February V

St. Agatha, Virgin and Martyr

We have her panegyrics by St. Aidhelm, In the seventh, and St. Methodius, patriarch of Constantinople, in the ninth, centuries: also a hymn in her honor among the poems of pope Damasus, and another by St. Isidore of Seville, in Bollandus. p. 596. The Greeks have interpolated her acts. but those in Latin are very ancient. They are abridged by Tillemont, t. 3, p. 409. See also Rocci Pyrrho, in Sicilia Sacra on Palermo, Catana, and Malta.

A. D. 251.

The cities of Palermo and Catana, in Sicily, dispute the honor of her birth: but they do much better who, by copying her virtues, and claiming her patronage, strive to become her fellow-citizens in heaven. It is agreed that she received the crown of martyrdom at Catana, in the persecution of Decius, in the third consulship of that prince, in the year of our Lord 251. She was of a rich and illustrious family, and having been consecrated to God from her tender years, triumphed over many assaults upon her chaslity. Quintianus, a man of consular dignity, bent on gratifying both his lust and avarice, imagined he should easily compass his wicked designs on Agatha’s person and estate, by means of the emperor’s edict against the Christians. He therefore caused her to be apprehended and brought before him at Catana. Seeing herself in the hands of the persecutors, she made this prayer: “Jesus Christ, Lord of all things, you see my heart you know my desire: possess alone all that I am. I am your sheep, make me worthy to overcome the devil.” She wept, and prayed for courage and strength all the way she went. On her appearance, Quintianus gave orders for her being put into the hands of Aphrodisia, a most wicked woman, who with six daughters, all prostitutes, kept a common stew. The saint suffered in this infamous place, assaults and stratagems against her virtue, infinitely more terrible to her than any tortures or death itself. But placing her confidence in God, she never ceased with sighs and most earnest tears to implore his protection, and by it was an overmatch for all their hellish attempts, the whole month she was there. Quintianus being informed of her constancy after thirty days, ordered her to be brought before him. The virgin, in her first interrogatory, told him, that to be a servant of Jesus Christ was the most illustrious nobility, and true liberty. The judge, offended at her resolute answers, commanded her to be buffeted, and led to prison. She entered it with great joy, recommending her future conflict to God. The next day she was arraigned a second time at the tribunal, and answered with equal constancy that Jesus Christ was her life and her salvation. Quintianus then ordered her to be stretched on the rack, which torment was usually accompanied with stripes, the tearing of the sides with iron hooks, and burning them with torches or matches. The governor, enraged to see her suffer all this with cheerfulness, commanded her breast to be tortured, and afterwards to be cut off. At which she made him this reproach: “Cruel tyrant, do you not blush to torture this part of my body, you that sucked the breasts of a woman yourself?” He remanded her to prison with a severe order, that neither salves nor food should be allowed her. But God would be himself her physician, and the apostle St. Peter in a vision comforted her, healed all her wounds, and filled her dungeon with a heavenly light Quintianus, four days after, not the least moved at the miraculous cure of her wounds, caused her to be rolled naked over live coals mixed with broken potsherds. Being carried back to prison, she made this prayer: “Lord, my Creator, you have ever protected me from the cradle. You have taken from me the love of the world, and given me patience to suffer: receive now my soul.” After which words she sweetly gave up the ghost. Her name is inserted in the canon of the mass, in the calendar of Carthage, as ancient as the year 530, and in all martyrologies of the Latins and Greeks. Pope Symmachus built a church in Rome on the Aurelian way, under her name, about the year 500, which is fallen to decay.¹ St. Gregory the Great enriched a church which he purged from the Arian impiety, with her relics,² which it still possesses. This church had been rebuilt in her honor by Ricimer, general of the western empire, in 460. Gregory II. built another famous church at Rome, under her invocation, in 726, which Clement VIII. gave to the congregation of the Christian doctrine. St. Gregory the Great³ ordered some of her relics to be placed in the church of the monastery of St. Stephen, in the Isle of Capreæ, now Capri. The chief part, which remained at Catana, was carried to Constantinople by the Greek general, who drove the Saracens out of Sicily about the year 1040: these were brought back to Catana in 1127, a relation of which translation, written by Mauritius, who was then bishop, is recorded by Rocci Pyrrho, and Bollandus.⁴ The same authors relate in what manner the torrent of burning sulphur and stones which issue from mount Ætna, in great eruptions, was several times averted from the walls of Catana by the veil of St. Agatha, (taken out of her tomb,) which was carried in procession. Also that through her intercession, Malta (where she is honored as patroness of the island) was preserved from the Turks who invaded it in 1551. Small portions of relics cf St. Agatha are said to be distributed in many places.

