Curiosities of Christian History Part 17

The bishop bent in prayer, and being immediately informed by the Spirit that his request was granted, said, "Rise up, my brother, and do not mourn, but rather rejoice greatly, for the mercy of Heaven has granted what we asked." They separated, and never again met; for on March 20th, 687, their spirits, departing from the body, were immediately united in the blessed vision of each other, and by the ministry of angels translated to the kingdom of heaven. In 1374 the then Bishop of Carlisle directed that the anniversary of these saints' death should be commemorated by the vicar of Crosthwaite, with a choir chanting the Ma.s.s of St. Cuthbert on this St. Herbert's isle.

ST. ETHELWALD, HERMIT AT FARNE (A.D. 700).

St. Cuthbert, the first hermit of Farne, near Holy Island, was succeeded by Edelwald about 700, and next by Felgund, who told the following anecdote to the Venerable Bede: The walls of St. Cuthbert's oratory in Farne, being composed of planks somewhat carelessly put together, had become loose and tottering by age, and the planks left an opening to the weather. The venerable man, whose aim was rather the splendour of the heavenly than of an earthly mansion, had taken hay or clay or whatever he could get, and filled up the crevices, that he might not be disturbed from the earnestness of his prayers by the daily violence of the winds and storms. When Ethelwald entered and saw these contrivances, he begged the brethren who came thither to give him a calf's skin, and fastened it with nails in the corner where himself and his predecessor used to kneel or stand when they prayed, as a protection against the storm. Twelve years after, he also ascended to the joys of the heavenly kingdom, and Felgund became the third inhabitant of the place. It then seemed good to the Bishop of Lindisfarne to restore from its foundation the time-worn oratory. This being done, many devout persons begged of Christ's holy servant Felgund to give them a small portion of the relics of G.o.d's servants Cuthbert and Ethelwald. He accordingly determined to cut up the above-named calf's skin into pieces, and give a portion to each. But he first experienced the influence on his own person, for his face was much deformed by a swelling and a red patch. The malady increased, and fearing lest he should be obliged to abandon the solitary life and return to the monastery, presuming in his faith, he trusted to heal himself by the aid of those holy men whose house he dwelt in, and whose holy life he sought to imitate; for he steeped a piece of the skin above mentioned in water and washed his face therewith, whereupon the swelling was immediately healed, and the cicatrice disappeared. "This I was told," says Bede, "in the first instance by a priest of the monastery of Jarrow, who said he knew Felgund, and saw his face before and after the cure, and Felgund also told me the same. This he ascribed to the agency of the Almighty grace."

The Venerable Bede says he was told also of another miracle by one of the brothers on whom it was wrought, namely Guthrid, who narrated as follows: "I came to the island of Farne to speak with the reverend father Ethelwald. Having been refreshed with his discourse, and taken his blessing, as we were returning home, on a sudden when we were in the midst of the sea, there ensued so dismal a tempest that neither the sails nor the oars were of any use to us, nor had we anything to expect but death.

After long struggling with the wind and waves to no effect, we looked behind us to see if we could return, and then we observed on the island of Farne Father Ethelwald, beloved of G.o.d, come out of his cavern to watch our course. When he beheld us in distress and despair, he bowed his knees to the Father of our Lord Jesus Christ in prayer for our life and safety, upon which the swelling sea was calmed, so that the storm ceased on all sides, and a fair wind attended us to the very sh.o.r.e. When we had landed, the storm which had ceased for a short time for our sakes immediately returned, and raged continually during the whole day; so that it plainly appeared that the brief cessation of the storm had been granted from Heaven, at the request of the man of G.o.d, in order that we might escape."

Ethelwald lived twelve years on the island of Farne, and at his death his remains were taken to Lindisfarne and buried beside his master, St.

Cuthbert. Here they remained two centuries till the Danes frightened the holy household, when they were taken away, and at last in the tenth century were buried under the shadow of the new cathedral at Durham.

