in the discourse He made to His disciples immediately after His last supper, having promised them a more clear and perfect knowledge of his heavenly Father than they had had hitherto, St. Philip cried out, with an holy eagerness and impatience: “Lord, show us the Father, and it sufficeth us.” From which words our Savior took occasion to inculcate afresh a steady belief of His divinity, and perfect equality with the Father, saying: “So long a time have I been with you, (teaching you who I am both by My words and actions,) and have you not known Me? (If you beheld Me with the eyes of Faith such as I really am, in seeing Me you would see the Father also, because) I am in the Father, and the Father is in Me.”

After Our Lord’s ascension the Gospel was to be preached to the whole world by a few persons, who had been eye-witnesses of his miracles, and were enabled, by the power of the Holy Ghost, to confirm their testimony concerning him by doing the like wonderful works themselves. That this might be accomplished, it was necessary that the disciples should quickly disperse themselves into all parts of the world.

St. Philip accordingly preached the Gospel in the two Phrygias, as Theodoret and Eusebius assure us from undoubted monuments. St. Polycarp, who was only converted in the year 80, enjoyed his conversation for some time, consequently St. Philip must have lived to a very advanced age. It appears from a passage of Polycrates, quoted by Eusebius, that he was buried at Hierapolis, in Phrygia, which city was indebted to his relics for its preservation by continual miracles, as is averred by the author of the sermon on the twelve Apostles, attributed to St. Chrysostom. An arm of St. Philip was brought from Constantinople to Florence, in 1204, whereof we have an authentic history in the Bollandists.

The Orientals keep his festival on the 14th of November; the Latins on the 1st of May, with St. James. His body is said to be in the church of SS. Philip and James, in Rome, which was dedicated to God under their name, in 560. The Emperor Theodosius, in a vision, received from St. John the Evangelist, and St. Philip, the assurance of victory over the tyrant Eugenius, the morning before the battle, in 394, as Theodoret relates.

ST. JAMES THE LESS, APOSTLE

St. James, to distinguish him from the other Apostle of the same name, the son of Zebedee, was called “the Less”―which title is supposed to have taken its rise, either from his having been called later to the Apostleship than the former, or from the lowness of his stature, or from his youth. He is also known by the title of “James the Just”, a title which all agree, with Hegesippus and St. Clement of Alexandria, to have been given on account of his eminent sanctity.

He was the son of Alpheus and Mary, the sister of the Blessed Virgin, and seems to have been born some years before Our Lord. Later, Jesus came with his brethren, and probably St. James among the rest, to settle in Capharnaum, at the beginning of His ministry. James and his brother Jude were called to the Apostleship in the second year of Christ’s preaching, soon after the Pasch, in the year 31.

He was favored with an extraordinary apparition of his Master after His resurrection. Clement of Alexandria says, that Christ being risen from the dead, communicated the gift of science to Saints James the Just, John, and Peter, and that they imparted it to the other Apostles. We are told by Saints Jerome and Epiphanius, that Our Lord, at His ascension, recommended His church of Jerusalem to St. James; in consequence whereof the Apostles, before their dispersion, constituted James to be bishop of that city. It was probably for a mark of his episcopal authority, and as an ensign of his dignity, that he wore on his head a lamina, or plate of gold, as is recounted by St. Epiphanius. Polycrates, quoted by Eusebius, testifies, that St. John did the same: others relate the like of St. Mark. It was probably done in imitation of the Jewish high-priest.

St. James governed that church of Jerusalem in perpetual dangers, from the fury of the people and their violent persecutions; but his singular virtue procured him the veneration of the Jews themselves. As to his sanctity, Eusebius and St. Jerome give, from Hegesippus, the following account concerning him: “He was always a virgin, and was a Nazarite, or one consecrated to God. In consequence of which he was never shaved, never cut his hair, never drank any wine or other strong liquor; moreover he never used any bath, or oil to anoint his limbs, and never ate of any living creature except when of precept, as the paschal lamb: he never wore sandals, never used any other clothes than one single linen garment. He prostrated so much in prayer, that the skin of his knees and forehead was hardened like to camel’s hoofs.”

St. Epiphanius says, that, in a great drought, on stretching out his arms to Heaven, he, by his prayers, instantly obtained rain. His eminent sanctity made even the Jews style him the just man: and Origen observes, that Josephus himself gives him that epithet, though it is not to be found now in Josephus’s works. The same reverence for his person procured him the privilege of entering at pleasure into the sanctum or holy place, namely, that part of the temple where none but the priests were allowed by the law to enter. St. Jerome adds, that the Jews strove, out of respect, who should touch the hem of his garment.

In the year 51, he assisted at the council of the Apostles, held at Jerusalem, about the observance of circumcision, and the other legal ceremonies of the law of Moses. Here, after having confirmed what St. Peter said, he devised the sentence which the Apostles drew up on that occasion. This Apostle, being bishop of a church, which then chiefly consisted of Jewish converts, tolerated the use of the legal ceremonies, and, together with others, advised St. Paul to purify himself and offer sacrifice.

He is the author of a canonical Epistle, which he wrote in Greek. It is at the head of those called “catholic” or “universal”, because addressed not to any one particular church, but to the whole body of the converted Jews, dispersed throughout the then known world. It was penned some time after those of St. Paul to the Galatians, in 55, and to the Romans in 58. It could not therefore be written before the year 59, fourteen years after the death of St. James the greater. The author’s view in this Epistle is to refute the false teachers, who, abusing certain expressions in St. Paul’s writings, pretended that Faith alone was sufficient to justification without good works: whereas, without these, he declares our Faith is dead. He adds excellent precepts of a holy life, and exhorts the faithful not to neglect the sacrament of extreme unction in sickness.

The oriental Liturgy or Mass, which bears the name of this Apostle, is mentioned by Proclus, patriarch of Constantinople, and by the council in Trullo, and is of venerable antiquity. St. Basil, indeed, testifies, that the words of the sacred invocation in the consecration of the bread and of the cup, were not committed to writing, but learned and preserved by tradition down to the fourth century, which was done on a motive of respect and veneration: but other parts of the liturgy were written. Perhaps St. James gave only general directions about this liturgy, upon whose plan it was afterwards drawn up or enlarged. His singular learning in sacred matters is extolled by St. Clement of Alexandria, and St. Jerome.

The Jews, being exasperated at the disappointment of their malicious designs against St. Paul, by his appeal to Cæsar, to whom he was sent by Festus, in the year 60, were resolved to revenge it on St. James. That governor, dying before the arrival of his successor, Albinus, this vacancy gave them an opportunity of acting more arbitrarily than otherwise they would dared to have done.

Wherefore, during this interval, Ananus, the high-priest, son of the famous Annas mentioned in the Gospels, having assembled the Sanhedrim, or great council of the Jews, summoned St. James and others before it. Josephus, the Jewish historian, says, that St. James was accused of violating the laws, and delivered to the people to be stoned to death. And Hegesippus adds, that they carried him up to the battlements of the temple, and would have compelled him from thence to make a public renunciation of his faith in Christ, with this further view, thereby to undeceive, as they termed it, those among the people who had embraced Christianity.

But St. James took that opportunity to declare his belief in Jesus Christ after the most solemn and public manner. For he cried out aloud from the battlements, in the hearing of a great multitude, which was then at Jerusalem on account of the passover, that Jesus, the Son of man, was seated at the right hand of the Sovereign Majesty, and would come in the clouds of heaven to judge the world.

The Scribes and Pharisees, enraged at this testimony in behalf of Jesus, cried out: “The just man also hath erred.”And going up to the battlements, they threw him headlong down to the ground, saying: “He must be stoned.”

St. James, though very much bruised by his fall, had strength enough to get upon his knees, and in this posture, lifting up his eyes to Heaven, he begged of God to pardon his murderers, seeing that they knew not what they did. The rabble below received him with showers of stones, and at last a fuller gave him a blow on the head with his club, such as is used in dressing of cloths, after which he presently expired.

This happened on the festival of the Pasch, the 10th of April, in the year of Christ 62, the seventh of Nero. He was buried near the temple, in the place in which he was martyred, where a small column was erected. Such was the reputation of his sanctity, that the Jews attributed to his death the destruction of Jerusalem, as we read in St. Jerome, Origen, and Eusebius, who assure us that Josephus himself declared it in the genuine editions of his history. Ananus put others to death for the same cause, but was threatened for this very fact by Albinus, and deposed from the high-priesthood by Agrippa. The episcopal throne of St. James was shown with respect at Jerusalem, in the fourth century. His relics are said to have been brought to Constantinople about the year 572.

MAY 12TH
The Martyr of the Day
ST. FLAVIA DOMITILLA
Martyred in the Third Century, around 258

Flavia was niece to the consul and martyr St. Flavius Clemens, being the daughter of his sister as Eusebius testifies; consequently she was little niece of the Emperor Domitian, who, having put to death her illustrious uncle, banished her for her Faith into Pontia. There she lived with her holy eunuchs, Nereus and Achilleus, in exercises of devotion, they all dwelling in separate cells which remained standing three hundred years after.

St. Jerome tells us, that St. Paula, going from Rome to Jerusalem took this island in her way, visited them with respect and devotion, and by the sight of them was animated with fervor. That father calls her banishment a long martyrdom. Nerva and Trajan were, perhaps, unwilling to restore the relations of Domitian with the other exiles whom they recalled. The acts of Saints Nereus and Achilleus say that she returned to Terracina and was there burnt under Trajan, because she refused to sacrifice to idols. Her relics are kept together with those of Saints Nereus and Achilleus; who, though her servants here on earth, enjoy an equal honor and condition with her in glory.

This royal virgin found true happiness and joy in suffering for virtue, whilst worldly pomp and honours are only masks which often cover the basest slavery, and much inward bitterness. Sinners who seem the most fortunate in the eyes of the world, feel in their own breasts frequent returns of fear, anxiety, and remorse. They are only enemies to solitude and retirement, and to all serious and calm reflection, because they cannot bear to look into themselves, and tremble at the very sight of their own frightful wounds. To turn their eyes from themselves, they study to drown their faculties in a hurry of dissipation, business, or diversion. Nay, though nauseated and tired with a dull and tasteless repetition of follies, they choose to repeat them still, for fear of being left alone, at liberty to think of themselves. But what becomes of them when sickness, disasters, or a wakeful hour forces them to take a view of their own miserable state, and the dangers which hang over them? Their gaudy show of happiness is merely exterior, and only imposes upon others: but their pangs and agonies are interior: these they themselves feel. The servant of God, who in his sweet love enjoys an inward peace and comfort which the whole world cannot rob him of, carries his paradise within his own breast, whatever storms hover about him.

MAY 13TH
The Martyr of the Day
ST. GLYCERIA
Martyred in the Second Century around 177

St. Glyceria suffered as a martyr for her faith in Christ in the second century during the persecutions against Christians under Emperor Antoninus. She came from an illustrious family, and her father, Macarius, was a high-ranking Roman official. Later, the family moved to the Thracian city of Trajanopolis.

St. Glyceria lost both her father and mother at an early age. Befriending some Christians, she converted to the true Faith and visited the church every day. Sabinus, the prefect of Trajanopolis, received the imperial edict ordering Christians to offer sacrifice to idols, and designated a certain day for the citizens to worship the idol, Zeus.

St. Glyceria made firm her decision to suffer for Christ. She told her fellow Christians of her intentions and begged them to pray that the Lord would give her the strength to undergo suffering. On the appointed day, St. Glyceria made the Sign of the Cross on her forehead and went to the pagan temple.

The saint stood on a raised spot in the rays of the sun, and removed the veil from her head, showing the holy Cross traced on her forehead. She prayed fervently to God to bring the pagans to their senses and destroy the stone idol of Zeus. Suddenly, thunder was heard, and the statue of Zeus crashed to the floor and smashed into little pieces.

In a rage, Sabinus and the pagan priests ordered that St. Glyceria be pelted with stones, but the stones did not touch her. St. Glyceria was then locked in prison, where the priest Philokrates came to her and encouraged the martyr in the struggle before her.

