Kitabı oku: «The Lives of the Saints, Volume III (of 16): March»

March 1

S. Hesychius, B.M. at Carteja, in Spain, 1st cent.

S. Eudocia, M. at Heliopolis, in Phœnicia, 2nd cent.

S. Antonina, M. at Nicæa, 4th cent.

S. Domnina, V.H. in Syria, circ. A.D. 460.

S. Simplicius, Abp. of Bourges, circ. A.D. 480.

S. David, Abp. of Menevia, in Wales, A.D. 544.

S. Herculanius, B.M. at Perugia, A.D. 547.

S. Albinus, B. of Angers, circ. A.D. 549.

S. Marnon, B. in Scotland.

S. Siward, Ab. of S. Calais, in France, A.D. 687.

S. Swibert, B. Ap. of the Frisians, A.D. 713.

S. Monan, Archd. of S. Andrews, in Scotland, circ. A.D. 874.

S. Leo, M. Abp. of Rouen and Ap. of Bayonne, circ. A.D. 900.

S. Leo Luke, Ab. of Muletta, in Calabria, circ. A.D. 900.

S. Rudesind, B. of Dumium, in Portugal, A.D. 977.

B. Roger, Abp. of Bourges, A.D. 1368.

B. Bonavita, C. Blacksmith of Lugo, in Italy, A.D. 1375.

S. HESYCHIUS, B.M

(1ST CENT.)

[Spanish Martyrologies. Not in the Roman.]

Hesychius is traditionally said to have been one of seven apostles sent by S. Peter into Spain. He is supposed to have preached in the neighbourhood of Gibraltar, and to have made Carteja, or Carcesia, the modern Algeziras, his head-quarters. Nothing authentic is known of this mission, or of his labours and martyrdom.

S. EUDOCIA, M

(2ND¹ CENT.)

[Greek Menæa, and Roman Martyrology. This saint does not occur in any of the ancient Latin Martyrologies. Her name was inserted in the Roman Martyrology by Baronius. She is called Eudoxia or Eudocia. Authority: – An ancient Greek Life which, however, from its using the word homo-ousios, and calling the Prætor, Count, proves to be later than the times of Constantine. The story has a foundation of fact, no doubt; but a large amount of addition to it has been made of fabulous matter, to convert it into a religious romance.]

There was a Samaritan woman named Eudocia, of great beauty, who lived as a harlot, in the city of Heliopolis, in Phœnicia. She had amassed much wealth by her shameful mode of life, and she thought only of how she might gratify the lust of the flesh, the lust of the eye, and the pride of life. But the word of God is like a hammer that breaketh the rocks in pieces.

There was a monk, named Germanus, passing through the city, and he lodged with an acquaintance next door to the house of Eudocia. And in the middle of the night he arose, as was his wont, and sang his Psalms, and, opening a book began, by the light of his lamp, to read a spiritual lecture with a loud voice. And this happened to be its subject, – the coming of Jesus Christ on the clouds of heaven to judge all men according to their works, when they that have done well shall enter into life, and they that have done evil shall be cast into eternal fire. Now, it fell out that there was only a lath and plaster wall between the room where the monk was and that in which Eudocia lay. And when he began to sing she awoke, wondering, and listened, annoyed at first at the disturbance, but afterwards interested and alarmed. Then, when she heard him read the sentence of God on sinners, she was filled with remorse for the past, present shame, and fear for the future. And when morning dawned, she sent for the monk, and she asked him if that was true which he had read during the night. He answered that it was so. Then looking round, and wondering at the costly furniture and luxuries that abounded, he said simply, "What a rich man thy husband must be!" Then she reddened with shame, and said, in a low voice, "I have many lovers, but no husband." "Oh, my daughter," cried Germanus, "Would'st thou rather be poor now, and live in joy and glory hereafter, or be wealthy now and perish miserably in everlasting death?" Then Eudocia said, "How hard thy God must be to hate riches." "God forbid," exclaimed the monk, "it is not riches that He abhors, but goods unjustly gotten." Then he declared to her in order what she must do and believe to be saved. "And first, send for a priest of the city who may give thee proper instruction, that thou mayest be baptized, for baptism is the beginning and the foundation of the whole Christian life. And now, prepare thyself with fasting and prayer."