The perfect purity of intention by which St. Agatha was entirely dead to the world and herself, and sought only to please God, is the circumstance which sanctified her sufferings, and rendered her sacrifice complete. The least cross which we bear, the least action which we perform in this disposition, will be a great holocaust, and a most acceptable offering. We have frequently something to suffer—sometimes an aching pain in the body, at other times some trouble of mind, often some disappointment, some humbling rebuke, or reproach, or the like. If we only bear these trials with patience when others are witnesses, or if we often speak of them, or are fretful under them, or if we bear patiently public affronts or great trials, yet sink-under those which are trifling, and are sensible to small or secret injuries, it is evident that we have not attained to true purity of intention in our patience; that we are not dead to ourselves, and love not to disappear to the eyes of creatures, but court them, and take a secret complacency in things which appear great. We profess ourselves ready to die for Christ; yet cannot bear the least cross or humiliation. How agreeable to our divine spouse is the sacrifice of a soul which suffers in silence, desiring to have no other witness of her patience than God alone, who sends her trials; which shuns superiority and honors, but takes all care possible that no one knows the humility or modesty of such a refusal; which suffers humiliations, and seeks no comfort or reward but from God. This simplicity and purity of heart; this love of being hid in God, through Jesus Christ, is the perfection of all our sacrifices, and the complete victory over self-love, which it attacks and forces out of its strongest intrenchments: this says to Christ, with St Agatha, “Possess alone all that I am”

The Martyrs of Japan

See the triumph of the martyrs of Japan, by F. Trigault, from the year 1612 to 1620, the history of Japan, by F. Crasset, to the year 1658, and that by the learned F. Charlevolx in nine volumes: also the life of F. Spinola, &c.

