February XX

SS. Tyrannio, Bishop of Tyre

zenobius, and others, martyrs in phœnicia, etc.

From Eusebius, Hist. t. 8, c. 7, 13, 25. St. Jerom in Chron. Euseb.

A. D. 304, 310.

Eusebius, the parent of church history, and an eye-witness of what he relates concerning these martyrs, gives the following account of them. “Several Christians of Egypt, whereof some had settled in Palestine, others at Tyre, gave astonishing proofs of their patience and constancy in the faith. After innumerable stripes and blows, which they cheerfully underwent, they were exposed to wild beasts, such as leopards, wild bears, boars, and bulls. I myself was present when these savage creatures, accustomed to human blood, being let out upon them, instead of devouring them, or tearing them to pieces, as it was natural to expect, stood off, refusing even to touch or approach them, at the same time that they fell foul on their keepers, and others that came in their way.* The soldiers of Christ were the only persons they refused, though these martyrs, pursuant to the order given them, tossed about their arms, which was thought a ready way to provoke the beasts, and stir them up against them. Sometimes, indeed, they were perceived to rush towards them with their usual impetuosity, but, withheld by a divine power, they suddenly withdrew; and this many times, to the great admiration of all present. The first having done no execution, others were a second and a third time let out upon them, but in vain; the martyrs standing all the while unshaken, though many of them very young. Among them was a youth of not yet twenty, who had his eyes lifted up to heaven, and his arms extended in the form of a cross, not in the least daunted, nor trembling, nor shifting his place, while the bears and leopards, with their jaws wide open, threatening immediate death, seemed just ready to tear him to pieces; but, by a miracle, not being suffered to touch him, they speedily withdrew. Others were exposed to a furious bull, which had already gored and tossed into the air several infidels who had ventured too near, and left them half dead: only the martyrs he could not approach; he stopped, and stood scraping the dust with his feet, and though he seemed to endeavor it with his utmost might, butting with his horns on every side, and pawing the ground with his feet, being also urged on by red-hot iron goads, it was all to no purpose. After repeated trials of this kind with other wild beasts, with as little success as the former, the saints were slain by the sword, and their bodies cast into the sea. Others who refused to sacrifice were beaten to death, or burned, or executed divers other ways.” This happened in the year 304, under Veturius, a Roman general, in the reign of Dioclesian.

The church on this day commemorates the other holy martyrs, whose crown was deferred till 310. The principal of these was St. Tyrannio, bishop of Tyre, who had been present at the glorious triumph of the former, and encouraged them in their conflict. He had not the comfort to follow them till six years after; when, being conducted from Tyre to Antioch. with St. Zenobius, a holy priest and physician of Sidon, after many torments he was thrown into the sea, or rather into the river Orontes, upon which Antioch stands, at twelve miles distance from the sea. Zenobius expired on the rack, while his sides and body were furrowed and laid open with iron hooks and nails. St. Sylvanus, bishop of Emisa, in Phœnicia, was, some time after, under Maximinus, devoured by wild beasts in the midst of his own city, with two companions, after having governed that church forty years. Peleus and Nilus, two other Egyptian priests, in Palestine, were consumed by fire with some others. St. Sylvanus, bishop of Gaza, was condemned to the copper mines of Phœnon, near Petra, in Arabia, and afterwards beheaded there with thirty-nine others.

St. Tyrannio is commemorated on the 20th of February, in the Roman Martyrology, with those who suffered under Veturius, at Tyre, in 304. St. Zenobius, the priest and physician of Sidon, who suffered with him at Antioch, on the 29th of October: St. Sylvanus of Emisa, to whom the Menology gives many companions, on the 6th of February: St. Sylvanus of Gaza, on the 29th of May.

The love of Christ triumphed in the hearts of so many glorious martyrs, upon racks, in the midst of boiling furnaces, or flames, and in the claws or teeth of furious wild beasts. How many inflamed with his love have forsaken all things to follow him, despising honors, riches, pleasures, and the endearments of worldly friends, to take up their crosses, and walk with constancy in the narrow paths of a most austere penitential life! We also pretend to love him: but what effect has this love upon us? what fruit does it produce in our lives? If we examine our own hearts, we shall be obliged to confess that we have great reason to fear that we deceive ourselves. What pains do we take to rescue our souls from the slavery of the world, and the tyranny of self-love, to purge our affections of vice, or to undertake any thing for the divine honor, and the sanctification of our souls? Let us earnestly entreat our most merciful Redeemer, by the power of this his holy love, to triumph over all his enemies, which are our unruly passions, in our souls, and perfectly to subdue our stubborn hearts to its empire. Let it be our resolution, from this moment, to renounce the love of the world, and all self-love, to seek and obey him alone.

