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February 14

SS. Vitalis, Fechula, Zeno, MM. at Rome.

S. Eleucodius, B. of Ravenna, a. d. 112.

S. Valentine, P. M. at Rome, a. d. 269.

S. Valentine, B. M. at Teramo in Umbria; circ. a. d. 273.

SS. Modestine, B., Florentine, P., and Flavian, D., at Avellino in Italy.

S. Maro, H. in Syria; circ. a. d. 370.

S. Abraham, B. at Carrhæ, in Mesopotamia; circ. a. d. 390.

S. Auxentius, Ab. in Bithynia; circ. a. d. 470.

S. Antonine, Ab. at Sorrento; circ. a. d. 830.

SS. Bruno, B., and Eighteen Companions, in Prussia, MM. a. d. 1008.

S. VALENTINE, P. M

(A.D. 269.)

[All Western Martyrologies. Acts contained in those of SS. Marius, Martha, Audifax, and Habachuc.]

THIS saint was a priest of the Roman Church, and was put in chains by Claudius II. for having assisted the martyrs during the Emperor's persecution of the Christians. Calpurnius, the prefect of the city, who had charge of him, intrusted him to the care of Asterius, his chief officer. S. Valentine used his opportunity, and preached the faith to his guard, and restored sight to his adopted daughter. Asterius was converted and baptized with his whole family, and confirmed by a bishop named Callistus. Claudius hearing this, condemned Valentine to be beaten with clubs, and afterwards beheaded. He suffered on the Flaminian Way, on February 14th, a. d. 269.

The body of S. Valentine is preserved in the Church of S. Praxedis, in Rome; but the head in that of S. Sebastian. Much difficulty is caused by the great number of relics of saints called Valentine, commemorated on the same day, but of whose acts nothing is known.

There is a S. Valentine, bishop and martyr, whose body is preserved at Baga, in the Asturias, and the head at Toro, on the Douro.

The body of a S. Valentine, together with that of a S. Albinus, and S, Paulianus, Bishop of Rieux, are preserved at Annecy. The body of another S. Valentine, M. at Rome, was extracted from the cemetery of S. Calixtus, and given by Pope Urban VIII. to the monastery of Socuellamos, in Albacete, in Spain. Another body claiming to be that of a S. Valentine, Roman martyr, is venerated in Belgium, at Hamme; this body was extracted from the catacomb of S. Laurence on the Flaminian Way, and given by Pope Gregory XV., in 1623, to Count Louis Egmont; part of these relics were translated to Armentières on the Lys, upon the French frontier. Again, another body of a S. Valentine, martyr at Rome, was found in the catacomb of S. Cyriac, and was given in 1651 to the Jesuits of Ghent. The name was so common in the later period of the Roman Empire, that it is probable there were many martyrs of the same name. This is proved by the discovery in the catacombs of three, with the palm branch and bottle of blood. Besides, the ancient Martyrology, called that of S. Jerome, mentions on this day, "In Africa, Valentine and twenty-four soldiers, martyrs," of whom nothing further is known. There was also a S. Valentine, first Bishop of Teramo, in Umbria, who having healed the crippled son of one Crato, a citizen of distinction, was seized and beheaded by order of the governor, about the year 273.

S. ABRAHAM, B. C

(ABOUT A.D. 390.)

[Greek Menæa. Authority: – The Philotheus of Theodoret, c. 17.]

Abraham was a native of Cyrus in Syria, and a monk, who, moved by desire to spread the kingdom of God, visited the Lebanon in the quality of a merchant buying nuts. And whilst there he collected the Christians into his hut, and together they recited the divine office in a low tone. But when the heathen heard the subdued strains of music, they supposed that they were engaged in incantations, and assembled about the house, then climbed upon the roof, broke it, and poured down dust and sand upon those within, to choke and bury them. However some of the elders of the village interfered, and the half-stifled Christians were drawn out of the house, and bidden to depart. After this the taxgatherers of the Emperor came round, and the people being hardly able to pay, Abraham went to Emesa and begged the money, and then, returning, paid the tax for the whole village, thereby completely conciliating the barbarous people, who at once insisted on his remaining among them, and teaching them the way of God. He accordingly sought priest's orders, and became their pastor for three years, till he was elected Bishop of Charan. In his new position he remained a monk, living on lettuces and water, and never using a bed for rest, nor fire for warmth. Every night he chanted forty hymns, interspersed with prayer, and slept seated in his chair. The Emperor Theodosius visited him, having heard of his fame, and found him a poor old man in a country smock, unable to speak a word of Greek.