AN ENGLISH QUEEN CONSULTING A HERMIT ON FAMILY TROUBLES (A.D. 1082).

Matilda of Flanders, the wife of William the Conqueror, being greatly distressed by the constant quarrels between the King and her favourite son Robert, sent to a German hermit of great sanct.i.ty, entreating his prayers and advice. The hermit gave his answer thus: "Tell your mistress I have prayed in her behalf, and the Most High has made known to me in a dream the things she desires to learn. I saw in my vision a beautiful pasture covered with gra.s.s and flowers, and a n.o.ble charger feeding therein. A numerous herd gathered round about, eager to enter and share the feast, but the fiery charger would not permit them to approach near enough to crop the flowers and herbage. But alas! the majestic steed in the midst of his pride and courage died, the terror of his presence ceased, and a poor silly steer appeared in his place as the guardian of the pasture. Then the throng of meaner animals, who had hitherto feared his approach, rushed in and trampled the flowers and gra.s.s beneath their feet, and that which they could not devour they defiled and destroyed." The hermit then explained that the steed was William the Conqueror, the silly steer was Robert, and added, "Ill.u.s.trious lady, if, after hearing the words of the vision in which the Lord has vouchsafed to reply to my prayers, you do not labour to restore the peace of Normandy, you will henceforth behold nothing but misery, the death of your royal spouse, the ruin of all your race, and the desolation of your beloved country." It is said that this answer of the hermit gave no comfort to the Queen, who redoubled her prayers and penitential exercises, but drooped and soon died of a broken heart at the age of fifty-one. She was buried at Caen in a convent.

A THOROUGHLY CONSCIENTIOUS HERMIT (A.D. 1138).

The blessed Schetzelo was a hermit about 1138, living in the woods near Luxemburg, feeding on roots and acorns. His clothing was so scanty as to be scarcely decent; and St. Bernard, who greatly respected him, sent his monks with a present of a s.h.i.+rt and a pair of drawers. Schetzelo at once put them on, but on reflection he pulled them off again, saying that he found he could do without them, and that it was his earnest desire to live without superfluities. The monks asked him if he had suffered many temptations in his time. "Yes," he answered; "the life of man is one long series of temptations." And he then told them how he had once given way, and how heavily he felt the bitterness of self-reproach ever since. One winter, he said, he was lying out in the snow, and the drift covered all his body except the face, where his breath had melted a hole. A poor, half-frozen rabbit, seeking shelter, jumped into the hole and crouched on the hermit's breast. He was moved first to laughter, and then to compa.s.sion and pleasure, for the little creature, benumbed with cold, suffered him to stroke its fur; and so, said Schetzelo, "when I ought to have been praying and meditating, I was playing with the rabbit under the snow."

ST. BARTHOLOMEW, THE HERMIT OF FARNE (A.D. 1151).

St. Bartholomew, in 1151, was living quietly as a monk in the cathedral monastery at Durham, when St. Cuthbert appeared to him in a dream and bade him go to the island of Farne, near Holy Island, and there live as a hermit. He went off with the prayers of all the convent, and took up his abode and lived sequestered from the world. He found, however, another monk there before him, called Ebwin, who was very jealous of the newcomer; but Bartholomew endured all the scoffs and reproaches patiently, and at last Ebwin left the place entirely to him. Bartholomew had a cow and a little patch of ground on which he grew barley. He also caught fish occasionally, and filled up the pauses with chanting psalms and hymns, repeating the whole Psalter once, twice, and thrice every day. He was charmed to watch the seagulls and cormorants, his only companions. He would allow no pa.s.sing sailor to throw stones at these birds. He even tamed one, which came regularly to feed out of his hand every day. One day when he was out fis.h.i.+ng, a hawk pursued this poor bird into the chapel and killed it, leaving only the feathers and bones lying on the portal of the holy place. The a.s.sa.s.sin, however, could not find its way out of the chapel, and kept wheeling round and round, beating against the windows and walls. Brother Bartholomew entered at last and found the cruel bird with its b.l.o.o.d.y talons, looking shameless and helpless. He mourned bitterly over the fate of his poor favourite and caught the hawk. He kept it two days without food to punish it for its crime, and then, seized with compa.s.sion, let go the guilty prisoner. Another time the saint was sitting on the seash.o.r.e, when he was surprised to feel a cormorant close by his side, pulling with its bill the corner of his garment. He rose and followed the bird along the beach till he came to a hole in the rock, down which one of the young ones had fallen. He soon extricated the trembling creature and restored it to its mother. After living forty-two years in this way, one night one of the brethren at Lindisfarne dreamed that Bartholomew was dead. He immediately aroused the convent, and a party of monks at once sailed across to Farne, and sure enough the holy hermit was lying in his stone coffin, having just died at the time indicated by the dreamer.