In the morning, when the tortures had started, an angel suddenly appeared, and they torturers fell to the ground in terror. When the vision vanished, Sabinus, who was hardly able to speak, ordered that St. Glyceria be thrown back into prison.

They shut the door securely and sealed it with the prefect’s own ring, so that no one could get in. However, angels of God brought St. Glyceria food and drink. Several days later, Sabinus came to the prison and removed the seal. Going in to the cell,, he was shaken when he saw that Glyceria was alive and well.

Setting off for the city of Heraclea in Thrace, Sabinus gave orders to bring St. Glyceria with them. Bishop Dometius and the Christians of Heraclea came out to meet her and prayed that the Lord would strengthen the saint to endure martyrdom.

At Heraclea, St. Glyceria was thrown into a red-hot furnace, but the fire was extinguished at once by an invisible force. The prefect then gave orders to rip the skin from St Glyceria’s head. She was then thrown into a cell with sharp stones. She prayed incessantly, and at midnight an angel appeared and healed her of her wounds.

When the jailer, Laodicius, came for the saint in the morning, he did not recognize her. Thinking that the martyr had been taken away, he feared he would be punished for letting her escape. He tried to kill himself, but St. Glyceria stopped him. Shaken by the miracle, Laodicius believed in the true God, and he asked the saint to pray that he might suffer and die for Christ with her.

“Follow Christ and you will be saved,” the holy martyr replied. Laodicius placed upon himself the chains with which the saint was bound, and at trial told the prefect and everyone present about the miraculous healing of St. Glyceria by an angel, and confessed himself a Christian. For his belief in Christ, Laodicius was beheaded by the sword. Christians secretly took up his remains, and reverently buried them.

St. Glyceria was sentenced to be eaten by wild beasts. She went to her execution with great joy, but the lioness set loose upon the saint meekly crawled up to her and lay at her feet. Finally, the saint prayed to the Lord, imploring that He take her unto Himself. In answer, she heard a Voice from Heaven, summoning her to heavenly bliss. At that moment, another lioness was set loose upon her. It pounced on St. Glyceria and killed her, but did not tear her apart. Bishop Dometius and the Christians of Heraclea reverently buried her.

St. Glyceria suffered for Christ around the year 177. Her holy relics were glorified with a flow of healing myrrh.

MAY 14TH
The Martyr of the Day
ST. BONIFACE
Martyred in the Fourth Century around 307

There lived at Rome, about the beginning of the fourth century, a certain lady called Aglaë, young, beautiful, and well born, and so rich and fond of making a figure in the world, that she had entertained the city three several times with public shows at her own charge. Her chief steward was one Boniface, with whom she entertained a criminal commerce. This man, though addicted to wine and all kinds of debauchery, was however remarkable for three good qualities, hospitality, generosity, and compassion. Whensoever he saw a stranger or traveler, he would assist him very cordially; and he used to go about the streets and into the public places, in the night time, and relieved the poor according to their necessities.

After several years’ commerce in the vicious way already mentioned, Aglaë, touched with a motion of divine grace, and feeling some compunction within herself, called Boniface to her, and thus opened her mind to him: “You are sensible how deep we are plunged in vice, without reflecting that we must appear before God to give an account of all our actions. I have heard some say, that they who honor those who suffer for the sake of Jesus Christ, shall have a share in their glory. In the East the servants of Jesus Christ every day suffer torments, and lay down their lives for his sake. Go thither then, and bring me the relics of some of those conquerors, that we may honor their memories, and be saved by their assistance.”

Boniface came into the proposal; and having raised a considerable sum of money to purchase the bodies of the martyrs from their executioners, and to distribute among the poor, said to Aglaë on his departure, “I will not fail to bring back with me the relics of martyrs, if I find any; but what if my own body should be brought to you for that of a martyr?”

She reproved him for jesting in a matter so serious. The steward set out, but was now entirely a new man. Penetrated with sentiments of compunction, in all that long journey from Rome into the East, he neither ate meat nor drank wine; and his fasts he accompanied with prayers, tears and penitential works.

The Church, at that time, enjoyed peace in the West, but in the East the persecution, which had been begun by Diocletian, was carried on with great cruelty by Galerius Maximianus and Maximinus Daie. It raged most fiercely in Cilicia, under an inhuman governor named Simplicius.

Boniface, therefore, directed his journey to Tarsus, the capital of that country. He no sooner arrived at the city, but alighting, he sent away all his servants with the horses to an inn, and went himself straight to the court of the governor, whom he found seated on his tribunal, and many holy martyrs suffering under their tortures; one hanged up by the feet, with his head over a fire: another stretched almost to the tearing of his limbs on four planks or stakes: a third sawn asunder: a fourth had his hands cut off: a fifth was fixed to the ground by a stake run through his neck: a sixth having his hands and feet tied behind him, the executioners were beating him with clubs. There were no less than twenty tortured after this cruel manner, the sight whereof shocked the beholders, while their courage and resolution filled them with amazement.

Boniface went boldly up to these champions of Christ, and having saluted them, cried out: “Great is the God of the Christians, great is the God of the holy martyrs! I beseech you, the servants of Jesus Christ, to pray for me, that I may join with you in fighting against the devil.”

The governor thought himself insulted by so bold an action in his presence, and asked him in great wrath who he was? The martyr answered that he was a Christian, and that having Jesus Christ for his master, he feared nothing the governor could inflict to make him renounce that sacred name. Simplicius, in a rage, ordered some reeds to be sharpened and thrust under his nails: and this being done, he commanded boiling lead to be poured into his mouth.

Boniface, after having called upon Jesus Christ for his assistance, begged the prayers of the other expiring martyrs, who all joined in putting up their petitions to God for him. The people, disgusted with so much cruelty, began to raise a tumult, and cried out: “Great is the God of the Christians.”

Simplicius was alarmed, and withdrew. But the next day, being seated on his tribunal, he ordered Boniface to be brought before him a second time. The martyr appeared constant and undaunted. The judge commanded him to be cast into a caldron of boiling pitch; but he came out without receiving any hurt. Lastly, he was condemned to lose his head; and after a short prayer for the pardon of his sins, and the conversion of his persecutors, he cheerfully presented his peck to the executioner.

His companions, in the meantime. not finding him return to the inn, searched for him in those parts of the city where they thought him most likely to be found. Being at last informed by the jailer’s brother, that a stranger had been beheaded the day before for his Faith in Christ, and being shown the dead body and the head, they assured him that it was the very person they were in search of, and besought him to bestow the martyr’s relics upon them; this he refused to do without a reward: so they paid down five hundred pieces of gold; and having embalmed it, carried it home with them, praising God for the happy end of the blessed martyr.

Aglaë, upon information of the affair, gave God thanks for his victory, and taking some priests with her, met the corpse with tapers and perfumes half a mile out of Rome, on the Latin road; and in that very place raised a monument in which she laid them, and some years after built a chapel. She from that time led a penitential retired life, and dying fifteen years after, was buried near his relics. They were found in Rome in 1603, together with those of St. Alexius, in the church in Rome formerly called of St. Boniface, but now of St. Alexius. The bodies of both St. Boniface and St. Alexius lie under the stately high altar in two rich marble tombs. The martyrdom of St. Boniface happened about the year 307.

MAY 15TH
The Martyrs of the Day
ST. PETER, ST. ANDREW & COMPANIONS
Martyred in the Third Century around 250

In the neighborhood of Lampsacus, a city of Lesser Asia, near the Hellespont, was apprehended in the persecution of Decius, a young man called Peter, remarkable for the beauty of his person, and natural endowments of his mind, but much more for his Faith and virtue. He was brought before Optimus, the proconsul of Asia, who said to him: “You have before your eyes the edicts of our invincible princes: sacrifice to the goddess Venus as they command.”

Peter answered: “I am surprised that you should endeavor to persuade me to sacrifice to an infamous lewd woman, whose actions modesty forbids me to mention, and are such as are punishable by your own laws.”

Optimus ordered him to be extended on a wheel, with pieces of wood so disposed and bound on his body with iron chains, that the wheel being put in motion it might gradually occasion the breaking of his bones.

The martyr, turning his eyes towards the heavens, said, with a cheerful countenance: “I praise and thank you, O Lord Jesus Christ, for vouchsafing me patience to overcome this cruel tyrant.”

Optimus, seeing his unshaken resolution, ordered his head to be struck off.

After this execution, as the proconsul was going to set out for Troas, a city in Phrygia, built by Alexander, near the ruins of the famous Troy, three other Christians, Andrew, Paul, and Nicomachus, were brought before him. He asked them whence they came, and what was their religion?

Nicomachus answered with impatience, and a remarkably loud voice: “I am a Christian!”

The others modestly replied: “We are also Christians!”

The proconsul said to Nicomachus: “Sacrifice to the gods!”

He answered: “A Christian must not sacrifice to devils!”

The proconsul gave orders that he should be hung on the rack and tortured. When he was just ready to expire under his torments, he unhappily lost his crown, and cried out: “I never was a Christian; and am ready to sacrifice to the gods.”

The proconsul immediately caused him to be taken off the rack, but no sooner had the miserable man offered sacrifice than he was seized by the devil, fell on the ground, and beat it with his head in violent agonies, in which he expired. Thus the devil usually laughs to scorn the unhappy souls which he has drawn into sin. He lures them with great promises; but, being the father of lies, pays them with treacherous shadows, or often with bitter disappointments and calamities. A wretched exchange for their souls and eternal happiness! God afforded his other two servants a comfort under their affliction for this loss.

Denysa, a tender virgin about sixteen years old, who was standing by, was struck at this misfortune, and said: “Unfortunate wretch! Why wouldst thou bring upon thyself eternal torments for the sake of a moment’s ease?”

Optimus, hearing these words, asked if she were a Christian? She confessed she was. He then required her to sacrifice, and threatened to expose her to prostitution, and burn her alive in case of refusal. Finding his threats made no impression on her constancy, he ordered her to be put into the hands of two lewd young men to be deflowered. They took her with them to their lodgings: whose endeavors to force her she resisted so long that she fairly tired them out.

About midnight they were surprised at the appearance of a young man glittering with light, which diffused itself over the whole house. Upon which they were seized with fear, and cast themselves at the feet of the holy virgin. She raised them up and bid them not be afraid, saying: “This is my guardian and protector!” They earnestly besought her to intercede for them, that they might come to no hurt.

The next morning the mob, stirred up by the priests of Diana, beset the house of the proconsul, demanding in a tumultuous manner to have Andrew and Paul delivered up to them. The proconsul to humor them, having caused the martyrs to be brought forth, bid them sacrifice to Diana; which they refusing to do, he ordered them to be most inhumanly scourged, and then to be put into the hands of the rabble, by them to be atoned to death.

The populace, without further delay, having tied their feet together, dragged them out of town in order to stone them. Whilst they were under execution, Denysa heard the noise, and began to weep and wail bitterly; and having escaped from those who guarded her, ran to the place where they were, and upon seeing them cried out: “That I may live with you eternally in Heaven, I will die with you on Earth.”

The proconsul being informed of the wonderful preservation of her chastity, her escape, and desire to die with the martyrs, ordered her to be taken away from Andrew and Paul, and to be beheaded at a distance; which was accordingly put in execution.

MAY 16TH
The Martyr of the Day
ST. JOHN NEPOMUCEN
Martyred in the Fourteenth Century around 1383

This servant of God possessed in an eminent degree, the virtues of a perfect anchoret (hermit), and of a zealous apostle, and by his death merited the crown of a glorious martyr. His martyrdom was the more illustrious, because the religious seal of confession (or strict obligation to silence in that tribunal on the part of the priest) not having yet armed tyrants against it, had found no victims before our saint.

He was born at Nepomuc, a little town in Bohemia, some leagues from Prague, about the year 1330. His parents derived from their virtue a splendor which their birth or rank in the world did not afford them. If our saint had fewer obstacles from the world to overcome in giving himself to God, his sacrifice was not less fervent, less generous, or less perfect in the disposition of his heart. He was regarded as the fruit of his parents’ prayers.