S. Sadoth, Bishop of Seleucia And Ctesiphon

with 128 companions, martyrs.

From his genuine acts In Metaphrastes, Bollandus, and Rulnart; but more correctly in the original Chat daic given us by Assemani, t. l, p. 83. Orsi, Hist. t. 5, l. 13. See Le Quien, Oriens Christ. t. 2 p. 1108.

A. D. 342.

Sadoth, as he is called by the Greeks and Latins, is named in the original Persian language, Schiadustes, which signifies “friend of the king,’ from schiah, king, and dust, friend. His unspotted purity of heart, his ardent zeal, and the practice of all Christian virtues, prepared him, from his youth, for the episcopal dignity, and the crown of martyrdom. St. Simeon, bishop of Selec, or Seleucia, and Ctesiphon, then the two capital cities of Persia, situate on the river Tigris, being translated to glory by martyrdom, in the beginning of the persecution raised by Sapor II., in 341, St. Sadoth was chosen three months after to fill his see, the most important in that empire, but the most exposed to the storm. This grew more violent on the publication of a new edict against the Christians, which made it capital to confess Christ. To wait with patience the manifestation of the divine will, St. Sadoth, with part of his clergy, lay hid for some time; which did not however hinder him from affording his distressed flock all proper assistance and encouragement, but rather enabled him to do it with the greater fruit During this retreat he had a vision which seemed to indicate that the time was come for the holy bishop to seal his faith with his blood. This he related to his priests and deacons, whom he assembled for that purpose. “I saw,” said he, “in my sleep, a ladder environed with light and reaching from earth to the heavens. St. Simeon was at the top of it, and in great glory. He beheld me at the bottom, and said to me, with a smiling countenance: ‘Mount up, Sadoth, fear not. I mounted yesterday, and it is your turn to-day:’ which means, that as he was slain last year, so I am to follow him this.” He was not wanting on this occasion to exhort his clergy, with great zeal and fervor, to make a provision of good works, and employ well their time, till they should be called on in like manner, that they might be in readiness to take possession of their inheritance. “A man that is guided by the Spirit,” says St. Maruthas, author of these acts, “fears not death: he loves God, and goes to him with an incredible ardor; but he who lives according to the desires of the flesh, trembles, and is in despair at its approach: he loves the world, and it is with grief that he leaves it.”

The second year of the persecution, king Sapor coming to Seleucia, Sadoth was apprehended, with several of his clergy, some ecclesiastics of the neighborhood, and certain monks and nuns belonging to his church, to the amount of one hundred and twenty-eight persons. They were thrown into dungeons, where, during five months’ confinement, they suffered incredible misery and torments. They were thrice called out, and put to the rack or question; their legs were straight bound with cords, which were drawn with so much violence, that their bones breaking, were heard to crack like sticks in a fagot. Amidst these tortures the officers cried out to them: “Adore the sun, and obey the king, if you would save your lives.” Sadoth answered in the name of all, that the sun was but a creature, the work of God, made for the use of mankind; that they would pay supreme adoration to none but the Creator of heaven and earth, and never be unfaithful to him; that it was indeed in their power to take away their lives, but that this would be the greatest favor they could do them; wherefore he conjured them not to spare them, or delay their execution. The officers said: “Obey! or know that your death is certain, and immediate.” The martyrs all cried out with one voice: “We shall not die, but live and reign eternally with God and his Son Jesus Christ. Wherefore inflict death as soon as you please; for we repeat it to you that we will not adore the sun, nor obey the unjust edicts.” Then sentence of death was pronounced upon them all by the king; for which they thanked God, and mutually encouraged each other. They were chained two and two together, and led out of the city to execution, singing psalms and canticles of joy as they went. Being arrived at the place of their martyrdom, they raised their voices still higher, blessing and thanking God for his mercy in bringing them thither, and begging the grace of perseverance, and that by this baptism of their blood they might enter into his glory. These prayers and praises of God did not cease but with the life of the last of this blessed company. St. Sadoth, by the king’s orders, was separated from them, and sent into the province of the Huzites, where he was beheaded. He thus rejoined his happy flock in the kingdom of glory. Ancient Chaldaic writers quoted by Assemani say, St. Schiadustes, or Sadoth, was nephew to Simeon Barsaboe, being son to his sister. He governed his church only eight months, and finished his martyrdom after five months imprisonment, in the year 342, and of king Sapor II. the thirty-third. These martyrs are honored in the Roman Martyrology on this day.

St. Eleutherius, Martyr

bishop of tournay.