So Eudocia bade her servants close the house, as though she had gone into her country villa, and should any one come to the door, refuse him admission. And she sent for a priest, and when he came she said, "Oh, sir! I am a grievous sinner, a sea of guilt." "Be of good cheer, my daughter," was his salutation. "The sea of guilt may be changed into a port of salvation, and the waves tossing with passion sink into an ineffable calm." Then he instructed her on the nature of repentance, and bade her wear a mean dress, putting away her trinkets and silk gown, and fast for seven days; and he diligently taught her what she must believe and do. And before he went on his way, Germanus visited her once again, to confirm the good work that was begun in her. Then she asked him why he lived in the desert, and in the practice of severe mortification. "Oh, my daughter," he said; "We monks labour incessantly to cleanse from every spot of sin the garments of our souls." And she said, "I have now fasted and eaten nothing for seven days. And I will declare to thee what befel me last night. In my exhaustion I sank into a trance, and saw, and lo! an angel took me by the hand, and led me into Heaven, where was unspeakable light, and there I saw the blessed ones in white, with shining faces, and all their countenances lit up as I approached, and they came running towards me, and greeted me, even me, as a sister. Then there came up a shadow, horrible and black, and it shrieked, saying, 'This woman is mine. I have used her to destroy many, she has worked for me as a bond slave, and shall she be saved? I, for one little disobedience, was cast out of heaven, and here is this beast, steeped from head to foot in pollution, admitted to the company of the elect! Have done with this; take them all, scrape all the rascals and harlots on earth together, and admit them into your society. I will off into my Hell, and grovel there in fire for ever.' And then I heard a voice from the ineffable light answer and say, 'God willeth not the death of a sinner, but rather that he should be converted and live.' And after that the angel took me by the hand and led me home again, and saying to me, 'There is joy in heaven over one sinner that repenteth,' signed me thrice with the cross, and vanished."

Then Germanus rejoiced, and bade Eudocia be of good courage, and continue in the good path she had elected to walk in.

Now, when the time of her preparation was over, Eudocia was baptized by the bishop, Theodotus, and when the sacrament of illumination had been administered, she went home and made an inventory of all that she had, and sent it to the bishop. And when Theodotus had looked at it he went to her house, and said, "What is this little book that thou hast sent me?" And she answered, "This is the list of all my precious things, which I pray thy holiness to order the steward of the Church to receive of me, and distribute, as seemeth fitting, to those that have need." Then the bishop did as he was desired, and the Church treasurer came, and collected, and disposed of all her costly things. It may interest some to know what these were. Besides money, and jewels, and pearls, of which there was great store, he carried off two hundred and seventy-five boxes of silk dresses, and four hundred and ten chests of linen, one hundred and sixty boxes of gowns embroidered with gold, one hundred and fifty cases of dresses with jewelled work, one hundred and twenty-three large chests of various garments, twelve boxes of musk, thirty-three of Indian storax, a large number of silver vessels, several silk curtains ornamented with gold bullion, satin curtains, and many other things too numerous to mention.²

Now, as soon as all her valuables had been distributed to the most needy, Eudocia, still in her white baptismal robe, departed into the desert to a convent of thirty nuns directed by Germanus, the monk, who had been the means of converting her. And never did she change the colour or character of her garment till her dying day; only in winter she put over it a sackcloth gown to her ankles, and a hooded cloak of the same material.

Thirteen months after her admission, the superior of the convent died, and Germanus appointed the penitent Eudocia to be superior in her room.

There was a young man, who had been a lover of Eudocia, who was greatly vexed at her conversion, and resolved, partly out of passion, and partly out of love of adventure, to seek her out in her seclusion, and entice her back into the world of pleasure. To accomplish his object he assumed a monastic habit, and went to the convent, and tapped at the door. The portress partly opened the window, and, peeping through it, asked who was there. Then the man answered, after the manner of monks, "I am a sinner, and seek to communicate in your prayers and benedictions." Then the sister answered, "Thou art mistaken in coming here. No men are admitted into the house. But go on thy way, and thou wilt find a monastery governed by the blessed Germanus; he will take thee in." Then she shut the window in his face.

The young man, whose name was Philostratus, made his way to the monastery of Germanus, and he found the old man sitting in the porch, reading. He fell at his feet, and declared himself a sinner, who desired to amend his life. Germanus looked hard at him, and a certain wantonness of the eye made him hesitate about receiving him. "We are all old men here," said he; "and are not the proper advisers and guides of a hot-headed, fire-blooded youth. Go elsewhere my son, and get a director who is nearer thine age." "My father!" exclaimed the dissembler, "How cans't thou reject me, after that thou hast received Eudocia. She has passed through the fires of temptation such as assail youth, and could well advise me. Let her give me some counsel, and I will go my way strengthened thereby."