Soon after his birth his life was despaired of; but their confidence in God deserved to obtain his recovery through the intercession of the Holy Virgin Mary, which they earnestly implored in the church of a neighboring Cistercian monastery. Gratitude moved them to consecrate their son to the service of God. They neglected nothing to give him a good education; nor could a child give more promising hopes of future greatness by his mildness, gentleness, docility, simplicity, devotion, and extraordinary application and capacity in his studies. The morning he spent in the neighboring monastery in hearing several Masses, which he did with a modesty and fervor that charmed those who saw him.

When he had learned the first elements at home he was sent to Staaze, a considerable town, to study Latin. He excelled his schoolfellows in grammar, but surpassed himself in rhetoric. Charles IV, Emperor of Germany and king of Bohemia, and author of the Golden Bull in 1356, had lately founded the university of Prague in imitation of those at Paris and Padua. John being sent thither distinguished himself in philosophy, divinity, and canon law: in which two last faculties he proceeded doctor.

He had from his tender years regarded the priesthood as the great object of his pious ambition, that he might devote himself in the most perfect manner to promote the divine honor; and he always made the most frequent and devout participation of the adorable sacrament of the altar a kind of novitiate to that dignity. He increased the fervor of his preparation as he grew nearer the term, and retired from the hurry of the schools and the city into a solitude, there by fasting, prayer, and penance for a month, purifying his soul and disposing himself for the grace of that holy order, which he received at the hands of his bishop.

This prelate being acquainted with his extraordinary talents, commanded him immediately to employ them in preaching, and committed to him the care of the parish of our Lady of Tein. Surprising were the first effects of his zeal. The whole city flocked to hear him, and in a short time appeared very much reformed. The students, who were then not fewer than forty thousand, thronged to his discourses, and many hardened libertines returned from hearing him, knocking their breasts and full of compunction.

The archbishop and canons preferred him to a canonry: but his constant attendance in the choir did not hinder, or abate his zealous application to all his former functions, in the care of souls. The Emperor Charles IV, having reigned thirty-two years, renowned for wisdom and piety, died at Prague in 1378, crowned with the benediction of his subjects. For though he had achieved no great exploits, he had always been a lover and protector of the church and his people. By a great show of generosity to the electors, he procured his son Wenceslas to be chosen king of the Romans in 1376.

This prince succeeded him in the empire upon his death the year following, being only sixteen years old. Intoxicated with power and flattery, he discovered early symptoms of the most savage and vicious inclinations, by which he has deserved the infamous surnames, of the slothful and the drunkard. He resided at Prague, and hearing high commendations of St. John, he pitched upon him to preach the Lent to his court. The holy man saw how difficult and dangerous a task it would be to make the emperor relish the genuine truths of the Gospel, as he was not unacquainted with his stupid and brutish temper.

However, he accepted the request, and was much applauded by the court and by the emperor himself; and his discourses proved for some time a check to his passions. In testimony of his esteem, he offered the saint the first vacant bishopric, which was that of Leitomeritz, but no motives could prevail upon him to accept that dignity. It was thought that perhaps the care and labors inseparable from such a charge, contributed to his refusal. He was therefore offered the provostship of Wischeradt, which (next to the bishoprics) is the first ecclesiastical dignity of the kingdom of Bohemia, and to which are annexed great revenues of one hundred thousand German florens a year, with the honorable title of hereditary chancellor of the kingdom, and this without dangers or fatigues.

But to reason thus is not to know the saints. If they refuse great places when they present labors to their zeal and crosses to their virtue, what must they think of those which offer nothing but riches and honors? The virtuous canon was therefore here again as firm as ever. But the more he shunned the esteem of men the more it followed him. He however accepted soon after the office of almoner of the court, which could only give him an authority and assistance the better to perform his duty as preacher to the court, and enable him in a private capacity to assist the poor, and to gain souls to God. Nor had this charge either the distractions, or the riches or honors, which had so much affrighted him in the dignities before mentioned.

Thus humility fixed him in the court whither ambition leads others. He appeared there the same man he had been in his private life. His apartment was the rendezvous of all that were in affliction or distress. He declared himself their general advocate, and the father of the poor, and of all who suffered by unjust oppressions. His charity was also sagacious in finding out, and secretly reconciling all dissensions which arose in the court or city: of many whereof authentic monuments are still preserved, in which the patience of this great man, his penetration and judgment, and the equity of his decisions are equally admired. He found time for everything, because the saints, who in temporal concerns forget themselves, find more leisure than other men for the service of their neighbors.

The empress Jane, daughter of Albert of Bavaria, earl of Hainault and Holland, was a most virtuous and accomplished princess. Touched by the divine unction of the holy preacher, she chose him for the director of her conscience. The emperor loved her with the most violent passion: but as he was capricious and changeable, he often abandoned himself to fits of jealousy, which, joined to the natural fierceness and brutish fury of his temper, gave the princess much to suffer.

As the world is saved by the sufferings of a God, so it is by afflictions that all the saints are crowned. To make the empress one by the crucifixion of her heart to whatever might divide it from God, the Lord employed the persecution of her husband, which was sometimes cruel to the utmost excess. But he gave her a comforter and guide in our saint, by whose counsels she squared her life.

What fruit did not she reap by this means in a few years! Supported by a man whose zeal prepared him to martyrdom, she learned to suffer her afflictions with joy. Not only this princess, but all the virtuous persons of the court, sought to have the saint for their director, and he seemed to possess the talent of making saints upon the throne, and in the court, and men happy upon the cross.

He also took upon himself the direction of the nuns of the castle of Prague, whom he conducted in the exercises of a spiritual life in such a manner, that this house became a model of perfection to all others. The empress, though always a person of virtue, became much more devout after she began to follow his advice. She became altogether religious, and was not afraid to appear such. The churches were the ordinary places in which she was to be found: she spent in them whole days on her knees, and in a recollection which was the admiration of every one. Her prayers were only interrupted by offices of charity to the poor, (whom she served with her own hands,) or by a short time for meals and relaxation, which she passed in conversing with her ladies on eternity and spiritual matters, on which she spoke with an ardor which bespoke her own fervor. This fire she nourished in her heart by the frequent use of the sacraments, and the practice of perpetual mortification. Such was her holy fear of God, that the very shadow of the least sin made her tremble; and upon the fear of the least failing or imperfection, she hastened to expiate it in the sacred tribunal of penance; from which she never came but with a heart broken with sorrow, and her eyes bathed in tears.

As a corrupted heart turns everything into poison, Wenceslas grew the more impatient and extravagant by the piety of his consort, and by the tenderness and condescension with which she always behaved towards him; and on the return of a fit of mad jealousy, he made her virtuous conduct an argument for his suspicions. To know her interior, he formed a design of extorting from St. John what she had disclosed to him in the secret of confession, by which means he thought he should learn all the private sentiments she had ever entertained concerning him.

In this view, he sent for the holy man, and at first began indirectly to sift him, and at length openly put to him his impious questions. The saint, struck with horror, represented to him, in the most respectful manner possible, how notoriously injurious such a sacrilege was both to reason and religion. But the emperor who had been long accustomed to deal with slaves, thought that no one ought to resist his will. However, in the end, he dissembled his rage; but the saint saw in his dark gloomy silence what he was to expect from so revengeful a prince.

It happened one day that the tyrant finding a fowl not roasted to his taste at table, gave an order surpassing, if possible, the extravagancies of Caligula or Heliogabalus, that the cook should be immediately spitted and roasted alive at the same fire at which the fowl had been dressed. The officers were preparing to execute the barbarous sentence, which no one durst contradict, when St. John was informed of it; the poor servant was already pierced with several spits, and broiling before the fire, when the saint ran in and threw himself at the emperor’s feet. Wenceslas neither listened to his remonstrances, nor regarded the threats of divine vengeance; but the more earnestly the saint pressed him, the more outrageous he grew.

At length he commanded him to be thrown into a dungeon; where he lay several days rejoicing in his chains, being sensible that the true cause was his former firmness in refusing to disclose the confession of the empress. Nor did Wenceslas make a mystery of it; for he sent him this message, that as long as he refused to disclose to him the confession of the empress, there was for him no hope of liberty.

Yet, some days after, a gentleman of the palace came with an order to release him, begging in the emperor’s name, that he would forget the ill-treatment he had received, and dine the next day with his majesty, who had prepared a great entertainment for his sake, and to do him honor before his whole court. He was accordingly treated with the greatest magnificence and exterior marks of esteem and kindness. After the banquet, Wenceslas dismissed all the rest, and began to discourse with the saint in private, first about indifferent matters, but in the end pressing him all manner of ways to lay open to him the confession of the empress, promising secrecy, and all honors and riches, and threatening a refusal with the most horrible tortures and death.

The saint answered firmly, and made fresh attempts to satisfy him on the justice and obligation of his silence. The tyrant at last gave orders that he should be carried back to prison and inhumanly tortured. He was stretched on a sort of rack: burning torches were applied to his sides, and to the most sensible parts of his body; he was burnt at a slow fire, and tormented other ways. Under his tortures he pronounced no other words but the sacred names of Jesus and Mary, and when loosened from the rack was left half dead.

Our Lord visited his servant in this abandoned condition, and filled his soul with the most sweet consolations. In the meantime, the empress was informed, and by her prayers, tears, and importunities, obtained of Wenceslas the enlargement of the servant of God. He, therefore, appeared again at court, but like a persecuted saint, full of joy and courage, showing by his countenance that he regarded his sufferings as the favors of heaven.

Notwithstanding the present good humor of the prince, he prepared himself for death; and as if to take leave, and to supply by extraordinary labor the shortness of his time, he began to preach with greater zeal than ever. In one of these sermons, on that text, A little while and you shall not see me, he often repeated, “I have now but little time to speak to you;” and in the close of his discourse clearly foretold, in a prophetic rapture and shedding an abundance of tears, the evils which were shortly to fall on the church of Bohemia; literally verified in the Hussite tumults and civil wars.

Coming out of the pulpit, having taken the last leave of his auditory, he begged pardon of the canons and clergy for the bad example which he humbly accused himself to have given them. From that day he gave himself up totally to those exercises which were a more immediate preparation of his own soul for eternity. In which, to obtain the protection of the glorious mother of God, he visited her image at Buntzel, which had been placed there by the apostles of the Slavonians, Saints Cyril and Methodius, and is a place of great devotion among the Bohemians.

He was returning home in the evening, after having poured forth his soul in most fervent prayer in that holy place, when the emperor, looking out of a window of his palace, saw him pass alone in the streets of Prague. The sight of the holy man renewed his indignation and sacrilegious curiosity, and ordering him to be immediately brought in to him, he fiercely bade him choose either to reveal the confession of the empress, or to die.

The saint made no answer, but by his silence and the steadiness of his countenance gave him sufficiently to understand that he was not to be moved, and by bowing his head expressed his readiness to die. At which the emperor cried out in his fury, “Take away this man, and throw him into the river as soon as it shall be dark, that his execution may not be known by the people.”

The barbarous order was executed, and after some hours which the martyr employed in preparing himself for his sacrifice, he was thrown off the bridge which joins the Great and Little Prague, into the river Muldaw, with his hands and feet tied, on the vigil of the Ascension, the 16th of May, 1383. The martyr was no sooner stifled in the waters, but a heavenly light appeared over his body floating on the river, and drew many to the banks.

The empress ran in to the emperor, not knowing what had happened, and inquired what was the occasion of the lights which she saw on the river. The tyrant struck at the news, fled in a hurry like a man distracted, to a country house, forbidding any one to follow him. The morning discovered the villainy, and the executioners betrayed the secret. The whole city flocked to the place; the canons of the cathedral went in procession, took up the body with great honor, and carried it into the church of the Holy Cross of the Penitents, which was the next to the place where the body was found.

