Baring-Gould Sabine
The Lives of the Saints, Volume II (of 16): February
One night she had continued longer than usual in prayer and contemplation, and, overcome with fatigue, fell asleep; nor did she awake till the rays of the morning sun fell upon her. Then she started up so suddenly that the sacred veil fell from her head, but a slanting sunbeam caught it ere it touched the ground, and held it suspended in mid-air until she had time to rouse herself. Then she perceived the divine manifestation, and gave thanks to God, praising and magnifying Him.
Upon another occasion, when she was alone in her oratory, a widow came in carrying her dead child, and fell down at the feet of the holy virgin, and with many tears implored her to intercede for her, that her child might be restored to life. Milburgh rebuked her for making such a strange request, and recommended submission to the divine will. "Go," she said, "and bury thy dead, then prepare to follow thy son, for man is born to die." But the widow refused to go. "No, I will not leave thee, unless thou restore my child to life." When the holy virgin saw the woman's faith, she prostrated herself in prayer by the body of the child. Immediately she was surrounded by fire, which came down from heaven, and so entirely enveloped her, that it seemed impossible that she could escape being consumed by it. One of the sisters coming in, cried out to her to fly, but she had no sooner spoken, than all trace of fire was gone, and S. Milburgh, rising from her knees, presented the now living child to his mother.
S. Milburgh is represented as having authority over the birds of the air, and protecting crops from their ravages. In the parable, the fowls that came and devoured the good seed, were, we know, evil spirits.
After many years spent in good works and holy exercises, she was further purified and fitted, by long and painful illnesses, for those eternal mansions for which her soul longed. When the time of her departure drew near, she called together the whole community, and exhorted them all to have ever before them those two heavenly sentences: "Blessed are the pure in heart, for they shall see God. Blessed are the peacemakers, for they shall be called the children of God." She then recommended them to choose the most pious of the sisters for their future abbess. Taking leave of them, she said, "Most dear sisters, I have loved you as my own bowels, and have been over you, as a mother over her children, with pious care. A higher call now in mercy invites me, I go the way of all flesh, and commend you to God and the Blessed Virgin." Having armed herself for her passage with the holy sacraments, she gave up her pure soul into the hands of her Maker, on Feb. 23rd, 722, and was buried with honour near the altar, in the church of the monastery.
The monastery was afterwards destroyed by the Danes, and, in course of time, all trace of the tomb of the saint was lost. But many ages after, when it was being re-built by some Cluniac monks, two boys who were playing there, fell through the pavement, and sunk down to their knees in the ground. This accident occasioned some surprise, and the monks had the ground opened, and found human bones in the very foundation of the altar. An odoriferous exhalation, as of a most precious balsam, perfumed the whole church when the tomb was opened, and numerous miracles are said to have taken place at the tomb of the saint; so many, that of all the crowds who went to it, none came away without receiving some benefit. On May 26th, 1501, the relics were enclosed in a costly chest, and deposited in a conspicuous and eminent place in the same monastery, where they remained till its destruction in the time of Henry VIII.
Some ruins of the abbey church, built in the year 1080, may still be seen at Wenlock. They consist of south aisle and transept, and part of the cloister, sufficient to shew the magnificence of the ancient building.
S. LAZARUS, P. C
(ABOUT A.D. 870.)
[Inserted in the Roman Martyrology by Baronius. Venerated by the Greeks on November 17th, and his translation on October 17th. Authorities: – Cedrenus and Zonaras.]
S. Lazarus was priest, monk, and painter. During the persecution by the emperor Theophilus against sacred images and monks, Lazarus, as a painter of pictures for churches, was imprisoned, and his right hand was fearfully burnt by the application of red-hot iron plates. On the death of the emperor he recovered his liberty, and painted two celebrated pictures, one at Constantinople, of S. John the Baptist, the other at Chalcis, of the Saviour, on a wall, where there had been a similar picture, which had been scraped off by the Iconoclasts. He was sent to Rome by the Emperor Michael the Stammerer, with some magnificent corporals and altar vestments, minutely described by Anastasius the Librarian. On a second expedition to Rome he died.
S. PETER DAMIANI, B. D
(A.D. 1072.)
[Roman Martyrology. A double of the Breviary. Pope Leo XII. gave to S. Peter Damiani the title of Doctor of the Church, and extended to the whole of the Catholic Church the right of venerating him, which was formerly reserved to the Camaldolese, and to the dioceses of Ravenna and Falonza. Authority: – Life by his disciple, John of Lodi.]
