THE following is the account of the martyrdom of S. Apollonia, by Dionysius, the bishop of Alexandria, himself a confessor at the time, in the persecution. "The persecution with us did not begin with the imperial edict, but preceded it a whole year. And a certain prophet and poet excited the mass of the heathen against us, stirring them up to their native superstition. Stimulated by him, and taking full liberty to exercise any kind of wickedness, they considered this the only way of showing their piety—to slay us. First, then, seizing a certain aged man, named Metras, they called on him to utter impious expressions, and as he did not obey, they beat his body with clubs, and pricked his face and eyes; after which they led him away to the suburbs, where they stoned him. Next, they led a woman called Quinta, who was a believer, to the temple of an idol, and attempted to force her to worship; but when she turned away in disgust, they tied her by the feet, and dragged her through the whole city, over the rough stones of the paved streets, dashing her against the millstones, and scourging her at the same time, until they brought her to the same place, where they stoned her. Then, with one accord, all rushed upon the houses of the pious, and whomsoever of their neighbours they knew, they drove thither in all haste, and despoiled and plundered them, setting apart the more valuable of the articles for themselves; but the more common and wooden furniture they threw about and burnt in the roads, presenting a sight like a city taken by the enemy. They also seized that admirable virgin Apollonia, then in advanced age, and beating her jaws, they broke out all her teeth, and kindling a fire before the city, threatened to burn her alive, unless she would repeat their impious expressions. She appeared at first to shrink a little, but when suffered to go, she suddenly sprang into the fire, and was consumed."

Relics in the Church of S. Apollonia, at Rome; her head in S. Maria Transtiberina; her arms in S. Laurence, outside the walls; part of her jaw in S. Basil's; other relics at Naples, Volaterra, Bonona, at Antwerp in the Jesuit Church; in S. Augustine's, at Brussels; in the Jesuit Church at Mechlin; in S. Cross at LiÉge; at Cologne, in the Jesuit Church; and in those of S. Gereon, S. Maurice, S. Alban, S. Cunibert, and others; and elsewhere. These relics consist in some cases of a tooth only, or a splinter of bone.

S. Apollonia is invoked, and the application of her relics is sought against toothache, and other pains in the jaw.

In Art, she is always to be recognized by her being represented holding a tooth, sometimes pincers grasping a tooth, in her hand.

S. NICEPHORUS, M.
(ABOUT A.D. 258.)

[The Roman and Greek Churches commemorate this Saint on the same day. Authorities:—The ancient Acts by an anonymous author, and another life, by John, B. of Sardis.]

There dwelt in Antioch, a priest called Sapricius, and a layman, named Nicephorus, who had been linked together for many years by the strictest friendship. But the enemy of mankind, sowing between them the seeds of discord, their friendship was succeeded by the most implacable hatred, and they no longer accosted each other when they met in the streets. Thus it continued for a considerable time. At length, Nicephorus, entering into himself, and reflecting on the grievousness of the sin of hatred, resolved on seeking a reconciliation. He accordingly deputed some friends to go to Sapricius to beg his pardon, promising him all reasonable satisfaction for the injury done him. But the priest refused his forgiveness. Nicephorus sent other friends to him on the same errand, but though they pressed and entreated him to be reconciled, Sapricius remained inflexible. Nicephorus sent a third time, but to no purpose; Sapricius having shut his ears not to men only, but to Christ Himself, who commands us to forgive, as we ourselves hope to be forgiven. Nicephorus, finding him deaf to the remonstrances of their common friends, went in person to his house, and casting himself at his feet, owned his fault, and begged pardon for Christ's sake; but this also was in vain.

Persecution suddenly began to rage under Valerian and Gallienus, about a.d. 258. Sapricius was apprehended and brought before the governor, who asked him his name. "It is Sapricius," answered he. The governor: "Of what profession are you?" Sapricius: "I am a Christian." The Governor: "Are you of the clergy?" Sapricius: "I have the honour to be a priest. We Christians acknowledge one Lord and Master Jesus Christ, who is God; the only and true God, who created heaven and earth. As for the gods of the heathen they are but devils." The president, exasperated at his answers, gave orders for him to be put into an engine, like a screw press. The excessive pain of this torture did not shake Sapricius's constancy, and he said to the judges, "My body is in your power, but my soul you cannot touch; only my Saviour Jesus Christ is master of that." The governor seeing him so resolute, pronounced this sentence: "Sapricius, priest of the Christians, who is ridiculously persuaded that he shall rise again, shall be delivered over to the executioner of public justice to have his head severed from his body, because he has disregarded the edict of the emperors."