Every one resorted thither to kiss the hands and feet of the glorious martyr, to recommend himself to his prayers, and to procure, if possible, some relic of his clothes, or what else had belonged to him. The emperor being informed of this, sent an order to the religious Penitents to hinder any tumults in their church, and secretly to remove the body. They obeyed; but the treasure was discovered, and as soon as the canons had made everything ready for its magnificent reception in the cathedral, it was conveyed thither with the utmost pomp by the clergy and whole city, and interred with this epitaph, which is yet read engraved on a stone upon his tomb: “Under this stone lies the body of the most venerable and most glorious Thaumaturgus John Nepomucen, doctor, canon of this church, and confessor of the empress, who, because he had faithfully kept the seal of confession, was cruelly tormented and thrown from the bridge of Prague into the river Muldaw, by the orders of Wenceslas IV, emperor and king of Bohemia, son of Charles IV, 1383.”

Many miraculous cures of the sick under the most desperate disorders, during the translation and interment of his relics, and at his tomb, through his intercession, were public testimonies of his favour with God. The empress, after this accident, led a weak languishing life till the year 1387, when she closed it by a holy and happy death.

The emperor stayed some months in the castle of Zebrac, some leagues from Prague, hardening himself against the voice of heaven, fearing at first a sedition of the people; but religion taught the virtuous part their duty to their sovereign. Seeing therefore the things remain quiet in the city, he returned to it, and wallowed in his former slothful voluptuous life. But he soon felt that the punishment of a notorious sinner follows close upon his crime. The empire was torn with civil wars in all its parts.

The Switzers revolting from Albert of Austria, set up their commonwealth without opposition: the emperor himself sold to John Galeas the duchy of Milan for one hundred thousand florins, and for money alienated many others of the richest provinces, one after another. The princes and states, in the very year 1383, sent to entreat the tyrant to leave Bohemia and reside in the empire, to put a stop to the growing evils. He laughed at the deputies, and said, if there were any malecontents among them, it was their duty to come to him.

The states and princes of the empire at length entered into a general confederacy at Mentz, and deposed him from the imperial throne in 1400; and meeting at Laenstein in the archbishopric of Triers, chose first Frederic duke of Brunswick and Lunenburgh, and he dying in a few days, substituted Robert or Rupert of Bavaria, count palatine of the Rhine. Wenceslas, drowned in debaucheries, seemed insensible at this affront. The nobility of Bohemia, by the advice of his brother Sigismund, king of Hungary, confined him twice; but he found means to escape, and died of an apoplexy, without having time, in appearance, to think of repentance. This indolence fortified the Hussite heresy, broached in his reign by John Huss, rector of the university, and his disciple Jerom of Prague, which for above one hundred years filled the kingdom with civil wars, bloodshed, plunder, sacrileges, the ruin of families, and every other calamity.

The tomb of the saint continued illustrious for frequent miracles, and was protected by a wonderful providence from profanations, which were often attempted by the Hussites, and again by the Calvinists in 1618, in the wars of Frederick the elector palatine.

On that occasion, several officers and workmen, who set themselves to demolish the tomb of the saint, were deterred by visible judgments, and some by sudden death upon the spot, which was the misfortune, among others, of a certain English gentleman. The complete victory by which the Imperialists under the command of the duke of Bavaria, under the walls of Prague in 1620, recovered this kingdom, is ascribed to the intercession of this holy martyr; who, as many attested, was seen appearing in glory with other patrons, by the guards in the cathedral, the night before the battle, and whose protection the imperial army had earnestly implored: from which circumstance the illustrious house of Austria has shown a particular devotion to his memory.

The emperors Ferdinand II and III solicited his canonization, which was at length procured by Charles VI. In 1719, on the 14th of April, the saint’s tomb was opened where the body had lain three hundred and thirty years. The flesh was consumed, but the bones entire and perfectly joined together, with the marks of his fall into the river behind his head and on his shoulders. His tongue alone was found fresh and free from corruption, as if the saint had but just expired. The saint had been honored as a martyr from the time of his death in Bohemia; but to make his veneration more authentic and universal, his canonization was demanded, and several new miracles were juridically approved at Prague and Rome. Innocent XIII confirmed his immemorial veneration by a decree equivalent to a beatification; and the bull of his solemn canonization was published by Benedict XIII, in 1729.

A narrative of many miracles wrought by his intercession may be read at the end of his life, as the wonderful preservation of the city of Nepomuc from the plague in 1680; the cure of various distempers in persons despaired of by the physicians; the deliverance of many from imminent dangers, and the protection of the innocence of many falsely accused. The Count of Althan, afterwards Archbishop of Bari, in the fall of a balcony in the palace of constable Colonna at Rome, was saved by St. John appearing in a vision, whose intercession he invoked aloud.

Cardinal Michael Frederick Althan, Viceroy of Naples, was cured of a paralytic disorder, by which he had entirely lost the use of one arm, and of a complication of several other distempers, the moment he began to address his prayer to St. John on his festival, in the Minims church. Pope Benedict XIII. dedicated an altar under the invocation of St. John Nepomucen in the Lateran basilica.

In the Sacrament of Penance so indispensable is the law of secrecy, and so far does it extend, that the minister is bound, by all laws, so much to be upon his guard in this respect, that he may say with an ancient writer, “What I know by confession, I know less than what I do not know at all.”

St. John Climacus remarks, that a special providence watches over the fidelity of this sacred seal: “For,” says he, “it is unheard of that sins disclosed by confession should be divulged, lest others should be deterred from confessing, and all hope of health be cut off.” Without this indispensable secrecy the very precept and obligation ceases. And this law is expedient also to the public weal; for by it the minister will often draw sinners from dangerous designs which otherwise could never come to his knowledge, as Fr. Coton showed to the entire satisfaction of Henry IV of France.

MAY 17TH
The Martyr of the Day
ST. TROPES
Martyred in the First Century, year unknown

Saint Torpes of Pisa is venerated as an early Christian martyr. The town of Saint-Tropez, France, is named after him. Accounts of his life state that he was martyred during the persecutions of Nero. There is very little known about him, except the following.

He is first mentioned in sources dating from the 9th century. Elaborations of his life state that he was a gladiator or knight, who was an attendant to the Emperor Nero, or head of the emperor's personal bodyguard. His full name was Caïus Silvius Torpetius and he was a native of Pisa, Italy.

Torpes became a Christian after being converted by St. Paul. He professed his Faith during a ceremony in which Nero declared Diana to be the creator of the universe. After Torpes declared himself a Christian, Nero did not want to kill him immediately and instead asked him to renounce his Faith. When Torpes refused to do so, Nero had him decapitated. Another variation on his life and death states that Torpes left Rome and went to Pisa, but was recognized as a Christian by the local prefect, Satellicus, who had him executed.

Torpes’ head was tossed into the Arno and was later claimed by Pisa. His body was placed in a rotten boat with a cock and a dog, which had been placed there in order to nourish themselves on the saint's body. The boat floated towards Liguria.

A holy woman named Celerina (Célèrine) had a premonition in a dream of the arrival of the saint's body, and indeed the boat reached the present-day location of Saint-Tropez, where Celerina lived. The boat landed not far from the present-day sailors' cemetery. The body was untouched by both the cock and the dog. The cock flew away towards the village later named Cogolin after it (Cogolin, means cock); the dog headed towards the village later named in its honor Grimaud.

The local people named their village in honor of him. The theme of the relics being transported across the sea in a small boat is a tale found in the legends of other saints of the region, such as Saint Reparata and Saint Devota. Places on the coasts of Spain and Portugal also declared themselves to be the locations where Torpes’ boat had landed.

Torpes was venerated in Pisa, Genoa, and Portugal. He became the patron saint of sailors.

MAY 18TH
The Martyrs of the Day
ST. THEODOTUS, ST. VINTNER & SEVEN VIRGINS
Martyred in the Fourth Century, around 303

St. Theodotus was a citizen of Ancyra, the capital of Galatia. From his tender years he had been brought up in perfect sentiments of piety, by the care of a holy virgin called Thecusa. He was married, kept an inn, and sold wine; but, what is very rare to be found in that profession, was just, abstemious, and zealous in the practice of all the duties of religion.

In the flower of his age he despised riches and pleasures; made fasting, almsdeeds, and prayer his delight, and laid himself out in relieving the necessitous, comforting the distressed, and bringing sinners to repentance: he had also encouraged many persons to suffer martyrdom. It was a settled maxim with him, that it is more glorious for a Christian to suffer poverty than to possess riches; the great advantage of which consists in employing them on the poor, those especially who were persecuted for the Faith.

He had likewise the gift of miracles; for, according to his acts, he, by his prayers and the laying on of his hands, healed such as were afflicted with incurable diseases. A life of softness and ease he condemned as unworthy a Christian, saying, that “it enervates a soldier of Christ, and that a Christian addicted to pleasure can never be a martyr,” as every disciple of Christ is bound to be in the disposition of his heart.

So persuasive were his exhortations to piety, that by them he converted drunkards to temperance, the most debauched persons to continence, and the covetous to the love of poverty. When the persecution of Diocletian was raised against the church, Theodotus was not dismayed; because his whole life had been a preparation for martyrdom. The bloody edicts published at Nicomedia in 303 soon reached Galatia.

Theotecnus, the most cruel governor of that province, promised the emperor to extirpate the Christian name out of his district. No sooner had the bare report of his being on the road to Ancyra reached that city, than the greater part of the faithful betook themselves to flight; incredible numbers of them taking shelter in desert and mountainous places. The Pagans in the mean while feasted and reveled in transports of public joy on this occasion. They broke into the houses of the Christians, and carried off whatever they pleased without opposition; for the least complaint would have been dangerous to him that made it.

No Christian was seen in the streets, unless to suffer for his religion, or to renounce it: the most noted persons among them lay in prison, loaded with irons, their goods confiscated, their wives and daughters dragged about the street by insolent ruffians, and their very babes forced to undergo the greatest hardships on account of the religious principle of their parents, the only crime they alleged against them.

While this violent persecution raged at Ancyra, Theodotus assisted those who were imprisoned for the faith, and buried the bodies of the martyrs, though the performance of that last duty was forbidden under pain of death. The governor had ordered all the provisions that were sold publicly to be offered to the idols before they were exposed to sale, that the Christians might be reduced to starve, or give a sanction to that abominable consecration, and even be obliged to unite the service of Jesus Christ with that of the devils on the very altar.

But Theodotus had laid in a large stock of corn and wine which he sold to the Christians at prime cost, and thus the altars were furnished with pure oblations, and the faithful supplied with food without defiling their consciences, or giving the least umbrage to the Pagans. His profession privileged this way of proceeding; and thus while he seemed only employed in keeping an inn, his house was at once the place of divine worship, an hospital for the sick and strangers, and the only refuge for the Christians in that town.

While he thus studied the security of others, he freely exposed his own life on all occasions where the glory of God was concerned. A friend of his named Victor, was taken up at that time, and accused by the priests of Diana of having said Apollo had debauched that goddess, his own sister; and that it was a shame for the Greeks to honor him as a god who was guilty of a crime that shocks the lewdest of men.

The judge offered him his life if he would comply with the edict of the emperor; and he was made to believe his obedience would be rewarded with great preferment at court; but if he remained obstinate he was to expect a slow and painful death; his body should be thrown to the dogs, his estate confiscated, and his family quite destroyed.

Theodotus, full of apprehension for his friend thus powerfully attacked, hastened to the prison where he was confined, encouraged him to bear up against all the menaces, and despise the promises that were employed to deprive him of the eternal reward due to his perseverance. Victor received fresh courage from his discourse, and as long as he remembered the instructions of our saint, was an overmatch for all the cruelty of his executioners. He had almost finished his course, when he desired some time to consider the proposals that had been offered him; upon which he was carried back to prison, where he died of his wounds without making any further declaration, which has left his end doubtful in the church, and deprived him of the honor due to martyrs.

