S. Pontian, M., at Spoleto, 2nd cent.
S. Felix, P. C., at Nola, 3rd cent.
S. Macrina, at NeocÆsarea, 4th cent.
SS. Theodulus, Paul, Proclus, Hypatius, Isaac, and Others,
Monks, MM., at Sinai, 5th cent.
S. Datius, Abp. of Milan, a.d. 552.
S. Fulgentius, B. of Carthagina, a.d. 619.
B. Engelmar, H. M. in Bavaria, beginning of 12th cent.
B. Sabbas, Abp. of Servia, 13th cent.
B. Ordorico, Friar at Udine, in Italy, a.d. 1331.
For S. Hilary, see Jan. 13.

S. FELIX, P. C., AT NOLA.

(3rd cent.)

[On this day are commemorated two priests, Confessors, of Nola, of the same name, Felix. This has led to almost inextricable confusion among Martyrologists. There is another, a martyr, of this name. The life of S. Felix is given by S. Gregory of Tours, De Glor. Martyr, lib. i. c. 104, and by the Venerable Bede. The miracles wrought by him have also been recorded by S. Paulinus of Nola.]

aint Felix was a native of Nola, in Campania, where his father, Hermias, who was by birth a Syrian, and had served in the army, had purchased an estate and settled. He had two sons, Felix and Hermias, to whom, at his death, he left his property. The younger, loving the things of CÆsar rather than the things of God, says Bede, served in the army, but Felix, more happy—as his name implies—enrolled himself as a soldier of Jesus Christ. Having passed the grades of lector and exorcist, he was finally ordained priest by Maximus, Bishop of Nola.

Persecution having broken out, the aged Bishop, mindful of the injunction, "When they persecute you in one city flee to another" (Matt. x. 23), escaped to the hills, and left his flock to the charge of Felix, whom he designated as his successor. The persecutors, not finding the Bishop, seized on Felix, and cast him, heavily ironed, into a dungeon strewn with broken crockery, into which no ray of light entered. In the meantime, Maximus was perishing with cold and hunger in the mountains, hardships which his great age made him unable to endure.

One night an angel appeared to Felix, and bade him go forth out of prison and succour the aged Bishop. Then his chains fell off his neck, and hands, and feet, and the doors opened to him of their own accord, and guided by the angel, he was brought to the hiding place of Maximus, whom he found prostrate and speechless, and apparently dying. He moistened the old man's lips with wine, and forced some food into his mouth, and chafed his frozen limbs. By slow degrees the Bishop was restored, and then laying him upon his shoulders, Felix carried him home before daybreak, where a pious old woman took care of him.

Felix, with the blessing of his pastor, repaired secretly to his own lodgings, and there kept himself concealed, praying for the Church without ceasing, till peace was restored to it by the death of the Emperor Decius in 251. Persecution breaking forth again, the sergeants were sent in quest of Felix. Meeting him in the street, and not recognizing him, they stopped him and asked if he had met Felix on the way. "No," he answered; "I have not met him." They went on, but something arousing their suspicion, they had not gone far before they turned and hastened back. Felix had, in the meantime, crept through a small hole in some old broken walls. The officers came to the place, but seeing a spider's web covering the hole, they did not search the place, thinking that Felix could not have passed that way. But this was the Lord's doing. He had sent the little spider to drop his lines and lace them together, with the utmost rapidity, over the place through which His servant had escaped. Felix, finding among the ruins, between two houses, an old well half dug, hid himself in it for six months; and received during that time wherewithal to subsist from a devout Christian woman.

Peace having been restored to the Church, the Saint quitted his retreat, and was received in the city as an angel from heaven. Soon after, S. Maximus dying, Felix was unanimously elected Bishop; but he persuaded the people to make choice of Quintus, because he was the senior priest, having been ordained seven days before him.

His property having been confiscated in the persecution, S. Felix rented a little spot of barren land, not exceeding three acres, which he tilled with his own hands, and was able by his industry to support himself, and give something in alms to the poor. He died at a good old age, on Jan. 14th, on which day the Martyrology, under the name of S. Jerome, and all others of later date mention him.

Patron of Nola, in conjunction with other Saints.

Relics, in the Cathedral at Nola.

In art, he is represented (1), with an angel striking off his chains; (2), with a bunch of grapes, wherewith he fed S. Maximus; (3), bearing S. Maximus on his shoulders, or in his arms; (4), with a spider.

S. MACRINA THE ELDER, C., AT NEOCÆSAREA.

(4th cent.)

[Spoken of by S. Gregory Nyssen, her grandson, in his life of his sister Macrina. S. Gregory Nazianzen gives a fuller account in his life of her grandson, S. Basil the Great.]