S. AUXENTIUS, AB. P

(ABOUT A.D. 470.)

[Commemorated on the same day by Greeks and Latins. Authorities: – A life by a contemporary and a disciple; mention also by Sozomen, who wrote his history before Auxentius had retired from the world, and whilst the saint was setting a holy example in the court of Theodosius the Younger.]

S. Auxentius was the son of Abdas, a Persian Christian, who had fled to Syria from the persecution of king Sapor. In the reign of Theodosius the Younger, Auxentius visited Constantinople, to see his uncle, who had a charge in the imperial guard; but finding that he was dead, he attached himself to the court, and was placed in the fourth company of the guards. He was well built, handsome, active, and strong, and to these bodily perfections was added a lively intelligence, and rigid rectitude. Sozomen says that he was especially commendable at this period for his piety towards God, the purity of his morals, his learning in profane and ecclesiastical sciences, and his courtesy and gentleness.

By this conduct he preserved himself from the contagion of the world, and drew upon himself such heavenly benediction, that, before renouncing a secular life, he received of God the gift of miracles. He associated with pious persons, but chiefly with a solitary named John, who lived as a recluse in the Hebdon, a suburb of Constantinople. He visited this man frequently in company with Marcian and Anthimius, both at that time laymen like himself, but afterwards priests.

At length the voice of God spake so clear in the soul of the young officer, that he could not mistake its import, and renouncing his position in the court, about the year 446, he retired to a mountain in the neighbourhood of Chalcedon, in Bithynia, where he hoped to live unknown to men. His dress consisted in a sheep-skin, and he had no shelter from the rain and snow. When he prayed, he ascended a rock, and then, raising his hands and eyes to heaven, his heart swelled with joy at the thought of his disengagement from all creatures. But he had not spent a month in this retreat before he was discovered by some shepherd boys, who sought, crying, some strayed sheep. When they first saw him, they ran away screaming, thinking he must be some mountain goblin, but he called after them, and asked them the cause of their sorrow; and when they plucked up courage and told him their grief, he bade them be of good cheer, their sheep were on the left side of the mountain. The boys, having recovered their sheep, returned to their parents, who hastened to visit the strange man. They found him on his rock in the attitude of prayer, with uplifted hands. After this, many people resorted to him, and he instructed them in their duty to God, and healed many that were sick and possessed.