There is a town at some miles’ distance from Ancyra called Malus, where Theodotus, by a particular disposition of providence, arrived just as the persecutors were throwing into the river Halys the remains of the martyr Valens, who after long and cruel torments had been burnt alive. These relics Theodotus found means to secure, and was carrying off, when at some little distance from Malus, he was met by some Christians, who had been taken up by their own relations for beating down an altar of Diana, and had lately recovered their liberty by his means; Theodotus having, besides great trouble and expense in the affair, exposed his very life in their deliverance.

They were all overjoyed to see him, and joined in thanks to him, as the common friend and benefactor of persons in distress; and he no less rejoicing at the sight of those glorious confessors, desired they would allow him to give them some refreshment before they went any further. They sat down about a quarter of a mile from the town, and sent thither to invite the priest of the place to dine with them, and say the usual prayers before meat, and those for travelers before they pursued their journey.

The messengers met the priest as he was coming out of the church after sext, or the prayer of the sixth hour, who pressed Theodotus to come to his house to dine with him; but our saint desired to be excused, being in haste to return to Ancyra for the assistance of the suffering Christians in that city. After dining together on the spot, Theodotus told the priest, he thought that place very proper for the lodging relics. “Yes,” said Fronto, for that was the priest’s name, “but we must have them before we can think of building a place for their reception.” Theodotus told him, God would take care of that; desired he would only see an edifice raised as soon as possible; and assured him the relics should not be wanting. When he had given him this assurance, he took his ring from his finger, left it with the priest as an earnest of his promise, and returned to Ancyra, where he found the persecution had made as much havoc as an earthquake could have done.

Among those who suffered in that city were seven virgins, grown old in virtue. The governor, finding them invincible in the profession of the Christian faith, delivered them into the hands of some young libertines to be insulted and abused in contempt of their religion, and to the prejudice of their chastity, which had always been their brightest ornament. They had no arms but prayers and tears, which they offered to Jesus Christ, the author and guardian of their virtue; and protested against the violence offered them.

One of the young debauchees more impudent than the rest laid hold of Thecusa, the oldest of that holy company, and dragged her aside. Thecusa cast herself at his feet bathed in tears, and thus expostulated with him: “My son, what designs can you have on such as us, quite worn out as you see with fasting, sickness, torments and old age?” She was upwards of seventy, and her companions not much younger. “It is preposterous,” said she, “to entertain a passion for such carcasses as ours, shortly to be cast forth to be devoured by beasts and birds of prey; for the governor refuses us burial.” Then rending her veil, she showed him her grey hairs, saying: “Pay some regard to these, who, perhaps, have a mother of the same age. For her sake, leave us to our tears, ’tis all we desire; and do not despair of a reward from Christ on account of your forbearance.”

The young men were all so affected with this speech that they desisted, and joined their tears with those of the holy virgins, and withdrew.

Theotecnus perceiving his design defeated, attacked their constancy another way. He proposed their engaging in the service of Diana and Minerva, and officiating as priestesses to those pretended deities. The heathens of Ancyra had an annual custom of washing the images of those goddesses in a neighboring pond; and the day for performing that ceremony happening at that time, the governor obliged them to attend the solemnity. As the idols were each to be carried thither in a pompous manner, and in a separate chariot, the governor gave orders for the seven virgins to be placed in derision in other open chariots, in a standing posture, naked, and to be carried with the idols to the pond for the same purpose.

They accordingly led up the procession, then came the idols followed by a great crowd of people, and Theotecnus himself in the rear attended by his guards. Theodotus was all this while under great concern for the seven virgins, begged the Almighty to carry them victoriously through the severe trials to which they were exposed, and waited the event in a house near the church of the patriarchs, in company with some other devout persons. They had been prostrate on the ground, and fixed in prayer from break of day till noon, when news was brought that Thecusa and her six companions had been all thrown into the pond aforesaid, and there drowned.

Theodotus, overjoyed at this account, raised himself on his knees, shed a flood of tears, lifted up his hands to Heaven, and with a loud voice returned thanks for the success of his prayers. He then inquired into the particulars of their sufferings and behavior, and was told by one who had been in the crowd and had seen all things that passed, how that the virgins had slighted all the governor’s fair speeches and promises, had severely rebuked the priestesses of the heathen deities that presented them the crowns and white garments which were the badges of their priestly office, and rejected their offer with horror and indignation. Whereupon the governor ordered them to be thrown into the deepest part of the pond, with large stones hung about their necks, which was accordingly executed.

Theodotus, upon hearing this, consulted with the master of the house and one Polychronius how they should get the bodies of the seven martyrs out of the water; and in the evening they were informed that the task was rendered more difficult by the guards the governor had posted near the pond.

This news gave Theodotus a most sensible affliction. He left his company and went to the church of the patriarchs; but found the Pagans had deprived him of the comfort he expected there by walling up the door. However, he prostrated himself without the church, near the shell where the altar stood, and continued there some time in prayer. From thence he made his way to another church, where, finding the same bar to his entrance, he again threw himself on the ground near the building, and poured out his soul in fervent prayer. But hearing a great noise behind him, imagining he was pursued, he went back to the house where he had left his friends, and lay there that night.

Thecusa appeared to him in his dream, reproached him with taking his ease while she and the companions of her sufferings were neglected; conjured him by all the pains she had taken for his education, and the affection he once bore her, to rescue their bodies from the fishes; assured him he should be called to a like trial within two days, and then bid him arise and go directly to the pond, but to beware of a traitor.

Upon this he arose, and related his vision to his companions, and as soon as it was day, sent two persons to take a view of the guard, which they hoped would be drawn off on account of its being the festival of Diana, but they were mistaken. To engage the blessing of God more effectually on the undertaking, they fasted till night, and then set out. It was very dark, and neither moon or stars appeared, which enhanced the horror of the place, it being where malefactors were executed. It was strewed with heads and scattered remains of burnt bodies. This shocking scene would probably have made them give over the attempt for that time had not they been encouraged by a voice which called our saint by his name and bid him go on boldly.

Upon this invitation they made the sign of the cross on their foreheads, and immediately saw before them a light in the form of a cross to the eastward. They fell on their knees, adored God with their faces turned toward that glorious phenomenon, after which they went on; but it was so dark that they could not see one another; at the same time a heavy rain fell, which made it so dirty that they could scarcely keep themselves upon their legs. In this difficulty they had recourse to prayer, and immediately a body of fire appeared, and moved before them; and two men clothed in shining garments appearing to them were heard to say: “Theodotus, take courage, God has written thy name among the martyrs: he has sent us to receive thee: we are they whom they call the Fathers: thou wilt find near the pond Sosander in arms; and the guards are in a terrible consternation at the sight of him; but thou shouldest not have brought a traitor with thee.”

This last clause none of the company understood. The storm still continuing, the thunder, wind, and rain made the sentinels very uneasy in their post; but the apparition of a man completely armed darting fire round him was too terrible to allow them to keep their ground. They accordingly betook themselves to the neighboring cottages. The way being thus cleared for our martyr and his companions, following their guide, or luminous body before mentioned, they came to the side of the pond; and the wind raged so violently, that, as it drove the water to the sides of the pond, it discovered the bottom where the bodies of the virgins lay. Whereupon Theodotus and his companions drew out the bodies, laid them upon horses, and carried them to the church of the patriarchs, near which they interred them. The names of these seven martyrs were Thecusa, Alexandria, Claudia, Euphrasia, Matrona, Julitta, and Phaina.

The news of this removal of the saints bodies was spread all over the town the next day; every Christian who appeared was put to torture about it. Theodotus, understanding that several had been taken up, was for surrendering himself and owning the fact; but the Christians would not let him follow his inclinations. Polychronius, who had assisted our saint in carrying off the bodies of the seven virgins, the better to be informed of what passed in the city, disguised himself in a peasant’s dress, and went to the market-place. But he was discovered by some who knew him to be related to Thecusa, carried before the governor, examined, and being beaten by his order, and threatened with death, he was weak and base enough to say that Theodotus had taken away the bodies, and discovered the place where he had concealed them. Upon which, orders were given for these valuable relics to be taken up and burnt; and thus it appeared who was the traitor against whom they had been cautioned.

Theodotus being informed of this, took his last farewell of the brethren, begged their prayers, and prepared himself for the combat. They continued a long time in prayer, beseeching God to put an end to the persecution, and grant peace to the church. They then embraced him; who making the sign of the cross over his body, went boldly to the place of trial. Meeting two of his old acquaintance and fellow-citizens on the way, they endeavored to persuade him to provide for his own security, before it was too late; and told him the priestesses of Diana and Minerva were that moment with the governor, accusing him of discouraging the worship of the gods, and that Polychronius too was there, ready to prove what he had alleged about his carrying off the bodies of the seven martyrs.

Theodotus assured them they could not give him a more substantial proof of their regard for him than by going to the magistrates, and telling them the man against whom those articles were alleged was at the door, and desired admittance. Being come to the end of his journey, he with a smiling countenance surveyed the fire, wheels, racks, and other instruments of torture which they had got ready upon this occasion. The governor told him it was still in his power to avoid the torments prepared for the disobedient; offered him his friendship, assured him of the good will of the emperor, and promised to make him a priest of Apollo, and governor of the town, upon condition that he would endeavor to recover his neighbors and friends from their delusion, and teach them to forget Jesus Christ.

Theodotus in his reply, on one hand insisted on the enormous crimes the heathen gods stood charged with even by their own poets and historians; and on the other, extolled the greatness and the miracles of Jesus Christ.

A discourse like this could not but incense the idolaters. The priestesses were so transported with rage that they rent their clothes, disheveled their hair, and tore their crowns, which were the marks of their sacrilegious dignity; and the populace were very clamorous in demanding justice on this enemy of their gods. The governor ordered him to be stretched on the rack, and everyone seemed desirous of having a share in vindicating the honor of the offended deities.

Several executioners were successively employed it tearing his body with iron hooks; then vinegar was poured upon his wounds, and his flesh burnt with torches. When the martyr smelt the burning of his flesh he turned his head aside a little, which the governor mistaking for a sign of his fainting under the torments, put him in mind that his present sufferings were all owing to his disrespect for the emperor, and contempt of the gods. The martyr told him he was mistaken in imagining he was in a yielding disposition, because he turned his head aside; on the contrary, he could not help thinking that his officers did their duty carelessly, and therefore entreated him to see that his orders were better obeyed. He then bid him invent new tortures, which should all contribute to show what courage Jesus Christ inspires into such as suffer for him; and let him know in plain terms, that while he was thus united to, and supported by his Savior, he was an overmatch for all the power of men.

The governor, surprised and enraged at this freedom, commanded him to be struck on the jaws with a stone in order to beat out his teeth. But Theodotus told him nothing of that nature could interrupt his conversation with his God, who would hear the language of his heart and sufferings, if he should be deprived of the use of speech. The executioners were now quite tired out with labor, while the martyr seemed to feel nothing; upon which he was ordered back to prison, and reserved for further punishment. As he went along, he took care to draw the eyes of the crowd on his mangled body, which he offered to their consideration as a glorious proof of the power of Jesus Christ, and the strength he gives to his servants, of what condition soever, and pointing at his wounds: “It is but reasonable,” said he, “that we should offer to Him such sacrifices who was pleased to set us the example, and submit to be sacrificed for us.”

At the end of five days the governor ordered Theodotus to be brought before him, and finding his courage not the least abated, directed the executioners to stretch him a second time upon the rack, and open all his wounds. He then caused him to be taken off and laid upon the ground, strewed with red hot tiles, which put him to inexpressible torment. But finding him not to be overcome, though put upon the rack the third time and tortured as before, he condemned him to lose his head; with strict orders that his body should be burnt to prevent its being buried by the Christians.

The holy martyr being come to the place of execution, returned thanks to Jesus Christ for his grace and support under the torments he had undergone, and for having made choice of him for a citizen of the heavenly Jerusalem: he also begged of him to put an end to the persecution, and grant peace to his afflicted Church. Then turning to the Christians who attended him, bid them not weep, but rather thank God for having enabled him to finish his course, and overcome the enemy; and assured them that he would employ his charity in praying for them with confidence in heaven. After this short speech he cheerfully received the fatal stroke. The corpse was then laid upon a large funeral pile, but before they could set fire to it, they beheld it surrounded with such an extraordinary light that none durst approach near enough to kindle it. This being reported to the governor, he ordered the body to be watched by a guard he despatched thither for that purpose.