Peter, surnamed of Damian, was born about the year 988, in Ravenna, of a good family, the Onesti, that was considerably reduced in circumstances. He was the youngest of many children, and when very young, losing his father and mother, he was left in the hands of a married brother, in whose house he was treated more as a slave than a relation; and when grown up, he was sent to keep swine. One day he became possessed of a piece of money, which, instead of spending on himself, he bestowed in alms on a priest, desiring him to offer up prayers for his father's soul. He had another brother called Damian, who was arch-priest of Ravenna, and afterwards a monk; who, taking pity on him, gave him an education. Damian sent Peter to school, first at Faenza, afterwards at Parma. Having good natural parts, it was not long before Peter found himself in a capacity to teach others. To arm himself against the allurements of pleasure, and the artifices of the devil, he began to wear a rough hair-shirt under his clothes, and to inure himself to fasting, watching, and prayer. In the night, if any temptation of concupiscence arose, he got out of bed and plunged into the river. After this, he visited churches, reciting the psalter whilst he performed this devotion, till the church office began. He not only gave much away in alms, but was seldom without some poor person at his table, and took a pleasure in serving them with his own hands. But at length he came to the resolution of deserting the world, and embracing the monastic life, at a distance from his own country. While his mind was full of these thoughts, two religious of the order of S. Benedict, belonging to Font-Avellano, a desert at the foot of the Apennines in Umbria, happened to call at the place of his abode; and being much edified at their disinterestedness, he resolved to embrace their institute; which he did shortly after. This hermitage had been founded by Blessed Ludolf, about twenty years before S. Peter came thither, and was then in the greatest repute. The hermits, in pairs, occupied separate cells. They lived on bread and water four days in the week: on Tuesdays and Thursdays they ate pulse and herbs, which every one dressed in his own cell: on their fast days all their bread was given them by weight. They never used any wine (the common drink of the country) except for mass, or in sickness: they went barefoot, used disciplines, made many genuflections, struck their breasts, stood with their arms stretched out in prayer, each according to his strength and devotion. After the night office they said the whole psalter before day. This severe life brought on S. Peter a nervous attack of wakefulness, which nearly wore him out, and of which he was cured with very great difficulty. But he learned from this to use more discretion. He gave a considerable time to sacred studies, and became as well versed in the Scriptures as he was before in profane literature. His superior ordered him to make frequent exhortations to the religious, and as he had acquired a very great character for virtue and learning, Guy, abbot of Pomposia, begged his superior to send him to instruct his monastery, which consisted of a hundred monks. Peter staid there two years, and was then called back by his abbot, and sent to perform the same function in the large abbey of S. Vincent, near the Pietra Pertusa, or Hollow Rock. On his recall, he was commanded by his abbot, with the unanimous consent of the hermitage, to take upon him the government of the desert after his death, Therefore, on the decease of the abbot, in 1041, Peter assumed the direction of that holy family, which he governed with wisdom and sanctity. He founded five other hermitages; in which he placed priors subject to his jurisdiction. His principal care was to cherish in his disciples the spirit of solitude, charity, and humility. Among them, many became great lights of the Church, as S. Ralph, bishop of Gubbio, whose festival is kept on the 26th of June; S. Dominic, surnamed Loricatus, the 14th of October; S. John of Lodi, his successor in the priory of the Holy Cross, who was also bishop of Gubbio, and wrote S. Peter's life; and many others. He was for twelve years much employed in the service of the Church by many zealous bishops, and by four popes successively, namely, Gregory VI., Clement II., Leo IX., and Victor II. Their successor, Stephen IX., 1057, prevailed on him to quit his desert, and made him cardinal bishop of Ostia.
Stephen IX. dying in 1058, Nicolas II. was chosen pope, a man of deep penetration, of great virtue and learning. Upon complaints of simony in the Church of Milan, Nicolas II. sent Peter thither as his legate. Nicolas II. dying, after having sat two years and six months, Alexander II. was chosen pope, in 1062. S. Peter had with great importunity solicited Nicolas II. to grant him leave to resign his bishopric, and return to his solitude; but could not obtain it. His successor, Alexander II., out of affection for the holy man, was prevailed upon to allow it, in 1062, but not without great difficulty, and the reserve of a power to employ him in Church-matters of importance, as he might have occasion hereafter for his assistance. The saint from that time thought himself discharged, not only from the burden of his flock, but also from the government, as Superior of the several priories, dependent on his monastery.