A FRENCH KING ON HIS DEATHBED SENDS FOR A HERMIT (1483).

When Louis XI. of France was in his last illness, in 1483, and his sufferings awoke in him remorse for many crimes, he gathered round him all the most famous relics which could be procured--among others, the holy phial, which had never been removed from Rheims since the time of Clovis (656). He entreated Pope Sixtus IV. to send him any relics to relieve his agonies, and liberal supplies were given. The King also sent for hermits and other holy men, in the hope that their intercessions for his life might prevail. The most renowned of the holy men of the period was Francis of Paola, in Calabria, who was born with one eye; but his mother had vowed that, if the other eye might be granted to him, he should become a Franciscan. And her desire was fulfilled. Though utterly illiterate, he became a Minorite friar, and soon withdrew to live in a cave, where the austerity of his life and his supposed miraculous powers made him famous.

When Louis first sent a message to Francis, the latter refused; but the Pope interposed and commanded him. The hermit pa.s.sed through Rome, and caused great excitement, and led the Pope to give leave to Francis to found a society of "Hermits of St. Francis." On reaching the French Court, Francis was received with as much honour as if he had been the Pope himself. Louis could not live without his company, knelt before him, hung on his words, and entreated the holy man to spare his life, even if for a little longer. Rich rewards were heaped on the hermit, and even convents founded in his honour, the members of which were called Minims, owing to their habit of self-abas.e.m.e.nt. After a few weeks Louis died, notwithstanding the hermit's merit.

CONSECRATION OF HERMITS AND RECLUSES.

The great idea of the hermit life was to live entirely alone, though some hermits lived in small communities in one district in close neighbourhood.

Pope Innocent IV., in the middle of the thirteenth century, enrolled these into a separate order with the rule of St. Augustine, and hence called Austin Friars. There were also two grades of hermits. Hermits occasionally visited their fellow-men, but those called recluses abstained from any such visits. The female solitaries were usually recluses. The English hermit of the Middle Ages lived more luxuriously than the foreign hermit, and sometimes had one or two servants to wait upon him in the hermitage, which was often a comfortable house. The usual garb of a hermit was a brown frock with girdle, and over it an ample gown or cloak with hood. A man latterly could not become a recognised hermit without consecration by a bishop, which was a religious service, and he was a.s.signed a district.

The service for blessing a hermit consisted of prayers and psalms and a gift of the eremitical habit. Some hermitages had cells to accommodate more than one, as the hermitage at Wetheral, near Carlisle, cut out of the face of a rock one hundred feet high, nearly midway. These hermits and recluses lived in places where alms were likely to be found, and an almsbox was hung up for receiving gifts. The bishop, before giving his licence, usually satisfied himself that alms would be forthcoming sufficient for maintenance. Some female recluses had a room or anchor-house a.s.signed to them near a church or in a churchyard, as was the case at St. Julian, Norwich, and other places, so that the benefit of hearing or seeing Ma.s.s was available. In the latter days anch.o.r.esses were blamed as having too great a tendency to gossip. Their founder and patroness was Judith, and the first who made any formal rule for their mode of life was one Grimlac, who lived about A.D. 900.