The empire of Japan, so called from one of the islands of which it is composed, was discovered by certain Portuguese merchants, about the year 1541. It is generally divided into several little kingdoms, all which obey one sovereign emperor. The capital cities are Meaco and Jedo. The manners of this people are the reverse of ours in many things. Their characteristic is pride, and an extravagant love of honor. They adore idols of grotesque shapes, by which they represent certain famous wicked ancestors: the chiefest are Amida and Xacha. Their priests are called Bonzas, and all obey the Jaco, or high-priest. St. Francis Xavier arrived in Japan in 1549, baptized great numbers, and whole provinces received the faith. The great kings of Arima, Bungo, and Omura, sent a solemn embassy of obedience to pope Gregory XIII. in 1582: and in 1587 there were in Japan above two hundred thousand Christians, and among these several kings, princes, and bonzas, but in 1588, Cambacundono, the haughty emperor, having usurped the honors of a deity, commanded all the Jesuits to leave his dominions within six months: however, many remained there disguised. In 1593, the persecution was renewed, and several Japanese converts received the crown of martyrdom. The emperor Tagcosama, one of the proudest and most vicious of men, was worked up into rage and jealousy by a suspicion suggested by certain European merchants desirous of the monopoly of this trade, that the view of the missionaries in preaching the Christian faith was to facilitate the conquest of their country by the Portuguese or Spaniards. Three Jesuits and six Franciscans were crucified on a hill near Nangasaqui in 1597. The latter were partly Spaniards and partly Indians, and had at their head F. Peter Baptist, commissary of his Order, a native of Avila, in Spain. As to the Jesuits, one was Paul Michi, a noble Japanese and an eminent preacher, at that time thirty-three years old. The other two, John Gotto and James Kisai, were admitted into the Society in prison a little before they suffered. Several Japanese converts suffered with them. The martyrs were twenty-six in number, and among them were three boys who used to serve the friars at mass; two of them were fifteen years of age, and the third only twelve, yet each showed great joy and constancy in their sufferings. Of these martyrs, twenty-four had been brought to Meaco, where only a part of their left ears was cut off; by a mitigation of the sentence which had commanded the amputation of their noses and both ears. They were conducted through many towns and public places, their cheeks stained with blood, for a terror to others. When the twenty-six soldiers of Christ were arrived at the place of execution near Nangasaqui, they were allowed to make their confession to two Jesuits of the convent, in that town, and being fastened to crosses by cords and chains, about their arms and legs, and an iron collar about their necks, were raised into the air, the foot of each cross falling into a hole prepared for it in the ground. The crosses were planted in a row, about four feet asunder, and each martyr had an executioner near him with a spear ready to pierce his side, for such is the Japanese manner of crucifixion. As soon as all the crosses were planted, the executioners lifted up their lances, and at a signal given, all pierced the martyrs almost in the same instant; upon which they expired and went to receive the reward of their sufferings. Their blood and garments were procured by Christians, and miracles were wrought by them. Urban VIII. ranked them among the martyrs, and they are honored on the 5th of February, the day of their triumph. The rest of the missionaries were put on board a vessel, and carried out of the dominions, except twenty-eight priests, who stayed behind in disguise. Tagcosama dying, ordered his body should not be burned, as was the custom in Japan, but preserved enshrined in his palace of Fuximi, that he might be worshipped among the gods under the title of the new god of war. The most stately temple in the empire was built to him, and his body deposited in it. The Jesuits returned soon after, and though the missionaries were only a hundred in number, they converted, in 1599, forty thousand, and in 1600, above thirty thousand, and built fifty churches; for the people were highly scandalized to see him worshipped as a god, whom they had remembered a most covetous, proud, and vicious tyrant. But in 1602, Cubosama renewed the bloody persecution, and many Japanese converts were beheaded, crucified, or burned. In 1614, new cruelties were exercised to overcome their constancy, as by bruising their feet between certain pieces of wood, cutting off or squeezing their limbs one after another, applying red-hot irons or slow fires. flaying off the skin of the fingers, putting burning coals to their hands, tearing off the flesh with pincers, or thrusting reeds into all parts of their bodies, and turning them about to tear their flesh, till they should say they would forsake their faith: all which, innumerable persons, even children bore with invincible constancy till death. In 1616, Xogun succeeding his father Cubosama in the empire, surpassed him in cruelty. The most illustrious of these religious heroes was F. Charles Spinola. He was of a noble Genoese family, and entered the Society at Nola, while his uncle cardinal Spinola was bishop of that city. Out of zeal and a desire of martyrdom, he begged to be sent on the Japanese mission. He arrived there in 1602; labored many years in that mission, gained many to Christ, by his mildness, and lived in great austerity, for his usual food was only a little rice and herbs. He suffered four years a most cruel imprisonment, during which, in burning fevers, he was not able to obtain of his keepers a drop of cold water out of meals: yet he wrote from his dungeon. “Father, how sweet and delightful is it to suffer for Jesus Christ! I have learned this better by experience than I am able to express, especially since we are in these dungeons where we fast continually. The strength of my body fails me, but my joy increases as I see death draw nearer. O what a happiness for me, if next Easter I shall sing the heavenly Alleluia in the company of the blessed!” In a long letter to his cousin Maximilian Spiuola, he said: “O, if you had tasted the delights with which God fills the souls of those who serve him, and suffer for him, how would you contemn all that the world can promise! I now begin to be a disciple of Jesus Christ, since for his love I am in prison, where I suffer much. But I assure you, that when I am fainting with hunger, God hath fortified me by his sweet consolations, so that I have looked upon myself as well recompensed for his service. And though I were yet to pass many years in prison, the time would appear short, through the extreme desire which I feel of suffering for him, who even here so well repays our labors. Besides other sickness. I have been afflicted with a continual fever a hundred days without any remedies or proper nourishment. All this time my heart was so full of joy, that it seemed to me too narrow to contain it. I have never felt any equal to it, and I thought myself at the gates of paradise.” His joy was excessive at the news that he was condemned to be burnt alive, and he never ceased to thank God for so great a mercy, of which he owned himself unworthy. He was conducted from his last prison at Omura to Nangasaqui, where fifty martyrs suffered together on a hill within sight of that city—nine Jesuits, four Franciscans, and six Dominicans, the rest seculars: twenty-five were burned, the rest beheaded. The twenty-five stakes were fixed all in a row, and the martyrs tied to them Fire was set to the end of the pile of wood twenty-five feet from the martyrs, and gradually approached them, two hours before it reached them. F. Spinola stood unmoved, with his eyes lifted up towards heaven, till the cords which tied him being burnt, he fell into the flames, and was consumed, on the 2d of September, in 1622, being fifty-eight years old. Many others, especially Jesuits, suffered variously, being either burnt at slow fires, crucified, beheaded, or thrown into a burning mountain, or hung with their heads downward in pits, which cruel torment usually put an end to their lives in three or four days. In 1639, the Portuguese and all other Europeans, except the Dutch, were forbid to enter Japan, even for trade; the very ambassadors which the Portuguese sent thither were beheaded. In 1642, five Jesuits landed secretly in Japan, but were soon discovered, and after cruel tortures were hung in pits till they expired. Thus hath Japan encouraged the church militant, and filled the triumphant with glorious martyrs: though only the first-mentioned have as yet been publicly declared such by the holy See, who are mentioned in the new edition of the Roman Martyrology published by Benedict XIV. in 1749.