Germanus had acted somewhat injudiciously in appointing a reclaimed harlot to be superior of a sisterhood after only thirteen months' probation; he now committed another indiscretion in allowing the strange monk ingress into the convent. But he was guileless himself, and thought no evil of another, so he listened to the petition of Philostratus, and calling to him the monk who offered the incense in the convent, and was, therefore, allowed to enter it, bade him take with him the stranger, and give him audience of the superior. So Philostratus was led back to the convent, and the door was opened, and he was admitted into the room of Eudocia, some of the sisters standing afar off, according to the rule of the house, to witness the meeting, though out of hearing of the conversation. Then Philostratus looked at the sordid room, and the horsehair cover thrown over the pallet bed, and the haggard cheeks and sunken eyes of his former mistress, and he burst forth into entreaties that she would leave this wretched life of constant self-watching and self-denial, and return to the gaiety of city life, smart gowns, and pearl necklaces, costly feasts, and obsequious admirers. "All Heliopolis awaits thee," he urged, "ready once more to lavish on thee its gold and its adulation; return once more to the raptures and liberty of a life of pleasure."

But she had chosen that better part which was not to be taken away from her, and she resisted all his persuasion, and dismissed him, startled, humbled, and resolved to lead a better life.

So far the story of Eudocia is natural and devoid of improbabilities. But the Greek writer was not content to leave it thus deficient in marvels, and he has added several chapters of fanciful adventures, as insipid as they are untrue; and the contrast they make with the earlier portion of the history, and of the final chapter, points them out as an interpolation. In this interpolation Eudocia converts "King" Aurelian at Heliopolis, and appears before the governor, Diogenes, armed only with a particle of the Holy Eucharist, which she bears in her bosom. The king orders her to be stripped, and when she has been divested of her clothes, till the Host is exposed, then the B. Sacrament is suddenly transmuted into a blazing fire, which consumes the governor and all the bystanders, and an angel veils modestly the naked shoulders and bosom of Eudocia.

The sudden extinction of a governor could hardly have been passed over by profane history had it really occurred, and, therefore, the falsifier of the Acts found it advisable to revive him. Accordingly, Eudocia is represented as taking the charred corpses by the hand and restoring them instantly to perfect soundness.

But putting aside this absurd story, which is to be found repeated ad nauseam in almost all the forged and falsified Greek Acts of martyrdoms, with slight variations, we pass to the last chapter of the Life, which simply narrates the execution, by the sword, of Eudocia in her convent, by order of Valerius, the governor, without any sermons, inflated declamations, and theological disquisitions, such as usually accompany corrupted, interpolated acts, and are an invariable feature in forgeries.

S. ANTONINA, M

(4TH CENT.)

[Greek Menæa, and Menologium of the Emperor Basil. Inserted in the Roman Martyrology by Baronius. Authority: – The account in the Menologium.]

Antonina is said to have lived in the city of Nicæa, in the reign of Maxentius. On account of her refusal to offer incense to the gods she was stripped of her clothes, hung up, and her sides torn with rakes. Then she was thrust into a sack, or earthen vessel (it is uncertain which), and was drowned in a lake near the city. A head and body are shown at Bologna as those of S. Antonina, "but whether of this one or of another we are not able to divine," say the Bollandists. A curious instance of the facility with which some forgeries may be detected is connected with S. Antonina. Canisius published an edition of the Greek Menologium in the 16th century; in it occurred a mistake. S. Antonina was stated to have suffered at Cæa, a misprint for Nicæa. Shortly after, the Jesuit, Hieronymus Romanus de Higuera, forged a chronicle of Flavius Dexter, Bishop of Barcelona, in the 4th century. He had seen the Menologium of Canisius, and, as there was a Ceija in Spain, he inserted S. Antonina in his Spanish Chronicle as having suffered there, and this blunder was partly the means of the detection of the forgery.

S. DOMNINA, V. H

(ABOUT A.D. 460.)

[Greek Menologium. Authority: – Theodoret.]

Theodoret, after relating the virtues of S. Maro the hermit, (Feb. 14th) goes on to tell of a holy virgin, named Domnina, who lived in a small shed, and attended prayers in the Church at cock-crow. She was emaciated with continuous fasting; she neither looked at any one, nor suffered her own face to be seen. Whenever she took the hand of Theodoret, the bishop, to kiss it, he drew it away moistened with her tears. She spent her time, when not engaged in prayer, in ministering to the necessities of travellers.