Sapricius seemed to receive the sentence with great cheerfulness, and was in haste to arrive at the place of execution, in hopes of his crown. On his way to martyrdom, Nicephorus ran out to meet him, and, casting himself at his feet, said, "Martyr of Jesus Christ, forgive me my offence." But Sapricius made him no answer. Nicephorus waited for him in another street, through which he was to pass, and, as soon as he saw him coming up, broke through the crowd, and falling again at his feet, conjured him to pardon the fault he had committed against him, through frailty, rather than design. This he begged by the glorious confession he had made of the divinity of Jesus Christ. Sapricius's heart was more and more hardened, and now he would not so much as look on him. The soldiers laughed at Nicephorus, saying, "A greater fool than thee was never seen, in being so solicitous for a man's pardon who is upon the point of execution." On their arrival at the place of execution, Nicephorus redoubled his humble entreaties and supplications, but all in vain; for Sapricius continued as obstinate as ever, in refusing to forgive. The executioners said to Sapricius, "Kneel down that we may cut off your head." And now, for the first time, there was a sign of wavering in the Confessor. He grew pale and trembled, and asked, "Upon what account?" They answered, "Because you will not sacrifice to the gods, or obey the Emperor's orders, for the love of that man that is called Christ." The unfortunate Sapricius cried out, "Stop, my friends; do not put me to death: I will do what you desire: I am ready to sacrifice." Nicephorus, dismayed at his apostasy, cried aloud to him, "Brother, what are you doing? renounce not Jesus Christ, our good Master. Forfeit not a crown you have already gained by tortures and sufferings." But the holy Spirit of Fortitude had been withdrawn from him, who would not show forgiveness to his brother, and he tremblingly renounced his Lord and Master. Then Nicephorus, with tears of bitter anguish for the fall of Sapricius said to the executioners, "I am a Christian, and believe in Jesus Christ, whom this wretch has renounced; behold me here ready to die in his stead." All present were astonished at such an unexpected declaration. The officers of justice, uncertain how to proceed, despatched a messenger to the governor for further orders. The governor, on hearing the account of the confession of Nicephorus, dictated the following sentence: "If this man persist in refusing to sacrifice to the immortal gods, let him die by the sword:" which was accordingly put in execution. Thus Nicephorus received the three immortal crowns of faith, humility, and charity, triumphs of which Sapricius had made himself unworthy.

S. ATHRACTA OR TARAGHTA, V.
(6TH CENT.)

[There is great uncertainty as to the day on which this Irish Saint is commemorated. Some say Feb.9th; some Feb.3rd; and others Aug.11th. She is mentioned in the Tripartite Life of S. Patrick. Her life, which exists only in a fragmentary condition, given by Colgan from an ancient imperfect MS., is of no authority.]

The same caution must be renewed, which has been given so often in writing the lives of the Irish Saints,—not to trust the records we have, too implicitly. Doubtless, the main outline of their histories is true, but lively fancies, through many centuries, have filled those outlines with wondrous details which it is impossible to accept, and which have made an almost inextricable confusion in their history.