The heresy of Eutyches, which consisted in denying the duality of natures in Christ, then imperilled the Church. Nestorius had denied that "God and Man made one Christ." Eutyches denied that in Christ the nature of man and the nature of God remained distinct. "Was Christ of two natures after the Incarnation, or of only one?" he was asked at his trial. Eutyches replied, "Of two natures before the union; but after it, I acknowledge but one." Eutyches being the chief abbot in Constantinople, his views had influenced many of the religious there and throughout Asia Minor. A general council met at Chalcedon, in 451, to try Eutychianism, into which so many had fallen in their eagerness to escape Nestorianism. The Emperor Marcian sent messengers to Auxentius to demand of him a confession of his faith, and his presence at the council. He now inhabited a little cell, which had been built for him. The messengers spoke to him through the window; Auxentius refused to be mixed up with the controversy, and shut his window in their faces. They beat at his door, and endeavoured to break in, but in vain. Then he opened to them his window once more, and asked, "My fathers and my brethren, of what error am I accused?" They replied that his presence was required at Chalcedon. Auxentius said that he believed that the Word had truly taken flesh in the womb of the holy Virgin, ever virgin; and that he adored Him as the only Son of God the Father, and that He was without beginning as to His Godhead, but that He assumed flesh in the end of time; and that it was heresy to declare that the Son of God was man only. This reply showed that Auxentius was profoundly ignorant of the subject of dispute; it was a theologic point that had not been raised when he lived in the world, and it had not invaded and troubled his retreat on Mount Oxia. As the messengers still insisted on his accompanying them, he opened his door reluctantly, and came forth, so fearfully emaciated, ragged, and covered with sores, that their hearts were moved with pity and veneration. As he stepped over the threshold one of his nails fell from off his foot, and one of the company reverently stooped to pick it up. Then the hermit recoiled in shame and indignation, exclaiming, "What! am not I a man like you? I pray you, spare me this distress." As he was too feeble to ride, he was mounted on a car, and thus conveyed to Chalcedon, followed by troops of poor, amongst whom he had distributed the charities placed at his disposal by rich visitors, and surrounded by multitudes bearing their sick, so many of whom were healed by the benediction of the saint, that his guards were astonished and irritated, believing him, at heart, to be an Eutychian. Under the same impression, the monks of the monastery of Phileas, with whom he was placed, treated him with roughness, lodging him in an obscure cell without window; but placing a candle and a basket of dates beside him, to prove him; as also a little child, to watch him. At the end of a week they opened the cell, and found the candle still burning, and the fruit untouched. The child said that the holy man had spent the time in prayer and praises, and that angelic forms had surrounded him, and a dove had brought him food. The saint was next taken to the monastery of the abbot Hypacius, where he was received with much cordiality; and thence he was brought before the Emperor at Constantinople, and required to subscribe to the decrees of the Council of Chalcedon. "If the council has decided nothing contrary to that of Nicæa, if it has declared that Jesus Christ our Lord was truly incarnate, and that the holy Virgin is truly the Mother of God, I will gladly communicate with it." The prince, satisfied with this answer, embraced him, and commanded him to be conducted to the great church. He sent also to the patriarch of Constantinople, to show him the decrees of the Council of Chalcedon, concerning the errors of Eutyches. The saint went to the church followed by a crowd. He read the Acts of the council, and declared that he thoroughly and heartily agreed with them. It is probable that he was then ordained priest, but his historian does not state the time of his reception of holy orders. He then returned to the monastery of Hypacius, and asked to be allowed to inhabit Mount Sinope, instead of Mount Oxia. This mountain was nearer to Chalcedon than that on which he had before resided. It was very high, barren, and deficient in springs. Thither he was conducted by the monks of the monastery of Hypacius, singing hymns; a little hut was erected for his accommodation in a cave, with a window, through which he could receive food, and converse with his visitors. Here he spent some years, becoming more and more emaciated and covered with wounds. Those who visited him in the morning, he retained with him till the hour of Tierce, after which he dismissed them; those coming after, he kept till Sext, which he repeated with them, and then sent them away. He composed hymns and spiritual songs, which he taught to those who came to him, and made them sing them along with him. He daily preached to the people, and gave them instruction in the faith, and how to conduct themselves in the most difficult circumstances. His sermons produced a most striking effect, and many who heard him renounced the world, and adopted the religious habit.

As the saint was one night saying Matins, he suddenly opened his window, and exclaimed thrice, "The Lord be praised!" Then he bent his head and said, "Simeon, the great father, is dead." And it was so, for the news reached Bithynia afterwards, that Simeon Stylites,⁴² the great anchorite, had died that night.

Many women having renounced the world, and placed themselves under the direction of Auxentius, a convent was built to receive them not far from his cavern, at the foot of the mountain, and the nuns visited his cell once a week, to receive instruction from his lips. At length, when he knew that he had not many days to live, he came forth from his hut, and visited the convent, where he prayed with many tears for the spiritual welfare of his children. Then he returned to his cave followed by a great multitude. Three days after he was stricken with a sickness which proved fatal; and he died on the 14th February.