A. D. 532.

He was born at Tournay, of Christian parents, whose family had been converted to Christ by St. Piat, one hundred and fifty years before. The faith had declined at Tournay ever since St. Piat’s martyrdom, by reason of its commerce with the heathen islands of Taxandria, now Zealand, and by means of the heathen French kings, who resided some time at Tournay. Eleutherius was chosen bishop of that city in 486; ten years after which king Clovis was baptized at Rheims. Eleutherius converted the greatest part of the Franks in that country to the faith, and opposed most zealously certain heretics who denied the mystery of the Incarnation, by whom he was wounded on the head with a sword, and died of the wound five weeks after, on the first of July, in 532. The most ancient monuments, relating to this saint, seem to have perished in a great fire which consumed his church, and many other buildings at Tournay, in 1092, with his relics. See Miræus, and his life written in the ninth century, extant in Bollandus, p. 187.* Of the sermons ascribed to St. Eleutherius, in the Library of the Fathers t. 8, none seem sufficiently warranted genuine, except three on the Incarnation and Birth of Christ, and the Annunciation. See Dom. Rivet, Hist. Littér., t. 3, p. 154, and t. 5, pp. 40, 41. Gallia Christ. Nova, t. 3, p. 571. and Henschenius, p. 180.

St. Mildred, V. Abbess

Eormenburga,^† pronounced Ermenburga, otherwise called Domneva, was married to Merwald, a son of king Penda, and had by him three daughters and a son, who all consecrated their whole estates to pious uses, and were all honored by our ancestors among the saints. Their names were Milburg, Mildred, Mildgithe, and Mervin. King Egbert caused his two nephews, Ethelred and Ethelbright, to be secretly murdered in the isle of Thanet. Count Thunor, whom he had charged with that execrable commission, buried the bodies of the two princes under the king’s throne, in the royal palace at Estrage, now called Estria. The king is said to have been miraculously terrified by seeing a ray of bright light dart from the heavens upon their grave, and, in sentiments of compunction, he sent for their sister Eormenburga, out of Mercia, to pay her the weregeld, which was the mulct for a murder, ordained by the laws to be paid to the relations of the persons deceased. In satisfaction for the minder, he settled on her forty-eight ploughs of land, which she employed in founding a monastery, in which prayers might be continually put up to God for the repose of the souls of the two princes. This pious establishment was much promoted by the king, and thus the monastery was founded about the year 670; not 596, as Leland¹ and Speed mistake. The monastery was called Menstrey, or rather Minstre, in the isle of Thanet. Domneva sent her daughter Mildred to the abbey of Chelles, in France, where she took the religious veil, and was thoroughly instructed in all the duties of that state, the perfect spirit of which she had imbibed from her tender years. Upon her return to England she was consecrated first abbess of Minstre, in Thanet, by St. Theodorus, archbishop of Canterbury, and at the same time received to the habit seventy chosen virgins. She behaved herself by humility as the servant of her sisters, and conducted them to virtue by the authority of her example, for all were ashamed not to imitate her watching, mortification, and prayer, and not to walk according to her spirit. Her aunt, Ermengitha, served God in the same house with such fervor, that after her death she was ranked among the saints, and her tomb, situated a mile from the monastery, was famous for the resort of devout pilgrims. St. Mildred died of a lingering, painful illness, towards the close of the seventh century. This great monastery was often plundered by the Danes, and the nuns and clerks murdered, chiefly in the years 980 and 1011. After the last of these burnings, here were no more nuns, but only a few secular priests. In 1033, the remains of St. Mildred were translated to the monastery of St. Austin’s at Canterbury, and venerated above all the relics of that holy place, says Malmesbury,² who testifies frequent miracles to have been wrought by them: Thorn and others confirm the same. Two churches in London bear her name. See Thorn’s Chronicle, inter Decem scriptores, coll. 1770, 1783, 1906. Harpsfield; an old Saxon book, entitled, Narratio de Sanctis qui in Angliâ quiescunt published by Hickes, Thesaur., t. l, in Dissert. Epistolari, p. 116. Monast. Anglic. t. 1, p. 84. Stevens Supplem. vol. 1, p. 518. Reyneri Apostolat. Bened. t. l, p. 61, and Lewis’s History of the isle of Thanet, (printed at London in 1723, in 4to.,) pp. 51, 62, and in Append. n. 23.

St. Eucherius, Bishop of Orleans, C.