Appendix

on

The Martyrs of China

The devil set all his engines to work, that he might detain in his captivity those great nations, which, by the inscrutable judgments of God, lay yet buried in the night of infidelity, and by their vicious habits and prejudices had almost extinguished the law written in their breast by their Creator. The pure light of the gospel sufficed to dispel the dark clouds of idolatry by its own brightness; but the passions of men were not to he subdued but by the omnipotent hand of Him who promised that his holy faith and salvation should be propagated throughout all nations. All the machinations of hell were not able to defeat the divine mercy, not even by the scandal of those false Christians, whom jealousy, covetousness, and the spirit of the world blinded and seared to every feeling, not only of religion, but even of humanity. Religious missionaries, filled with the spirit of the apostles, and armed with the power of God, bafiled obstacles which seemed insurmountable to flesh and blood; and by their zeal, charity, patience, humility, meekness, mortification, and invincible courage, triumphantly planted the standard of the cross in a world heretofore unknown to us, and but lately discovered, not by blind chance, but for these great purposes of divine providence.

It appears from the Chinese annals, in F. Du Halde’s History of China, that this vast empire is the most ancient in the world. Mr. Shuckford (B. 1, 2, 6) thinks, that their first king, Fo-hi, was Noah himself, whom he imagines to have settled here soon after the deluge. Mr. Swinton, in the twentieth tome of the Universal History, justly censures this conjecture, and rejects the first dynasty of the Chinese history; which Mr.Jackson in his chronology, with others, vindicates. We must own that the Chinese annuls are unanimous in asserting this first dynasty, whatever some have, by mistake, wrote against it; and this antiquity agrees very well with the chronology of the Septnagint. or that of the Samaritan Pentateuch, one of which several learned men seem at present much inclined to embrace. As for the notion that the Chinese are originally an Egyptian colony, and that their first dynasty is borrowed from the latter; notwithstanding my great personal respect for the worthy author of that system, it stands in need of proofs founded in facts, not in conjectures. A little acquaintance with languages shows, that we frequently find in certain words and circumstances a surprising analogy, in some things, between several words or customs of the most disparate languages and manners of very distant countries: several Persian words are the same in English, and it would be as plausible a system to advance that one of these nations was a colony of the other. From such circumstances it only results, that all nations have one common original. Allowing therefore the Chinese an antiquity of which they are infinitely jealous. Fo-hi was perhaps either Sem himself, or one that lived very soon after the flood, from whom this empire derives its origin. Confucius was the great philosopher of this people, who drew up the plan of their laws and religion. He is thought to have flourished about the time of king Solomon, or not much later. He was of royal extraction, and a man of severe morals. His writings contain many sublime moral truths, and show him to have been the greatest philosopher that ever lived. As he came nearer to the patriarchs in time, and received a more perfect tradition from them, he surpassed, in the excellency of his moral precepts, Pythagoras, Socrates, and Plato. He taught men to obey, honor, and fear the Lord of Heaven, to love their neighbor as themselves, to subdue irregular inclinations, and to be guided in all things by reason; that God is the original and ultimate end of all things, which he produced and preserves, himself eternal, infinite, and immutable; one, supremely holy, supremely intelligent, and invisible. He often mentioned the expectation of a Messias to come, a perfect guide and teacher of virtue; calling him the holy man, and the holy person, who is expected to come on earth. It is a tradition in China, that he was often heard to say, “That in the West the Holy One will appear.” This he delivered from the patriarchal tradition; but he not only mentions heavenly spirits, the ministers of God, but he also ordams the worship of these spirits by religious rites and sacrifices, and concurs with the idolatry which was established in his time. St. Francis Xavier had made the conversion of China the object of his zealous wishes; but died, like another Moses, in sight of it. His religious brethren long attempted in vain to gain admittance into that country; but the jealousy of the inhabitants refused entrance to all strangers. However, God was pleased, at the repeated prayers of his servants, to crown them with success. The Portuguese made a settlement at Macao, an island within sight of China, and obtained gave to go thither twice a year for to trade at the fairs of Canton. F. Matthew Ricci, a Roman Jesuit, a good mathematician, and a disciple of Clavius, being settled a missionary at Macao, went over with them several times into China, and in 1583, obtained leave of the governor to reside there with two other Jesuits. A little catechism which he published, and a map of the world, in which he placed the first meridian in China, to make it the middle of the world, according to the Chinese notion, gained him many friends and admirers. In 1595, he established a second residence of Jesuits, at Nanquin; and made himself admired there by teaching the true figure of the earth, the cause of lunar eclipses, &c. He also built an observatory, and converted many to the faith. In 1600, he went to Pekin, and carried with him a clock, a watch, and many other presents to the emperor, who granted him a residence in that capital. He converted many, and among these several officers of the court, one of whom was Paul Siu, afterwards prime minister, under whose protection a flourishing church was established in his country, Xankai, (in the province of Nanquin,) in which were forty thousand Christians when the late persecution began. Francis Martinez, a Chinese Jesuit, having converted a famous doctor, was beaten several times, and at length expired under the torment. Rieei died in 1617, having lived in favor with the emperor Vanlie.