S. BRUNO, B. M

(A.D. 1008.)

[Roman Martyrology on October 15th, that being, as Baronius conjectures, the commemoration of a translation of the relics, as it is certain that S. Bruno died on Feb. 14th. Authority: – His life by his kinsman Ditmar, bishop of Merseburg, in his Chronicles, lib. 6; and mention by Marianus Scotus, and other chroniclers of Germany.]

The Sclavonic races in Prussia were some of the last to receive Christianity in Germany. S. Adalbert, bishop of Prague, had gone amongst the Lithuanians and Prussians, bearing the gospel, and, in 997, had fallen a victim to his zeal. Probably obeying the call of S. Adalbert, Bruno, a monk of Magdeburg, a man of good education, and kinsman to Ditmar, bishop of Merseburg, went on the mission to these heathen. Boleslas, king of Poland, sent, urging his coming, and, after having visited Merseburg, where he received episcopal ordination, Bruno, with many companions, entered on his apostolic mission. But the Pagans refused to hear the word of salvation, and, falling on the little band, hacked off Bruno's hands and feet, and put to death with him eighteen men who accompanied him.

February 15

SS. Faustinus, P., and Jovita, D., MM. at Brescia, a. d. 120.

SS. Crato, his Wife and Servants, MM. at Rome, circ. a. d. 273.

S. Agape, V. M. at Teramo, in Umbria, circ. a. d. 273.

S. Eusebius, H. in Syria, after a. d. 400.

S. Georgia, V. at Clermont.

S. Severus, P. in Valeria, circ. a. d. 530.

S. Quinidius, B. of Vaison in Vaucluse, circ. a. d. 578.

S. Berach, B. Ab. in Ireland, circ. a. d. 615.

S. Faustus, Monk, O. S. B.; circ. a. d. 607.

S. Walfrid, Ab. of Monte Virido, circ. a. d. 765.

S. Sigfried, B., Ap. of Sweden, circ. a. d. 1045.

SS. FAUSTINUS, P., AND JOVITA, D., MM

(A.D. 120.)

[Roman Martyrology, and those of Bede, Usuardus, and others; but Usuardus, misled by the name, makes Jovita a virgin martyr. Three different versions of their Acts are published by Bollandus. None of these are the original.]

FAUSTINUS and Jovita were brothers, nobly born. Faustinus, the elder, was a priest; Jovita was in deacon's orders. During a time of persecution under Hadrian, the bishop of Brescia lay concealed, and the brothers strengthened and encouraged the fainting flock. The Acts of their Martyrdom are of such doubtful authority that it is unsafe to affirm concerning them more than that their zeal provoked the fury of the heathen against them, and procured them a glorious death for their faith, at Brescia. Their constancy, under the torments of boiling lead and red-hot iron, was the means of converting one Calocerus, who afterwards also suffered for the faith.

These saints are venerated as the chief patrons of Brescia, where their relics are preserved in the church dedicated under their invocation.

S. EUSEBIUS, H

(AFTER A.D. 400.)

[Greek Menæa. Life from the Philotheus of Theodoret, c. 18.]

Was a hermit at Aschia, in Syria. Theodoret visited him, and was admitted into his cell. There is nothing remarkable related concerning him.

S. GEORGIA, V

(DATE UNCERTAIN, BUT PROBABLY IN THE 5TH CENT.)

[Gallican Martyrology. Authority: – S. Gregory of Tours, De Gloria Confess., c. 34.]

This pious virgin was a native of Clermont, in Auvergne, where she served God like Anna, constantly attending in the temple. Very little is known of her life, which flowed on in calm simplicity, and would hardly have required a more particular notice than the insertion of her name, were it not for one graceful incident narrated by S. Gregory of Tours, to the effect that as her body was being carried to the cathedral for sepulture, a great company of doves or pigeons fluttered above the mourning train, and settled on the roof of the minster, whilst the last rites were being performed; and this the pious and simple people regarded as a token of divine favour.