S. DAVID, ABP. OF MENEVIA, AND PATRON OF WALES

(A.D. 544.)

[Roman, Irish, Scotch, and ancient Anglican Martyrologies. His festival was celebrated in England with rulers of the choir, and nine lessons. Pope Callixtus II. ordered him to be venerated throughout the Christian world. There are no very ancient accounts of S. David, The oldest is a life existing in MS. at Utrecht, which was not known to Usher or Colgan. Usher cites Ricimer, Giraldus, and John of Tynemouth, a Durham priest, who collected the Acts of the English, Scottish, Welsh, and Irish Saints, and who lived in 1360. Ricimer was Bishop of S. David's about 1085, and died about 1096. His life of S. David seems to have been the foundation of all subsequent biographies of that saint. Several MSS. of this life are extant; and a portion of it containing matter not found in the life of the same saint by Giraldus Cambrensis, was printed by Wharton in the Anglia Sacra. Giraldus Cambrensis wrote his life of S. David about 1177. S. Kentigern (d. 590) mentions S. David, and there are numerous allusions to him in the lives of contemporary Welsh and Irish saints.]

S. David, or Dewi, as the Welsh call him, was born about 446, at Mynyw, which was named S. David's after him. His father was Sandde, son of Ceredig, who was the son of Cunedda, the great conqueror of N. Wales. His mother's name was Nôn; she was the daughter of Gynyr of Caergawch. Giraldus says he was baptized at Porth Clais by Alveas, Bishop of Munster, "who by divine providence had arrived at that time from Ireland." The same author says he was brought up at "Henmenen," which is probably the Roman station Menapia.

S. David was educated under Iltyt at Caerworgon. He was afterward ordained priest, and studied the Scriptures for ten years with Paulinus at Ty-gwyn-ar Dâf, or Whitland, in Caermarthenshire. He then retired for prayer and study to the Vale of Ewias, where he raised a chapel, and a cell on the site now occupied by Llanthony Abbey. The river Honddu furnished him with drink, the mountain pastures with meadow-leek for food. His legendary history states that he was advised by an angel to move from under the shadow of the Black Mountains to the vale of Rhos, and to found a monastery at Mynyw, his birth place.

He built a monastery on the boggy land which forms nearly the lowest point of that basin-shaped glen: on, or near its site stands the present Cathedral of S. David. He practised the same rigorous austerities as before. Water was his only drink, and he rigorously abstained from animal food. He devoted himself wholly to prayer, study, and to the training of his disciples. He, like many other abbots at that time, was promoted to the episcopate. A wild legend makes him to have started on a pilgrimage to Jerusalem, and to have received consecration at the hands of the patriarch John III. This tale was invented by some British monk to show that the Welsh bishops traced their succession to the oldest, if not the most powerful, of the patriarchates. Except when compelled by unavoidable necessity he kept aloof from all temporal concerns. He was reluctant even to attend the Synod of Brefi. This was convened by Dubricius about 519 at Llandewi Brefi, in Cardiganshire, to suppress the Pelagian heresy, which was once more raising its head. The synod was composed of bishops, abbots, and religious of different orders, together with princes and laymen. Giraldus says, "When many discourses had been delivered in public, and were ineffectual to reclaim the Pelagians from their error, at length Paulinus, a bishop with whom David had studied in his youth, very earnestly entreated that the holy, discreet, and eloquent man might be sent for. Messengers were therefore despatched to desire his attendance: but their importunity was unavailing with the holy man, he being so fully and intently given up to contemplation, that urgent necessity alone could induce him to pay any regard to temporal or secular concerns. At last two holy men, Daniel and Dubricius, persuaded him to come. After his arrival, such was the grace and eloquence with which he spoke, that he silenced the opponents, and they were utterly vanquished. But Father David, by common consent of all, whether clergy or laity, (Dubricius having resigned in his favour), was elected primate of the Cambrian Church." Dubricius retired to the Isle of Bardsey.

A beautiful yet wild legend tells us: – "While S. David's speech continued, a snow white dove descending from heaven sat upon his shoulders; and moreover the earth on which he stood raised itself under him till it became a hill, from whence his voice was heard like a trumpet, and was understood by all, both near and far off: on the top of which hill a church was afterwards built, and remains to this day."