The virgin Athracta, was of noble race. She dedicated herself at an early age to God, and built a lodging where seven roads met, that she might have abundant opportunity of showing hospitality to wayfarers. She is said in her legend to have received the veil from the hands of S. Patrick, when he was founding a church in Druimnea. Lanigan says that this is a mistake, as S. Athracta did not live till some time in the sixth century. He adds, "The statements relative to her are indeed so contradictory that the period in which she flourished cannot be precisely ascertained. According to some accounts she was contemporary with S. Patrick. But we find her spoken of as living in the times of S. Corbmac, brother of S. Erin, and, consequently, in the sixth century. S. Nathy, that is, according to every appearance, Nathy of Achonry, who lived in the same century, is also mentioned as a contemporary of hers. On these grounds it may be fairly concluded that S. Athracta belonged to the same period. She is said to have been the daughter of Talan, of a princely family of Dalaradia, in Ulster, and sister of S. Coeman, of Aird-ne-Coemhain, a consanguinity which it would be difficult to reconcile with her having been a native of Ulster. Whatever were her family connexions, S. Athracta presided over a nunnery called Kill-Athracta (Killaraght), near the lake Techet, now Lough Cara, in the county of Sligo."[28]

The legend of the saint contains the following incidents, the first of which, as will be seen from what has been said above, it is impossible to reconcile with history:—

This virgin was of noble race; she dedicated herself at an early age to God, and built a lodging where seven roads met, that she might have abundant opportunity of showing hospitality to wayfarers. She received the veil from the hands of S. Patrick, at Dromanna, the modern Kill-Athractha, Connaught. The story goes that on a visit to the church, built there by the Holy Apostles, S. Patrick prepared to celebrate Mass, when it was discovered that his attendants had forgotten to bring a paten. He was, therefore, about to lay aside his vestments, when the virgin said, "Proceed, father! with God all things are possible." So he began the confession. Then, as Athracta knelt bowed forward, she felt something lightly fall on her shoulder, and she put up her hand, and lo! there was a paten resting upon it. She rose, and, going to the altar, handed it to S. Patrick. On one occasion the King of Connaught desired to build a strong castle, and for that purpose summoned all his vassals to contribute their assistance. Athracta in vain pleaded to be excused; the King roughly ordered her to take her part in the erection of his fortress. Then she, and her servants, and horses, went into the wood to cut timber and transport it. But her maid exclaimed, "Oh, if the stags drew our logs of wood, instead of these old broken-down horses, it would humble the King's pride." Then Athracta called the stags to her, and because the ropes or chains for dragging the timber were broken, she harnessed the stags to the felled trees by some of her long delicate hairs, and these proved as strong to draw the timber as the stags proved docile for the draught.

These quaint legends are, it must be repeated, on no account to be estimated above what they are worth.

S. TEILO, B. OF LLANDAFF.
(ABOUT A.D. 560.)

[Patron of Llandaff. His name occurs in the Salisbury Martyrology of Wytford, and in the Anglican Mart. of John Wilson, who placed him on Dec.26th, and was followed by Ferrarius. The correct day is, however, certainly Feb.9th. He is recorded in the Welsh triads as one of the three canonized Saints of Britain; the two others are S. David and S. Cadoc. Authorities:—The Life, by Galfredus, of Llandaff (circ.1120); another anonymous life in Capgrave; the Regestum Landavense; and the Liber Landavensis.]

S. Teilo or Theliav was descended from a noble British stock. His father's name was Enlleu, son of Hydwn Dwn, and the place of his birth was Eccluis Cunnian, near Tenby. From his infancy he bent his neck beneath the gentle yoke of Christ, and, despising worldly vanities, was given to prayer and alms-deeds. He studied first under S. Dubricius, by whose assistance he attained great proficiency in the knowledge of the Scriptures; his next instructor was Paulinus, under whom he pursued the same study, and in whose school he was the associate of S. David. Under the patronage of Dubricius he opened a college, at Llandaff, which was called Bangor Deilo, or the great choir of Teilo; and his settlement at that place may serve to account for his appointment to fill the See of Llandaff upon the retirement of his patron to the Isle of Bardsey. The idea that he was made bishop of Llandaff at the time S. Dubricius was raised to the Archbishopric of Caerleon, is irreconcilable with chronology. The original diocese governed by S. Teilo, as ascertained by the absence of churches founded by S. David, was co-extensive with the ancient lordships of Glamorgan, containing the present rural deaneries of Croneath, Llandaff, and Newport. How long he continued to preside over this limited district is uncertain; but, in the reign of Maelgwn Cwynedd, the Yellow Plague desolated the Principality. Upon this occasion S. Teilo, with several others, retired to Cornwall, and thence into Brittany, where he was honourably received by S. Samson, Bishop of Dol. After he had remained seven years and as many months in Brittany, he returned, with several of his disciples, to his native country, and on his arrival was elected to the Archbishopric of Menevia, vacant by the death of Cynog. Like S. David, he, however, retained a predilection for the seat of his original bishopric, and, appointing Ismael to the situation of Bishop of Menevia, he removed the archbishopric to Llandaff. In order to maintain his title to the primacy undisturbed, he appears to have kept under his immediate government the whole of the diocese held before by S. David, with the exception of the part north of the river Tivy, which was henceforth attached to the diocese of Llanbadarn. There is a story told of his having made a pilgrimage, before all this, to the Holy Land, in company with S. David and S. Padarn, and of their having received episcopal consecration from the Patriarch of Jerusalem; but it is probable that this was a story, borrowed by Giraldus from one of the lost Triads, and was invented to establish the independence of the Welsh bishops of the See of Rome.