S. SEVERUS, P

(ABOUT A.D. 530.)

[Roman Mart. Authority: – S. Gregory the Great, Dialog., lib. i., c. 12.]

S. Severus was priest to a church in the district of Valeria, which is that part between the Tiber and the Velino, occupied by the cities Riete, Terni, and Narni. S. Gregory relates that on one occasion a message was brought him, whilst he was pruning his vines, that a dying man needed his pastoral assistance. Severus promised to go as soon as he had done cutting the vine he was then engaged upon. When he drew near to the sick man's house, the people ran out to meet him, saying, "Oh, sir! why didst thou delay? the man is dead." Then Severus entered, full of self-reproach, praying to God for pardon. And when he saw the dead body, he burst into tears, and beat his head against the ground, reproaching himself for his neglect. Then the dead man's spirit returned, and he opened his eyes, and sat up. So he made his confession and received absolution, and died shortly after.

The relics were translated to the monastery of Münster-Maifeld, near Coblenz, about the year 980, by S. Egbert, bishop of Trèves.

S. BERACH, B., AB

(ABOUT A.D. 615.)

[Irish Kalendar. Two lives of this saint exist, but both are late, collected from oral tradition, and full of fable.]

The lives of the Irish saints were, for the most part, written from popular tradition, many centuries after their decease. They are characterised by a love of the marvellous and the grotesque, diminishing their historical value. The same quaint legends re-appear in almost all, or with slender modifications. It seems that every Irish saint yoked stags to his plough, and made bells come to him over the water. If some of these fanciful stories are here inserted, it is not that we desire a ready credence to be yielded to them, but rather because it is all that there is to be told about these saints, and some of them possess a strange beauty or are characteristically grotesque.

Berach is said to have been the son of Nemnald, descendant of Brian, Prince of Connaught, by his wife, Finmaith, who took him to be baptized by his uncle, S. Froech. And here follows a strange tale. When Berach was taken from the font, the mother wished to resume her charge of him, but "No," said the bishop, "let me have the bringing up of this little one; God will provide for his sustenance." So S. Froech took him, and when the babe cried for the breast of his mother, his uncle gave him the lobe of his ear to suck, and thence flowed a copious supply of honey. Now, when the boy was grown up, guided by an angel, he went to Glendalough, and there he settled, leading a monastic life under S. Coemgen. One day a wolf fell on a calf, belonging to the monks, and devoured it, then the cow ran lowing painfully about, and Berach, pitying her, bade the wolf come and suck her, and be to her in place of the calf he had eaten.

Now there was in the charge of S. Coemgen, a lad, the son of Duke Colman, who was very ill, and consumed with fever. As the boy fretted in his bed, and cried for apples and sorrel to quench his burning thirst, S. Coemgen said to Berach, "Go forth, my son, taking my staff, and bring me what the sick boy needs." So Berach went forth. And it was midwinter. Then he prayed to God, with whom nothing is impossible, for he was stirred with pity for the fevered child, and he went to a willow, and blessed it; then it thrust forth its little silky flowers, and these swelled and ripened into red apples, and beneath the willow the snow dissolved, and green sorrel thrust up its shoots and spread its delicate leaves; so he gathered of the apples a lap-full, and picked a large bunch of sorrel, and came with them to his master.⁴³

And after some time, Berach went forth and built a monastery in a remote spot, Clon-cairpthe, in the desert of Kinel-dobhtha; but a certain wealthy man interfered to pull it down, and to disturb him in many ways. So Berach appealed for protection to the king; and when he came to the court his adversary arrived also, and was admitted by the porter, for he was well-dressed; but the door was shut against the abbot in his tattered clothing. Now it was winter, and the ground was white with snow, and rude boys, seeing the poor man, scantily clothed, shivering outside the gate, began to pelt him with snow-balls, but suddenly they were struck as by an icy blast, that they could not stir. And Berach saw that the snow had been scraped from the palace-door into a great heap. So he approached it, and blew upon it, and a flame crackled in the snow heap, and leaped up, and he stood and warmed himself at the flaming snow. Then, when the king heard what had taken place, he was full of wonder, and went forth, and besought the man of God; so he restored the boys to their usual activity, and quenched the blazing snow-heap.