S. David at first strenuously declined the primacy; at last he accepted it on the condition that he was to be allowed to transfer the archiepiscopal chair from the busy city of Caerleon upon the Usk – the former capital of Britannia Secunda – to the quiet retreat of Mynyw. Arthur, the famous king, and Pendragon, who is said to have been a nephew of our saint, assented to this. Doubtless the advances westward which the heathen English were making, filled S. David with dread lest the seat of the primacy should one day fall into their hands. So he thought it prudent to remove it to the iron-bound shores of Pembroke, where the English could not so easily land.

After his elevation, S. David, in spite of his retiring disposition, proved a vigorous and hard-working prelate. He occasionally resided at Caerleon, and in 529 he convened a synod, which exterminated the Pelagian heresy, and was in consequence named "The Synod of Victory." It ratified the canons and decrees of Brefi, as well as a code of rules which he had drawn up for the regulation of the British Church, a copy of which remained in the Cathedral of S. David's until it was lost in an incursion of pirates. Giraldus says, "In his times, in Cambria, the Church of God flourished exceedingly, and ripened with much fruit every day. Monasteries were built everywhere; many congregations of the faithful of various orders were collected to celebrate with fervent devotion the Sacrifice of Christ. But to all of them Father David, as if placed on a lofty eminence, was a mirror and pattern of life. He informed them by words, and he instructed them by example; as a preacher he was most powerful through his eloquence, but more so in his works. He was a doctrine to his hearers, a guide to the religious, a light to the poor, a support to the orphans, a protection to widows, a father to the fatherless, a rule to monks, and a path to seculars, being made all things to all men that he might bring all to God."

He founded several churches and monasteries. It is also generally agreed that Wales was first divided into dioceses in his time.

Geoffrey of Monmouth states that he died in his monastery at Mynyw i. e., S. David's, where he was honourably buried by order of Maelgwn Gwynedd. This event is recorded by him as if it happened soon after the death of Arthur, who died 542. According to the computations of Archbishop Usher, S. David died 544, aged 82. The Bollandists agree with Usher on the date of his death, but they put his birth back as far as 446, so that according to their calculation he lived to the age of 98.

Numerous legends have gathered round the history of S. David. Thus an angel is said to have foretold his birth thirty years before to his father in a dream. "On the morrow, said the angelic voice, thou wilt slay a stag by a river side, and wild find three gifts there, to wit, the stag, a fish, and a honeycomb. Thou shalt give part of these to the son who shall be born thirty years hence. The honeycomb proclaims his honied wisdom, the fish, his life on bread and water, the stag his dominion over the old serpent." The mention of the stag doubtless arose from the old fancy that that animal kills serpents by trampling on them: thus did David trample the Pelagian heresy under foot. When S. Patrick settled in the vale of Rhos, a voice bade him depart, for it was reserved for the abode of a child who should be born thirty years after.

At his baptism, S. David splashed some water on to the blind eyes of the bishop who was baptizing him, and restored their power of sight. His schoolfellows at "Henmenen" saw a dove teaching him, and singing hymns with him. After studying with Paulinus, he journeyed to Glastonbury. He was intending to dedicate afresh the church which had been re-built, when the Lord appeared to him in a dream, and told him that He had already dedicated it: as a sign that He had spoken unto him He pierced the saint's hand with His fingers. So our saint contented himself with building a Lady Chapel at the east end. He is said to have founded twelve monasteries on this journey. He returned to Wales, and then established a monastery at Mynyw, which was soon filled with monks and disciples. They worked hard with their own hands in the fields; they harnessed themselves to the plough instead of using oxen for that purpose; they tended bees that they might have some honey to give to the sick and the poor. The bees became so attached to one monk, Modemnoc, that they followed him on board ship when he was about to set sail for Ireland. He returned to the monastery and made several attempts to embark unobserved by his winged friends; but all his efforts failed. So at last he asked S. David's leave to take them with him; the saint blessed the bees, and bade them depart in peace, and be fruitful and multiply in their new home. Thus Ireland, where bees had been hitherto unable to live, was enriched by their honey.

He opened many fountains in dry places, healed many brackish streams, raised many dead to life, and had many visions of God and of Angels. In one of these visions he was warned that he should depart, March 1st. Thenceforth he was more zealous in the discharge of his duty: on the Sunday before his death he preached a sermon to the assembled people, and after consecrating and receiving the Lord's Body, he was seized with a sudden pain: then turning to the people he said, "Brethren, persevere in the things which ye have heard of me: on the third day hence I go the way of my fathers." On that day, while the clergy were singing the Matin Office, he had a vision of his Lord; then, exulting in spirit, he exclaimed, "Raise me after Thee." With these words he breathed his last.