In the Triads, S. Teilo is called one of the Three Blessed Visitors to the Isle of Britain, and he is associated with SS. David and Padarn. "They were so called," says the Triad, "because they went as guests to the houses of the noble, the plebeian, the native, and the stranger, without accepting either fee or reward, or victuals, or drink; but what they did was to teach the faith in Christ to every one without payment or thanks. Besides which, they gave to the poor and needy, gifts of their gold and silver, their raiment and provisions." His companions, or pupils, playing on his name, compared it to Helios, which, in Greek, means the sun; because, by his heavenly doctrine and example, he illumined the Church in South Wales, and warmed the hearts of the faithful. Twelve churches in the diocese of S. David's, and six in that of Llandaff, claim to have been founded by S. Teilo.[29]

A curious, late, and utterly worthless story, save as an example of the manner in which the popular tongue forges marvels, is related of his relics. At his death, three priests of different parishes were present, one from Llandaff, where he had been bishop; one of Llandeilo Fawr, where he died; and one of Penaly, near Tenby, where his ancestors had been buried. Each wished to claim the body for his church. The contention grew sharp between them, and was only terminated by the oldest of the three exhorting his brethren to leave the decision to God. Then they retired to rest, and, next morning, when they entered the room where the dead saint lay, lo! his one body had become three, perfectly identical in every particular, and each priest was able to carry off a S. Teilo to his own church. The origin of this foolish story is self-evident. It is an attempt to account, by a miracle, for the existence, in three places, of bodies of S. Teilo; a portion of his relics being probably preserved in each of these churches, and the popular tongue having magnified each portion into an entire body.

S. SABINE, B. OF CANOSI.
(ABOUT A.D. 566.)

[There is great uncertainty whether there were one or two bishops of Canosi of this name, as it is impossible to fit all that is recorded of the Acts of S. Sabine into the life of one man; as a S. Sabine of Canosi was certainly present, in 493, at the dedication of the Church of S. Michael, on Mount Gargano; and a S. Sabine of Canosi is mentioned as meeting Totila, K. of the Goths, in 549, fifty-six years after. That there were two is, therefore, most probable, the name being that of the great and wide-spread Sabine family, occurs repeatedly among the bishops and saints of Italy, and has led to much confusion. It is impossible to distinguish, from the confused Acts of S. Sabine of Canosi, which events belong to the first, and which to the second, bishop of that name. S. Sabine is the second patron of Canosi, and also of Bari, after S. Nicolas. His life was written by an anonymous writer of the eight century.]

