The Lives of the Fathers, Martyrs, and Principal Saints Part 59

{506}

ST. LAMALISSE, C.

HE flourished in great sanct.i.ty in the isle of Aran, on the west of Scotland, in the seventh century, and from him a neighboring small island is called to this day St. Lamalisse's Isle. See MS. memoirs in the Scottish College at Paris.

MARCH IV.

ST. CASIMIR, PRINCE OF POLAND.

From his life compiled by Zachary Ferrier, legate of Leo X., in Poland, thirty-six years after his death; and an authentic relation of his miracles, with many circ.u.mstances of his life, by Gregory Swiecicki, canon of Vilna; also the commentary of Henschenius, p. 337.

A D. 1483

ST. CASIMIR was the third among the thirteen children of Casimir III., king of Poland, and of Elizabeth of Austria, daughter to the emperor Albert II., a most virtuous woman, who died in 1505. He was born in 1458, on the 5th of October. From his childhood he was remarkably pious and devout. His preceptor was John Dugloss, called Longinus, canon of Cracow, a man of extraordinary learning and piety, who constantly refused all bishoprics, and other dignities of the church and state, which were pressed upon him. Uladislas, the eldest son, was elected king of Bohemia, in 1471, and became king of Hungary in 1490. Our saint was the second son: John Albert, the third son, succeeded the father in the kingdom of Poland in 1492; and Alexander, the fourth son, was called to the same in 1501. Casimir and the other princes were so affectionately attached to the holy man who was their preceptor, that they could not bear to be separated from him. But Casimir profited most by his pious maxims and example. He consecrated the flower of his age to the exercises of devotion and penance, and had a horror of that softness and magnificence which reign in courts. His clothes were very plain, and under them be wore a hair s.h.i.+rt. His bed was frequently the ground, and he spent a considerable part of the night in prayer and meditation, chiefly on the pa.s.sion of our Saviour. He often went out in the night to pray before the church-doors; and in the morning waited before them till they were opened to a.s.sist at matins. By living always under a sense of the divine presence he remained perpetually united to, and absorbed in, his Creator, maintained an uninterrupted cheerfulness of temper, and was mild and affable to all. He respected the least ceremonies of the church: every thing that tended to promote piety was dear to him. He was particularly devout to the pa.s.sion of our blessed Saviour, the very thought of which excited him to tears, and threw him into transports of love. He was no less piously affected towards the sacrifice of the altar, at which he always a.s.sisted with such reverence and attention that he seemed in raptures. And as a mark of his singular devotion to the Blessed Virgin, he composed, or at least frequently recited, the long hymn that bears his name, a copy of {507} which was, by his desire, buried with him. His love for Jesus Christ showed itself in his regard for the poor, who are his members, to whose relief he applied whatever he had, and employed his credit with his father, and his brother Uladislas, king of Bohemia, to procure them succor. His compa.s.sion made him feel in himself the afflictions of every one. The Palatines and other n.o.bles of Hungary, dissatisfied with Matthias Corvin, their king, son of the great Huniades, begged the king of Poland to allow them to place his son Casimir on the throne. The saint, not then quite fifteen years of age, was very unwilling to consent; but in compliance with his father's will he went, at the head of an army of twenty thousand men, to the frontiers, in 1471. There, hearing that Matthias had formed an army of sixteen thousand men to defend him, and that all differences were accommodated between him and his people, and that pope Sixtus IV. had sent an emba.s.sy to divert his father from that expedition, he joyfully returned, having with difficulty obtained his father's consent so to do.

However, as his dropping this project was disagreeable to the king his father, not to increase his affliction by appearing before him, he did not go directly to Cracow, but retired to the castle of Dobzki, three miles from that city, where he continued three months in the practice of penance. Having learned the injustice of the attempt against the king of Hungary, in which obedience to his father's command prevailed upon him to embark when he was very young, he could never be engaged to resume it by a fresh pressing invitation of the Hungarians, or the iterated orders and entreaties of his father. The twelve years he lived after this, he spent in sanctifying himself in the same manner as he had done before.

He observed to the last an untainted chast.i.ty, notwithstanding the advice of physicians who excited him to marry, imagining, upon some false principle, this to be a means necessary to preserve his life.

Being wasted with a lingering consumption, he foretold his last hour, and having prepared himself for it by redoubling his exercises of piety, and receiving the sacraments of the church, he made a happy end at Vilna, the capital of Lithuania, on the 4th of March, 1482, being twenty three years and five months old. He was buried in the church of St.