Our saint’s mother, who was a lady of eminent virtue, and of the first quality at Orleans, while she was with child of him, made a daily offering of him to God, and begged nothing for him but divine grace. When he was born, his parents dedicated him to God. and set him to study when he was but seven years old, resolving to omit nothing that could be done towards cultivating his mind, or forming his heart. His improvement in virtue kept pace with his progress in learning: he meditated assiduously on the sacred writings, especially on St. Paul’s manner of speaking on the world, and its enjoyments, as mere empty shadows, that deceive us and vanish away; and took particular notice that the apostle says, the wisdom of those who love the pleasures and riches of this life is no better than folly before God.³ These reflections at length sunk so deep into his mind, that he resolved to quit the world. To put this design in execution, about the year 714, he retired to the abbey of Jumiege, on the banks of the Seine, in the diocese of Rouen. When he had spent six or seven years here, in the practice of penitential austerities and obedience, Suavaric, his uncle, bishop of Orleans, died: the senate and people, with the clergy of that city, deputed persons to Charles Martel, mayor of the palace, to beg his permission to elect Eucherius to the vacant see. That prince granted their request, and sent with them one of his principal officers of state to conduct him from his monastery to Orleans. The saint’s affliction at their arrival was inexpressible, and he entreated the monks to screen him from the dangers that threatened him. But they preferred the public good to their private inclinations, and resigned him up for that important charge. He was received at Orleans, and consecrated with universal applause, in 721. Though he received the episcopal character with grievous apprehensions of its obligations and dangers, he was not discouraged, but had recourse to the supreme pastor for assistance in the discharge of his duties, and devoted himself entirely to the care of his church. He was indefatigable in instructing and reforming his flock, and his zeal and even reproofs were attended with so much sweetness and charity, that it was impossible not to love and obey him. Charles Martel, to defray the expenses of his wars and other undertakings, and to recompense those that served him, often stripped the churches of their revenues, and encouraged others to do the same. St. Eucherius reproved these encroachments with so much zeal, that flatterers represented it to the prince as an insult offered to his person; therefore, in the year 737, Charles, in his return to Paris, after having defeated the Saracens in Aquitaine, took Orleans in his way, ordered Eucherius to follow him to Verneuil upon the Oise, in the diocese of Beauvais, where he then kept his court, and banished him to Cologne. The extraordinary esteem which his virtue procured him in that city, moved Charles to order him to be conveyed thence to a strong place in Hasbain, now called Haspengaw, in the territory of Liege, under the guard of Robert, governor of that country. The governor was so charmed with his virtue, that he made him the distributer of his large alms, and allowed him to retire to the monastery of Sarchinium, or St. Tron’s. Here prayer and contemplation were his whole employment, till the year 743, in which he died on the 20th of February. He is named in the Roman, and other martyrologies. See his original life by one of the same age, with the preliminary dissertation of Henschenius, and the remarks of Mabillon, sæc. 3, Ben. The pretended vision of the damnation of Charles Martel, is an evident interpolation, found only in later copies, and in Surius.

St. Ulrick, A Recluse

He was born near Bristol, and being promoted to the priesthood, took great pleasure in hunting, till being touched by divine grace, he retired near Hoselborough in Dorsetshire, where he led a most austere and holy life He died on the 20th of February, in 1154. See Matthew Paris, Ford Henry of Huntingdon, and Harpsfield, sæc. 12, c. 29.

* Rufinus adds, that these beasts killed several of the keepers and spectators. It is in this sense that some have translated this passage with Nicephorus. See Vales. in Annot. p. 165. But it seems improbable that the spectators, who were separated from the arena by Iron rails, and seated on stone benches gradually ascending ten or twenty men deep all round, should be killed or injured by the beasts, unless some were so rash as to venture within the rails with the keepers; which we see several do in the combats of wild beasts. This, therefore, we are to restrain to the keepers and those who kept them company.

* This author wrote before the invasion of the Normans, and the translation of the saint’s relics; but long after the saint’s death, and by making him born in the reign of Dioclesian, yet contemporary with St. Medard, destroys his own credit. Some years after, another author much enlarged this life, and inserted a history of the translation of the relics of this saint, made in 897. A third writer added a relation of later miracles, and of the translation of these relics into the city of Tournay, in 1164. All these authors deserve little notice, except in relating facts of their own time.

^† Eadbald, king of Kent, had by his queen Emma, daughter to a king of the French, St. Eanswithe, (whose relics were venerated at Folkstone, till the change of religion,) and two sons, Eorcombert (afterwards king) and Eormenred, surnamed Clito. This last left four children by his wife Oslave, namely, Eormenburga and St. Eormengitha, with two sons, St. Ethelred and St. Ethelbright. King Eorcombert had, by his queen Sexburga, Egbert and Lothaire, successively kings, and St. Eormenilda and St. Ercongota. Eormenburga was surnamed Moldeva, as we are assured by the ancient English Saxon account of these saints, published by Hickes; though Capgrave frequently speaks of them as different women.

¹ Leland, Collect. t. 1. p. 97.

² L. 2, de Reg. Angl. c. 13.

³ 1 Cor. 7:31, 3:19.

 Butler, A., The Lives of the Fathers, Martyrs and Other Principal Saints (New York 1903) I, 433-438.