F. Adam Schall, a Jesuit from Cologn, by his mathematics, became known to the emperor Zonchi: but in 1636, that prince laid violent hands upon himself, that he might not fall into the hands of two rebels who had taken Pekin. The Chinese called in Xunte, king of a frontier nation of the Tartars, to their assistance, who recovered Pekin, but demanded the empire for the prize of his victory: and his son Chunchi obtained quiet possession of it in 1650. From that time the Tartars have been emperors of China, but they govern it by its own religion and laws. They frequently visit their original territories, but rather treat them as the conquered country. Chunchi esteemed F. Schall, called him father, and was favorable to the Christians. After his death the four regents put to death five Christian mandarins for their faith, and condemned F. Schall, but granted him a reprieve; during which ho died. The young emperor Camhi coming of age, put a stop to the persecution, and employed F. Verbiest, a Jesuit, to publish the yearly Chinese calendar, declared him president of the mathematics in his palace, and consequently a mandarin. The first year he opened the Christian churches, which was in 1671, above twenty thousand souls were baptized: and in the year following, an uncle of the emperor, one of the eight perpetual generals of the Tartar troops, and several other persons of distinction. The succeeding emperors were no less favorable to the Christians, and permitted them to build a most sumptuous church within the enclosures of their own palace, which in many respects surpassed all the other buildings of the empire. It was finished in 1702. The Dominican friars, according to Touron, (Hommes Illustr. t. 6,) entered China in 1556, converted many to the faith, and, in 1631, laid the foundation of the most numerous church of Fokieu, great part of which province they converted to the faith. Four priests of this order received the crown of martyrdom in 1647, and a fifth, named Francis de Capillas, from the convent of Valladolid, the apostle of the town of Fogan, was cruelly beaten, and soon after beheaded, on the 15th of January, 1648; “because,” as his sentence imported, “he contemned the spirits and gods of the country.” Relations hereof were transmitted to the Congregation de Propagandâ Fide, under pope Urban VIII.

Upwards of a hundred thousand souls zealously professed the faith, and they had above two hundred churches. But a debate arose whether certain honors paid by the Chinese to Confucius and their deceased ancestors, with certain oblations made, either solemnly, by the mandarins and doctors at the equinoxes, and at the new and full moons, or privately, in their own houses or temples, were superstitious and idolatious. Pope Clement Xl., in 1704, condemned those rites as superstitious, utpote superstitione imbutos, the execution of which decree he committed to the patriarch of Antioch, afterwards cardinal Tournon, whom he sent as his commissary into that kingdom. Benedict XIV. confirmed the same more amply and severely by his constitution, ex quo singuiari, in 1742, in which he declares, that the faithful ought to express God, in the Chinese language, by the name Thien Chu, i. e. the Lord of heaven: and that the words Tien, the heaven, and Xang Ti, the Supremo Ruler, are not to be used, because they signify the supreme god of the idolaters, a kind of fifth essence, or intelligent nature, in the heaven itself: that the inscription, King Tien, worship thou the heaven, cannot be allowed. The obedience of those who had formerly defended these rites to be merely political and civil honors, not sacred, was such, that from that time they have taken every occasion of testifying it to the world. By a like submission and victory over himself, Fenelon was truly greater than by all his other illustrious virtues and actions.