Stanislas. So many were the miracles wrought by his intercession, that Swiecicki, a canon of Vilna, wrought a whole volume of them from good memoirs, in 1604. He was canonized by pope Leo X., whose legate in Poland, Zachary Ferrier, wrote the saint's life. His body and all the rich stuffs it was wrapped in, were found quite entire, and exhaling a sweet smell one hundred and twenty years after his death, notwithstanding the excessive moisture of the vault. It is honored in a large rich chapel of marble, built on purpose in that church. St.

Casimir is the patron of Poland, and several other places, and is proposed to youth as a particular pattern of purity. His original picture is to be seen in his chapel in St. Germain des Prez in Paris, built by John Casimir, king of Poland, the last of the family of Waza, who, renouncing his crown, retired to Paris, and died abbot of St.

Germain's, in 1668.

What is there on earth which can engage the affections of a Christian, or be the object of his ambition, in whose soul G.o.d desires to establish his kingdom? Whoever has conceived a just idea of this immense happiness and dignity, must look upon all the glittering bubbles of this world as empty and vain, and consider every thing in this life barely as it can advance or hinder the great object of all his desires. Few arrive at this happy and glorious state, because scarce any one seeks it with his whole heart, and has the courage sincerely to renounce all things and die to himself: and this precious jewel cannot be purchased upon any other terms. The kingdom {508} of G.o.d can only be planted in a soul upon the ruins of self-love: so long as this reigns, it raises insuperable obstacles to the perfect establishment of the empire of divine love. The amiable Jesus lives in all souls which he animates by his sanctifying grace, and the Holy Ghost dwells in all such. But in most of these how many worldly maxims and inclinations diametrically opposite to those of our most holy heavenly king, hold their full sway! how many secret disorders and irregular attachments are cherished! how much is found of self-love, with which sometimes their spiritual exercises themselves are infected! The sovereign king of men and their merciful Redeemer is properly said to reign only in those souls which study effectually, and without reserve, to destroy in their affections whatever is opposite to his divine will, to subdue all their pa.s.sions, and to subject all their powers to his holy love. Such fall not into any venial sins with full deliberation, and wipe away those of frailty into which they are betrayed, by the compunction and penance in which they constantly live, and by the constant attention with which they watch daily over themselves. They pray with the utmost earnestness that G.o.d deliver them from all the power of the enemy, and establish in all their affections the perfect empire of his grace and love; and to fulfil his will in the most perfect manner in all their actions, is their most earnest desire and hearty endeavor. How bountifully does G.o.d reward, even in this life, those who are thus liberal towards him! St. Casimir, who had tasted of this happiness, and learned truly to value the heavenly grace, loathed all earthly pomp and delights. With what joy ought not all Christians, both rich and poor, to be filled when they hear: The kingdom of G.o.d is within you! With what ardor ought they not to devote themselves to make G.o.d reign perfectly in their hearts! How justly did St. Casimir prefer this pursuit to earthly kingdoms!

ST. LUCIUS, POPE AND MARTYR.

From Eus. l. 7. c. 2 and St. Cyprian's letters. See Tillem. t. 4. p.

118. Pagi, Ceillier, t. 3, p. 118, and Pearson, Annal. Cyprian. pp. 31, 33.

A.D. 253.

ST. Lucius was a Roman by birth, and one of the clergy of that church under SS. Fabian and Cornelius. This latter being crowned with martyrdom, in 252, St. Lucius succeeded him in the pontificate. The emperor Gallus having renewed the persecution of his predecessor Decius, at least in Rome, this holy pope was no sooner placed in the chair of St. Peter, but he was banished with several others, though to what place is uncertain. "Thus," says St. Dionysius of Alexandria, "did Gallus deprive himself of the succor of heaven, by expelling those who every day prayed to G.o.d for his peace and prosperity." St. Cyprian wrote to St. Lucius to congratulate him both on his promotion, and for the grace of suffering banishment for Christ. Our saint had been but a short time in exile, when he was recalled, with his companions, to the incredible joy of his people, who went out of Rome in crowds to meet him. St.