In this retirement he edified the Church by his penance and compunction, and laboured by his writings to enforce the observance of discipline and morality. He wrote a treatise to the bishop of Besançon, against the custom which the canons of that Church had, of saying the divine office sitting, a custom which has unfortunately, since his time, become general; but he saw the propriety of all sitting during the lessons. This saint wrote most severely on the obligations of religious, particularly against their rambling over the country, and going from monastery to monastery. He complained of certain evasions, by which many palliated real infractions of their vow of poverty. He justly observed, "We can never restore what is decayed of primitive discipline; and if we, by negligence, suffer any diminution in what remains established, future ages will never be able to repair such breaches. Let us not draw upon ourselves so base a reproach; but let us faithfully transmit to posterity the examples of virtue which we have received from our forefathers." The holy man was obliged to interrupt his solitude in obedience to the pope, who sent him in the capacity of legate, into France, in 1063, commanding the archbishops and others to receive him as himself. S. Peter there reconciled discords, settled the bounds of the jurisdiction of certain dioceses, and condemned and deposed in councils those who were convicted of simony. He notwithstanding, tempered his severity with mildness and indulgence towards penitents, where charity and prudence required such a condescension. Henry IV., king of Germany, in 1067, married Bertha, daughter of Otho, marquis of the Marches of Italy, but afterwards, in 1069, sought a divorce, and persuaded the Archbishop of Mentz to favour his design, by promising full payment of monies due to him if he complied, and threatening to fall on his territories with an armed band if he refused. For the purpose of sanctioning the divorce, the archbishop assembled a council at Mentz. Pope Alexander II. forbade him ever to consent to such an injustice, and chose Peter Damiani for his legate to preside in the synod. The venerable legate met the king and bishops at Frankfort, laid before them the orders and instructions of the pope, and in his name conjured the king to pay a due regard towards the law of God, the canons of the Church, and his own reputation, and seriously reflect on the public scandal of so pernicious an example. The noblemen likewise all rose up, and entreated their sovereign never to stain his honour by so foul an action. The king, unable to resist so cogent an authority, dropped his project of a divorce; but remaining the same man in his heart, continued to hate the queen more than ever.
S. Peter hastened back to his desert of Font-Avellano. Whatever austerities he prescribed to others he was the first to practise himself, remitting nothing of them, even in his old age. He lived shut up in his cell as in a prison, fasted every day, except festivals, and allowed himself no other subsistence than coarse bread, bran, herbs, and water, and this he never drank fresh, but what he had kept from the day before. He tortured his body with iron girdles and frequent disciplines, to render it more obedient to the spirit. He passed the first three days of every Lent and Advent without taking any kind of nourishment whatsoever; and often for forty days together, lived only on raw herbs and fruits, or on pulse steeped in cold water, without touching so much as bread, or anything that had passed the fire. A mat spread on the floor was his bed. He used to make wooden spoons and such like useful cheap things, to exercise himself at certain hours in manual labour. Henry, archbishop of Ravenna, having been excommunicated for grievous enormities, S. Peter was sent by Pope Alexander II. in the character of legate, to adjust the affairs of the Church. When he arrived at Ravenna, in 1072, he found the unfortunate prelate just dead; but brought the accomplices of his crimes to a sense of their guilt, and imposed on them a suitable penance. This was his last undertaking for the Church, God being pleased soon after to call him to eternal rest, and to the crown of his labours. Old age and the fatigues of his journey did not make him lay aside his accustomed mortifications, by which he fulfilled his burnt-offering. In his return towards Rome, he was stopped by a fever in the monastery of Our Lady, outside the gates of Faenza, and died there, on the eighth day of his sickness, whilst the monks were reciting Matins round about him. He passed from that employment, which had been the delight of his heart on earth, to sing the same praises of God in eternal glory, on the 22nd of February, 1072, being fourscore and three years old. He is honoured as patron at Faenza and Font-Avellano, on the 23rd of the same month.
February 24
S. Matthias, Ap. M., after a. d. 60.
SS. Montanus, Lucius, Julian, Victorius, and Companions., MM. in Africa, a. d. 259.