The emperor Kang-hi protected the Christian religion in the most favorable manner Whereas his successor, Yongtching, banished the missionaries out of the chief cities, but kept those religious in his palace who were employed by him in painting, mathematics, and other liberal arts, and who continued mandarins of the court. Kien-long, the next emperor, carried the persecution to the greatest rigors of cruelty. The tragedy was begun by the viceroy of Fokieu, who stirred to the emperor himself. A great number of Christians of all ages and sexes were banished, beaten, and tortured divers ways, especially by being buffeted on the face with a terrible kind of armed ferula, one blow of which would knock the teeth out, and make the head swell exceedingly. All which torments even the young converts bore with incredible constancy, rather than discover where the priest lay hid, or deliver up the crosses, relics, or sacred books, or do any thing contrary to the law of God Many priests and others died of their torments, or of the hardships of their dungeons. One bishop and six priests received the crown of martyrdom. Peter Martyr Sanz, a Spanish Dominican friar, arrived in China in 1715, where he had labored fifteen years, when he was named by the congregation bishop of Mauricastre, and ordained by the bishop of Nanquiu, assisted by the bishops of Pekin and Macao, and appointed Apostolic Vicar for the province of Fokieu. In 1732, the emperor, by an edict, banished all the missionaries. Peter Sanz retired to Macao, but returned to Fokieu, in 1738, and founded several new churches for his numerous converts, and received the vows of several virgins who consecrated themselves to God. The viceroy, provoked at this, caused him to be apprehended, amidst the tears of his dear flock, with four Dominican friars, his fellow-laborers. They were beaten with clubs, buffeted on the face with gauntlets made of several pieces of leather, and at length condemned to lose their heads. The bishop was beheaded on the same day, the 26th of May, 1747. The Chinese superstitiously imagine, that the soul of one that is put to death seizes the first person it meets, and therefore all the spectators run away as soon as they see the stroke of death given; but none of them did so at the death of this blessed martyr. On the contrary, admiring the joy with which he died, and esteeming his holy souI happy, they thought it a blessing to come the nearest to him, and to touch his blood; which they did as respectfully as Christians could have done, for whom a pagan gathered the blood, because they durst not appear. The other four Dominican friars, who were also Spaniards, suffered much during twenty-eight months’ cruel imprisonment, and were strangled privately in their dungeons on the 28th of October, 1748. Pope Benedict XIV. made a discourse to the cardinals on the precious death of this holy bishop, September 16, 1748. See Touron, t. 6, p. 729.

These four fellow-martyrs of the Order of St. Dominic, were, Francis Serranus, fifty-two years old, who had labored nineteen years in the Chinese mission, and during his last imprisonment was nominated by pope Benedict XIV., bishop of Tipasa: Joachim Roio, fifty-six years old, who had preached in that empire thirty-three years: John Alcober, forty-two years old, who had spent eighteen years in that mission: and Francis Diaz, thirty-three years old, of which he had employed nine in the same vineyard. During their imprisonment, a report that their lives would be spared, filled them not with joy, but with grief, to the great admiration of the infidels, as pope Benedict XIV. mentions in his discourse to the consistory of cardinals, on their death, delivered in 1752: in which he qualifies them crowned, but not declared martyrs: martyres consummatos, nondum martyres vindicates. In the same persecution, two Jesuits, F. Joseph of Attemis, an Italian, and F. Antony Joseph Henriquez, a Portuguese, were apprehended in December, 1747, and tortured several times, to compel them to renounce their religion. They were at length condemned to death by the mandarins, and the sentence, according to custom, being sent to the emperor, was confirmed by him, and the two priests were strangled in prison on the 12th of September, 1748. On these martyrs see F. Touron, Hommes Illustres de l’Ordre de S. Domin., t. 6, and the letters of the Jesuit missionaries. On the history of China, F. Du Halde’s Description of China, in four vols. fol. Mullerus de Chataiâ, Navarrete, Tratados Históricos de la China, an. 1676. Lettres Edifiautes et Curieuses des Misionaires, vols. 27, 28. Jackson’s Chronology, &c.

In Tonquin, a kingdom southwest of China, in which the king and mandarins follow the Chinese religion, though various sects of idolatry and superstition reign among the people, a persecution was raised against the Christians in 1713. In this storm one hundred and fifty churches were demolished, many converts were beaten with a hammer on their knees, and tortured various other ways; and two Spanish missionary priests of the order of St. Dominick suffered martyrdom for the faith, F. Francis Gil de Federich, and F. Matthew Alfonso Leziniana. F. Gil arrived there in 1735, and found above twenty thousand Christians in the west of the kingdom, who had been baptized by priests of his order. This vineyard he began assiduously to cultivate; but was apprehended by a neighboring Bouza, in 1737, and condemned to die the year following. The Tonquinese usually execute condemned persons only in the last moon of the year, and a rejoicing or other accidents often cause much longer delays. The confessor was often allowed the liberty of saying mass in the prison: and was pressed to save his life, by saying that he came into Tonquin as a merchant; but this would have been a lie, and he would not suffer any other to give in such an answer for him. Father Matthew, a priest of the same order, after having preached ten years in Tonquin, was seized while he was saying mass; and because he refused to trample on a crucifix, was condemned to die in 1743; and in May, 1744, was brought into the same prison with F. Gil. The idolaters were so astonished to see their ardor to die, and the sorrow of the latter upon an offer of his life, that they cried out: “Others desire to live, but these, men to die.” They were both beheaded together on the 22d of January, 1744. See Tonron, t. 6, and Lettres Edif. et Curieuses des Missionaires.