ST. METHODIUS, THE MARTYR FOR IMAGES (A.D. 842).

When the iconoclastic Emperor Leo was persecuting all who defended images in churches, those calling themselves the orthodox party were equally resolute, and furnished also their martyrs ready to die for what they thought to be the truth. St. Methodius was sent by the Pope to make requisitions for the orthodox, but was thrown by the Emperor into prison, and shut up with two thieves in a narrow cell. One of the thieves died, and the corpse was left to putrefy; yet the patience and sweetness of Methodius so gained upon the other thief, that when offered his liberty the thief preferred to remain where he was. After nine years' confinement, Methodius, when drawn out of the cave, was shrivelled to the bone, his skin was bleached, and his rags clotted with filth. Soon again Methodius was brought before the Emperor Theophilus, charged with opposing the destruction of images, and he thus addressed his oppressor: "Sire, be consistent. If we are to have the images of Christ overthrown, then down with the images of the Emperors also." At this Theophilus, being enraged, ordered the monk to be stripped and lashed with thongs of leather, till he fainted with loss of blood. Methodius was then thrown into a dungeon, and his jaw was broken in the struggle. In 842, however, on the death of Theophilus, Methodius was released and made Patriarch of Constantinople.

The saint mounted the throne humble as a monk, and wearing a bandage round his face to support his broken jaw, a living monument of the violence of his persecutors and of his confessors.h.i.+p of the orthodox faith. He inst.i.tuted an annual festival, called the Festival of Orthodoxy, and died in 846.

THE MIRACLES OF SAINTS.

The view taken of the alleged miracles performed by saints, especially in the earlier centuries, divided broadly the Roman Catholic from the Protestant Christians, the former still maintaining, defending, and believing in the existence of the power of working miracles, the latter ostentatiously and dogmatically denying such power. Guizot says that the Bollandist collection of Lives of Saints includes twenty-five thousand, and nearly all the saints there recorded occasionally worked miracles. It is true that many educated Roman Catholics admit that it is not necessary for them to believe all these records. Since the revival of learning and the Reformation incredulity has set in, and sapped and mined nearly all the miraculous feats recorded in the Lives of the Saints. Middleton in 1748 published his "Free Inquiry," and shook the faith of the moderns in any of these miracles subsequent to those recorded in the New Testament.

As Lecky observes in his "History of Rationalism," the miracles of the New Testament were always characterised by dignity and solemnity; they always conveyed some spiritual lesson, and conferred some actual benefit, besides attesting the character of the worker. The mediaeval miracles, on the contrary, were frequently trivial, purposeless, and unimpressive, constantly verging on the grotesque, and not unfrequently pa.s.sing the border.

LOCAL AND PATRON SAINTS.

There were some universal saints of Christendom, such as the Apostles and early martyrs, the four great Fathers of the Latin Church--some few like St. Thomas a Becket, held up as a martyr of his order; St. Benedict, the founder of the Benedictine order; and some founders of monastic inst.i.tutes, as Dominic and Francis. Other saints had a more limited fame, and each kingdom of Christendom had its tutelar saint. France had three--St. Martin of Tours, St. Reine, St. Denys; Spain had the Apostle James, St. Jago of Compostella; Germany had Boniface; Scotland had St.

Andrew; Ireland had St. Patrick; and England had St. George. Every city, town, or village also usually had its own saint. Female prophets were called Brides of Christ, and were thought to have constant personal intercourse with the saints, the Virgin, and our Lord Himself, like St.

Catherine of Sienna and St. Bridget of Sweden. In later days Christian charity had its saints, as Vincent de Paul, St. Teresa, and St. Francis de Sales. Every one of the saints had his life of wonder, the legend of his virtues, his miracles, perhaps his martyrdom, his shrines, his reliques.

The legend was the dominant universal poetry of the times. And the legend was perpetually confirmed, ill.u.s.trated, and kept alive by reliques, shown either in the church or under the altar or upon the altar. It was a pious enterprise even to steal reliques. Clotaire II. cut off and stole an arm of St. Denys. The head of St. Andrew was once carried away by a king in his flight; kings vied for the purchase, and vast sums were offered for it.