S. Sergius, M. at Cæsarea in Cappadocia, a. d. 304.
S. Modestus, B. of Treves, circ. a. d. 480.
S. Prætextatus, of Rouen, B. M., a. d. 586.
S. Liuthard, of Senlis, B. C. in England, end of 7th cent.
S. Ethelbert, K. of Kent, a. d. 616.
S. John Theristis, Monk at Stylum in Calabria; circ. a. d. 1129.
S. MATTHIAS, AP. M
(AFTER A.D. 60.)
[Roman Martyrology, but in leap year on Feb. 25th. So all Latin Martyrologies, with the exception of the ancient Roman one bearing the name of S. Jerome, which does not include any mention of S. Matthias, and the Church of Milan venerates S. Matthias on Feb. 7; the Greeks commemorate him on August 9th. The election of this Apostle is said to have taken place on May 12th. Authorities: – The Acts of the Apostles, and various traditional notices concerning him. The Apocryphal Syriac Acts of S. Matthias are extant.]
SAINT MATTHIAS not having been an Apostle of the first election, immediately called and chosen by our Blessed Lord, particular remarks concerning him are not to be expected in the narrative of the Holy Gospels. He was, probably, one of the Seventy disciples who had attended on Christ the whole time of his public ministry. A vacancy having been made in the college of the Apostles by the suicide of the traitor Judas, the first thing which they did after their return from Mount Olivet – where Our Lord took leave of them on His Ascension – to S. John's house on Mount Sion, was to fill up their number with a fit person; for this purpose, S. Peter informed them that Judas, according to the prophetic prediction, having fallen from his ministry, it was necessary that another should be substituted in his room, one that had been a constant companion and disciple of the Holy Jesus, and, consequently, capable of bearing witness to His life, death, and resurrection. Two were proposed as candidates – Joseph, called Barsabas and Justus (whom some make the same with Joses, one of the brethren of Our Lord), and Matthias – both duly qualified for the place. The way of election was by lots, a way frequently used both among Jews and Gentiles for the determination of doubtful and difficult cases, and especially in the choosing judges and magistrates: and this course the Apostles rather took because the Holy Ghost was not yet given, by whose immediate dictates and inspiration they were chiefly guided afterwards. The lots were put into the urn, and the name of Matthias was drawn out, and thereby the Apostolate devolved upon him. Not long after, the promised powers of the Holy Ghost were conferred upon the Apostles, to fit them for that great and difficult employment upon which they were sent; and, among the rest, S. Matthias betook himself to his charge and province. The first period of his ministry he spent in Judæa; whence, having reaped a considerable harvest, he betook himself to other provinces. The Greeks, with some probability, report him to have travelled eastwards into Cappadocia (which they erroneously call Æthiopia). Here, meeting with a people of a fierce and intractable temper, he was treated by them with great rudeness and inhumanity; and from them, after all his labour and sufferings, and a numerous conversion of men to Christianity, he obtained at last the crown of martyrdom, about the year of Christ, 64. Little certain information can be ascertained concerning the manner of his death; but the Greek Menæa, which are corroborated by several ancient breviaries, relate that he was crucified, and that as Judas was hanged upon a tree, so Matthias suffered upon a cross. His body is said to have been kept a long time at Jerusalem, thence thought to have been translated to Rome by S. Helena, mother of Constantine the Great, where some supposed portions of it are shown with great veneration at this day; though others contend that his relics were brought to and are still preserved at Trèves. Among many apocryphal writings attributed to the Apostles, there was a Gospel published under his name, mentioned by the ancient ecclesiastical historians, and condemned with the rest by Gelasius, Bishop of Rome, as it had been rejected by others before him.
S. Matthias is seldom represented in works of art; when his figure does occur, he generally carries an axe or halbert, sometimes a spear or lance, occasionally a book and a stone. The Greeks represent S. Matthias as an old man with a rounded beard.
SS. MONTANUS, LUCIUS, JULIAN, AND COMP., MM
(A.D. 259.)
[Roman and other Western Martyrologies. Authority: – The very interesting letter written by these Martyrs, when in prison, to their brethren, with the conclusion, relating their passion, by an eye-witness.]