In the persecution of Galerius, a.d. 304, S. Macrina and her husband were obliged to hide till the tyranny was overpast, in a wooded mountain in Pontus, for seven years, suffering severely from cold and from insufficiency of food. They were, however, able to catch and kill wild deer.

SS. THEODULUS, P. PAUL, PROCLUS, HYPATIUS, ISAAC, AND OTHERS, MONKS AND MM. AT SINAI.

(5th Cent.)

[Roman Martyrology. German Martyrology on the 13th Jan. The account of the martyrdom of these monks was written by S. Nilus himself, an eye-witness of their passion, and father of Theodulus, one of the sufferers, though not the martyr of the same name.]

"O my friends," says S. Nilus, in his account of the tragedy commemorated this day;[50] "I, wretched man that I am, had two sons, one of whom I had to lament, the other remained with his mother. After I had become the father of these two, my wife and I separated. A vehement craving after solitude and rest drew me into the desert; I could think and look to nothing else. When the desire of anything has engrossed the mind, it draws it violently from all things else, even from good works, and strains towards that which it desires, heeding no impediments and toils. When, then, I was thus impelled to go forth, I took my two sons—they were quite little fellows then—and I led them to their mother, and I gave one to her, and kept the other with me, and I told her my design, and begged her not to oppose it. She did not resist me, seeing my earnestness, yielding rather to necessity than consenting spontaneously. But know, all of you, that the separation of those who have been united in legitimate marriage, and have become one body, by Him who in His secret council has joined them, is no light matter. It is like hacking through a living body with a sword."

Nilus, having escaped with his little son Theodulus into the deserts of Sinai, took up his abode with the monks, and served God in the solitude and rest he had so much desired, "Among these," continues Nilus, "CÆsar's money does not circulate, for they neither buy nor sell. Each is ready to give freely to the other whatever he wants. Olives and dates, and rarely bread, is all they have to give, but they become tokens of charity, and sufficiently evidence liberality of intention. There is no envy among them, and he who abounds less in good works does not feel jealous of him who abounds more. Their cells are not close together, but at some little distance from one another, not because of want of love, but that they may mould themselves to the pattern God has set before them in all quiet and silence. On the Lord's Day they all assemble in one church, and meet accordingly once a week; lest, on the other hand, total isolation should break the bonds of concord and make them forgetful of the offices due to one another, and their manners become savage and uncouth. After having all participated of the Divine Mysteries, they accordingly meet to converse. But why should I relate more of their ways? All at once a storm came on, a cloud of barbarians burst upon the settlement, early one morning, when the hymns had just ceased. I was there then with my son. I was descending the holy mountain to visit the Saints who inhabited the bush, as I was wont to do often, when I heard the noise of shouts and cries, and like yelping of dogs, the barbarians carried off all the Saints had prepared for their winter provision. They dragged them out of the church and stripped them, and made a circle round them with drawn swords, and eyes filled with fury, ready to kill them. Then, first they bade the priest stretch out his neck, and he, without a cry, though they cut him on the back with their blades, signed himself and whispered, 'Blessed be the Lord!' One blow cut him from the back-bone to the jaw, and cut through his ear; the next blow was from his shoulder to his cheek. So the holy man sank down modestly. The previous evening that admirable man at supper had said, 'How do we know whether we shall all live to meet again at table?' After that they killed him who lived with the old priest, and then the boy who served them." Then the Arabs, brandishing their bloody weapons, rushed after the monks, who scattered in all directions, some escaping down the valley, and some, Nilus included, flying up the all but inaccessible rocks of Sinai, whither the Arabs did not trouble themselves to pursue them. Nilus escaped reluctantly, for his boy was in the hands of the barbarians. "I stood bewildered," he says "not knowing what to do, and bound to the child by my bowels of love, and unable to fly till the boy made signs to me with his eyes to escape; but I could hardly persuade myself to do so. My feet went forward and dragged my body along, I hardly knew how, for my heart would not leave him, and I turned my face ever and anon to look at the boy. Thus I reached the mountain, following the others, and saw my poor boy carried away, unable to look about him as he would, but furtively casting glances towards where I was. Such is the tie of nature, that separation of bodies does not break it, but it is cruelly wrenched. The cow which is led away lows piteously and often, always turning its head towards the dear calf, and by its eyes proving the intensity of its grief. And I, when I had reached, I know not how, the mountain top, with my mind one way and my body elsewhere, I tried still to see my son, but I could not, the distance was too great. Then I burst into prayer to God, weeping for my captive son and the murdered saints."