S. WALFRID, AB. OF MONTE VIRIDO

(ABOUT A.D. 765.)

[On this day Benedictine Kalendar; but Wyon, Menardus, and Ferrarius, on April 17th. The life of this saint was written by his friend and companion in monastic life, Andrew, who was third abbot of the monastery. Walfrid was founder and first abbot; he was succeeded by his son, Gimfrid, and then by Andrew.]

Walfrid, a native of Pisa, was married to a virtuous wife, by whom he had five sons. Both he and his wife then resolved to retire from the world. He founded and governed the abbey of Monte Virido, in Tuscany, near Volterra. There is nothing of remarkable interest in his life.

S. SIGFRIED, B. AP. OF SWEDEN

(ABOUT A.D. 1045.)

[Anciently venerated in Sweden; named in the Cologne and other German Kalendars. Authority: – Joannes Magnus, Archb. of Upsal, Hist. Goth. lib. xvii., c. 18, 19, 20.]

The faith of Christ was first preached in Sweden, as has been already related (February 3rd) by S. Ansgar, in the ninth century; but the Swedes soon relapsed into their former heathenism, partly from want of a sufficient supply of teachers, till the reign of Olaf Scobkongr. This prince sent ambassadors to King Edred (others say Ethelred) of England, to renew the ancient alliance between the two crowns, and desired that some persons might be sent to him, knowing the Christian law, to instruct him and his people. Edred received the proposition with joy; and, assembling the prelates and chief clergy of his kingdom, exhorted them to make choice of proper missionaries for this great work. Sigfried, archdeacon of York, perceiving that most of those present shrank from the undertaking, as one hazardous and laborious, sprang to his feet, and offered himself for the mission. His offer was at once accepted. He was consecrated bishop, and then sailed to Sweden, taking with him his three nephews Sunaman, Unaman, Wiaman, and other companions. He landed in South Gothland, where now stands the cathedral of Wexiö, which, by the admonition of an angel, he caused to be erected; and there he made some stay, the king being at that time absent in West Gothland. The chief Jarl or earl of those parts came to see the strangers, and observed their conduct with interest; he was even present when Sigfried celebrated the Holy Sacrifice; of all which he gave an account to the king, informing him that he had seen the old man, as he called him, whilst he was standing at the table of his religion, raise above his head a most radiant and beautiful infant, who extended his arm towards him with a smile. The king sent for the saint, and, at his coming, went forth to meet him, and received him with joy; and, after he had been sufficiently instructed in the Christian faith and moral law, was baptized with his queen, and many of his nobles, and gave the saint the royal castle of Husaby to be converted into a church. For this it was well adapted, for the palaces of the Scandinavian kings and nobles consisted of huge halls with sleeping-apartments in what might be termed the aisles, and doors at both ends. By removing the partitions and beds, and blocking up one door, the building at once assumed the appearance of a stately church, of nave and side aisles, separated by huge square pillars of pine-wood. At Husaby, Sigfried long resided, till he had converted all West Gothland to the faith of Christ. But this was not effected without opposition, and his three nephews, Sunaman, Unaman, and Wiaman, to whom he had committed the care of the Church of Wexiö, were murdered, and their bodies cast into a neighbouring pool. The murderers were discovered, and the king would have put them to death, but they were spared at the intercession of S. Sigfried, but the king forced them to pay a blood-fine, which he offered to the bishop as the nearest kinsman of the deceased. Sigfried, however, refused to receive the money. The relics of the three brothers were miraculously discovered by a light hovering above the pool in which they lay. Their names have been recorded among the saints on Feb. 15th, along with their uncle, S. Sigfried. This loss of his coadjutors did not discourage the saint from the work of the Gospel, which he carried on with great success. He was buried in the cathedral of Wexiö, and canonized by the Pope in 1155.