Many other vast countries, both in the eastern and western parts of the world, received the light of the gospel in the sixteenth century; in which great work several apostolic men were raised by God, and some were honored with the crown of martyrdom. Among the zealous missionaries who converted to the faith the savage inhabitants of Brazil, in America, of which the Portuguese took possession in 1500, under king John II, F. Joseph Anchieta is highly celebrated. He was a native of the Canary islands, but took the Jesuit’s habit at Coimbra; died in Brazil, on the 9th of June, 1597, of his age sixty-four; having labored in cultivating that vineyard forty-seven years. He was a man of apostolic humility, patience, meekness, prayer, zeal, and charity. The fruit of his labors was not less wonderful than the example of his virtues. See his life by F. Peter Roterigins, and by F. Sebastian Beretarius. The sanctity of the venerablo F. Peter Claver, who labored in the same vineyard, was so heroic, that a process has been commenced for his canonization.

F. Peter Claver was nobly born in Catalonia, and entered himself in the Society at Tarragon, in 1602, when about twenty years old. From his infancy he looked upon nothing small in which the service of God was concerned; for the least action or circumstance which is referred to his honor is great and precious, and requires our utmost application: in this spirit of fervor he considered God in every neighbor and superior; and upon motives of religion was humble and meek towards all, and ever ready to obey and serve every one. From the time of his religious profession, he applied himself with the greatest ardor to seek nothing in this world, but what Jesus Christ sought in his mortal life, that is, the kingdom of his grace: for the only aim of this servant of God was, the sanctification of his own souI, and the salvation of others. He was thoroughly instructed that a man’s spiritual progress depends very much upon the fervor of his beginning; and he omitted nothing both to lay a solid foundation, and continually to raise upon it the structure of all virtues; and he sought and found God in all things. The progress which he made was very great, because he set out by the most perfect exterior and interior renunciation of the world and himself. Being sent to Majorca, to study philosophy and divinity, he contracted a particular friendship with a lay-brother, Alphonsus Rodriguez, then porter of the college, an eminent contemplative, and perfect servant of God: nor is it to be expressed how much the fervent disciple improved himself in the school of this humble master, in the maxims of Christian perfection. His first lessons were, to speak little with men, and much with God: to direct every action in the beginning with great fervor, to the most perfect glory of God, in union with the holy actions of Christ: to have God always present in his heart; and to pray continually for the grace never to offend God: never to speak of any thing that belongs to clothing, lodging, and such conveniences, especially eating or drinking: to meditate often on the sufferings of Christ, and on the virtues of his calling. F. Claver, in 1610, was, at his earnest request, sent with other missionaries to preach the faith to the infidels at Carthagena, and the neighboring country in America. At the first sight of the poor negro slaves, he was moved with the strongest sentiments of compassion, tenderness, and zeal, which never forsook him; and it was his constant study to afford them all the temporal comfort and assistance in his power. In the first place he was indefatigable in instructing and baptizing them, and in giving them every spiritual succor: the title in which he gloried was that of the Slave of the Slaves, or of the Negroes; and incredible were the fatigues which he underwent night and day with them, and the many heroic acts of all virtues which he exercised in serving them. The Mahometans, the Pagans, and the very Catholics, whose scandalous lives were a reproach to their holy religion; the hospitals and the prisons, were other, theatres where he exercised his zeal. The history of his life furnishes us with most edifying instances, and gives an account of two persons raised to life by him, and of other miracles; though his assiduous prayer, and his extraordinary humility, mortification of his senses, and perfect self-denial, might he called the greatest of his miracles. In the same rank we may place the wonderful conversions of many obstinate sinners, and the heroic sanctity of many great servants of God, who were by him formed to perfect virtue. Among his maxims of humility, he used especially to inculcate, that he who is sincerely humble desires to be contemned; he seeks not to appear humble, but worthy to be humbled, is subject to all in his heart, and ready to obey the whole world. By the holy hatred of ourselves. we must secretly rejoice in our hearts when we meet with contempt and affronts; but must take care, said this holy man, that no one think we rejoice at them, but rather believe that we are confounded and grieved at the ill-treatment which we receive, F. Claver died on the 8th of September. 1654, being about seventy-two years old; having spent in the Society fifty-live years, in the same uniform crucified life, and in the constant round of the same uninterrupted labors, which perhaps requires a courage more heroic than martyrdom. In the process for his canonisation, the scrutiny relating to his life and virtues is happily finished; and Benedict XIV. confirmed the decree of the Congregation of Rites, in 1747, by which it is declared, that the proofs of the heroic degree of the Christian virtues which he practised, are competent and sufficient. See his life by F. Fleuriau.