"After the barbarians had killed many others, they went their way; and as day declined we were able, without fear, to descend and bury the bodies. We found some quite dead, but Theodulus, the priest, was still breathing and able to speak. Therefore we, sitting down there, passed the night there, weeping, at the old man's request." The dying priest bade them be of good cheer, reminding them that Job was robbed of his substance and his children, and was grievously plagued in his body, yet, trusting in God, he was given in the end more than he had lost. Then, kissing the survivors, he breathed forth his holy soul. S. Theodulus and these martyrs fell on Jan. 14th; but other sufferers who were put to death by this horde of barbarians are commemorated with them. S. Nilus gives an account of the sufferings of several of these, whom the Arabs hunted from the rocks, wherever there was a spring of water and a patch of herbage.

Nilus, having obtained money, went into the desert in quest of the Arabs, in company with an armed embassy, to their chief or king, that he might ransom his son. "Having gone eight days, we were hard pressed for want of water; but those who knew the locality said that there was a spring somewhere near. So the party ran here and there in their eagerness to find and enjoy it; and I went along too, but on account of my age was not able to travel as fast as they, and could not run without loss of dignity. Now the well was really behind them, hidden behind a little hill, so that they kept rushing further from it, and I, ascending the mound, lighted suddenly upon it, for it lay on the other side, and there I saw a number of Arabs gathered round it. When I thus fell into the hands of the enemy, I cannot say whether I was glad or sorry, for I was between the two conditions of mind, being fearful for my personal safety, but very anxious to see my son, whom I hoped to deliver out of captivity, or at least to share captivity with him. Those who had accompanied me escaped, throwing themselves down, and creeping away behind the hill; but the barbarians, shouting, surrounded me, and dragged me violently about, but I looked about with great desire, hoping among them to catch a sight of my boy.

"Suddenly, some of our party, armed, appeared on the horizon, and the barbarians, in great alarm, fled away, and in a moment the spot where they had swarmed was bare and lifeless.

"Next day we continued our course, and so for four days did we persevere, till we reached the camp; and when it was announced that there were ambassadors come to the King, we were brought before Haman, the chief of the barbarians. Who, when we had presented gifts, gave us a gracious reception, and lodged us near him, till he could make perquisition for the offenders. My heart beat violently, and I waited the result in an agony of suspense. Every sound seemed to me to speak of him whom I sought so anxiously; my ears were ever on the alert, and my mind on the stretch for the tidings, that I might be certified whether my son lived or was dead. Ever before my eyes I saw his image, sometimes I saw him killed in one way, sometimes in another, and I fancied I heard his weeping voice calling me. O wretched boy! art thou alive or art thou dead? If thou hast escaped death, what miserable bondage is thine? If thou hast died, where is thine unburied corpse?

"At last the messengers returned, and by their faces I read the sad news. 'You need not speak,' I said, 'I see in your countenances that I have no hope.' But they assured me that Theodulus, my little fellow, was not dead, but was sold to some one or other in the city Eleusa. Then I resolved to go there in quest of him. But I had no rest in mind, for I thought, Well, if he lives, he is lost to me, for he serves as a slave; he cannot follow his free will, but is for ever subject to the caprice of a master.

"As we were on our way to Eleusa, a young man, driving some laden animals, met us. He had already seen me in the camp, and he knew all about my affair. He, being in Eleusa, made inquiries, and learned that my son had been brought there by the barbarians, and had been sold. Seeing me coming, he advanced last and smiling towards me, and when we were within speaking distance, he shouted cheerily to me, and stretching forth his right hand, he turned it behind him over his shoulder, and pulled out a letter from his quiver, which he gave to me, telling me that my boy was alive, and bade me be of good cheer, and not to be out of heart because he was a slave, for he had been bought by a Christian priest.

"Then I, being without money or home, and unable thus to reward the fellow, blessed him with many tears, and prayed that he might be abundantly rewarded by God for the joy he gave me, I being unable to offer him anything.

"But I, as soon as I reached the city, went first of all to the church, as to the source of all good, and I gave honour there to God, watering the pavement with my tears, and filling the sacred building with the sound of my sobs. Thence I was guided to the house where my son was, sending first of all before me messengers to break the news of my coming. All knew me, by the report which had preceded me, to be the father of the boy who had been sold there, and there was not a person all along the street who did not express joy, in countenance, and running out of their houses with glad faces, seemed as though each rejoiced with me over a lost son re-found.