Fronto the priest of Malus came to Ancyra that day with the view of carrying back the relics Theodotus had promised him, and had brought with him the ring he had left in his hands as a pledge. He had with him an ass laden with wine of his own vineyard which he cultivated himself: this was probably designed as a present to Theodotus. He reached the town in the evening; his ass, tired with the journey, lay down near the pile, and did not seem disposed to go any further.

The soldiers invited him to pass the night with them, where they assured him he might be better accommodated than at an inn; they having made themselves the day before a hut of reeds and willow branches, near which they had kindled a fire and dressed their supper just as the priest arrived, whom they invited to partake with them. Fronto accepted of their invitation, and in return gave them a taste of his wine, which they found excellent, and of which they drank pretty freely. They then began to talk of what they had suffered on occasion of the dead bodies of seven women being carried away by one made of brass, as they said, whose body was now in their custody.

Fronto desired they would explain themselves, and let him into the story of the dead bodies and the brazen man. One of them undertook to give the particulars of the seven martyrs, the rescue of their bodies, the seeming insensibility of Theodotus while under the sharpest torments, which was the reason of their calling him a man of brass; and the punishment they had reason to expect if they lost his body. Hereupon Fronto gave God thanks, and invoked his assistance on the present occasion. After supper, perceiving the guards in a dead sleep, he took the venerable relics of the martyr, put his ring upon his finger, and laid the body on the ass, which being let loose, went directly home, where a church has been since built in honor of the martyr; and thus the saint’s promise of furnishing the priest with relics was made good.

This account was drawn up by Nilus, who had lived with the martyr, had been his fellow-prisoner, and was an eye-witness of what he relates.

MAY 19TH
The Martyrs of the Day
ST. PARTHENIUS & ST. CALOCERUS
Martyred in the Third Century, around 250

Parthenius and Calocerus, two brothers who were eunuchs in the household of Tryphonia, the wife of the emperor Decius, according to their Acts, which also describe them as Armenians, whose patron, Roman consul Aemilian, had left them in charge of his daughter Anatolia when he died.

They were accused by Decius with embezzlement of Anatolia’s money, and with the capital crime of Christianity. They were therefore summoned before the court of Decius to answer both the charge of being Christians and that of dissipating Anatolia's heritage, possibly by almsgiving. Ignoring the financial accusations, the brothers, preferred the risk of martyrdom to offering sacrifice to the gods, and therefore defended the Faith. The court took their defense as an admission of their Christianity, and sentenced them to death. They were condemned to be burned. Parthenius was thrown into a bonfire but did not burn. In order to carry out his sentence, guards took flaming brands from the fire and beat him to death. Anatolia, the daughter of Roman consul Aemilian, buried them in the in the catacombs of the cemetery of St. Callistus.

In the 18th century, relics of St. Parthenius were moved to Vienna. In 1784, with the permission of Pope Pius VI, the relics were moved to Zhovkva in Eastern Galicia (then Austrian Empire, nowadays western Ukraine). They are now preserved in the Basilian Ukrainian Greek-Catholic monastery of Holy Jesus Heart in Zhovkva.

MAY 20TH
The Martyr of the Day
ST. ETHELBERT
Martyred in the Eighth Century, around 793

St. Ethelbert, King of the East-Angles, Martyr

In his childhood, after the hours of his studies, Ethelbert stole away from his school-fellows when they went to play, and spent most of the time allotted to recreation in prayer. He was young when he succeeded his father, Ethelred, as ruler of his kingdom, which he ruled forty-four years, according to the maxims of a perfect saint.

It was his usual saying, that the higher a station is, in which a man is placed, the more humble and benevolent he ought to be. And this was the rule of his own conduct. To secure the tranquility of his kingdom by an heir, he was persuaded to marry; and having heard much of the virtue of Alfreda the daughter of Offa the powerful king of the Mercians, he thought of making her his royal consort. In this design he paid a visit to that king, who resided at Sutton-Wallis, on the river Lugg, four miles from the place where Hereford now stands.

He was courteously entertained, but, after some days, treacherously murdered by Grimbert an officer of King Offa, through the contrivance of Queen Quendreda, that his kingdom might be added to their own. This happened in 793. He was privately buried at Maurdine or Marden; but his body being glorified by miracles it was soon after removed to a fair church at Fernley, that is, Heath of Fern, now called Hereford; which town had its rise from this church, which bore the name of St. Ethelbert, when Wilfrid, king of Mercia, much enlarged and enriched the same.

Quendreda died miserably within three months after her crime. Her daughter Alfreda devoted herself to God, and led a penitential solitary life at Croyland, amidst the fens. Offa endeavored to atone for the sin of his queen by a pilgrimage to Rome, where he founded a school for the English, after the example of King Ina, who had erected one in that city in 726, when he established the Peter-pence among the West-Saxons, which Offa, on this occasion extended, to the Mercians in 794. Egfrid, the only son of Offa, died after a reign of some months, and the Mercian crown was translated into another family of the posterity of Penda. How sharp are the thorns of ambition! Whereas virtue finds its peace and crown whether in adversity or in prosperity.

MAY 21ST
The Martyrs of the Day
ST. CRISTOBAL & COMPANIONS
Martyred in the Twentieth Century, around 1927

Saint Cristóbal Magallanes Jara, also known as Christopher Magallanes is a martyr and saint venerated in the Catholic Church who was killed by the Mexican government troops, in 1927, without trial, on the way to say Mass, during the Cristero War, after the trumped up charge of inciting rebellion.

Like Blessed Miguel Agustín Pro, S.J., Cristóbal and his 24 companion martyrs lived under a very anti-Catholic government in Mexico, one determined to weaken the Catholic faith of its people. Churches, schools and seminaries were closed; foreign clergy were expelled. Cristóbal established a clandestine seminary at Totatiche, Jalisco. Magallanes and the other priests were forced to minister secretly to Catholics during the presidency of Plutarco Calles (1924-28).

All of these martyrs except three were diocesan priests. David, Manuel and Salvador were laymen who died with their parish priest, Luis Batis. All of these martyrs belonged to the Cristero movement, pledging their allegiance to Christ and to the Church that he established to spread the Good News in society—even if Mexico's leaders once made it a crime to receive Baptism or celebrate the Mass.

These martyrs did not die as a single group but in eight Mexican states, with Jalisco and Zacatecas having the largest number. They were beatified in 1992 and canonized eight years later.

MAY 22ND
The Martyrs of the Day
ST. CASTUS, ST. EMILIUS & ST. BASILICUS
Martyred in the Third and Fourth Centuries, around 250 and 312

St. Castus and Sr. Emilius, had first fallen in the persecution of Christians. When they were imprisoned, Castus and Emilius, under torture, denied that they were Christians and were released. But being touched with remorse, they rose again with greater fervor, and when they were arrested a second time, they refused to abjure Christianity and were burned to death, but triumphed over the flames. St. Augustine, in a sermon which he preached on their festival, says, they fell like St. Peter by presuming on their own strength. They suffered in Africa, probably under Decius, in 250.

The Holy Martyr Basiliscus was a nephew of the Great Martyr Theodore the Recruit (February 17), and he suffered together with his brothers Eutropius and Kleonikos during the persecution of the emperor Maximian Galerius (305-311). The holy martyrs Kleonikos and Eutropius (March 3) were crucified, but the martyr Basiliscus was sent to Comana where he was detained in prison.

The governor Agrippa arrived in the city of Amasea, and started a persecution against Christians. Saint Basiliscus in prison prepared himself for his impending ordeal. The Lord appeared to him in a dream, promising the martyr His help, and foretold his martyric death at Comana. Saint Basiliscus asked the prison guards to let him go to his native village to bid his relatives farewell. They let him go, since they respected him for his holy life and working of miracles. Arriving home, Saint Basiliscus saw his family one last time, and urged them to stand firmly in the Faith.

When Agrippa learned that Saint Basiliscus had gone to see his relatives, he went into a rage. He chastized the prison guards, and he sent a detachment of soldiers after the martyr, headed by a cruel magistrianum (adjutant of the governor). Meeting Saint Basiliscus, who was actually on his way back, the magistrianum placed heavy chains on him, and shod him with metal sandals with nails driven into the soles, and set off to Comana.

Arriving at a certain village during the hot afternoon, the travellers stayed at the house of a woman named Troana. The soldiers went into the house to relax and refresh themselves with food, and they tied the martyr Basiliscus to a dry tree. Standing in the heavy chains beneath the scorching sun, the saint prayed to God. Suddenly a Voice was heard from above, “Fear not, for I am with you.”

The earth shook, and a spring of water came forth from the fissure. The magistrianum, the soldiers and Troana, rushed out of the house, frightened by the earthquake. Shaken by the miracle which had taken place, they set the martyr free. Sick people from the village came to the holy martyr and received healing through his prayers.

When the saint finally stood before Agrippa, he was commanded to offer sacrifice to the pagan gods. He replied, “I offer to God a sacrifice of praise and thanksgiving every hour.” They led him into a pagan temple. In an instant fire came down from Heaven, which burned the temple, and reduced the idols to dust. Then in a blind rage Agrippa gave orders to behead Saint Basiliscus and throw his body into the river. The death of the martyr occurred in the year 308.

Christians quickly gathered the remains of the holy martyr, and buried them by night in a ploughed field. Upon this spot a church was built in honor of Saint Basiliscus, into which they transferred his relics. Through the prayers of the holy martyr healings began to occur. The saint appeared in a dream to Saint John Chrysostom (November 13) before his death at Comana and said to him, “Tomorrow we shall be together.” Saint Eusignius (August 5) was an eyewitness to his sufferings and told the world about the struggles of Saint Basiliscus.

MAY 23RD
The Martyr of the Day
ST. JULIA
Martyred in the Fifth Century, year unknown

Julia was a noble virgin at Carthage, who, when that city was taken by Genseric in 439, was sold for a slave to a pagan merchant of Syria. Under the most mortifying employments of her station, by cheerfulness and patience she found, besides her sanctification, a present happiness and comfort which the world could not have afforded. All the time she was not employed in her master’s business was devoted to prayer and reading books of piety. She fasted very rigorously every day but Sunday; nor could all the entreaties of her master, who was charmed with her fidelity and other virtues, nor the hardships of her situation, prevail with her to be more tender of herself.

The merchant thought proper to carry her with him in one of his voyages to Gaul, where he imported the most valuable commodities of the Levant. Having reached the northern part of Corsica, or that point now called Capo-Corso, he cast anchor and went on shore to join the pagans of the place in an idolatrous festival kept there at that time with the sacrifice of a bull. Julia was left at some distance because she would not be defiled by the superstitious ceremonies, which she openly reviled.

Felix, the governor of the island, who was a bigoted pagan, asked the merchant who this woman was who dared to insult the gods. He informed him that she was a Christian, and that all his authority over her was too weak to prevail with her to renounce her religion; but that he found her so diligent and faithful he could not part with her. The governor offered him four of his best female slaves in exchange for her. But the merchant, whose name was Eusebius, replied: “No! All you are worth will not purchase her; for I would freely lose the most valuable thing I have in the world rather than be deprived of her.”

However, the governor, whilst Eusebius was drunk and asleep, took upon him to compel her to sacrifice to his gods. He proffered to procure her liberty if she would comply. The saint made answer that she was as free as she desired to be as long as she was allowed to serve Jesus Christ; and whatever should happen, she would never purchase her liberty by so abominable a crime.

Felix thinking himself derided by her undaunted and resolute air, in a transport of rage caused her to be struck on the face, and the hair of her head to be torn off; and lastly, ordered her to be hanged on a cross till she expired. Certain monks of the isle of Gorgon (which is now called La Gorgona, and lies between Corsica and Leghorn) carried off her body; but in 763, Desiderius, king of Lombardy, removed her relics to Brescia, where her memory is celebrated with great devotion.