Cyprlan wrote him a second letter of congratulation on this occasion.[1]

He says, "He had not lost the dignity of martyrdom because he had the will, as the three children in the furnace, though preserved by G.o.d from death: this glory added a new dignity to his priesthood, that a bishop a.s.sisted at G.o.d's altar, who exhorted his flock to martyrdom by his own example as well as by his words. By giving such graces to his pastors, G.o.d showed where his true church was: for he denied {509} the like glory of suffering to the Novatian heretics. The enemy of Christ only attacks the soldiers of Christ: heretics he knows to be already his own, and pa.s.ses them by. He seeks to throw down those who stand against him." He adds, in his own name and that of his colleagues: "We do not cease in our sacrifices and prayers (in sacrificiis et orationibus nostris) to G.o.d the Father, and to Christ his Son, our Lord, giving thanks and praying together, that he who perfects all may consummate in you the glorioius crown of your confession, who perhaps has only recalled you that your glory might not be hidden; for the victim, which owes his brethren an example of virtue and faith, ought to be sacrificed in their presence."[2]

St. Cyprian, in his letter to pope Stephen, avails himself of the authority of St. Lucius against the Novatian heretics, as having decreed against them, that those who were fallen were not to be denied reconciliation and communion, but to be absolved when they had done penance for their sin. Eusebius says, he did not sit in the pontifical chair above eight months; and he seems, from the chronology of St.

Cyprian's letters, to have sat only five or six, and to have died on the 4th of March, in 253, under Gallus, though we know not in what manner.

The most ancient calendars mention him on the 5th of March, others, with the Roman, on the 4th, which seems to have been the day of his death, as the 5th that of his burial. His body was found in the Catacombs, and laid in the church of St. Cecily in Rome, where it is now exposed to public veneration by the order of Clement VIII.

Footnotes: 1. Ep. 58 Pamelio.--61. Fello, p. 272.

2. Ep. 67 Pamelio.--68. Fello, in Ed. Oxo.

ST. ADRIAN, BISHOP OF ST. ANDREWS M.,

IN SCOTLAND.

WHEN the Danes, in the ninth century, made frequent descents upon the coast of Scotland, plundered several provinces, and ma.s.sacred great part of the inhabitants, this holy pastor often softened their fury, and converted several among them to Christ. In a most cruel invasion of these pirates, he withdrew into the isle of May, in the bay of the river Forth; but the barbarians plundering also that island, discovered him there, and slew him with another bishop named Stalbrand, and a great number of others: the Aberdeen Breviary says six thousand six hundred.

This ma.s.sacre happened in the reign of Constantine II., in the year 874.

A great monastery was built of polished stone in honor of St. Adrian, in the isle of May, the church of which, enriched with his relics, was a place of great devotion. See bishop Lesley, Hist. l. 5. Breviar.

Aberdon. and Chronica Skonensia.

{510}

SS. ADRIAN. AND EUBULUS, OF PALESTINE.

MARTYRS.

From Eusebius's History of the Martyrs of Palestine, c. 11, p. 341.

A.D. 309.

IN the seventh year of Dioclesian's persecution, continued by Galerius Maximia.n.u.s, when Firmilian, the most b.l.o.o.d.y governor of Palestine, had stained Caesarea with the blood of many ill.u.s.trious martyrs, Adrian and Eubulus came out of the country called Magantia to Caesarea, in order to visit the holy confessors there. At the gates of the city they were asked, as others were, whither they were going, and upon what errand.

They ingenuously confessed the truth, and were brought before the president, who ordered them to be tortured, and their sides to be torn with iron hooks, and then condemned them to be exposed to wild beasts.

Two days after, when the pagans at Caesarea celebrated the festival of the public Genius, Adrian was exposed to a lion, and not being dispatched by that beast, but only mangled, was at length killed by the sword. Eubulus was treated in the same manner, two days later. The judge offered him his liberty if he would sacrifice to idols; but the saint preferred a glorious death, and was the last that suffered in this persecution at Caesarea, which had now continued twelve years under three successive governors, Flavian, Urban, and Firmilian. Divine vengeance pursuing the cruel Firmilian, he was that same year beheaded for his crimes, by the emperor's order, as his predecessor Urban had been two years before.

It is in vain that we take the name of Christians, or pretend to follow Christ, unless we carry our crosses after him. It is in vain that we hope to share in his glory, and in his kingdom, if we accept not the condition.[1] We cannot arrive at heaven by any other road but that which Christ held, who bequeathed his cross to all his elect as their portion and inheritance in this world. None can be exempted from this rule, without renouncing his t.i.tle to heaven. Let us sound our own hearts, and see if our sentiments are conformable to these principles of the holy religion which we profess. Are our lives a constant exercise of patience under all trials, and a continual renunciation of our senses and corrupt inclinations, by the practice of self-denial and penance?

Are we not impatient under pain or sickness, fretful under disappointments, disturbed and uneasy at the least accidents which are disagreeable to our nature, harsh and peevish in reproving the faults of others, and slothful and unmortified in endeavoring to correct our own?