The persecution raised by Valerian had raged two years, during which, many had received the crown of martyrdom, and amongst others, S. Cyprian, in September, 258. The proconsul, Galerius Maximus, who had pronounced sentence on that saint, dying soon after, the procurator, Solon, continued the persecution, waiting for the arrival of a new proconsul from Rome. After some days, a sedition was raised in Carthage against him, in which many were killed. Solon, instead of making search after the perpetrators of the riot, vented his fury upon the Christians, knowing that this would be agreeable to the idolaters. Accordingly, he caused eight Christians, all disciples of S. Cyprian, and most of them of the clergy, to be apprehended. "As soon as we were taken," say the martyrs, "we were given in custody to the officers of the quarter. The governor's soldiers told us that we were to be condemned to the flames; then we prayed to God, with great fervour, to be delivered from that punishment, and he, in whose hands are the hearts of men, was pleased to grant our request. The governor altered his first intent, and ordered us into a very dark and incommodious prison, where we found the priest Victor, and some others; but we were not dismayed at the filth and darkness of the place, our faith and joy in the Holy Ghost reconciled us to our sufferings in that place, though they were such as it is not easy for words to describe; but the greater our trials, the greater is He who overcomes them in us. Our brother Rhenus in the meantime had a vision, in which he saw several of the prisoners going out of the jail with a lighted lamp preceding each of them, whilst others, who had no such lamp, stayed behind. He discerned us in this vision, and assured us that we were of the number of those who went forth with lamps. This gave us great joy, for we understood that the lamp represented Christ, the true Light, and that we were to follow Him by martyrdom.
"The next day we were sent for by the governor, to be examined. It was a triumph to us to be conducted, as a spectacle, through the market place and the streets, with our chains rattling. The soldiers, who knew not where the governor would hear us, dragged us from place to place till, at length, he ordered us to be brought into his closet. He put several questions to us; our answers were modest, but firm: at length we were remanded to prison; here we prepared ourselves for new conflicts. The sharpest trial was that which we underwent through hunger and thirst, the governor having commanded that we should be kept without meat and drink for several days, insomuch that water was refused us after our work; yet Flavian the deacon added great voluntary austerities to these hardships, often bestowing on others that little refreshment which was most sparingly allowed us at the public charge.
"God was pleased himself to comfort us in this our extreme misery, by a vision which he vouchsafed to the priest Victor, who suffered martyrdom a few days after. 'I saw last night,' said he to us, 'a child, whose countenance was of a wonderful brightness, enter the prison. He took us to all parts to make us go out, but there was no outlet; then he said to me, – Thou art still concerned at being retained here, but be not discouraged, I am with thee: carry these tidings to thy companions, and let them know that they shall have a more glorious crown. I asked him where heaven was; the child replied, Beyond the world.' Victor then desired to be shown the place of the blessed, but the child in the vision reprimanded him gently, saying, 'Where then would be thy faith?' Victor said, 'I cannot retain what thou dost command me: tell me a sign that I may give to my companions.' He answered, 'Give them the sign of Jacob, that is, his mystical ladder, reaching to the heavens.'" Soon after this vision Victor was put to death. "This vision," continues the letter of the martyrs, "filled us with joy."
"God gave us, the night following, another assurance of his mercy, by a vision to our sister Quartillosia, a fellow-prisoner, whose husband and son had suffered death for Christ three days before, and who followed them by martyrdom a few days after. 'I saw,' says she, 'my son, who suffered; he was in the prison sitting on a vessel of water, and he said to me, – God has seen thy sufferings. Then entered a young man, of a wonderful stature, and he said, – Be of good courage, God hath remembered thee.'" The martyrs had received no nourishment the preceding day, nor had they any on the day that followed this vision; but, at length, Lucian, then priest, and afterward bishop of Carthage, surmounting all obstacles, got food to be carried to them in abundance by the subdeacon Herennian, and by Januarius, a catechumen. The Acts say, they brought the never-failing Food,65 that is, the blessed Eucharist. They continue: "We have all one and the same spirit, which unites and cements us together in prayer, in mutual conversation, and in all our actions. These are the lovely bands which put the devil to flight, are most agreeable to God, and obtain of Him, by joint prayer, whatever they ask. These are the ties which link hearts together, and which make men the children of God. To be heirs of His kingdom we must be His children, and to be His children we must love one another. It is impossible for us to attain to the inheritance of heavenly glory, unless we keep that union and peace with all our brethren which our heavenly Father has established amongst us. Nevertheless, this union suffered some prejudice in our troop, but the breach was soon repaired. It happened that Montanus had some words with Julian about a person who was not of our communion, and who was got among us (probably admitted by Julian). Montanus on this account rebuked Julian, and they, for some time afterward, behaved towards each other with coldness, which was, as it were, a seed of discord. Heaven had pity on them both, and, to reunite them, admonished Montanus by a dream, which he related to us, as follows: – 'It appeared to me that the centurions were come to us, and that they conducted us through a long path into a spacious field, where we were met by Cyprian and Lucius. After this, we came into a very luminous place, where our garments became white, and our flesh whiter than our garments, and so wonderfully transparent, that there was nothing in our hearts but what was clearly exposed to view; but, in looking into myself, I could discover some filth in my own bosom: and, meeting Lucian, I told him what I had seen, adding, that what I had observed in my breast denoted my coldness towards Julian. Wherefore, brethren, let us love, cherish, and promote, with all our might, peace and concord. Let us be here unanimous, in imitation of what we shall be hereafter. As we hope to share in the rewards promised to the just, and to avoid the punishments wherewith the wicked are threatened, as we desire to be, and to reign with Christ, let us do those things which will lead us to Him and to His heavenly kingdom.'"