This saint belonged to a noble family at Canosi, in the present arch-diocese of Bari, in Italy. He was elected to the see of his native city, and distinguished himself by his zeal in building and adorning churches, as also by his learning. He was one of the prelates present at the consecration of the Church of S. Michael, on the scene of the apparition of the archangel, on Monte Gargano, journeying thither in company with the blessed Roger of Canosi. And as the sun was hot in the heavens, and they fainted with the burning of its rays, Sabine raised his eyes to heaven, and prayed that a cool breeze might spring up and fan their fevered brows. But his prayer was heard and answered in other sort, for a great eagle came between the travellers and the sun, and floated over their heads with wings expanded, accompanying them, so that they walked on in the shadow. Now, Sabine's ardour in prosecuting his studies raised the suspicion of the multitude, and they denounced him as addicted to the arts of magic; so this report came to the ears of the Pope, and he summoned him to Rome, to clear his character from the aspersion cast upon it. Then Sabine hasted and went to Rome, and arrived in the evening, and was lodged in the palace of the Holy Father, who, prejudiced against him, received him coldly, and harshly bade him not set foot outside the house till his case were heard. And at midnight, a strange, unearthly music resounded through the courts, and men started from sleep to listen. Then they were aware of chanting, as of a multitude, and they rose, and the Pope also, and they followed the sound, and till they came to the door of the hall in which the Bishop of Canosi lay. And beneath the door was a streak of dazzling light. Then they burst in, and beheld the accused prelate standing in a blaze of heavenly radiance, amidst angel forms, chanting the Psalms of David. So the Pope cast himself at his feet, and acknowledged his complete innocence.

Now, on his way home, the holy bishop doubtless visited S. Benedict, at Monte Cassino, for between them there existed a warm friendship; and we find that S. Placidus, the loved disciple of Benedict, often visited and was entertained by the Bishop of Canosi, for the love he bare to the great Patriarch of the Monks of the West.

A pretty incident of his life is as follows,—it is but a trifle, but these trifling anecdotes give the character of the man. He was walking in his garden one day, among the flower-beds, reciting psalms and hymns, when a bright smile broke out over his face. Those accompanying him were surprised, and asked the reason of that smile. "Listen to those sparrows," said he, "there is a wagon upset yonder, which was laden with corn, and they are all eagerly communicating to one another the joyful news of an abundant feast. Oh! the charity to one another of those dear little birds!"[30]

In the year 535, Pope Agapetus sent an embassy to the Emperor Justinian at Constantinople, of which the bishop of Canosi was a member. Agapetus was himself obliged to follow his embassy, the following year, on a deputation to the emperor from Theodatus, the Gothic king. Theodoric, king of the Goths, had been succeeded by Athalaric, son of his daughter Amalasvintha, but he, being a minor, the public affairs were administered by his mother, who did not spare any pains in the education of her child. But the young king fell a victim to intemperance, before he had attained the age of manhood. On the failure of issue in the male line, Amalasvintha, in order to maintain herself on the throne, gave her hand to Theodatus, her cousin, and allowed him to participate in the sovereign power. But Theodatus grasping at supreme sovereignty, suffocated his wife and benefactress in a bath, and then, in abject terror for the consequences, sent off Pope Agapetus to Constantinople, to deprecate the wrath of the Emperor Justinian. Agapetus arrived in Constantinople, when that see was vacant, Epiphanius, the patriarch, being dead. He found the Empress Theodora in power, favouring the Eutychian heretics, and encouraging Anthimus, bishop of Trebizond, a ringleader of the sect. Agapetus at once deposed Anthimus, and ordained one Mennas, a Catholic, in his place; then, feeling his end approach, he exhorted Sabine and his companions to stand by and maintain the new bishop of Trebizond. Agapetus died in 536, and the same year a council was held against Anthimus the heretic, at which Sabine was present, and the anathemas of which he subscribed. In consequence of this decided action, the bishop of Canosi suffered much from the anger of the Empress Theodora. In 537 he returned to Italy, and according to some accounts, died on his way, and was buried at Tripalta on the Sabbato, above Benevento, near Avellino, where his body, entire, still rests enshrined. But at Bari is the body of S. Sabine, bishop of Canosi, and it is believed that there were two saints of this name, and that the first Sabine, bishop of Canosi, is at Bari, and that the events we are about to relate, occurred to the second bishop of this name, who lies at Tripalta. That there were two is most probable, as it is hardly possible that he who was bishop in 493, could have sat till 566, which would give an episcopate of over seventy-three years.