What a monstrous contradiction is it to call ourselves followers of Christ, yet to live irreconcilable enemies to his cross! We can never separate Christ from his cross, on which he sacrificed himself for us, that he might unite us on it eternally to himself. Let us courageously embrace it, and he will be our comfort and support, as he was of his martyrs.

Footnotes: 1. Matt. xvi. 24. Luke xxiv. 26.

{511}

ST. KIARAN, OR KENERIN, B.C.

CALLED BY THE BRITONS, PIRAN.

AMONG the Irish saints who were somewhat older than St. Patrick, the first and most celebrated is St. Kiaran, whom the Irish style the first-born of their saints. According to some he was a native of the country of Ossory, according to others, of Cork. Usher places his birth about the year 352. Having received some imperfect information about the Christian faith, at thirty years of age he took a journey to Rome, that he might be instructed in its heavenly doctrine, and learn faithfully to practise its precepts. He was accompanied home by four holy clerks, who were all afterwards bishops; their names are, Lugacius, Columban, Lugad, and Ca.s.san. The Irish writers suppose him to have been ordained bishop at Rome; but what John of Tinmouth affirms, seems far more probable, that he was one of the twelve whom St. Patrick consecrated bishops in Ireland to a.s.sist him in planting the gospel in that island. For his residence, he built himself a cell in a place encompa.s.sed with woods, near the water of Fuaran, which soon grew into a numerous monastery. A town was afterwards built there called Saigar, now from the saint Sier-keran. Here he converted to the faith his family, and whole clan, which was that of the Osraigs, with many others. Having given the religious veil to his mother, whose name was Liadan, he appointed her a cell or monastery near his own, called by the Irish Ceall Lidain. In his old age, being desirous to prepare himself for his pa.s.sage to eternity in close retirement., he pa.s.sed into Cornwall, where he led an eremitical life, near the Severn sea, fifteen miles from Padstow.

Certain disciples joined him, and by his words and example formed themselves to a true spirit of Christian piety and humility. In this place he closed his mortal pilgrimage by a happy death: a town upon the spot is to this day called from him St. Piran's in the Sands, and a church is there dedicated to G.o.d in his memory, where was formerly a sanctuary near St. Mogun's church, upon St. Mogun's creek.[1] See John of Tinmouth, Usher, &c., collected by Henschenius: also Leland's Collections, published by Hearne, t. 3, pp. 10 and 174.

Footnotes: 1. A great number of other Irish saints retired to Cornwall, where many towns and churches still retain their names. Thus St. Burian's is so called from an Irish virgin called Buriana, to whose church and college here king Athelstan, in 936, granted the privilege of sanctuary. See Leland. Collect t. 3, pp. 7, 8.

ST. IA,

WAS daughter to an Irish n.o.bleman, and a disciple of St. Barricus; Ia and Erwine, and many others, came out of Ireland into Cornwall, and landed at Pendinas, a stony rock and peninsula. At her request Dinan, a lord of the country, built there a church, since called St. Ies, eighteen miles from St. Piran's in the Sands, on the Severn. St Carantoke's is two miles above St. Piran's. Ies stands two miles from Lannant; St. Erth is a parish church two miles above Lannant. St. Cua and St. Tedy's parishes are situated in the same part. St. Lide's island, where her tomb was formerly visited by the whole country, still retains her name. See the life of St. Ia quoted by Leland, Coll. t. 3, p. 11.

ST. BREACA, V.

SHE was born in Ireland on the borders of Leinster and Ulster, and consecrated herself to G.o.d in a religious state under the direction of St. Bridget, who built for her a separate oratory, and afterwards a monastery, in a place since called the field of Breaca. She afterwards pa.s.sed into Cornwall in company with abbot Sinnin, a disciple of St.

Patrick, Maruan, a monk, Germoch, or Gemoch, king Elwen, Crewenna, and Helen. St. Breaca landed at Revyer, otherwise called Theodore's castle, situated on the eastern bank of the river Hayle, long since, as it seems, swallowed up by the sands on the coast of the northern sea of Cornwall. Tewder, a Welshman, slew part of this holy company. St. Breaca proceeded to Pencair, a hill in Penibro parish, now commonly called St.

Banka. She afterwards built two churches, one at Trene, with the other at Talmeneth, two mansion places in the parish of Pembro, as is related in the life of St. Elwin. See Leland's Itinerary, published by Hearne, p. 5.

ST. GERMOKE'S church is three miles from St. Michael's Mount, by east-south-east, a mile from the sea. His tomb is yet seen there, and his chair is shown in the churchyard, and his well a little without the Churchyard. Leland, ib. p. 6.