Thus far, the martyrs wrote in prison what happened to them; the rest was written by those persons who were present, according to the recommendation of Flavian, one of the martyrs.
After suffering extreme hunger and thirst, with other hardships, during an imprisonment of many months, the confessors were brought before the president, and made a glorious confession. The edict of Valerian condemned only bishops, priests, and deacons to death. The false friends of Flavian maintained before the judge that he was not a deacon, and, consequently, was not comprehended in the emperor's decree; whereupon, though he protested that he was one, he was not then condemned; but the rest were sentenced to death. They walked cheerfully to the place of execution, and each of them gave exhortations to the people. Lucius, who was naturally mild and modest, was a little dejected on account of a sickness he had contracted in prison; he, therefore, went before the rest, accompanied by only a few persons, lest he should be oppressed by the crowd, and so not have the honour of spilling his blood. Some cried out to him, "Remember us." "Do you also," said he, "remember me." Julian and Victoricus exhorted the brethren to peace, and recommended to their care the whole body of the clergy, especially those who had undergone the hardships of imprisonment. Montanus, who was endued with great strength, both of body and mind, cried out, "He that sacrificeth to any God but the true one shall be utterly destroyed." This he often repeated. He also checked the pride and wicked obstinacy of the heretics, telling them that they might discern the true Church by the multitude of its martyrs. Like a true disciple of S. Cyprian, and a zealous lover of discipline, he exhorted those that had fallen not to be over hasty, but fully to accomplish their penance. He exhorted the virgins to preserve their purity, and to honour the bishops, and all the bishops to abide in concord. When the executioner was ready to give the stroke, he prayed aloud to God that Flavian, who had been reprieved at the people's request, might follow them on the third day. And, to express his assurance that his prayer was heard, he rent in pieces the handkerchief with which his eyes were to be covered, and ordered one-half of it to be reserved for Flavian, and desired that a place might be kept for him where he was to be buried, that they might not be separated even in the grave. Flavian, seeing his crown delayed, made it the object of his ardent desires and prayers. And as his mother kept close by his side, with the constancy of the mother of the holy Maccabees, and with longing desire to see him glorify God by death, he said to her, "Thou knowest, mother, how much I have longed to enjoy the happiness of dying by martyrdom." In one of the two nights during which he survived, he was favoured with a vision, in which one said to him, "Why dost thou grieve? Twice hast thou been a confessor, and thou shalt suffer martyrdom by the sword." On the third day he was ordered to be brought before the governor. Here it appeared how much he was beloved by the people, for they endeavoured by all means to save his life. They cried out to the judge that he was no deacon; but he affirmed that he was. A centurion presented a billet, which set forth that he was not. The judge accused him of lying, to procure his own death. He answered, "Is that probable? are not they rather guilty of an untruth who say the contrary?" The people demanded that he might be tortured, in hopes he would recall his confession on the rack; but the judge condemned him to be beheaded. The sentence filled him with joy, and he was conducted to the place of execution, accompanied by a great multitude, and by many priests. A shower dispersed the infidels, and the martyr was led into a house till the storm was passed, and there he had an opportunity of taking his last leave of the faithful, without the presence of any heathen spectators. He told them that in a vision he had asked Cyprian whether the stroke of death is painful, and that the martyr answered, "The body feels no pain when the soul gives itself entirely to God." At the place of execution, he prayed for the peace of the Church and the union of the brethren. Having done speaking, he bound his eyes with that half of the handkerchief which Montanus had ordered to be kept for him, and, kneeling in prayer, received the last stroke. Although he suffered two days after the others, the whole glorious company receives commemoration together on one day.