ST. GENEVIeVE, PATRON SAINT OF PARIS AND FRANCE (A.D. 430).

About 430, as St. Germa.n.u.s and St. Lupus were on their way to England to refute the Pelagian heresy, they stayed one night at Nanterre, a village near Paris. The villagers went in a crowd to look at these renowned saints, and a little girl in the crowd attracted the notice of Germa.n.u.s, who called her to him, asked her name and all about her, and ended by bidding her parents to rejoice in the sanct.i.ty of their daughter. He then addressed little Genevieve on the exalted condition of perpetual virginity, and appointed a service in the church that he might consecrate her at once to that holy life. The service was performed, and the saint gave her at parting a bra.s.s coin, shaped like a cross, which he told her to wear as her only ornament, and leave silver and precious stones for the children of this world. From that day miraculous gifts descended on the child, who excelled all others. She once had a trance, in which she was led by an angel to survey the dwellings of the just, and the rewards of the spiritual life. She also received the gift of divining people's thoughts. She soon became marked out, and, like other holy people, excited envy for the powers she possessed. When the Huns invaded Paris, the terrified citizens were told by her to take courage, and she a.s.sembled the matrons that they might seek deliverance by prayer and fasting; and the deliverance came, for the Huns were diverted through the efficacy of her prayers from Paris. She had great powers of abstinence, and from her fifteenth to her fiftieth year she ate only twice a week, and that was bread of barley or beans; and after fifty a little fish and milk were added to her diet. Every Sat.u.r.day night she kept a vigil in the church of St. Denys, and then retired to her cell, where she was as much visited by crowds as a saint on his pillar. After she was dead her relics were eagerly sought after by rival Churches, and these stayed the horrors of plague and famine and flood wherever they were taken. All Paris believed in her as the patron saint.

EXCESSIVE REVERENCE FOR RELICS (A.D. 406).

The extravagant veneration paid to the martyrs roused great opposition in the fifth century, and the presbyter Vigilantius of Barcelona wrote a tract censuring these ashes-wors.h.i.+ppers and idolaters. He represented it as supremely ridiculous to manifest this adoration of a miserable heap of ashes and wretched bones, and covering these with costly drapery and kissing them. He also complained that the practice of placing lighted lamps before the martyrs was only an imitation of the Pagan practice before the images of their G.o.ds. Why should they think it a merit to place miserable wax candles before the effigies of those on whom the Lamb in the midst of G.o.d's throne reflected all the brightness of His majesty? He also thought the practice of nocturnal a.s.semblies, held by both s.e.xes in the churches of the martyrs, was a temptation to misconduct. And he even questioned the reliance placed in the intercessions of the martyrs.

Jerome, on the other hand, defended most of these practices. His answer was, that if the Apostles and martyrs in their earthly life, before they were out of the conflict, were able to pray effectually for others, how much more could they do so after they had obtained the victory! The wors.h.i.+p of the Virgin Mary was thought to be mainly due to the ascetic spirit brooding over the cradle of Christianity.

GREAT SECRECY IN REMOVING RELICS.

The acquisition and preservation of relics by the monks may be said to absorb all their zeal. It was decreed once that the body of St. John of the Cross should be secretly removed from Ubede to Segovia, and an officer of the Court arrived by night at the monastery, and having desired an audience of the father prior on a matter of the greatest consequence, he intimated to him the order of which he was the bearer. The order enjoined the prior, on pain of excommunication, to take up the body secretly, without apprising any one of what was to be done. This was an unexpected blow to the prior; but he took precautions, and when every one in the monastery was asleep, he went down into the grave accompanied by the officer and two monks bound to secrecy. They opened the grave; but lo! the saint being dead a year, the body was still perfect and the flesh undecayed. As the bones only were demanded, the object could not be effected, but quicklime was laid in the grave, and the officer departed and returned in nine months. The same precautions being adopted and the grave opened, the body was still perfect; but being dried by the lime, it was put in a leather case and committed to the messenger. The men left at about midnight, and strange visions were seen the same hour. One monk awoke greatly perturbed and went down to the church; but finding the prior standing at the door, who refused to allow any one to enter, the uneasy and curious monk was ordered to return to his bed without receiving any explanation. The officer meanwhile bearing the body, declared that after leaving Ubede and pa.s.sing some desert mountains, he heard awful voices in the air which were not human, and which greatly disturbed him.