"Now when we came to the door of the house, he was called out and told that I was there, and they brought him to salute me. And when we saw one another, we did not rejoice, nor exclaim at first, but both cried till our tears dribbled over our breasts. He ran to me, but scarcely knew me, I was so ragged in dress, and my hair uncombed. Believing what others said rather than knowing me, he came with arms outspread and clasped me round with bursting heart. But I knew him when he was a long way off, though there were numbers of others there, for it was just the same face, stamped by constant remembrance on my mind; and unable to contain my joy, my strength suddenly failed me, and I fell down. Then the people, seeing me with open mouth on the ground, thought me dead. There was great outcry, but when my son had clasped me in his arms, my spirit came back, and I knew where I was, and who I was, whom I saw before me with mine eyes. Then I hugged him and he hugged me, never satisfying our great desire. However, at last, when more composed, I blamed myself to him as the cause of all these misfortunes, because I had taken him away from his home to a wild place which was full of danger, and it was so, as I said."

Then Theodulus told his father all his adventures with the Arabs. "Father," said he, "on the night after we were taken, the barbarians had prepared everything for a sacrifice, altar, sword, incense, and the like, and we thought we were sure to be killed and offered up on the morrow. Then my fellow captive, in the night, ran away and escaped, but I was afraid to do so, not knowing whither to go in the desert, but I prayed to God till I fell asleep. And, waking early in the morning when dawn broke on the horizon, I knelt with my hands on my knees, and my face bowed upon them, wetting my bosom with my tears, and again with my whole heart I cried out to Him who alone could deliver me, 'Thou, Lord, alone hast power over life and death, Thou hast shown wonders of old and hast delivered Thy servants out of peril. Thou didst save Isaac, lying on the altar, and Joseph from the hands of his brethren. Save me, too, for Thy great Name's sake.'

"Then, presently, the Arabs awoke, and making a great noise because my companion was gone, asked me where he was; but when I said that I did not know, because I had not run away, they were not angry. Then my mind became calm, and I blessed God. After that they consulted, and brought me to the city to sell me. They stripped me naked, and put a sword round my neck, to show that if I was not bought they would kill me. Then I was exposed for sale, and I stretched out my hands suppliantly to the purchasers to save me from death, promising my glad service if they would redeem my blood. Then after a while he came by and bought me, even the Bishop of this place."

Now the Bishop had bought the boy out of charity, and he at once surrendered him to his father, regarding nothing the price he had paid for him, and he, moreover, furnished them with food for their long journey home; and before he dismissed them, feeling confident of their vocation, he ordained together to the priesthood both father and son.

S. DATIUS, ABP. C., OF MILAN.

(a.d. 552.)

[Roman and other Latin Martyrologies. Datius, Dacius, or Dasius, is spoken of by Procopius Cassidorus, whose letter to S. Datius is extant, and by S. Gregory the Great, who relates the incident of his reduction of the evil spirits to silence, narrated in the text, in his Dialogues, lib. iii., c. 4.]

S. Datius ruled the see of Milan in a stormy time, when Italy was over-run with the Goths. When Milan was threatened, S. Datius implored Belisarius to come to its protection, or send troops to defend the city. Belisarius was then at Rome, and S. Datius made the journey to Rome, on purpose to urge upon him, in person, the protection of the city. Belisarius, though hard pressed through the deficiency of supplies afforded him by the Emperor Justinian, detached a body of men to the defence of the Milanese, and for a time Milan was thought to be safe. Soon, however, a large army of Goths and Burgundians swooped down upon it and besieged it. Belisarius, seeing the danger to which the city was exposed, sent troops under his generals, Martin and Uliaris, to the succour. But they, through timidity, did not venture to attack the Goths. In the city famine prevailed to such an extent, that as S. Datius relates in his Annals, an unfortunate mother roasted and ate her infant, that being the first morsel she had eaten since her confinement. The city was surrendered, but the terms of surrender were not kept. It was given up to plunder, and the streets ran with the blood of the butchered citizens. What became of the Archbishop is not known; some assert that he was taken captive to Ravenna, but was liberated at the intercession of his friend Cassiodorus.

The Arian King, Totila, drove S. Datius from his see, and he escaped to Constantinople. On his way occurred that incident recorded by S. Gregory the Great, by which he is chiefly known. Arriving at Corinth, and looking about for a large house, which would lodge him and his companions, he saw a mansion, which seemed exactly suited to his purpose, and was apparently unoccupied. Having instituted inquiries, he was told that the house was haunted, and that it was impossible for any man to spend the night in it. "Ghost and devil will not scare a servant of God!" said S. Datius, and he ordered beds to be made in the haunted house. He said his prayers as usual, and then retired to rest. About midnight he was aroused by a hideous rout, like the braying of asses, the grunting of swine, the squeaking of rats, and the hissing of serpents. Then Datius, raising himself in bed, shouted, "Oh, Satan! thou who saidst in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will be like the most High! (Isa. xiv. 13, 14.) Well done, I say, Satan. Thou, who wouldst be like God, art reduced to bray like a jackass, and grunt like a hog." Instantly there was dead silence, and S. Datius was no more troubled with unearthly noises.