Totila, king of the Goths, the seventh of that race who had governed Italy, swept Campania and Samnium with his barbarian army, occupied Naples, and in the midst of his victorious course, visited S. Benedict on his rock of Cassino. The incident of the meeting between the barbarian king and the ascetic patriarch shall be recorded in the life of S. Benedict. S. Gregory relates in his Dialogues, (lib. iii. c.5), that Totila, hearing of S. Sabine of Canosi, now blind with age, that he was endued with the spirit of prophecy, visited him and invited him to dinner, and to prove the old bishop, when the page brought wine round, the king took the goblet from the boy's hand, and himself offered it to the prelate. Then Sabine, taking the goblet, and turning his darkened eyes on the royal bearer, said, "May that hand that offers live long!" And the king blushed, joyous at receiving this part blessing, part prophecy. S. Gregory relates another story of this saint. The Archdeacon of Canosi, a man full of ambition and pride, desiring the episcopate, and impatient of the long life of Sabine, bribed his butler to poison him. The deadly cup was offered him, and the aged prelate drank it off, but instantly the Archdeacon was seized with all the symptoms of having been poisoned, and died in agony, whereas the bishop remained unhurt.

It is unfortunate, that owing to the carelessness of the historian, who wrote two hundred years after the death of S. Sabine I., the records of the two bishops of that name should have been so run together as to render it almost impossible to dissever them.

There seems also to have been a third S. Sabine of Canosi, bishop of Lesina, a ruined and deserted city, on the lagoon of the same name in the Capitanta. Lesina, in the 10th century, was the seat of a bishop. No records of this saint exist, but in November, 1597, the cathedral and second church of Lesina being thoroughly ruinous, officials were deputed to remove from the deserted churches such relics as could be found, and works of value that remained. They found the roof of the cathedral fallen in, doors and windows broken and open, and grass growing on the sacred floor. The crypt was in better preservation, and there they found altars standing, containing sacred relics. In one of these they found a marble sarcophagus, on which was inscribed, S. Sabinus Canusinus, "S. Sabine of Canosi." Within was a leaden coffin, on which was engraved, S. Sabinus Canusianus, pontifex Lesinensis. "S. Sabine of Canosi, bishop of Lesina." The skeleton in this was perfect. This body, together with others there discovered, was removed to Naples, where it now reposes in the church of the Annunciata.

SS. VICTOR, M., AND SUSANNA, V. C.
(DATE UNKNOWN.)

[Of local celebrity at Mouzon, on the Meuse, above Sedan. The names occur, however, in some Martyrologies of minor importance. Authority:—A MS. life published by Bollandus.]

SS. Victor and Susanna were peasants at Mouzon, or the neighbourhood, Victor being the brother and protector of Susanna, a modest and beautiful girl. The Lord of Mouzon having cast his lustful eyes on Susanna, endeavoured to deceive her, but her virgin modesty withstood his threats and promises; and finding her inflexible, in a paroxysm of rage, he tore out her eyes. Victor, her brother, denounced the tyrant to his face, and threatened him with the vengeance of the God of the fatherless, and protector of the poor, whereupon the noble, furious at being insulted by a vile peasant, ordered his retainers to despatch him, which they did.

S. ANSBERT, B. OF ROUEN.
(A.D. 695.)

[Roman and other Martyrologies. Authority:—Life by Ansgrad, the monk, dedicated to Abbot Hilbert, the successor of S. Ansbert. This life has, however, suffered from interpolators.]

This saint was at one time chancellor to Clothaire III., and in the midst of the temptations of a court, preserved his integrity and purity. At length, quitting the court, he assumed the monastic habit at Fontenelle, and on the election of the abbot Lantbert to the see of Lyons, he succeeded him as abbot of that famous monastery. He was confessor to Thierri III., and was, with his consent, chosen archbishop of Rouen, on the death of S. Ouen, in 683. Pepin, mayor of the palace, afterwards banished him, on a false accusation of treason, to the monastery of Hautmont in Hainault, where he died on the 9th February, 695. His body was transported to the abbey of Fontenelle, and afterwards to Boulogne, but in 944, through fear of the Northmen, it was translated to the convent of S. Peter in Ghent; but was dragged from its resting-place by the furious Calvinists, under William of Orange, in 1578; some portions of the sacred relics have, however, we believe, been preserved.

S. Ansbert is often called S. Aubert.