RIVAL MONKS CAPTURING HOLY RELICS (A.D. 1030).

Bishop Etheric of Dorchester, who died in 1038, having ascertained that the remains of St. Felix, formerly Bishop of East Angles, were lying neglected, obtained leave from King Canute to have these taken charge of, and privately informed the monks of Ramsey of the inexhaustible treasure which they might secure to themselves by getting the possession. On receiving this message Alfwin, the prior, and a number of his monks proceeded by water to the place pointed out, and being armed with the authority of the king and bishop, they overmastered all opposition, and placed on board their boat the holy ashes and the bones of St. Felix, and with psalms of joy steered their way back to Ramsey. No sooner, however, did the monks of Ely hear of what was on foot, than they became desirous of possessing so great a treasure themselves, and therefore they hurried on board their s.h.i.+ps with a strong body of armed persons, resolved by their superior numbers to capture the relics. An event, however, occurred which was evidently not the work of human hands, but was the dispensation of the Divine will, for at the very moment when the vessels came in sight of each other a dense mist arose, which blinded the Ely crew, and yet allowed the Ramsey boat to steer right on to its destination. Whether this can be viewed as a miracle or not, still the fact is handed down by tradition that the relics of St. Felix were successfully removed to the church of Ramsey, where they were with due honour enshrined, and where that holy saint for ages bestowed benefits on those who sought his prayers.

A MONK JUDICIOUSLY STEALING RELICS (A.D. 1090).

About the year 1090, says Orderic, one Stephen, the chanter of the monastery of Venosa in the city of Angers, went to Apulia, with the express sanction of the Lord Natalis, his abbot, divested himself of the monastic habit, and lived as a clerk at Bari, where he became familiar with the sacristans of the church. At length, watching his opportunity, he secretly purloined an arm of St. Nicholas, which, set in silver, was kept outside the shrine for the purpose of giving the benediction to the people. He then attempted to withdraw into France, that he might enrich his own monastery with the precious treasure. The people of Bari, however, soon discovered their loss, and guarded all the avenues to prevent the thief's escape. Nevertheless, Stephen reached Venosa safely, where he pa.s.sed the winter in great alarm, trying to conceal himself. He then fell into great poverty, and was compelled to detach the silver from the holy relic and apply it for his support. Meanwhile, the noise of the robbery of the arm of St. Nicholas spread through the whole of Italy and Sicily, and at last some one recognised the silver covering. The monks heard of this, and Erembert, an active monk, suddenly presented himself and demanded from the sick man with great vehemence the arm of St. Nicholas. The sick man, perceiving he was detected, and not knowing where to turn, pale and trembling, produced the precious relic. The resolute monk joyfully seized it, and carried it to the abbey of the Holy Trinity, the other monks and citizens returning thanks to G.o.d to this day. St. Nicholas there miraculously succoured all who implored his aid.

A CATHOLIC DEFENDING HIS RELICS.