Many Martyrs in Pontus, under Dioclesian. Some were tortured with melted lead poured upon them, others with sharp reeds thrust under their nails, and such like inventions, several times repeated: at length they various ways completed their martyrdom. See Eusebius, Hist. l. 8, c. 12, p. 306.

St. Avitus, Archbishop Of Vienne, C.

St. Alcimus Ecditius Avitus was of a senatorian Roman family, but born in Auvergne. His father, Isychius, was chosen archbishop of Vienne upon the death of St. Mammertus, and was succeeded in that dignity by our saint, in 490. Ennodius, in his life of St. Epiphanius of Pavia, says of him, that he was a treasure of learning and piety; and adds, that when the Burgundians had crossed the Alps, and carried home many captives out of Liguria, this holy prelate ransomed a great number. Clovis, king of France, while yet a pagan, and Gondebald, king of Burgundy, though an Arian, held him in great veneration. This latter, for fear of giving offence to his subjects, durst not embrace the Catholic faith, yet gave sufficient proofs that he was convinced of the truth by our saint, who, in a public conference, reduced the Arian bishops to silence in his presence, at Lyons. Gondebald died in 516. His son and successor, Sigismund, was brought over by St. Avitus to the Catholic faith. In 517, our saint presided in the famous council of Epaone, (now called Yenne,) upon the Rhone, in which forty canons of discipline were framed. When king Sigismund had imbrued his hands in the blood of his son Sigeric, upon a false charge brought against him by a stepmother, St. Avitus inspired him with so great a horror of his crime, that he rebuilt the abbey of Agaunum, or St. Maurice, became a monk, and died a saint. Most of the works of St. Avitus are lost: we have yet his poem on the praises of virginity, to his sister Fuscina, a nun, and some others; several epistles; two homilies On the Rogation days; and a third on the same, lately published by Dom Martenne;¹ fragments of eight other homilies; his conference against the Arians is given us in the Spicilege.² St. Avitus died in 525, and is commemorated in the Roman Martyrology on the 5th of February; and in the collegiate church of our Lady at Vienne, where he was buried, on the 20th of August. Ennodius, and other writers of that age, extol his learning, his extensive charity to the poor, and his other virtues. See St. Gregory of Tours, Hist. l. 2. His works, and his life in Henschenius;* and Gallia Christ. Nova, t. 2, p. 242.

St. Alice, or Adelaide, V. Abbess

She was daughter of Megendose, count of Guelders, and governed the nunnery of Bellich on the Rhine, near Bonn, (now a church of canonesses,) but died in 1015, abbess of our Lady’s in Cologne, both monasteries having been founded by her father. Her festival, with an octave, is kept at Bellich, or Vilich, where the nunnery which she instituted, of the order of St. Bennet, is now converted into a church of canonesses. See her life in Surius and Bollandus; also Miræus, in Fastis Belgicis, &c.

St. Abraamius, Bishop of Arbela, M.

This city, after the fall of Ninive, was long the capital of Adiabene, in Assyria, and was one bishopric with Hazza, anciently called Adiab. Arbela, now called Irbil, was famous for the victory of Alexander; but received far greater lustre from the martyrdom of St. Abraamius, its bishop, who sealed his faith with his blood, after having suffered horrible torments, which were inflicted by order of an arch magian, in the fifth year of king Sapor’s persecution, that is, of Christ 348. See Sozomen, l. 2, c. 12 and the Greek Menæa and Synaxary.

¹ Fronteau Cal. p. 25

² Dial. l. 3, c. 30.

³ L. 1, ep. 52

⁴ Feb. t. 1, p. 647

¹ Martenne Thesaur. Anecdot. t. 5, p. 49.

² Spicil. t. 5.

* F. Sirmond published the works of St. Avitus, with judicious short notes, in 8vo., 1643. See them is Sirmond’s works, t. 2, and Bibl. Patr. His close manner of confuting the Arians in some of his letters, makes us regret the loss of many other works, which he wrote against them.

 Butler, A., The Lives of the Fathers, Martyrs and Other Principal Saints (New York 1903) I, 357-367.