St. Julia, whether free or a slave, whether in prosperity or in adversity, was equally fervent and devout. She adored all the sweet designs of Providence; and far from complaining, she never ceased to praise and thank God under all his holy appointments, making them always the means of her virtue and sanctification. God, by an admirable chain of events, raised her by her fidelity to the honor of the saints, and to the dignity of a virgin and martyr.

MAY 24TH
The Martyrs of the Day
ST. DONATIAN & ST. ROGATION
Martyred in the Third Century, around 287

There lived at Nantes, in Gaul (France), an illustrious young nobleman called Donatian, who having received the holy sacrament of regeneration, Baptism, led a most edifying life, and laid himself out with much zeal in converting others to Faith in Christ. His elder brother Rogatian was not able to resist the moving example of his piety, and the force of his discourses, and desired to be baptized. But because the bishop, having withdrawn and concealed himself for fear of the persecution, he was not able to receive that sacrament, but was shortly after baptized in his blood; for he declared himself a Christian at a time, when to embrace that sacred profession was to become a candidate for martyrdom.

The Emperor Maximian sent an order to the prefect, directing him to put to death all who refused to sacrifice to Jupiter and Apollo. This must have happened when that emperor was in Gaul occupied in his expedition either against the Bagaudæ in 286, or against Carausius, who having assumed the purple in Britain maintained himself in that usurped dignity seven years.

The acts of these martyrs attribute this order, to the emperors Dioclesian and Maximian, but we find it usual to ascribe to both those emperors the decrees of one. The prefect to whom it was addressed seems to have been the cruel persecutor Rictius Varus, prefect of the Belgic, and probably also of the Celtic Gaul. The title of president, which the acts give him, only belonged to a governor who had power of life and death.

The prefect arriving at Nantes, Donatian was impeached before him for professing himself a Christian, and for having withdrawn others, particularly his brother, from the worship of the gods. Donatian was therefore apprehended, and having boldly confessed Christ before the governor, was cast into prison and loaded with irons.

Rogatian was also brought before the prefect, who endeavoured first to gain him by flattering speeches, but finding him inflexible, sent him to prison with his brother. Rogatian grieved that he had not been able to receive the sacrament of baptism, and prayed that the kiss of peace which his brother gave him might supply it. Donatian also prayed for him that his Faith might procure him the effect of Baptism, and the effusion of his blood that of the sacrament of chrism, that is, of Confirmation.

They passed that night together in fervent prayer. They were the next day called for again by the prefect, to whom they declared that they were ready to suffer for the name of Christ whatever torments were prepared for them. By the order of the inhuman judge, they were first stretched on the rack, afterwards their heads were pierced with lances, and lastly their heads were cut off, about the year 287. Their bodies were buried near the place where they suffered.

The Christians some time after built them a sepulcher, at the foot of which the bishops of Nantes chose their burial-place. Toward the close of the fifth century, the Christians built a church upon the place, which has been successively in the hands of monks and canons, and is at present parochial. The bodies of these two martyrs in 1145 were translated by Albert bishop of Ostia to the cathedral, where they remain in great veneration.

MAY 25TH
The Martyrs of the Day
ST. MAXIMUS & ST. VENERAND
Martyred in the Third Century, around 258

According to modern accounts, Maximus and Venerand were brothers, natives of Brescia in Italy. The former is said to have been ordained bishop, and the latter deacon, by Pope Damasus, and sent by him to preach the faith to the infidels. They first executed their commission in the armies of the barbarians which had crossed the Alps from Germany into Lombardy, but seem to have reaped no other fruit of their labors but the honor of suffering torments for the name of Christ.

Having escaped out of the hands of their persecutors, they travelled into France, accompanied by two holy priests named Mark and Etherius. They passed through the cities of Auxerre, Sens, and Paris, and having made a halt at the confluence of the Oise and the Seine pursued their journey towards Evreux. At Acquiney, a village four leagues from that city, and one from Louviers, they were seized by a troop of barbarous infidels (or according to others of Arian heretics) who carried them into a fruitful island formed in that village by the rivers Eure and Itton, and there beheaded them.

Mark and Etherius escaped out of the hands of these barbarians who were conducting them to Evreux, and returning buried the bodies of the two martyrs in an old church beyond the island, which had been plundered by the Vandals, and left almost in ruins.

St. Eternus was at that time bishop of Evreux, who according to all sat a very short time, and is honored as a martyr at Evreux on the 16th of July, and at Luzarch, a town in the diocese of Paris towards Chantilly, where his relics are kept in a silver shrine, on the 1st of September, and their translation on the 13th of August. He is sometimes called Etherius; whence some think him to have been the companion of our holy martyrs from Italy, who was chosen bishop after their death. He is usually placed about the year 512, after Maurusio, the immediate successor of St. Gaud.

Some historians place the mission and martyrdom of our saints and of St. Eternus, or Etherius, soon after the death of St. Taurinus, the founder of the see of Evreux, before St. Gaud, and before many of the people were converted to the faith, which both the end of their mission and their martyrdom render probable; nor have we any authentic monuments which ascertain the time either of their death, or of the episcopacy of St. Eternus.

When Richard I, surnamed the Old, was duke of Normandy, and Guiscard, bishop of Evreux, about the year 960, the relics of SS. Maximus and Venerand were discovered at Acquiney by one Amalbert, who attempted to carry off this sacred treasure, except the heads of the two martyrs, which he left with the old inscription engraved on a marble stone: “Hic sita sunt Corpora SS. Maximi et Venerandi—Here are situated the bodies of Saints Maximus and Venerand.”

As he was crossing the Seine near the monastery of Fontenelle, or St. Vandrille, with the rest of the sacred bones, he was seized with a miraculous sickness, and obliged to deposit them in that famous abbey; and Richard duke of Normandy built a new chapel there for their reception. These relics were burnt by the Huguenots. Those which remained at Acquiney were kept in a church built over their tomb, which was made a Benedictin priory dependent on the abbey of Conches; but this church falling to decay, by an order of M. de Rochechouard, bishop of Evreux, these relics were translated into the parish church, and deposited under the high altar.

On their festival on the 25th of May, these relics are carried in procession to the place where the saints received the crown of martyrdom. In the spring of the year 1559, in a great drought, they were carried in a solemn procession to the church of our lady at Evreux; and again in June, 1615, when at Evreux these were carried after the head of St. Swithin; also in 1726; and each time the procession was followed with abundant rains. SS. Maximus and Venerand are honored with great devotion in the diocese of Evreux, and at the abbey of St. Vandrille.

MAY 26TH
The Martyr of the Day
ST. ELEUTHERIUS
Martyred in the Second Century, around 189

Eleutherius was, by birth a Grecian, and deacon of the church of Rome under Pope Anicetus. He succeeded St. Soter in the pontificate in 176, and governed the church whilst it was beaten with violent storms. Montanus, an ambitious vain man of Mœsia on the confines of Phrygia, sought to raise himself among men by pretending that the Holy Ghost spoke by his mouth, and published forged revelations. His followers afterwards advanced that he was himself the Holy Ghost, the Paraclete Spirit sent by Christ according to his promises to perfect his law. They seem at first only to have been schismatics and enthusiasts; but soon after added heresy and blasphemy, calling Montanus the Holy Ghost in the same manner that Christ is God the Son.

They affected an excessive rigor, had many fasts, kept three Lents in the year, refused the communion and absolution to persons who had fallen into any sin of impurity, condemned second marriages as adulteries, and taught that it is unlawful to flee from persecution. Priscilla and Maximilla, two women of the town of Pepuza in Phrygia, vaunted their pretended prophecies, and were the oracles of their deluded votaries. The devil uses all sorts of baits to destroy souls.

If many perish by those of pleasure, others fall by pride, which is gratified by a love of singularity, and by an affected austerity. Some who braved the racks and gridirons of the persecutors, and despised the allurements of pleasure, had the misfortune to become the dupes of this wretched enthusiast, and martyrs of the devil. False prophets wear every face except that of a sincere and docile humility, though their austerity towards themselves usually ends in a short time in some shameful libertinism, when vanity, the main-spring of their passions, is either cloyed or finds nothing to gratify it. In this we see the false rigorists of our times resemble those of former ages. Pharisee-like they please themselves, and gratify their own pride in an affected severity; by it they also seek to establish themselves in the opinion of others. But humility and obedience are a touchstone which discovers their spirit.

Montanus succeeded to the destruction of many souls who by pride or the like passions sought the snare; among others the great Tertullian fell, and not only regarded Montanus as the paraclete, but so much lost his Faith and his reason as to honor the ground on which his two pretended prophetesses had trod; and to publish in his writings their illusions and dreams concerning the color of a human soul, and the like absurdities and inconsistencies as oracles of the eternal truth.

The Montanists of Asia, otherwise called Cataphyrges and Pepuzenians, sought in the beginning the communion and approbation of the bishop of Rome, to whom they sent letters and presents. A certain pope was prevailed upon, by the good accounts he had received of their severe morals and virtue, to send them letters of communion. But Praxeas, one who had confessed his Faith before the persecutors, arriving at Rome, gave him such information concerning the Pepuzenians and their prophecies, showing him that he could not admit them without condemning the judgment of his predecessors, that he revoked the letters of peace which he had determined to send, and refused their presents. This is the account which Tertullian, himself a Montanist, gives of the matter.

Some historians think this pope was Eleutherius, and that he approved the very doctrine of the Montanists; which is certainly a mistake. For the pope received from Praxeas only information as to matters of fact. He was only undeceived by him as to persons and facts, and this before any sentence was given. Nay, it seems that the Montanists had not then openly broached their errors in faith, which they for some time artfully disguised. It seems also, from the circumstances of the time, that the pope whom Praxeas undeceived was Victor the successor of Eleutherius, and that Eleutherius himself had before rejected the pretended prophets.

This good pope had the affliction to see great havoc made in his flock by the persecution, especially at Lyons and Vienne, under Marcus Aurelius. But he had, on the other side, the comfort to find the losses richly repaired by the acquisition of new countries to the Faith. The light of the Gospel had, in the very times of the Apostles, crossed the sea into the island of Great Britain; but seems to have been almost choked by the tares of the reigning superstitions, or oppressed by the tumults of wars in the reduction of that valiant people under the Roman yoke, till God, who chose poor fishermen to convert the world, here taught a king to esteem it a greater happiness to become an apostle, and to extend his Faith in this remote corner of the world, than to wear a crown. This was Lucius, a petty king who reigned in a part of the island. His Roman name shows that he was one of those kings whom the Romans honored with that dignity in remote conquered countries to be their instruments in holding them in subjection. Lucius sent a solemn embassy to Rome to beg some zealous clergymen of Pope Eleutherius who might instruct his subjects and celebrate and administer to them the divine mysteries. Our saint received the message with joy, and sent apostolic men who preached Christ in this island with such fruit, that the faith in a very short time passed out of the provinces which obeyed the Romans into those northern parts which were inaccessible to their eagles, as Tertullian wrote soon after.

Fugatius and Damianus are said to have been the two principal of these Roman missionaries: the old Welsh Chronicle, quoted by Usher, calls them Dwywan and Fagan. They died in or near the diocese of Landaff; and Harpsfield says, there stood in Wales a church dedicated to God under their invocation. Stow in his Annals says that in Somersetshire there remaineth a parish church bearing the name of St. Deruvion. From this time the faith became very flourishing in Britain, as is mentioned by Origen, Eusebius, St. Chrysostom, Theodoret, Gildas, etc. quoted by Usher, Alfred, etcc. Florinus, who taught that God was the author of evil, and Blastus, who pretended that the custom of celebrating Easter on the fourteenth day of the moon, which was tolerated in the Orientals, ought to be followed at Rome, were condemned by St. Eleutherius, who governed the church fifteen years, and died soon after the Emperor Commodus in 192. He was buried on the Salarian road; but his remains have been translated to the Vatican church.