Sir Thomas More, contemporary of Luther, says: "Luther wisheth in a sermon of his that he had in his hand all the pieces of the holy cross, and saith that, if he so had, he would throw them there as never sun should s.h.i.+ne on them. And for what wors.h.i.+pful reason would the wretch do such villainy to the cross of Christ? Because, as he saith, that there is so much gold now bestowed about the garnis.h.i.+ng of the pieces of the cross that there is none left for poor folk. Is not this an high reason? As though all the gold that is now bestowed about the pieces of the holy cross would not have failed to have been given to poor men, if they had not been bestowed about the garnis.h.i.+ng of the cross. And as though there were nothing but that is bestowed about Christ's cross! How small a portion, ween we, were the gold about all the pieces of Christ's cross, if it were compared with the gold that is quite cast away about the gilting of knives, swords, spurs, arras, and painted cloths; and (as though these things could not consume gold fast enough) the gilding of posts and whole roofs, not only in the palaces of princes and great prelates, but also many righteous men's houses. And yet among all these things could Luther spy no gold that grievously glittered in his bleared eyes, but only about the cross of Christ!"

FORGERY OF SAINTS' RELICS.

Fuller, in his "Church History," observes as follows: "The pretended causes of miracles are generally reducible to these two heads: (1) Saints'

relics; (2) saints' images. How much forgery there is in the first of these is generally known, so many pieces being pretended of Christ's cross as would load a great s.h.i.+p. But amongst all of them commend me to the cross at the priory of Benedictines at Bromehead in Norfolk, the legend whereof deserveth to be inserted. Queen Helen, they say, finding the cross of Christ at Jerusalem, divided it into nine parts, according to the nine orders of angels. Of one of these (most besprinkled with Christ's blood) she made a little cross, and, putting it into a box adorned with precious stones, bestowed it on Constantine her son. This relic was kept by his successors until Baldwin, Emperor of Greece, fortunate so long as he carried it about him, but slain in fight when forgetting the same: after whose death Hugh, his chaplain, born in Norfolk, and who constantly said prayers before the cross, stole it away box and all, brought it into England, and bestowed it on Brome Holme in Norfolk. It seems there is no felony in such wares, but 'catch who catch may'; yea, such sacrilege is supererogation. By this cross thirty-nine dead men are said to be raised to life, and nineteen blind men restored to their sight. It seems such merchants trade much in odd numbers, which best fasteneth the fancies of folk; whilst the smoothness of even numbers makes them slip the sooner out of men's memories. Chemnitius affirmeth from the mouth of a grave author that the teeth of St. Apollonia being conceived effectual to cure the toothache in the reign of Edward VI. (when many ignorant people in England relied on that receipt to carry one of her teeth about them), the King gave command in extirpation of superst.i.tion that all her teeth should be brought in to a public officer deputed for that purpose; and they filled a tun therewith. Were her stomach proportionable to her teeth, a county could scarcely afford her a meal's meat. The English nuns at Lisbon do pretend that they have both the arms of Thomas Becket, Archbishop of Canterbury; and yet Pope Paul III., in a public Bull set down by Sanders, doth pitifully complain of the cruelty of King Henry VIII. for causing the bones of Becket to be burned and the ashes scattered to the wind, the solemnity whereof is recorded in our chronicles. And how his arms could escape that bonfire is to me incredible!"

HOW TO FLATTER A RELIC WORs.h.i.+PPER.

The belief in the efficacy of saints' relics to work miracles was so general in the ninth century that at last monks and bishops aspired also in their own lifetime to imitate this wonder-working power. A monk who was credited in his lifetime as a miracle worker begged that his brethren would not bury his body in the cloister, for that after his death the crowds of people coming to be cured of their diseases there would be too troublesome to them all. Another monk of St. Gall, being anxious to ingratiate himself with his bishop and the lord of the manor, bethought himself of the following expedient: He one day entrapped a fox without injuring it, and then carried it as a present to Bishop Recko. The bishop, after admiring the creature, expressed his wonder how the monk could have caught it without doing it any injury, whereupon the monk replied, "Oh, I can explain that. When I saw the fox in full chase, I cried out to it, 'In the name of Lord Recko, stop and be still!' The fox at once on hearing the name stood stockstill till I seized him, and I thought it due to your lords.h.i.+p to bring it as an offering." The bishop was so pleased at this efficacious appliance of his own reputation for sanct.i.ty that he became a warm patron thenceforth of the artful ways of relic hunters.