B. ORDORICO, O.S.F.

(A.D. 1331.)

[His life, by several writers on the Franciscan Saints. His travels were dictated by him to Friar Guglielmo, who wrote them down, and added an account of his death. No copy of his original Latin MS. exists, and the Italian and Latin copies we have vary so much from one another that it is difficult to know which is the most correct. Copyists, not considering the things related in his travels as sufficiently marvellous, have supplied by their fancy what Ordorico never dictated. Although no copy of the original MS. exists, we can trace the progress of amplification and error by comparing the oldest and best account of the travels extant, with some of the later narratives of Friar Ordorico's life and adventure.]

Among the early travellers in the East a conspicuous place is due to Friar Ordorico de Pordenone, commonly called Il Beato, the Blessed. He was born in the district of Pordenone, in the Friuli, about the year 1286. Early in life he entered the Order of Friars Minors, or Franciscans, and took the vows in their house at Udine. After many years of exemplary life and industry he girded up his loins for the perilous pilgrimage and great mission—that is, he proceeded to the remote countries of the East to convert the infidel and idolater. He is believed to have been absent from Italy for the long space of sixteen years. He took with him his monastic habit, his cord, and his pilgrim's staff, and apparently no other thing. Where there were Christians, he claimed their charity; and where there were none, he threw himself upon the hospitality of the unbelievers. Friar Ordorico went from the Adriatic Sea to Constantinople, and proceeding from that great city to the Black Sea, he landed at Trebizond. From Trebizond he travelled through Armenia and Persia, and came to Ormuz on the Persian Gulf. At Ur of the Chaldees, he was shocked to find that the men did the knitting and spinning; and he was surprised that they liked a head of venison more than four fat partridges. At Bagdad, says he, the men are handsome and the women ugly; the women carry loads and the men saunter about in idleness. But this, alas! is not confined to Bagdad. At the port of Balsora he embarked, and crossing the Indian Ocean, he reached the coasts of Malabar. There, says he, he much surprised, the people prefer dates to venison. Thence he turned round upon Ceylon. He landed in that magnificent island, and travelled through the greater part of it. He describes the quantities of elephants which are found in the interior of that country; the blood-sucking land-leeches, so well-known to the Indians, which render the passage through the jungle so painful to Europeans; he correctly describes the general qualities of that remarkable tree, the talipot, which flourishes in the island of Ceylon, and in the contiguous Malabar country. He mentions Adam's Peak, and the lake at its side, which the natives told him was formed of the tears of Adam and Eve after their fall. "But," adds the friar, "I perceived this to be false, for I saw the water flowing from the mountain into the lake, and filling it." He adds that on the sides of the lake rubies are discovered. His account of the pearl fishery is without exaggeration. In the neighbouring continent some of the Brahminical superstitions are correctly set down. The excessive cruelty and indisputable cannibalism of the Andaman Islanders, who are called natives of Bodan, are accurately noted. So shocked was the friar with what he saw there, that he remained there some while preaching, but he admits with no success. Then he voyaged to Meliapore. After this he ran down the Indian Ocean to Sumatra and Java, whence he appears to have reached some of the islands of Japan, which he calls Zapan. He next entered the empire of China, and there he remained several years. He travelled through various of the vast provinces of China, and then turned West, and after long and dangerous wayfaring, he entered the country of Thibet.

In company with three other friars, he was one day resting with them under a tree, when the Khan passed by. Then one of the friars, who was a bishop, put on his pontifical vestments, and took his pastoral cross, and all four advanced to meet the Khan chanting the Veni Creator. Then the Khan stopped his car, and asked who these were, and when told that they were four Frank missionaries, he called them to him, and kissed the cross of the bishop. Then, because it is the custom of the country not to approach the king empty-handed, the friars offered him a plate with some apples on it. The Khan took two, ate one, and drove away tossing the other about in his hands. From his kissing the cross the friars were satisfied that he knew something of the Catholic faith.

The account left of these travels breaks off abruptly in Thibet, leaving us entirely in the dark as to the route and the manner by which the friar reached Europe. It is known, however, from a postscript to his book, that he returned in 1330, when he was forty-four years old. His health appears to have been much broken by the fatigues and privations he had undergone during his peregrinations; and he died within a few months after his return to his native country.[51]

---