MAY 27TH
The Martyr of the Day
POPE ST. JOHN I
Martyred in the Sixth Century, around 526

Pope John was by birth a Tuscan. He distinguished himself from his youth in the Roman clergy, of which he became the oracle and the model. He was archdeacon when, after the death of Hormisdas in 523, he was chosen pope. Theodoric the Arian king of the Goths held Italy in subjection, and though endowed with some great qualities, did not divest himself of that disposition to cruelty and jealousy, which is always an ingredient in the character of an ambitious tyrant and a barbarian. It happened that the Emperor Justin published an edict, ordering the Arians to deliver up all the churches they were possessed of to the Catholic bishops, by whom they were to be consecrated anew.

Theodoric, who was the patron of that sect, took this law very ill; and in revenge threatened, that if it were not repealed in the East, he would not only treat the Catholics in his dominions in the same manner, but would fill Rome with blood and slaughter. Being, however, in some awe of the emperor, he resolved to try what he could do by negotiation; and sent the pope at the head of an embassy of five bishops and four senators, of which three had been consuls, to Constantinople on that errand. John used all manner of entreaties to decline such a commission, but was compelled by the king to take it upon him.

He was received in the East with the greatest honors possible; and the whole city of Constantinople went out twelve miles to meet him, carrying wax tapers and crosses. The emperor, to use the words of Anastasius, prostrated himself before the most blessed pope, who also relates that the saint entering the city, restored sight to a blind man at the golden gate, who begged that favor of him. The same is mentioned by St. Gregory the Great, who adds, that the horse on which he rode, would never after bear any other rider. The joy of that city was universal on this occasion, and the pomp with which the successor of St. Peter was received, seemed to surpass the festival of a triumph.

Authors vary as to the issue of his embassy; some say that the pope confirmed Justin in his resolution of taking away the churches from the heretics; but Anastasius tells us that the pope persuaded Justin to treat the Arians with moderation, and to leave them the churches of which they were possessed, and that the emperor acquiesced. However that be, whilst our saint was in the East, Theodoric caused the great Boëtius, who was the pope’s most intimate friend, both before and after he was raised to the pontificate, to be apprehended; and no sooner was Pope John landed at Ravenna in Italy, but, together with the four senators his colleagues, he was cast into a dark and loathsome dungeon. The tyrant forbid any succour or comfort to be allowed to the prisoners, so that by the hardships of his confinement and the stench of the place, the good pope died at Ravenna on the 27th of May, 526, soon after the cruel execution of Boëtius, having sat two years and nine months. His body was conveyed to Rome, and buried in the Vatican church. The two letters which bear his name are suppositious, as appears from their very dates, etc.

When we see wicked men prosper, and saints die in dungeons, we are far from doubting of providence, we are strengthened in the assured belief, that God who has stamped the marks of infinite wisdom and goodness on all his works, has appointed a just retribution in the world to come. And faith reveals to us clearly this important secret. We at present see only one end of the chain in the conduct of providence towards men; many links in it are now concealed from our eyes. Let us wait a little, and we shall see in eternity God’s goodness abundantly justified.

Who does not envy the happiness of a martyr in his dungeon, when he beholds the inward joy, peace, and sentiments of charity with which he closes his eyes to this world! and much more when he contemplates in spirit the glory with which the soul of the saint is conducted by angels, like Lazarus, to the abodes of immortal bliss! On the contrary, the wicked tyrant cannot think himself safe upon his throne, and amidst his armies; but sits, like Damocles, under the terrible sword in the midst of his enjoyments, in the dreary expectation every moment of perishing. At best, his treacherous pleasures are a wretched exchange for the true joy and peace of virtue; nor can he fly from the torment of his own conscience, or the stench of his guilt. How dreadfully are his horrors increased upon the approach of death! And how will he to all eternity condemn his extravagant folly, unless by sincere repentance he shall have prevented everlasting woes!

MAY 28TH
The Martyr of the Day
ST. CARAUNAS
Martyred in the Fifth Century, year unknown

St. Caraunus, or “Caranus” and “Caro”, or in French, “Cheron”, was a native of Gaul (France), and flourished towards the end of the fifth century. After the death of his parents, who were Christians, he distributed all his substance to the poor; and, in order to serve God with more ease, retired into a desert as a hermit, where the bishop of the place, discovering his merit, ordained him a deacon.

He then determined to consecrate himself entirely to the ministry of the word; and having preached in several provinces of Gaul, he came into the territory of Chartrain, where he found but a small number of Christians, the descendants of those who had been formerly converted by St. Potentianus and St. Altinus. The Gospel having made a rapid progress by his zeal, he made choice of some disciples to assist him in extending the knowledge of Jesus Christ; and set out on his way to Paris.

He had scarcely advanced nine miles from Chartres when he perceived a gang of robbers approaching towards him; whereupon he advised his disciples to hide themselves among the thickets, while he would amuse the robbers by discoursing with them. These savages, provoked at not finding any money in his possession, fell upon him and inhumanly murdered him. Thus died St. Caraunus, a martyr of charity.

His disciples buried his body near Chartres, upon an small hill which was since called the Holy Mount; and after some time a church was erected there under his invocation, the care of which was entrusted to a community of ecclesiastics; but the canon regulars were substituted in 1137. The relics of St. Caraunus are kept in the abbey of his name, near Chartres. The president of Lamoignon obtained one bone of them in 1681, for the church which is dedicated to the saint at Mont-couronne, one of the parishes of Baville. His name is mentioned on this day in the Martyrologies; and the feast of his translation is kept at Chartres on the 18th of October.

MAY 29TH
The Martyr of the Day
ST. CYRIL
Martyred in the Third Century, year unknown

St. Cyril was as yet a child when he glorified God by martyrdom at Cæsarea in Cappadocia. His father, being an idolater, seeing his young son, who had been privately made a Christian, refuse to adore his idols, after all manner of severe usage, threw him out of the family home.

The governor of Cæsarea being informed of it, gave orders that Cyril should be brought before him. Enraged to hear him never cease to proclaim the name of Jesus, he told him with many caresses, that he ought to detest that name, and promised him the pardon of his faults, a reconciliation with his father, and the inheritance of his estate, if he obeyed.

The courageous child answered, “I rejoice in suffering reproaches for what I have done. God will receive me, with whom I shall be better than with my father. I cheerfully renounce earthly estates and house, that I may be made rich in Heaven. I am not afraid of death, because it will procure me a better life.” This he said with a courage which showed that God spoke in him.

The judge commanded him to be publicly bound, and to be led as if it had been to execution, but he gave orders in private that they should only frighten him. Being placed before a great fire, and threatened to be thrown into it, yet he was not daunted.

He was then carried back to the judge, who said to him, “My child, you have seen both the fire and the sword. Be wise, and return to your house and fortune.”

The martyr answered, “You have done me a real prejudice in calling me back. I neither fear the fire nor the sword; God will receive me. Put me to death without delay, that I may the sooner go to him.”

All the assistants wept to hear him speak in this manner. But he said to them, “You ought rather to rejoice; you know not what is my hope, nor what kind of kingdom I am going to possess.”

With these sentiments he went joyfully to his death. He seems to have died by the sword. His name occurs in the Martyrology which bears the name of St. Jerome, and in that of Florus. He suffered under Decius or Valerian. See his authentic acts in Ruinart and Henschenius, probably compiled by St. Firmilian, bishop of Cæsarea.

MAY 30TH
The Martyr of the Day
POPE ST. FELIX I
Martyred in the Third Century, around 274

Felix was a Roman by birth, and succeeded St. Dionysius in the government of the Church in 269. Paul of Samosata, the proud bishop of Antioch, to the guilt of many enormous crimes, added that of heresy, teaching that Christ was no more than a mere man, in whom the Divine Word dwelt by its operation, and as in its temple, with many other gross errors concerning the capital mysteries of the Trinity and Incarnation.

Two councils were held at Antioch to examine his cause; but by various arts and subterfuges he escaped condemnation. However, in a third, assembled at the same place in 269, being clearly convicted of heresy, pride, and many scandalous crimes, he was excommunicated and deposed, and Domnus was substituted in his room. Paul still maintained himself in the possession of the episcopal house. The bishop, therefore, had recourse to the Emperor Aurelian, who, though a pagan, gave an order that the house should belong to him to whom the bishops of Rome and Italy adjudged it, as Eusebius writes. St. Felix had before declared himself against that heresiarch; for the council had sent the synodal letter to St. Dionysius, who being dead, it had been delivered to St. Felix.

It must have been on that occasion that our holy pope wrote to Maximus, bishop of Alexandria, a learned epistle, quoted by the council of Ephesus, St. Cyril of Alexandria, and St. Vincent of Lerins; in which he clearly explained the Catholic doctrine of the whole mystery of the Incarnation. St. Cyril has preserved us a fragment of it.

The persecution of Aurelian breaking out, St. Felix, fearless of dangers, strengthened the weak, encouraged all, baptized the catechumens, and continued to exert himself in converting infidels to the faith. He himself obtained the glory of martyrdom; which title is given him by the council of Ephesus, by St. Cyril, and by St. Vincent of Lerins. He governed the church five years, and passed to a glorious eternity in 274. The western Martyrologies name him on the 30th of May.

The example of Christ, and of all his saints, ought to encourage us under all trials to suffer with patience, and even with joy. We shall soon begin to feel that it is sweet to tread in the steps of a God-man, and shall find that if we courageously take up our crosses, he will make them light by bearing them with us. The soul will find it sweet to be abandoned by creatures, that she may more perfectly feel their emptiness, and learn that men are false and treacherous. Then will she place her whole confidence in God alone, and cleave to him with her whole heart. Forsaken and forgotten by creatures, she finds no relish but in God who enters her more powerfully, and fills her with his consolations the more sweetly, as she is the more weaned and separated from all earthly things, and more purely adheres to him who never forsakes those who sincerely seek Him. O happy exchange! cries out St. Francis of Sales; the soul thus abandoned in the eyes of men, now possesses God instead of creatures.

MAY 31ST
The Martyrs of the Day
ST. CANTIUS, ST. CANTIANUS & ST. CANTIANILLA
Martyred in the Fourth Century, around 304

If riches are loaded with the curses of the Gospel, because to many they prove dangerous, and afford the strongest incentives to the passions, the greater is their crown who make them the means of their sanctification. This circumstance enhances the glory of these holy martyrs.

They were of the most illustrious family of the Anicii in Rome, and near relations to the Emperor Carinus, who was himself a favorer of the Christians in Gaul. Cantius and Cantianus were brothers, and Cantianilla was their sister. They were brought up together in their own palace in Rome, under the care of a pious Christian preceptor named Protus, who instructed them in the Faith, and in the most perfect maxims of our divine religion.

When the persecution of Diocletian began to fill Rome with terror, they sold their possessions in that city, and retired to Aquileia, where they had a good estate. The bloody edicts had also reached that country, and Sisinnius, general of the forces, and Dulcidius, the governor of the province, were busied night and day in making the strictest search after Christians, and in filling the prisons with crowds of confessors.

No sooner were they informed of the arrival of our saints, but they summoned them to appear and offer sacrifice, and at the same time by a messenger acquainted the emperor with what they had done, begging his instructions how they ought to proceed with regard to persons of their rank. Diocletian sent an order that they should be beheaded in case they refused to worship the gods. The martyrs had left Aquileia in a chariot drawn by mules, but were stopped by an accident four miles out of the town at Aquæ-Gradatæ.

Sisinnius pursued them, carrying with him the order of the emperor. He entreated and conjured them to comply; but they answered, that nothing should make them unfaithful to God, declaring that all who should worship idols would be punished with everlasting fire. Wherefore they were all beheaded, together with Protus their preceptor, in the year 304.

Zœlus, a priest, honorably embalmed and buried their bodies in the same monument. The place hath since changed its name of Aquæ-Gradatæ for that of San-Cantiano.