He was canonized by Pope Callixtus II., A.D. 1120; who is also said to have granted an indulgence to all those who made a pilgrimage to his shrine. Three kings of England – William the Conqueror, Henry II., and Edward I. – are said to have undertaken the journey, which when twice repeated was deemed equal to one pilgrimage to Rome; whence arose this saying: —

"Roma semel quantum, dat bis Menevia tantum."

A noble English matron, Elswida, in the reign of Edgar, transferred his relics, probably in 964, from S. David's to Glastonbury.

S. David's plain but empty shrine stands now in the choir of S. David's Cathedral to the north of Edward Tudor's altar tomb.

S. ALBINUS, B. OF ANGERS

(ABOUT A.D. 549.)

[S. Albinus seems to have enjoyed an amount of popularity as a saint which it is difficult to account for. Besides receiving great veneration at Angers, where his feast is a double, and in Brittany, where it is a semi-double, in Gnesen, in Poland, it was observed as a double. His name appears in most Martyrologies, as those of Usuardus, Hrabanus, Wandelbert, &c. Authority: – His life written by Fortunatus, a priest, his contemporary.]

S. Albinus, or S. Aubin, as he is called in France, belonged to an ancient family at Vannes, in Brittany. He embraced the religious life in the abbey of Cincillac, called afterwards Tintillant, near Angers. At the age of thirty-five, in the year 504, he was chosen abbot, and twenty-five years afterwards, bishop of Angers. In the 3rd Council of Orleans, in 538, he caused the thirtieth canon of the Epaone to be revived, which declared excommunication to those who contracted marriage within the first or second degree of consanguinity. His life is singularly devoid of incident which could mark it off from that of many another abbot and bishop, and it is therefore difficult to account for his undoubted popularity in France in ancient times.

S. SWIBERT, THE ELDER, B., AP. OF THE FRISIANS

(A.D. 713.)

[Ado, Usuardus, Molanus, Belgian, and Cologne Martyrologies, Gallican and Roman Martyrologies. Authorities: – Bede, lib. V. C. 12; and the life of S. Willibrod. There exists a forged life of S. Swibert, under the name of Marcellinus, which was composed in the 15th century, and which is undeserving of attention. S. Swibert is called the Elder to distinguish him from S. Swibert, B. of Verden, in Westphalia, in 807. (April 30); there was also another Swibert about 750, abbot in Cumberland, mentioned by Bede. Many writers have confounded together S. Swibert the Elder, and S. Swibert the Younger.]

S. Swibert was a Northumbrian monk who had been trained under S. Egbert, whom he accompanied to Ireland. Egbert desired greatly the conversion of Friesland, but was unable himself to attempt it, and his zeal communicated itself to his disciple Swibert, and when S. Willibrord sailed in 690 for that country, Swibert, at Egbert's desire, accompanied him. They landed at the mouth of the Rhine, at Katwyck, and Willibrord established his head quarters at Utrecht. Two years before, Pepin l'Herstall had conquered Radbod, king of Frisia, and had obliged him to ask peace, and abandon to the mayor of the palace his most important possessions, amongst others the whole basin between the Meuse and the Rhine, where stand now the town of Leyden, Delft, Gouda, Brill, and Dortrecht, as well as the city of Utrecht.

Finding it difficult to make headway against the superstitions of paganism, Willibrord appealed to the authority of Pepin, who sent Willibrord to Rome to receive mission and benediction for his work from the Holy See. On his return, success declared for the apostles, and four years after, Pepin sent Willibrord again to Rome with letters praying the pope to ordain him bishop to the nation he had converted. Pope Sergius consecrated him in 696, and Willibrord fixed his see at Utrecht, of which he was the first bishop. In the meantime, Swibert had been labouring in Hither Friesland, or the southern part of Holland, the northern part of Brabant, and the counties of Guelders and Cleves, with great success. In 697, Swibert was in England, probably in quest of fellow-helpers for the harvest, for the fields were white thereto, and he received episcopal consecration from the hands of S. Wilfred of York, then in banishment from his see. Swibert, invested with this sacred character, returned to his flock, and committing them to the care of S. Willibrord, penetrated further up the Rhine, and preached to the Boructarii, a people living below Cologne, with success. But the Saxons invading the country, swept away his work, and he retired into the islet of Kaiserwerth in the Rhine, which Pepin had given him, where he founded a monastery, which flourished for many ages, till it was converted into a collegiate church of secular canons.